LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON.  N.  J. 


PRESENTED  BY 

Mrs.    Sanford  H.    Smith 


Division 


£51430 

P7'^  4. 

Section  -  _  v  J /-  ^-    J 


STUDIES 


IN 


THE  Book  of  Psalms: 


BEING 


A  CRITICAL  AND  EXPOSITORY  COMMENTARY,  WITH  DOC- 
TRINAL AND  PRACTICAL  REMARKS  ON  THE 
ENTIRE  PSALTER. 


Wll.LIAM    S/PLITMKK.    I).D.,LL.I). 

AUTHOR  OK  •  TIIK  BIBLE  TRUE,"   "THE  GRACE  OF  CHRIST,'  "THE  CHURCH  AND  HER  ENEMIES," 

"THE  LAW  OF  GOD,"  "VITAL   GODLINESS,"   " JEHOVAU-JIREH," 

"WORDS  OF   TRUTH  AND  LOVE,"  &o.,  &c. 


PHILADELPHIA 
H.     L  1  IMM  NCOTT    *<     (JO 

EDINBURGH:    A.   &  C.   BLACK. 

1867. 


Entered  according  to  Act  of  Congress,  in  tlie  year  18G6,  by 

WILLIAM   S.   PLUMER, 

In   the  Clerk's  Ofiice  of  tlie   District  Court  for  the   Eastern   District  of  Pennsylvania. 


r-po     MANY    TRIED     F  B  I  E  N  D  S  ; 

TO     MY    SPIRITUAL     CHILDREN; 

TO  THE  CHURCHES  I  HAVE  SERVED; 

TO   MY  BELOVED  STUDENTS; 

TO    JLTL,J^    TVHO    HOI»E    TVITH    MiE! 

TO   siisra- 

THESE 

STUDIES   IN   THE  BOOK   OF   PSALMS 
ace  affectionatelg  Hetficateti 

BT    TBEIR     SEMVANT    IN     CBIilST, 

William  S.  Plumer. 


Studies  in  the  Book  of  Psalms. 


INTRODUCTION. 

1.  The  Wonderful  Character  of  the  Psalms. 

THE  Psalms  are  wonderful.  They  have  been  read,  repeated,  chanted,  sung, 
studied,  wept  over,  rejoiced  in,  expounded,  loved  and  praised  by  God's  people 
for  thousands  of  years.  The  most  ancient  of  these  productions  is  now  [1866]  three 
thousand  three  hundred  and  twenty-six  years  old.  The  least  ancient  of  them  is  two 
thousand  four  hundred  and  fifty-three  years  old.  The  difference  in  date  between  the 
most  ancient  and  the  most  modern  of  them  is  eight  hundred  and  seventy-three  years. 
They  were  all  written  in  Asia,  so  that  we  in  this  Western  World  can  have  no  national 
pride  respecting  them.  Yet  pious  people  here  and  all  over  the  earth  have  found  and 
can  find  no  compositions  more  suitable  for  delineating  their  devout  emotions,  and  for 
expressing  their  pious  sensibilities  than  those  of  inspired  Psalmists.  If  to  any  man 
these  songs  are  unsavory,  the  reason  is  found  in  the  blindness  and  depravity  of  the 
human  heart.  Hengstenberg :  "  The  Psalms  are  expressions  of  holy  feeling,  which 
can  be  understood  by  those  only,  who  have  become  alive  to  such  feeling." 

Home:  "Composed  upon  particular  occasions,  yet  designed  for  general  use; 
delivered  out  as  services  for  Israelites  under  the  law,  yet  no  less  adapted  to  the 
circumstances  of  Christians  under  the  Gospel,  the  Psalms  present  religion  to  us  in  the 
most  engaging  dress ;  communicating  truths  which  philosophy  could  never  investigate, 
in  a  style  which  poetry  can  never  equal,  while  history  is  made  the  vehicle  of  prophecy, 
and  creation  lends  all  its  charms  to  paint  the  glories  of  redemption.  Calculated  alike 
to  profit  and  to  please,  they  inform  the  understanding,  elevate  the  afiections,  and 
entertain  the  imagination.  Indited  under  the  influence  of  Him  to  whom  all  hearts 
are  known,  and  all  events  foreknown,  they  suit  mankind  in  all  situations,  grateful  as 
the  manna  which  descended  from  above,  and  conformed  itself  to  every  palate.  The 
fairest  productions  of  human  wit,  after  a  few  perusals,  like  gathered  flowers,  wither  in 
our  hands,  and  lose  their  fragrancy ;  but  these  unfading  plants  of  paradise  become,  as 
we  are  accustomed  to  them,  still  more  and  more  beautiful ;  tlieir  bloom  appears  to  be 
daily  heightened ;  fresh  odors  are  emitted,  and  new  sweets  extracted  froni  them.  He 
who  hath  once  tasted  their  excellences  will  desire  to  taste  them  yet  again ;  and  he 
who  tastes  them  oftenest  will  relish  them  best." 

Other  things  being  equal,  he  who  has  the  most  heavenly  mind,  will  be  the  most 
successful  student  of  the  Psalms.  Carnal  tempers  are  ill  suited  to  spiritual  truths. 
The  blind  cannot  see  afar  off!  No  natural  acuteness,  no  learning,  no  amount  of 
examination  will  answer  the  purpose  unless  Ave  are  taught  from  heaven  and  thus 
made  docile.     The  best  qualification  for  studying  any  portion  of  God's  word  is  the 

5 


ej  STUDIES  IN  THE  BOOK  OF  PSALMS. 

influence  of  the  Holy  Spirit  abiding  in  lis,  warming  our  cold  hearts,  giving  us  humble- 
ness of  mind,  and  right  affections.  Augustine :  "  Form  thy  spirit  by  the  affection  of 
the  Psalm.  .  .  If  the  Psalm  breathes  the  spirit  of  prayer,  do  you  pray ;  if  it  is  filled 
with  <'roanings,  groan  also  thyself;  if  it  is  gladsome,  do  thou  rejoice  also ;  if  it  encour- 
ages hope,  then  hope  thou  in  God ;  if  it  calls  to  godly  fear,  then  tremble  thou  before 
the  divine  majesty;  for  all  things  herein  contained  are  mirrors  to  reflect  our  own  real 
characters.  .  .  Let  the  heart  do  what  the  words  signify." 

Cassian :  "  That  we  may  enjoy  this  treasure,  it  is  necessary  that  we  say  the  Psalms 
with  the  same  spirit  with  which  they  were  composed,  and  accommodate  them  unto 
ourselves  in  the  same  manner  as  if  every  one  of  us  had  composed  them,  or  as  if  the 
Psalmist  had  directed  them  purposely  for  our  uses  ;  not  satisfying  ourselves  that  they 
had  their  whole  completion  in  or  by  the  Prophet,  but  discerning  every  one  of  us  our 
own  parts  still  to  be  performed  and  acted  over  in  the  Psalmist's  words,  by  exciting 
in  ourselves  the  same  affections  which  we  discern  to  have  been  in  David,  or  in  others 
at  that  time,  loving  when  he  loves,  fearing  when  he  fears,  hoping  when  he  hope^, 
praising  God  when  he  praises,  weeping  for  our  own  or  others'  sins  when  he  weeps, 
begging  what  we  want  with  the  like  spirit  wherein  his  petitions  are  framed,  loving  our 
enemies  when  he  shows  love  to  his,  praying  for  ours  when  he  prays  for  his,  having 
zeal  for  the  glory  of  God  when  the  Psalmist  professes  it,  humbling  ourselves  when  he 
is  humbled,  lifting  up  our  spirit  to  heaven  when  he  lifts  up  his,  giving  thanks  for 
God's  mercies  when  he  doth,  delighting  and  rejoicing  in  the  beauty  of  the  Messias, 
and  of  the  Church  his  spouse,  when  he  is  delighted  and  rejoiceth;  when  he  relates  the 
wonderful  works  of  God  in  the  creation  of  the  world,  bringing  his  people  out  of 
Egypt,  etc.,  admiring  and  glorifying  God  as  he  stands  amazed  and  glorifies  him ;  and 
when  he  mentions  the  punishments  inflicted  on  rebellious  sinners,  and  rewards  and 
favors  bestowed  on  the  obedient,  we  likewise  are  to  tremble  when  he  trembles,  and 
exult  when  he  exults,  and  walk  in  the  court  of  heaven,  the  sanctuary,  as  he  walks, 
and  wish  to  dwell  in  it  as  he  wishes.  Finally,  where  he  as  a  master  teaches,  exhorts, 
reprehends,  and  directs  the  just  man,  each  of  us  must  suppose  him  speaking  to  him, 
and  answer  him  in  such  due  manner  as  the  instruction  of  such  a  master  exacts." 
That  we  may  in  some  measure  perform  this  vital  substantial  part  of  our  task,  "  Let 
us  at  the  beginning  of  the  Psalm,  beg  of  God  that  light  and  affection,  and  gust  and 
savor,  with  which  David  was  affected  when  he  made  it,  and  that  with  the  affection 
and  desire  of  obtaining  what  he  felt."  As  well  might  men  hope  that  improvements 
in  agriculture  would  render  unnecessary  the  rain  of  heaven,  as  that  any  advancement 
in  Biblical  science  would  make  us  independent  of  the  grace  and  Spirit  of  God,  imi^art- 
ing  to  us  right  tempers  and  right  views. 

2.  Testimony  of  Commentators. 

Many,  who  have  written  on  the  Psalms,  have  left  their  testimony  to  the  pleasantness 
of  their  labors.  They  seem  to  have  been  Avalking  through  the  green  pastures  and  by 
the  still  waters.  Thus  Calvin:  "If  the  reading  of  these  commentaries  confer  as 
much  benefit  on  the  church  of  God  as  I  myself  have  reaped  advantage  from  the  com- 
position of  them,  I  shall  have  no  reason  to  regret  that  I  have  undertaken  this 
work." 

Home:  "And  now,  could  the  author  flatter  himself,  that  any  one  Avould  take  half 
the  plea-sure  in  reading  the  following  exposition,  which  he  hath  taken  in  writing  it,  he 
would  not  fear  the  los.s  of  his  labor.  The  employment  detached  him  from  the  bustle 
and  hurry  of  life,  the  din  of  politics,  and  the  noise  of  folly;  vanity  and  vexation  flew 
away  for  a  pea.son,  care  and  disquietude  came  not  near  his  dwelling.  He  arose  fresh 
as  the  morning  to  his  ta.sk;  the  silence  of  the  night  invited  him  to  pursue  it:  and  he 


THE  PSALMS   EXCELLENT.  7 

can  truly  say,  that  food  and  rest  were  not  preferred  before  it.  Every  Psalm  improved 
infinitely  on  his  acquaintance  with  it;  and  no  one  gave  him  uneasiness  ^ut  the  last; 
for  then  he  grieved  that  his  work  was  done.  Happier  hours  than  those  which  have 
been  spent  on  these  Songs  of  Sion,  he  never  expects  to  see  in  this  world.  Very  pleas- 
antly did  they  pass,  and  moved  swiftly  along:  for  when  thus  engaged,  he  counted  no 
time.  They  are  gone,  but  have  left  a  relish  and  a  fragrance  upon  the  mind,  and  the 
remembrance  of  them  is  sweet."  Chalmers  quotes  this  experience  of  Home  as  "an 
actual  specimen  of  heaven  upon  earth,  as  enjoyed  for  a  season  of  devotional  contem- 
plation on  the  word  of  God." 

Morison  speaks  of  his  labors  in  this  department  as  "a  delightful  task,"  and  says, 
"  Should  the  benefit  of  perusing  this  exposition  be  equal  to  that  which  has  attended  the 
writing  of  it,  it  will  not  be  consulted  in  vain.  Truly  it  has  proved  a  source  of  spir- 
itual excitement  to  the  author,  for  which  he  hopes  ever  to  be  grateful  to  the  God  of 
his  life.  It  has  tended  to  endear  the  retirements  of  the  closet,  and  to  discover  beauties 
in  the  word  of  God,  which  never  fell  with  equal  interest  upon  his  mind." 

Hengstenberg :  "However  this  work  may  be  received,  the  author  has  found  an 
ample  recompense  in  itself,  and  hopes  that  he  shall  be  able  to  look  back  upon  it  with 
pleasure,  even  in  eternity." 

During  a  Christian  and  ministerial  life,  neither  short,  uneventful,  nor  free  from  dark 
days  and  sharp  sorrows,  the  author  has  freely  mingled  with  the  suffering  people  of 
God  of  various  names  and  conditions,  and  has  never  been  able  to  secure  to  himself,  or 
administer  to  others  full  support  and  abounding  consolation  without  a  resort  to  the 
Psalms.  Here  was  always  something  well  suited  to  every  stage  of  religious  experience 
and  to  every  kind  and  degree  of  affliction.  He  has  therefore  preached  much  on  texts 
chosen  from  this  part  of  Scripture.  This  has  been  specially  true  of  his  weekly  lecture, 
which  he  has  maintained  wherever  he  has  exercised  his  ministry.  And  although  this 
work  has  been  prepared  in  the  midst  of  other  and  pressing  duties,  yet  he  has  often 
been  refreshed  by  writing  or  revising  even  a  paragraph.  "Thy  statutes  have  been  my 
songs  in  the  house  of  my  pilgrimage."  "  Thy  testimonies  have  I  taken  as  an  heritage 
forever;  for  they  are  the  rejoicing  of  my  heart." 

3.  The  Psalms  Excellent. 

The  testimonies  in  favor  of  the  Book  of  Psalms  are  numerous  and  striking.  Atha- 
nasius  calls  it  "an  epitome  of  the  whole  Scriptures."  Basil  says  it  is  "the  common 
treasure  of  all  good  precepts  .  .  .  the  voice  of  the  church  ...  a  compendium  of  all 
theology."  Ambrose:  "The  law  instructs,  history  informs,  prophecy  predicts,  correc- 
tion censures,  and  morals  exhort.  In  the  Book  of  Psalms  you  find  the  fruit  of  all 
these,  as  well  as  a  remedy  for  the  salvation  of  the  soul.  The  Psalter  deserves  to  be 
called,  the  praise  of  God,  the  glory  of  man,  the  voice  of  the  church,  and  the  most 
beneficial  confession  of  faith."  Augustine:  "What  is  there  that  may  not  be  learned  in 
the  Psalms?"  Luther:  "The  Psalter  is  a  little  Bible,  and  the  summary  of  the  Old 
Testament.  One  verse  of  the  Psalms  is  sufficient  for  the  meditation  of  a  day ;  and  he, 
who  at  the  end  of  the  day  finds  himself  fully  possessed  of  its  sense  and  spirit,  may 
consider  his  time  well  spent."  Cassiodorus:  "The  Book  of  Psalms  is  splendid,  illumi- 
nated with  brightness,  solacing  the  wounded  heart,  like  the  honey-comb  refreshing  the 
inner  man,  speaking  the  language  of  hidden  virtues,  inclining  the  proud  to  humility, 
making  kings  poor  in  spii-it,  yet  gently  nourishing  and  animating  the  timid  and  the 
feeble."  Gerhard:  "The  Psalter  is  a  theatre,  where  God  allows  us  to  behold  both  him- 
self and  his  works;  a  most  pleasant  green  field,  a  vast  garden,  where  we  see  all  manner 
of  flowers;  a  paradise,  having  the  most  delicious  flowers  and  fruits;  a  great  sea  in 
which  are  hid  costly  pearls;  a  heavenly  school,  where  we  have  God  for  our  teacher;  a 


g  STUDIES  IN  THE   BOOK  OF  PSALMS. 

compend  of  all  Scripture;  a  mirror  of  divine  grace,  reflecting  the  lovely  face  of  our 
heavenly  Father;  and  the  anatomy  of  our  souls."  Melancthon  says  the  Book  of  Psalms 
is  "  the  most  elegant  work  extant  in  the  world."  Calvin :  "  I  have  been  accustomed  to 
call  this  book.  I  think  not  inappropriately,  'an  anatomy  of  the  soul;'  for  there  is  not  an 
emotion  of  which  any  one  can  be  conscious  that  is  not  here  represented  as  in  a  mirror. 
Or  rather,  the  Holy  Spirit  has  here  drawn  to  the  life  all  the  griefs,  sorrows,  fears,  doubts, 
hopes,  cares,  perplexities,  in  short,  all  the  distracting  emotions  with  which  the  minds  of 
men  are  wont  to  be  agitated.  .  .  .  There  is  no  other  book  in  which  are  recorded  so  many 
deliverances,  nor  one  in  which  the  evidences  and  experiences  of  the  fatherly  providence 
and  solicitude,  which  God  exercises  towards  us,  are  celebrated  with  such  splendor  of 
diction,  and  yet  with  the  strictest  adherence  to  truth."  Rivet,  borrowing  from  one  of 
tlie  early  Fathers,  compares  this  book  to  Paradise,  where  grow  all  manner  of  fruits, 
and  says  that  his  object  in  his  exposition  is  to  show  the  beauty,  and  gather  the  fruit 
of  this  pleasant  garden  and  place  it  before' his  readers.  Hooker  adopts  and  amplifies 
the  language  of  Augustine  on  the  subject.  On  his  death-bed  the  learned  Salmasius 
said,  "01  have  lost  a  world  of  time.  If  one  year  more  were  added  to  my  life,  it 
should  be  spent  in  reading  David's  Psalms  and  Paul's  epistles."  John  Brent  says, 
"  You  may  rightly  and  fitly  call  the  Psalter  an  epitome  of  the  sacred  books."  Of  these 
sacred  songs  John  Milton  says,  "  Not  in  their  divine  argument  alone,  but  in  the  veiy 
critical  art  of  composition,  they  may  be  easily  made  appear  over  all  the  kinds  of  lyric 
poesy  to  be  incomparable."  Sir  Daniel  K.  Sandford:  "In  lyric  flow  and  fire,  in 
crushing  force  and  majesty,  that  seems  still  to  echo  the  awful  sounds  once  heard 
beneath  the  thunder-clouds  of  Sinai,  the  j)oetry  of  the  ancient  Scriptures  is  the  most 
superb  that  ever  burned  within  the  breast  of  man."  Why  should  not  such  a  book  be 
studied  from  age  to  age?  I  marvel  not  that  Jerome  in  his  letter  to  Lteta  respecting 
the  education  of  her  grand-daughter,  said,  "Let  her  learn  the  Psalms."  I  am  not 
surprised,  when  a  pious,  infirm  friend,  nearly  eighty  years  old,  writes  to  me  saying,  "I 
constantly  read  the  Psalms,  and  often  commit  them  to  memory."  Could  a  child  of 
God  on  the  verge  of  the  grave  have  a  more  heavenly  employment?  Well  does  David 
Diclcson  speak  of  "  this  sweet-smelling  bundle  of  Psalms."  Dodd :  "  The  Psalms  are 
fitted  to  all  persons  and  ages,  to  all  manner  of  employments,  and  to  all  conditions  and 
circumstances  of  life:  but  they  have  still  one  further  excellence,  that  they  contain  a 
variety  of  striking  prophecies  concerning  Christ  and  his  church."  Clarke:  "I  know 
nothing  like  the  Book  of  Psalms:  it  contains  all  the  lengths,  breadths,  depths,  and 
heights  of  the  Patriarchal,  Mosaic,  and  Christian  Dispensations.  It  is  the  most  useftil 
book  in  the  Bible,  and  is  every  way  worthy  of  the  wisdom  of  God."  Tholuck :  "  Piety, 
Jewish  or  Christian,  if  genuine,  and  not  formal,  has  derived  more  nourishment  from 
the  P.salnxs  than  from  any  other  source." 

He  cites  beautiful  testimonies  to  the  same  effect  from  the  great  statesman,  Moser, 
I'rom  the  classical  Herder,  and  from  the  historian,  John  Mueller. 

Mueller:  "The  Psalms  teach  one  to  prize  a  much  tried  life.  .  .  David  yields  me 
every  day  the  most  delightful  hour.  There  is  nothing  Greek,  nothing  Roman,  nothing 
in  the  West,  nor  in  the  land  towards  midnight,  to  equal  David,  whom  the  God  of 
Israel  cliose  to  praise  him  higher  than  the  gods  of  the  nations.  The  utterance  of  his 
mind  sinks  deep  into  the  heart,  and  never  in  my  life,  neve)-  have  I  thus  seen  God." 

Herder :  "  The  use  of  the  Psalms  became  the  blessing  of  humanity,  not  only  on 
account  of  their  contents,  but  also  on  account  of  their  form.  .  .  For  two  thousand 
years  have  the  Psalim  frequently  and  differently  been  translated,  and  still  there  are  many 
new  formations  of  their  much  embracing  and  rich  manner  possible.  .  .  The  Psalter 
18  the  hymn-book  for  all  timers." 

Moser :  "  How  laucii  comfort,  light,  and  strength  have  the  Psalms  imparted  to  mr 


THE  PSALMS  EXCELLENT.  9 

fainting  soul.  I  often  not  only  missed  the  way,  but  lost  the  very  trace  of  it.  I  saJ 
me  down  as  if  I  had  become  petrified.  One  word  from  the  Psalms  was  a  sunbeam  to 
me ;  like  a  lark  I  settled  on  the  pinions  of  that  eagle ;  carried  by  her,  I  scaled  the 
rock,  and  beheld  from  that  eminence  the  Avorld,  with  its  cares  and  mine,  stretched  out 
beneath  me ;  I  acquired  to  think,  infer,  mourn,  pray,  wait,  hope,  and  speak  in  the 
spirit  of  David.  I  thank  thee,  O  Lord,  that  thou  hast  humbled  me.  I  acquired  to 
know  and  understand  the  rights  of  God — his  purposes  of  love  and  faithfulness  to  every 
man,  but  especially  to  myself — his  mighty  wisdom  towards  us  his  creatures  in  our  pre- 
sent state  of  probation,  as  well  as  the  blessedness,  benefit,  and  necessity  of  sufferings 
for  our  cleansing,  purification,  and  perfection.  I  learned  to  esteem  myself  happy  in 
being  permitted  to  endure  suffering.  I  attained  to  a  better  knowledge  of  the  wisdom 
and  love  of  God,  the  truth  of  his  word  and  assurance,  the  unalterable  faithfulness  of 
his  promises,  the  riches  of  his  mercy  and  long-suffering;  of  my  own  dependence,  insuf- 
ficiency, nothingness,  and  inability  without  him,  of  the  wickedness  and  deceit  of  my 
heart,  of  the  world,  of  men,  and  of  the  profound  wisdom  of  God  in  the  blending  of 
evil  with  good.  I  became  less  in  my  own  sight,  more  suffering  and  affectionate,  more 
sparing  and  forgiving,  more  severe  with  myself,  more  lenient  to  others.  I  learned  to 
trust  God  in  all  my  ways  and  to  renounce  the  claims  of  fame,  honor,  and  comfort. 
It  was  nourishment  to  my  soul  to  be  enabled  to  say :  '  Lord,  let  me  possess  but  Thee.' 
I  asked  for  no  more  aid  in  temporal  concerns  than  his  wisdom  might  find  good  for  the 
best  of  my  soul.  I  learned  to  become  more  contented  in  my  desires,  more  moderate 
in  my  enjoyments.  I  w^as  enabled  with  tears  to  exj^ress  my  gratitude  for  mercies, 
which  formerly  I  counted  not  as  blessings,  but  as  my  right  and  due.  If  my  soul 
would  keep  holy-day,  the  Psalms  became  my  temple  and  my  altar.  Next  to  the  writ- 
ings of  the  New  Testament,  they  are  now  to  me  my  dearest  and  most  precious  book — ■ 
the  golden  mirror,  the  cyclopaedia  of  the  most  blessed  and  fruitful  knowledge  and  expe- 
rience of  my  life ;  to  thoroughly  understand  them  will  be  the  occupation  of  eternity, 
and  our  second  life  will  form  their  commentary." 

In  his  Cours  de  Literature  the  celebrated  Lamartine,  probably  regarding  the  last 
lour  Psalms  (the  Hallelujah  Hymns)  as  one  whole  (as  Hengstenberg  also  does)  thus 
speaks :  "  The  last  Psalm  ends  with  a  chorus  to  the  praise  of  God,  in  which  the  poet 
calls  on  all  j)eople,  all  instruments  of  sacred  music,  all  the  elements,  and  all  the  stars 
to  join.  Sublime  finale  of  that  opera  of  sixty  years  sung  by  the  shepherd,  the  hero, 
the  king,  and  the  old  man !  In  this  closing  Psalm  we  see  the  almost  inarticulate 
enthusiasm  of  the  lyric  poet ;  so  rapidly  do  the  words  j^ress  to  his  lips,  floating  upwards 
towards  God  their  source,  like  the  smoke  of  a  great  fire  of  the  soul  wafted  by  the 
tempest !  Here  we  see  David,  or  rather  the  human  heart  itself  with  all  its  God-given 
notes  of  grief,  joy,  tears,  and  adoration — poetry  sanctified  to  its  highest  expression ;  a 
vase  of  perfume  broken  on  the  step  of  the  temple,  and  shedding  abroad  its  odors  from 
the  heart  of  David  to  the  heart  of  all  humanity !  Hebrew,  Christian,  or  even  Moham- 
medan, every  religion,  every  com2Dlaint,  every  prayer  has  taken  from  this  vase,  shed 
on  the  heights  of  Jerusalem,  wherewith  to  give  forth  their  accents.  The  little  shep- 
herd has  become  the  master  of  the  sacred  choir  of  the  Universe.  There  is  not  a  wor- 
ship on  earth  which  prays  not  with  his  words,  or  sings  not  with  his  voice.  A  chord 
of  his  harp  is  to  be  found  in  all  choirs,  resounding  everywhere  and  forever  in  unison 
with  the  echoes  of  Horeb  and  Engedi !  David  is  the  psalmist  of  eternity ;  what  a 
destiny — what  a  power  hath  poetry  when  inspired  by  God  !  As  for  myself,  when  my 
spirit  is  excited,  or  devotional,  or  sad,  and  seeks  for  an  echo  to  its  enthusiasm,  its  devo- 
tion, or  its  melancholy,  I  do  not  open  Pindar,  or  Horace,  or  Hafiz,  those  purely  Aca- 
demic poets ;  neither  do  I  find  within  myself  murmurings  to  express  my  emotion.  I 
open  the  Book  of  Psalms,  and  there  I  find  words  which  seem  to  issue  from  the  soul 

2 


10  STUDIES  IN  THE  BOOK  OF  PSALMS. 

of  tlic  ages,  and  which  penetrate  even  to  the  heart  of  all  generations.  Happy  the 
bard  who  has  thus  become  the  eternal  hymn,  the  personified  prayer  and  complaint  of 
all  humanity !  If  we  look  back  to  that  remote  age  when  such  songs  resounded  over 
the  world  ;  if  we  consider  that,  while  the  lyric  poetry  of  all  the  most  cultivated  nations 
only  sang  of  wine,  love,  blood,  and  the  victories  of  coursers  at  the  games  of  Elidus, 
we  are  seized  with  profound  astonishment,  at  the  mystic  accents  of  the  shepherd-pro- 
phet, who  speaks  to  God  the  Creator  as  one  friend  to  another,  who  understands  and 
praises  his  great  works,  admires  his  justice,  implores  his  mercy,  and  becomes,  as  it 
were,  an  anticipative  echo  of  the  evangelic  poetry,  speaking  the  soft  words  of  Christ 
before  his  coming.  Prophet  or  not,  as  he  may  be  considered  by  Christian  or  skeptic, 
none  can  deny  in  the  poet-king  an  inspiration  granted  to  no  other  man.  Read  Greek 
or  Latin  poetry  after  a  Psalm,  and  see  how  pale  it  looks." 

4.  Peculiarities  of  the  Psalter. 

The  Book  of  Psalms  is  very  peculiai*.  It  differs  from  all  other  parts  of  God's  word. 
It  contains  one  hundred  and  fifty  distinct  compositions.  Of  these,  some  consist  of  a 
very  few  short  sentences.  Others  are  quite  extended.  One  has  a  hundred  and  seventy- 
six  verses.  In  the  Hebrew  the  Psalter  contains  two  thousand  five  hundred  and  seventeen 
verses.  The  middle  verse  is  in  Ps.  Ixxviii.  36.  Of  these  compositions,  sometimes  seventy- 
four,  sometimes  seventy-three,  and  commonly  seven^?/-i^tt)o  are  ascribed  to  David,  "The 
man  raised  up  on  high,  the  anointed  of  the  God  of  Jacob,  and  the  sweet  Psalmist  of 
Israel."  There  never  arose  another  Psalmist  like  him.  Jerome:  "Simonides,  Pindar, 
and  Alceus,  among  the  Greeks;  Horace,  Catullus,  and  Serenus,  among  the  Latins, 
were  famous  for  their  poetic  writings ;  but  in  his  lyrics  David  personates  Christ,  and 
with  his  ten-stringed  psaltery  celebrates  his  rising  from  the  dead."  Augustine:  "David 
was  a  man  eminently  skilled  in  songs,  being  one  who  loved  musical  harmony,  not  to 
produce  a  carnal  delight,  but  with  the  will  of  faith."  The  son  of  Sirach  says  of 
David:  "In  all  his  works  he  praised  the' Holy  One  most  high  with  words  of  glory ;  with 
his  whole  heart  he  sung  songs,  and  loved  him  that  made  him.  He  set  singers  also 
before  the  altar,  that  by  their  voices  they  might  make  sweet  melody  and  daily  sing 
praises  in  their  songs.  He  beautified  their  feasts,  and  set  in  order  the  solemn  times 
unto  the  end,  that  they  might  praise  his  holy  name,  and  that  the  temple  might  sound 
from  morning."     Ecclus.  xlvii.  8-10. 

Several  of  the  Fathers  and  some  more  modern  writers  make  David  the  sole  author 
of  the  Book  of  Psalms,  but  this  is  unquestionably  a  mistake. 

Twelve  of  the  Psalms  are  ascribed  to  Asaph,  who  seems  to  have  been  a  man  of 
exquisite  sensibilities,  much  tempted,  but  remarkably  delivered.  He  was  cotemporary 
with  David,  and  wrote  his  first  Psalm  about  one  thousand  and  twenty  years  before 
Christ.  He  is  mentioned  as  a  composer  of  Psalms  in  2  Chron.  xxix.  30,  where  he  is  also 
called  a  Seer.  Two  of  the  Psalms  are  ascribed  to  Solomon,  the  son  of  David,  a  great 
preacher,  and  the  wisest  of  mere  men.  1  Kings  iv.  29-34.  Only  one  Psalm  is  believed 
to  have  been  written  by  Moses,  (and  Kennicott  denies  even  that  to  him,  though  on 
insufficient  grounds,)  Moses,  the  man  that  spoke  to  God  in  the  mountain  till  his  fjice 
had  an  intolerable  brightness.  Although  Angus  claims  that  Ps.  Ixxxviii.  is  of  the  greatest 
antiquity,  being  written,  he  thinks,  B.  C.  1531,  yet  in  this  he  is  pretty  certainly  mis- 
taken ;  and  we  may  safely  say  that  the  90th  Psalm  is  the  most  ancient  of  all  these 
songs.     Scott  dates  it  1460,  and  Angus  1489  years  B.  C'. 

One  Psalm  is  ascribed  to  Hcman  the  Ezrahite,  and  one  to  Ethan  the  Ezrahite.  Of 
these  men  we  know  that  they  were  the  sons  of  Mahol,  that  they  had  two  emin^^nt 
brothers,  Chalcol  and  Darda,  that  they  were  cotemporary  with  Solomon,  and  that  they 
were  wise  men,  though  sur])assed  by  their  monarch.  Some  think  Ethan  and  Jeduthun  the 


THE  PSALMS  INSPIRED.  H 

same;  but  that  is  doubtful.  Some  think  Psalms  Ixxxviii,  and  Ixxxix.  were  written  by 
persons  living  before  the  time  of  David.  But  this  cannot  be  j^roven.  Compare  1 
Kings  iv.  31 ;  1  Chron.  xv.  17,  19 ;  xxv.  1  ;  2  Chron.  xxxv.  15.  That  the  Ethan 
and  Heman  mentioned  in  1  Chron.  ii.  6  cannot  be  the  authors  of  Psalms  Ixxxviii. 
and  Ixxxix.  is  evident  from  the  contents  of  Psalm  Ixxxix.  which  records  things 
said  and  done  long  after  their  day.  Of  the  remaining  sixty-one  Psalms  the 
authorship  is  either  wholly  unknown  or  somewhat  uncertain.  Of  these,  eleven 
are  ascribed  to  the  sons  of  Korali  as  authors,  or  are  addressed  to  them  as  musical 
perfoi-mers ;  but  learned  men  are  not  agreed  on  this  point.  It  is  almost  certain 
that  David  wrote  some  of  those  ascribed  to  the  sons  of  Korah.  It  would  not  profit 
the  reader  here  to  inquire  at  length  into  this  matter,  which  will  probably  in  several 
cases  never  be  fully  settled.  To  us  the  sense  of  the  Psalm,  if  clearly  ascertained,  is 
the  same,  whoever  may  have  been  the  writer.  It  is  certain  that  David  was  the  author 
of  several  to  which  his  name  is  not  prefixed.  Thus  the  second  Psalm  is  not  on  its 
face  ascribed  to  David,  yet  in  Acts  iv.  25  we  learn  from  infallible  authority  that  it 
was  composed  by  him.  In  substance  the  same  naay  be  said  respecting  the  95th  Psalm, 
which  in  Heb.  iv.  7  is  expressly  ascribed  to  David,  though  there  is  no  statement  to 
that  effect  in  the  Psalter.  It  is  said  in  Ps.  Ixxii.  20  :  "  The  prayers  of  David  the  sou 
of  Jesse  are  ended."  Whatever  else  that  phrase  may  mean,  it  cannot  teach  that  no 
portion  of  the  Psalms  subsequent  to  the  72d  in  our  arrangement  was  written  by  David. 

5.  The  Psalms  Inspired. 

The  real  author  of  the  Psalms  is  the  Holy  Spirit.  In  other  words,  the  penmen  of 
these  compositions  were  inspired  of  God.  So  Chrysostom :  "  How  does  it  concern  me 
whether  David  was  the  author  of  all  the  Psalms,  or  whether  some  of  them  were 
written  by  others  since  it  is  certainly  known  that  they  were  all  Avritten  by  the  inspira- 
tion of  the  Holy  Spirit  ?"  Williams  :  "  The  divine  authority  of  the  Book  of  Psalms 
has,  we  believe,  never  been  controverted  by  those  who  admit  the  inspiration  of 
any  part  of  the  Old  Testament."  David  expressly  claims  inspiration  for  him 
self:  "  The  Spirit  of  the  Lord  spake  by  me,  and  his  word  was  in  my  tongue.  The 
God  of  Israel  said,  the  Rock  of  Israel  spake  to  me."  2  Sam.  xxiii.  2,  3.  This  clearly 
claims  inspiration.  David  was  certainly  inspired.  On  the  day  of  Pentecost,  Peter 
did  but  declare  the  judgment  of  the  Church  and  the  mind  of  God,  when  he  said, 
"  This  Scripture  must  needs  have  been  fulfilled,  which  the  Holy  Ghost  by  the  mouth 
of  David  spake,"  etc.  Acts  i.  16.  And  in  Acts  xiii.  29-37,  Paul  speaks  of  the  Psalms 
in  a  way  that  he  surely  would  not  do  if  he  did  not  regard  them  as  the  word  of  God. 
Our  Saviour  himself  teaches  that  in  the  hundred  and  tenth  Psalm  David  spoke  "  by 
the  Holy  Ghost,"  and  that  "  David  in  spirit  called  him  Lord."  Matt.  xxii.  43,  and 
Mark  xii.  36.  In  his  last  interview  with  his  disciples,  just  before  his  ascension,  our 
Lord  puts  Moses,  the  Prophets,  and  the  Psalms  on  the  same  level,  as  containing  unfailing 
truths.  Luke  xxiv.  44.  Indeed,  Christ  and  his  apostles  always  treated  the  Psalms  as 
the  infallible  word  of  God.  Heb.  iii.  7.  They  are  quoted  or  referred  to  scores  of  times 
in  the  New  Testament  as  of  the  highest  authority  in  religion,  as  may  be  seen  from  the 
following 

TABLE 

OF  VEKSES  OF  THE  PSALMS  QUOTED  IN   THE   NEW   TESTAMENT. 


i<alm. 

Verse. 

Quoted  in 

Psahu. 

Verse. 

Quoted  in 

II. 

1,  2. 

Acts  iv.  25,  26. 

V. 

10. 

Rom.  iii.  13. 

II. 

7. 

Acts  xiii.  33. 

VIII. 

3. 

Matt.  xxi.  16. 

II. 

9. 

Rev.  ii.  27. 

VIII. 

5. 

Heb.  ii.  6. 

12 


STUDIES  IN  THE   BOOK  OF  PSALMS. 


I'ealni. 

VIII. 
X. 
XIV. 
XVI. 
XVIII. 
XIX. 
XXII. 
XXII. 
XXII. 
XXII. 
XXIV. 
XXXII. 
XXXIV. 
XXXV. 
XXXVI. 
XL. 
XLI. 
XLIV. 
XLV. 
LI. 
LXVIIL 
LXIX. 
LXIX. 
LXIX. 
LXIX. 


6. 

7. 

1. 

8. 
50. 

5. 

2. 
19. 
19. 
23. 

1. 

1,  2. 

13. 

19. 

2. 

7. 

9. 

22. 

7,  8. 

6. 
19. 
10. 
10. 
10. 
26. 


Quoted  in 

1  Cor.  XV.  27. 
Rom.  iii.  14. 
Kom.  iii.  10. 
Acts  ii.  25. 
Rom.  XV.  9. 
Rom.  X.  18. 
Matt,  xxvii.  46. 
Matt,  xxvii.  35. 
John  xix.  24. 
Hcb.  ii.  12. 
1  Cor.  X.  26. 
Rom.  iv.  7,  8. 
1  Peter  iii.  10.    - 
John  XV.  25. 
Rom.  iii.  18. 
Heb.  X.  5. 
John  xiii.  18. 
Rom.  viii.  36. 
Heb.  i.  8,  9. 
Rom.  iii.  4. 
Eph.  iv.  8. 
Rom.  XV.  3. 
John  ii.  17. 
Rom.  xi.  9,  10. 
Acts  i.  20. 


Psalm. 

LXXVIII. 

LXXVIII. 

LXXXII. 

LXXXIX. 

XC. 


2. 

24. 

6. 
20. 

1. 


XCL  11,  12. 


11. 

7. 

7. 
22. 
25. 

4. 

3. 


XCIV. 

xcv. 

XCVII. 

XCVIII. 

CIL 

CIV. 

CIX. 

CIX. 

ex. 
ex. 
ex. 
ex. 

C^IL 

exvi. 
exviL 

CXVIIL 
eXVin.  22,  23, 

exL.        4 


1. 
1. 
1. 

4. 

9. 

10. 

1. 

6. 


Quoted  in 

Matt.  xiii.  35. 
John  vi.  31. 
John  X.  34. 
Acts  xiii.  22. 
Matt.  xxii.  44. 
Matt.  iv.  6. 

1  Cor.  iii.  20. 
Heb.  iii.  7. 
Heb.  i.  6. 
Matt.  xxi.  42. 
Heb.  i.  10. 
Heb.  i.  7. 
John  XV.  25. 
Acts  i.  20. 
Matt.  xxii.  24. 
Mark  xii.  30. 
Luke  X.  27. 
Heb.  V.  6. 

2  Cor.  ix.  9. 
2  Cor.  iv.  13. 
Rom.  XV.  11. 
Heb.  xiii.  6. 
Matt.  xxi.  42. 
Rom.  iii.  13. 


Some  of  the  Jews  deny  to  David  the  title  of  prophet ;  but  in  Acts  ii.  30  Peter 
expressly  calls  him  a  prophet.  In  whatever  sense  the  word  prophet  may  be  taken,  it 
surely  belongs  to  David.  He  was  a  great  teacher.  He  predicted  many  great  events. 
No  man  can  consistently  deny  inspii*ation  to  the  Psalms  without  denying  it  to  all  the 
Scriptures.  If  the  Psalms  are  inspired  it  is  easy  to  understand  why  they  should  be  so 
powerful  in  their  influence  over  the  minds  and  hearts  of  men.  They  are  a  fire  and  a 
hammer.     They  are  life  and  spirit. 

6.  Difficulty  of  Understanding  the  Psalms. 

If  any  ask,  why  should  a  divinely  inspired  and  devotional  book  be  so  hard  to  be 
undei-stood,  and  lead  to  so  considerable  diversity  of  interpretation  ?  the  answer  has 
been  given  a  thousand  times :  The  human  mind  is  very  weak,  and  liable  to  many 
prejudices  and  to  much  darkness;  and  the  things  of  God  are  very  excellent  and 
glorious.  The  fact  that  the  book  is  highly  devotional  and  experimental  takes  nothing 
from  the  difficulty ;  for  the  nearer  we  are  to  the  throne,  the  more  dazzling  is  its  efful- 
gence found  to  be ;  and  the  more  deeply  truth  enters  into  our  spirits,  the  less  able  do 
we  feel  ourselves  to  tell  its  relations  and  describe  its  beauties.  The  Psalms  were 
written  a  long  time  ago,  in  an  age  and  country  very  diverse  from  our  own,  and  in  a 
language  so  peculiar  as  to  liave  now  no  parallel.  In  his  preftice  to  the  book  of  Psalms 
with  notes,  the  learned  Creswell  thus  accounts  for  much  of  the  diffi(!ulty :  "  The 
Hebrew  is  not  only  a  dead  language,  but  the  oldest  of  all  dead  languages;  it  is,  moreover, 
the  language  of  a  people  that  lived  under  institutions  and  in  a  climate  very  different 
from  those  of  our  own  country,  so  that  the  idioms  with  which  it  abounds  cannot  but 
be  strange  to  our  habits  of  thinking,  and  our  modes  of  speech;  nor  have  we  any  book 
but  the  Bible  itself  to  consult  lor  an  illustration  of  these  phraseological  peculiarities 


IMPKECATORY  PSALMS.  13 

The  paucity  of  the  words  also  contained  in  that  ancient  tongue  is  such,  that  the  same 
HebrcAV  term  very  often  bears  a  great  variety  of  significations,  the  connection  of  which 
with  each  other  cannot  always  be  satisfactorily  ascertained :  and,  again,  there  are 
words,  each  of  which  is  found  but  once  in  the  whole  volume  of  Scripture,  so  that 
their  meanings  can  only  be  conjectured,  either  from  their  affinity  to  other  words,  or 
from  the  purport  of  the  passage  where  they  occur. 

"  The  following  are  amongst  the  many  grammatical  Hebraisms  which  we  meet  with 
in  the  Book  of  Psalms.  The  future  and  past  tenses  are  put  almost  indiscriminately, 
the  one  for  the  other,  and  the  former  of  them  is  used  occasionally  to  designate  not 
that  which  ivill  happen,  but  that  which  is  acGustomed  to  happen.  The  infinitive  is  put 
for  every  other  mood,  and  also  for  nouns  even  in  the  accusative  case.  The  future 
tense  is  sometimes  expressed  by  a  verb  in  the  imperative  mood.  Two  substantives 
are  put  instead  of  a  substantive  and  an  adjective ;  a  substantive  is  frequently  used 
adverbially ;  and  the  same  substantive  repeated  denotes  multitude.  When  the  nega- 
tive particle  occurs  in  the  first  member  of  a  sentence,  it  is  sometimes  to  be  understood, 
and  must  be  supplied,  in  the  following  members.  Hebrew  sentences  are  also  in  other 
respects  very  often  elliptical,  broken  and  imperfect ;  and  in  the  same  sentence  there  is 
in  many  instances  a  change  of  person  in  the  speaker,  without  any  express  intimation 
of  it. 

"  From  the  peculiarities  above  mentioned,  and  especially  from  the  different  ways  in 
which  an  ellipse  may  be  supplied,  it  is  plain  that  the  text  of  Scripture  must  needs 
admit  of  a  considerable  latitude  of  interpretation ;  so  that  although  none  of  its  impor- 
tant doctrines,  whether  they  relate  to  faith  or  morals,  are  thereby  left  doubtful,  yet 
does  it  contain  passages  the  exact  meanings  of  which  are  more  or  less  uncertain.  The 
candid  and  pious  reader,  however,  will  with  Augustine  gladly  acknowledge  that  all 
which  he  fully  comprehends  in  the  sacred  volume  is  most  excellent ;  whilst  he  looks 
with  feelings  of  veneration  upon  that  smaller  portion  of  it  which  he  less  perfectly 
understands,  but  which  the  diligence  and  erudition  of  future  times  may,  through  divine 
aid,  be  enabled  to  elucidate." 

This  is  the  proper  place  to  remark  on  those  forms  of  expression  in  the  Psalms, 
which  taken  according  to  the  sound  are  imjjrecations  of  evil  upon  enemies.  Respect- 
ing these  the  following  remarks  are  oflfered  to  show  that  the  inconsistency  of  such 
passages  with  the  existence  of  genuine  benevolence  is  merely  apparent.  True  piety  is 
ever  the  same.  It  teaches  us  to  do  good  for  evil,  to  bless  and  curse  not.  The  Psalms 
themselves  show  that  the  law  of  love  was  understood  by  David  as  we  now 
understand  it.  See  Psalm  vii.  4,  True  religion  requires  men,  always  did  require 
men  to  supplicate  blessings,  such  as  repentance,  forgiveness  and  salvation  on  our  earthly 
foes. 

To  explain  these  imprecatory  forms  of  speech  some  say  that  they  are  not  expressive 
of  the  feelings  of  the  writers  as  private  persons,  but  that  they  are  inspired  by  the 
Holy  Ghost  to  say  these  things  in  the  name  of  God,  or  of  Christ.  But  God  sw^ears 
that  he  has  no  pleasure  in  the  death  of  sinners ;  Christ  when  dying  prayed  for  his 
murderers;  and  the  Divine  Spirit  is  the  author  of  all  holy  love  in  man's  heart. 
The  representative  of  the  Holy  One  must  be  like  him. 

Nor  does  it  aid  the  matter  to  say  that  all  these  persons,  against  whom  imprecations 
are  uttered,  are  incorrigible  foes  of  God  and  good  men ;  for  first,  it  cannot  be  shown 
that  in  all  cases  they  were  so ;  and,  secondly,  Jesus  Christ  wept  over  the  city,  Avhich  he 
knew  to  be  hopelessly  doomed  to  destruction.  We  must  be  like  Christ.  If  a  man  is 
known  to  be  incorrigibly  wicked,  we  may  not  pray  for  him  ;  but  we  may  not  ask  God 
to  hasten  his  perdition. 

Others  say  that  such  imprecations  are  simple  expressions  of  a  strong  sense  of  the 


^ 


14  STUDIES  IN  THE  BOOK  OF  PSALMS. 

justice  of  God  in  sending  calamities  and  curses  on  the  wicked.  No  doubt  every  sin 
deserves  God's  terrible  and  eternal  displeasure,  and  all  ought  to  say  so.  But  personal 
ill-desert  is  not  confined  to  those,  who  shall  be  lost.  The  righteous  are  not 
saved  because  they  have  not  sinned,  nor  because  they  have  sinned  less  than  others, 
nor  because  they  do  not  deserve  perdition.  Their  salvation  is  wholly  gratuitous. 
Every  regenerate  man  has  a  strong  sense  of  the  justice  of  his  own  destruction,  if  God 
should  finally  cast  him  off.  Yet  no  good  man  uses  any  form  of  imprecatory  Avords, 
respecting  himself.  And  he  has  no  right  to  use  such  phrases  merely  to  convey  the 
idea  that  the  thing  is  just.  For  there  are  other  modes,  well  known  to  pious  men,  of 
doing  the  same  thing.  It  Avould  be  just  in  God  to  damn  the  world,  but  in  saying 
that,  we  may  not  seem  to  ask  him  to  do  it.  On  the  contrary  we  should  pray  for  all, 
who  are  in  the  land  of  the  living,  and  have  not  sinned  unto  death,  even  while  we  con- 
fess that  no  man  deserves  anything  but  wrath.  It  should  never  be  forgotten,  however, 
that  all  such  passages  are  based  upon  the  fact  that  the  punishment  of  the  wicked  will 
be  perfectly  just. 

Many  say  that  the  verbs  in  the  clauses  under  consideration  might  and  should  be 
rendered  in  the  future. 

Home :  "  The  offence  taken  at  the  supposed  uncharitable  and  vindictive  spirit  of 
the  imprecations,  which  occur  in  some  of  the  Psalms,  ceases  immediately  if  we  change 
the  imperative  for  the  future,  and  read,  not  '  let  them  be  confounded,'  etc.,  but,  '  they 
shall  be  confounded,'  etc.,  of  which  the  Hebrew  is  equally  capable.  Such  passages 
will  then  have  no  more  difficulty  in  them  than  the  other  frequent  predictions  of  divine 
vengeance  in  the  writings  of  the  prophets,  or  denunciations  of  it  in  the  gospels  intended 
to  warn,  to  alarm,  and  to  lead  sinners  to  repentance,  that  they  may  fly  from  the  wrath 
to  come.  This  is  Dr.  Hammond's  observation ;  who  very  properly  remarks,  at  the 
same  time,  that  in  many  places  of  this  sort,  as  particularly  in  Ps.  cix.,  (and  the  same 
may  be  said  of  Ps.  Ixix.,)  it  is  reasonable  to  resolve,  that  Christ  himself  speaketh  in  the 
prophet ;  as  being  the  person  there  principally  concerned,  and  the  completion  most 
signal  in  many  circumstances  there  mentioned ;  the  succession  especially  of  Matthias 
to  the  apostleship  of  Judas.  It  is  true,  that  in  the  citation  made  by  St.  Peter  from 
Ps.  cix.,  in  Acts  i.  20,  as  also  in  that  made  by  St.  Paul  from  Ps.  Ixix.,  in  Rom. 
xi.  9,  the  imperative  form  is  preserved :  '  Let  his  habitation  be  void,'  etc.  '  Let 
their  table  be  made  a  snare,'  etc.  But  it  may  be  considered,  that  the  apostles  gen- 
erally cited  from  the  Greek  of  the  LXX.  version;  and  took  it  as  they  found 
it,  making  no  alteration,  when  the  passage,  as  it  there  stood,  was  sufficient  to  prove 
the  main  point  which  it  was  adduced  to  prove.  If  the  imprecatory  form  be  still  con- 
tended for,  all  that  can  be  meant  by  it,  whether  uttered  by  the  prophet,  by  Messiah, 
or  by  ourselves,  must  be  a  solemn  ratification  of  the  just  judgments  of  the  Almighty 
against  his  impenitent  enemies,  like  what  we  find  ascribed  to  the  blessed  spirits  in 
heaven,  when  such  judgments  were  executed :  Rev.  xi.  17,  18  ;  xvi.  5,  6,  7  :  See  Mer- 
rick's Annotations  on  Ps.  cix.,  and  Witsii  Miscellan.  Sacr.  lib,  i,,  cap.  18,  sect.  24.  But, 
by  the  future  rendering  the  verbs,  every  possible  objection  is  precluded  at  once." 

Scott :  "  The  future  tense  is  often  used  for  the  imperative,  or  the  optative  mood,  in 
the  Hebrew,  wliich  has  not  that  precision,  as  to  tenses  and  moods,  which  prevails  in 
many  other  languages.  But  where  the  literal  rendering  contains  simply  a  prediction, 
and  changing  the  future  for  the  imperative,  or  optative,  implies  an  imprecation,  or  a 
unsh,  the  literal  version  is  frequently  preferable.  .  .  We  must  by  no  means  desire  and 
pray  for  the  destruction  of  our  enemies,  but  we  may  predict  the  ruin  of  God's  enemies, 
who  will  fall  by  their  own  counsels,  and  in  the  multitude  of  their  iniquities."  If 
these  Hoemiug  imprecations  are  mere  predictions,  the  matter  is  relieved  of  all  serious 
rlifficulty.     This  view  is  well  supported  by  authority. 


VARIOUS  VERSIONS.      THE  ENGLISH  GOOD.  15 

But  the  use  of  the  future  tense  instead  of  the  optative  mood  does  not  in  all  cases 
satisfy  Scott,  foi*  he  says,  "  Yet  it  cannot  be  denied  that  the  form  of  imprecation  is 
often  used,  implying  that  the  impenitent  enemies  of  God  and  Christ  will  perish,  with 
the  approbation  of  all  holy  creatures;  and  that  the  very  prayers  of  believers  for 
themselves  and  the  Church  will  be  answered  in  the  destruction  of  their  enemies." 
Others  have  expressed  similar  views. 

Therefore  some  adopt  and  enlarge  on  the  idea  that  "  we  may  predict  the  ruin  of 
God's  enemies."  Surely  we  may  do  that.  We  must  do  it  in  all  fidelity  and  tender- 
ness. The  view  then  is  that  the  form  of  expression  in  our  English  Bible  in  many 
places  is  an  ordinary  method  of  prophetically  announcing  both  curses  and  blessings. 
An  examination  of  many  passages  in  the  Psalms  and  in  the  prophets  would  confirm 
this  view. 

Either  this  or  the  next  preceding  mode  of  explaining  the  difficulty  will  to  most 
candid  persons  be  satisfactory.     The  latter  is  perhaps  to  be  preferred. 

Some,  however,  unite  both,  and  so  cover  the  Avhole  ground.  Cobbin :  "  Such  pas- 
sages admit  of  translation  in  the  futui'e,  and  are  rather  predictions  than  imprecations." 
Morison  also  says  that  Psalm  v.  10,  "  and  all  similar  passages  in  the  Psalms,  will  bear 
to  be  translated  in  the  future  tense.  For  the  want  of  observing  this  circumstance, 
many  have  been  stumbled  at  the  apparent  want  of  benevolence  on  the  part  of  David. 
These  words  are  a  distinct  but  awful  prophecy  of  the  judgments  which  await  the  ene- 
mies of  Christ  and  his  Church." 

The  sense  of  the  Christian  world  so  far  coincides  with  the  idea  that  these  seeming 
imprecations  were  mere  predictions,  that,  with  very  limited  exceptions,  persons  pro- 
fessing the  Christian  name  have  never  been  led  to  use  similar  forms  of  expression  in 
their  devotions.  Those  who  form  the  exception  have  commonly  been  men  heated  with 
the  intense  malignity  of  partizans  in  political  or  theological  controversy. 

It  should  also  be  stated  that  such  is  the  pious,  benevolent  spirit  of  the  Psalms,  that 
any  one  using  these  forms  of  speech  to  express  real  imprecations,  would  shock  a 
Christian  community.  Alexander:  " Such  expressions  in  the  Psalms  have  never  really 
excited  or  encouraged  a  spirit  of  revenge  in  any  reader,  and  are  no  more  fitted  to  have 
that  effect  than  the  act  of  a  judge  who  condemns  a  criminal  to  death  or  of  the  officer 
who  executes  the  sentence."  God  will  surely,  by  his  very  nature,  be  led  to  destroy  the 
incorrigibly  wicked.  Nothing  is  more  certain.  Such  truth  should  be  proclaimed. 
The  belief  of  it  is  eminently  salutary. 

Let  us  then  not  be  surprised  at  these  difficulties  in  ascertaining  the  sense  of  the 
Psalmists  ;  in  doubtful  cases  let  us  propose  our  views  with  unfeigned  modesty ;  let  us 
make  reasonable  allowance  for  human  infirmity ;  and  especially  let  us  implore  the 
guidance  of  the  Holy  Spirit.  He  is  that  unction  which  teacheth  us  all  things.  No 
wit,  nor  learning,  nor  study  can  ever  render  his  teachings  unnecessary.  Let  us  thank  God 
that  so  much  is  clear  and  intelligible.  Let  us  also  often  cry,  "Teach  me  thy  statutes;" 
"  Open  thou  mine  eyes,  that  I  may  behold  Avondrous  things  out  of  thy  law."  God  is 
himself  the  great  Teacher. 

7.  Various  Versions.    The  English  Good. 

Various  translations  of  the  Psalms  are  before  the  public.  Many  of  them  have 
much  meyit  and  preserve  much  of  the  heavenly  savor  of  the  original.  All  of  them 
may  occasionally  afford  a  good  hint.  Of  those  made  into  English  none  can  compare 
•with  the  authorized  version.  Many  devout  persons  have  by  long  use  become  attached 
to  the  translation  found  in  the  prayer-book  of  the  church  of  England.  This  version 
bears  date  from  A.  D.  1539.  Their  preference  for  this  shows  how  precious  God's  word 
is  iu  any  translatioi.,  whicli  is  much  used ;  but  no  competent  scholar  would  agree  that 


jf;  STUDIES  IN  THE  BOOK  OF  PSALMS. 

our  authorized  version  has  any  successful  rival.  That  just  referred  to  is  far  more  a 
translation  of  the  Septuagint  than  of  the  Hebrew  text.  The  Commentator  Scott,  who 
well  deserves  the  epithet  Judicious,  says,  "The  Prayer-book  translation  is  in  no  respect 
comparable  to  the  Bible  translation."  Nearly  all  the  translations  now  claiming  public 
attention  may  be  profitably  consulted.  The  older  English  versions  from  quaintness, 
if  not  from  elegance,  do  often  give  the  sense  in  a  very  striking  way.  The  Polyglot 
Bibles  may  with  great  advantage  be  consulted  by  those  whose  scholarship  is  suflacient. 
The  author  thinks  proper  here  to  record  his  high  estimate  of  the  value  of  the  English 
Bible  now  in  common  use.  It  seems  to  him  that  his  brethren,  who  seek  to  bring  it 
into  disrepute,  might  be  much  better  employed.  He  gives  it  as  his  deliberate  judg- 
ment that  he  has  never  seen  even  one  chapter  done  into  English  so  well  anywhere  else. 
The  learning  of  the  men,  who  made  it,  was  vast,  sound,  and  unquestionable.  In  this 
respect  their  little  fingers  were  thicker  than  the  loins  of  the  men,  who  decry  their 
labors.  The  common  people  ought  to  be, told  that  they  have  God's  word  in  a  better 
translation  than  that  of  the  Septuagint,  which  was  freely  quoted  by  Christ  and  his 
apostles.  Nothing  is  inspired  but  the  original;  yet  those  learned  and  modest  men,  who 
have  suggested  improvements  in  the  rendering  of  any  text,  should  receive  all  due 
honor,  and  not  be  looked  upon  with  suspicion.  The  old  mode  of  paraphrasing  Scripture 
had  more  serious  objections  to  it  than  that  of  suggesting  a  new  rendering. 

For  these  reasons  no  new  translation  is  presented  in  this  work.  One  absolutely  new, 
and  paying  any  decent  regard  to  the  Hebrew  text,  is  quite  impossible,  although  it  may 
be  fairly  original  with  its  author.  Yet  the  various  translations,  where  they  can  cast 
any  light  on  the  text,  or  where  candor  requires  the  statement  of  views  opposed  to  the 
sense  conveyed  by  the  common  version,  are  freely  given. 

8.   How   FAK   ARE   THE   PsALMS   MeSSIANIC? 

The  weightiest  matter  in  controversy  respecting  the  interpretation  of  the  Psalms 
regards  their  application  to  Christ.  How  far  are  they  Messianic?  Has  any  portion 
of  them  a  primary  application  to  David  or  Solomon,  and  a  secondary  reference  to 
Christ?  Were  these  kings  types  of  the  Saviour?  if  so,  how  far  may  we  go  in  regard- 
ing them  as  typical?  In  this  matter  there  may  have  been  rashness  and  folly  on  both 
sides.  An  unbridled  faifby  may  find  supposed  analogies,  where  none  were  intended  to 
be  suggested.  And  a  cold  critical  turn  of  mind  may  reject  the  most  striking  types. 
To  say  that  nothing  in  the  Old  Testament  is  a  type  of  Christ  unless  in  the  New  Testa- 
ment it  is  expressly  declared  to  be  so  is  as  contrary  to  reason  as  to  say  that  no 
prophecy  of  the  Old  Testament  relates  to  Christ  unless  it  is  quoted  as  such  in  the  New. 
The  entire  old  dispensation  was  full  of  figures.  So  Paul  teaches  in  Hebrews  x.  1,  On 
the  other  hand  fanciful  men  will  pervert  anything.  In  explaining  God's  word  we 
must  exercise  sobriety.  The  Scripture  calls  on  men  to  use  common  sense.  Lacking 
this,  they  will  err  whatever  may  be  the  rules  of  interpretation  adopted  by  them. 
They  must  prove  all  things. 

It  has  often  been  said  uiat  Cocceius  carried  the  typical  interpretation  to  an  extreme, 
finding  Christ  everywhere.  Both  Christ  and  his  apostles  taught  that  the  Old  Testa- 
ment was  very  full  of  Llcssiah  and  his  kingdom.  See  Luke  xxiv.  44  and  Acts  iii.  24. 
These  passages  are  supported  by  Luke  xxiv.  27;  2  Timothy  iii.  15,  and  many  others. 
If  therefore  Cocceius  did  find  Christ  "in  all  the  prophets,"  inspired  men  did  the  same 
thousands  of  years  ago.  He  may  have  erred  in  some  of  his  views,  but  some  examina- 
tion of  his  work  on  the  Psalms  satisfies  me  that  he  is  a  far  safer  and  sounder  guide 
than  any  of  his  traducers.  This  great  man  wrote  at  a  time  when  the  world  was  far 
gone  astray,  and  his  attempt  to  recall  mankind  to  the  simple  truths  of  Scripture 
provoked  violent  opposition,  which  covered  his  name  with  unmerited  reproach.     He 


MESSIANIC  PSALMS.  17 

laid  down  no  rule  of  interpreting  the  Psalms  more  comprehensive  than  that  of 
Horsley:  "There  is  not  a  page  of  this  Book  of  Psalms,  in  which  the  pious  I'cader  will 
not  find  his  Saviour,  if  he  read  with  a  view  of  finding  him."  Henry :  "  In  the  Book 
of  Psalms  there  is  so  much  of  CHRist  and  his  gospel,  as  well  as  of  God  and  his  law, 
that  it  has  been  called  the  abstract  or  summary  of  both  Testaments.  .  .  David  was  a 
type  of  Christ,  who  descended  from  him,  not  from  Moses,  because  he  came  to  take 
away  sacrifice  (the  family  of  Moses  was  soon  lost  and  extinct)  but  to  establish  and 
perpetuate  joy  and  praise:  for  of  the  fiimily  of  David  in  Christ  there  shall  be  no 
end." 

The  great  key  to  the  interpretation  of  the  Psalms  respecting  David  and  Solomon  is 
found  in  2  Samuel  vii.  where  God  gives  a  clear  promise  that  the  seed  of  David  should 
reign  for  ever.  In  no  sense  can  that  promise  be  made  good  except  in  Christ  Jesus. 
Bishop  Chandler  very  justly  remarks  that  the  Jews  "must  have  understood  David, 
their  prince,  to  have  been  a  figure  of  Messiah.  They  would  not  otherwise  have  made 
his  Psalms  a  part  of  their  daily  worship,  nor  would  David  have  delivered  them  to  the 
church  to  be  so  employed,  were  it  not  to  instruct  and  support  them  in  the  belief  of  this 
fundamental  article.  Was  the  Messias  not  concerned  in  the  Psalms,  it  were  absurd  to 
celebrate  twice  a  day,  in  their  public  devotions,  the  events  of  one  man's  life,  who  Avas 
deceased  so  long  ago  as  to  have  no  relation  now  to  the  Jews,  and  the  circumstances  of 
their  affairs ;  or  to  transcribe  whole  passages  from  them  into  their  prayers  for  the  com- 
ing of  Messiah." 

Bellarmine  says,  that  in  some  of  the  Psalms  the  coming,  the  kingdom,  the  miracles, 
the  sufferings,  the  resurrection,  the  ascension  of  Christ  are  so  manifestly  foretold,  that 
one  rather  seems  to  be  reading  an  evangelist  than  a  prophet.  Gill  says,  that  "  the 
subject-matter  of  the  Psalms  is  exceeding  great  and  excellent;  many  of  the  Psalms 
respect  the  person,  ofiices  and  grace  of  Christ;  his  sufferings  and  death,  resurrection, 
ascension,  and  session  at  the  right  hand  of  God;  and  so  are  exceeding  suitable  to  the 
gospel  dispensation."  Dr.  J.  A.  Alexander :  "  The  chain  of  Messianic  promises,  which 
for  ages  had  been  broken,  or  concealed  beneath  the  prophetic  ritual,  was  now  renewed 
by  the  addition  of  a  new  link  in  the  great  Messianic  promise  made  to  David  (2  Sam. 
vii.)  of  perpetual  succession  in  his  family." 

In  discussing  the  question  "  whether  all  the  Psalms  should  be  applied  to  Christ  or 
not,"  Scott  says,  "No  doubt  every  pious  mind  will  allow  that  each  of  them  immediately 
points  to  him  in  his  person,  character,  and  ofiices ;  or  may  be  so  applied  as  to  lead  the 
believer's  thoughts  to  Him  who  is  the  centre  of  all  acceptable  religion." 

Leighton  :  "  There  are  many  things  in  the  Psalms  and  other  parts  of  the  Old  Tes- 
tament applied  by  the  apostles  to  Christ,  which,  but  for  their  authority,  perhaps  no 
one  would  have  considered  as  referring  to  him." 

We  might  therefore  agree  with  Morison,  that  we  "  perceive  no  infallible  guide  but  in 
the  comments  and  appropriations  of  Christ  and  his  apostles ;"  and  yet  with  consistency 
we  might  with  him  say,  "  That  many  of  the  Psalms  have  a  double  sense  attached  to 
them  cannot  be  fairly  disputed."  And  there  is  much  truth  in  the  remark  of  Dr.  Allix, 
that  "  although  the  sense  of  near  fifty  Psalms  be  fixed  and  settled  by  divine  authors, 
yet  Christ  and  his  apostles  did  not  undertake  to  quote  all  the  Psalms  they  could  quote, 
but  only  to  give  a  key  to  their  hearers,  by  which  they  might  apply  to  the  same  subjects 
the  Psalms  of  the  same  composure  and  expression." 

.Xothing  heretofore  said  was  designed  to  oppose  the  rule  of  interpretation  laid  down 
Dy  INIelancthon,  that  we  must  always  seek  the  grammatical  sense  of  Scripture ;  nor 
that  laid  down  by  Hooker:  "I  hold  it  for  a  most  infallible  rule  in  expositions  of  sacred 
Scripture,  that  where  a  literal  construction  will  stand,  the  farthest  from  the  letter  is 
commonly  the  worst."     Let  us  then  in  all  caces  admit  the  literal  or  primary  sense  of 

3 


I^  STUDIES  IN  THE   BOOK  OF  PSALMS. 

Scriptu)-e.  But  this  should  not  hinder  us  from  also  admitting  in  many  cases  the 
spiritual  or  secondary  sense.  A  thing  spoken  of  David  may  be  literally  true  of  him. 
Thus  we  have  the  primary  sense.  But  David  was  a  type  of  Christ,  and  what  he  says 
primarily  of  himself  may  have  a  secondary  fulfilment  in  Christ,  and  so  we  get  the 
spiritual  sense.  Without  admitting  thus  much,  how  is  it  possible  ever  to  apply  the 
doctrine  of  types  in  persons  to  the  antitype  ?  When  we  have  a  figure,  the  first  thing 
is  to  discover  the  foundation  and  sense  of  the  figure ;  the  next  is  to  apply  it  to  the 
matter  in  hand. 

This  is  not  giving  unbridled  license  to  the  vagaries  of  men  of  no  judgment.  Vi- 
(ringa  was  right  when  he  condemned  what  has  often  passed  under  the  name  of  spiritual- 
izing :  "  I  do  not  deny  that  many  men  of  uninstructed  faculties  and  of  shallow  judg- 
ment have,  in  almost  every  age  of  the  Church,  commended  to  persons  like  themselv(?s, 
under  the  name  of  allegorical  interpretations  of  Scripture,  certain  weak  and  stupid 
fancies,  in  which  there  is  neither  unction,  judgment,  nor  spiritual  discernment:  and 
have  sought  for  those  mysteries  of  theirs  which  spring  from  a  most  frigid  invention, 
either  in  improper  places,  or  promiscuously  in  every  place,  without  any  discrimination 
of  circumstances,  without  any  foundation  in  allegory,  or  in  verisimilitude  of  language : 
so  that  I  do  not  wonder  that  it  has  occurred  to  many  sensible  persons  to  doubt,  whether 
it  would  not  be  better  to  abandon  this  study  altogether,  to  the  skilful  use  of  which 
experience  teaches  us  the  abilities  of  but  very  few  are  adequate,  than  to  expose  Holy 
Scripture  to  the  senseless  experiments  of  the  unskilful,  so  as  to  cause  great  injury  to 
itself,  and  to  excite  the  applause  of  the  profane."  The  truth  is  that  nothing  is  of 
more  importance  to  the  interpreter  of  Scripture  than  good  common  sense.  A  foolish 
or  fanciful  man  will  misapply  the  best  rules  of  exposition.  In  vain  do  we  expect 
wisdom  from  those  w^ho  lack  sobriety. 

Martin  Bucer :  "  It  would  be  worth  a  great  deal  to  the  Church,  if,  forsaking  allego- 
ries, and  other  frivolous  devices,  which  are  not  only  empty,  but  derogate  very  much 
from  the  majesty  of  the  doctrine  of  Christ,  we  would  all  simply  and  soberly  prosecute 
that  which  our  Lord  intends  to  say  to  us." 

Nor  can  we  rightly  apply  to  Christ  the  penitential  Psalms,  or  reiDresent  him  as  asking 
forgiveness.  In  himself  he  was  holy,  harmless,  undefiled,  separate  from  sinners,  per- 
fectly innocent,  having  nothing  to  repent  of  And  if  sin  imputed  to  him  was  to  him 
forgiven,  then  it  was  not  atoned  for  by  him.  Indeed,  forgiveness  is  non-imputation. 
Nor  can  we  ever  apply  to  Christ  those  parts  of  the  Psalter  w^hich  plead  for  the  subdu- 
ing of  corruptions.  He  had  no  corruptions  to  subdue.  Yet  the  remark  of  Hilary  is 
of  great  weight :  "  The  key  of  the  Psalms  is  the  faith  of  Christ." 

9.  Name  of  the  Psalter. 

The  name  of  this  collection  of  songs  in  the  Hebrew  is  Book  of  Praises,  or  Praise- 
■'ongs.  This  is  given  because  praise  is  a  striking  characteristic  of  these  compositions. 
In  them  God  is  greatly  exalted  and  extolled  both  for  what  he  is  and  for  what  he  docs. 
According  to  all  the  teachings  of  this  book,  the  Lord  is  a  great  God  and  King,  greatly 
to  be  feared  and  greatly  to  be  praised.  Let  men  study  the  Book  of  Praises.  From 
the  Greek  Testament  we  get  the  titles.  Psalms,  and  Book  of  Psalms.  These  natnes 
are  chosen  by  inspiration.  The  word  Psalm  denotes  a  composition  intended  to  be  sung 
in  connection  with  an  instrument  of  music.  The  first  men  among  the  Levites  were 
those  wlio  led  the  singing.  They  did  not,  like  the  rest  of  their  tribe,  fulfil  their  course 
and  then  retire  to  the  villages  and  rural  districts  of  Judca,  but  they  made  the  holy 
city  their  home.  1  Chron.  ix.  38,  ;14.  This  work  of  praise  was  a  great  matter  among 
the  ancient  people  of  God.  Tlie  instruments  used  were  chiefly  psalteries,  and  hai-i)s, 
and  cymbals,  1  Chron.  xv.  16-22 ;  also  trumpets,  1  Chron.  xvi.  4-6.     In  1  Chiv.n. 


INSCRIPTIONS.      PSALMS  ONE   BOOK.  19 

Kv'i.  42,  we  read  of  "musical  instruments  of  God,"  Those  who  led  this  part  of  public 
worship  Avere  divided  into  twenty-four  classes  or  choirs.  1  Chron.  xxv.  Perhaps  devo- 
tional music  was  never  carried  to  greater  perfection,  nor  shall  be  in  this  world,  than 
when  the  thousands  of  trained  Levites  united  in  singing  the  Psalms.  The  music  used 
is  entirely  lost,  though  Rahbi  Benjamin  says  that  in  his  time  there  were  at  Bagdad 
some  Jews  who  knew  how  to  sing  the  songs  as  the  singers  did  when  the  temple  was 
standing.  There  doubtless  were  men  who  so  pretended,  but  they  could  hardly  have 
retained  this  knowledge  to  so  late  a  period. 

10.  Inscriptions. 

The  titles  of  the  several  Psalms  (Hengstenberg  calls  them  superscriptions;  others, 
inscriptions')  are  as  old  as  the  Psalms  themselves,  being  always  found  in  the  Hebrew. 
They  were  doubtless  put  there  by  divine  authority.  Tholuck:  "The  titles  of  the 
Psalms  did  not  originate  with  the  compilers,  but  with  those  who  first  wrote  them 
down,  or  in  the  authors  themselves."  God,  who  would  have  all  things  done 
decently  and  in  order,  deigned  to  give  minute  directions  for  arranging  the  temple 
service,  and  especially  respecting  the  public  praise  offered  to  his  heavenly  majesty. 
See  2  Chron.  xxix.  25.  He  who  did  these  things,  also  directed  these  inscriptions  to  be 
put  to  the  Psalms,  not  always  to  give  us  the  doctrine  or  matter  therein  contained,  but 
to  set  up  a  memorial  respecting  events  through  which  the  writer  had  passed,  or  to  give 
some  general  idea  of  the  theme,  or  to  address  the  piece  to  certain  performers.  The 
import  of  some  of  these  titles  may  not  be  intelligible  to  us,  though  they  may  have 
been  very  clear  when  given.  Many  of  them  greatly  aid  us  in  giving  a  lively  view  of 
the  state  of  things,  in  which  the  writer  uttered  his  song.  Where  remark  is  called  for 
in  explanation  of  given  titles  it  will  be  offered  at  the  pro^oer  place.  It  is  surprising 
that  Fry  should  have  ventured  to  say,  "  These  titles  are  destitute  of  authority,  as  the 
careful  reader  of  the  Psalms  will  soon  remark;  they  are  to  be  regarded  merely  as 
marginal  glosses  of  the  Jews,  but  poor  guides  to  the  interpretation  of  Scripture." 
Even  Morison  says,  "The  authority  of  the  several  inscriptions  is,  to  say  the  least, 
somewhat  doubtful."  And  the  annotator  of  Calvin  quotes  Fry's  remark  with  apjiro- 
bation.  But  Alexander  has  well  observed  that  "  in  all  Hebrew  manuscripts  they  bear 
the  same  relation  to  the  body  of  the  Psalm,  that  the  inscriptions  in  the  prophets  or  in 
Paul's  epistles  bear  to  the  substance  of  the  composition."  This  shows  the  great  rash- 
ness of  those,  who  boldly  set  aside  the  Hebrew  heading.  Jerome:  "The  titles  of  the 
Psalms  are  the  keys,  opening  the  door  to  a  right  understanding  of  them."  Bossuet: 
"There  can  be  no  reason  for  expunging  them,  since  they  are  found  in  the  text  and  all 
the  versions,  and  have  been  thought  worthy  of  explanation  by  Jewish  as  well  as 
Christian  commentators.  It  is  true,  there  are  many  who  take  these  titles  in  different 
senses ;  but  I  cannot  find  one  ancient  interpreter  who  doubts  of  their  authority." 

11.  The  Psalms  are  one  Book. 

The  very  first  remark  of  Hilary  in  his  Prologue  to  the  Psalms  is  that  "the  Book 
of  Psalms  is  one,  not  five."  He  here  refers  to  the  fact  that  some  of  the  Jews  divided 
the  Psalms  into  five  books,  corresponding  to  the  five  books  of  Moses.  It  is  not 
necessary  here  to  dwell  on  this  matter.  It  is  sufficient  to  inform  the  reader  that  such 
a  division  was  a  mere  human  invention,  deriving  no  authority  from  God,  and  not  even 
founded  on  the  nature  of  the  contents  of  these  wondrous  songs.  In  Luke  xx.  42  and 
m  Acts  i.  20,  we  read  of  "The  Book  of  Psalms,"  but  nowhere  do  we  read  of  "The 
Books  of  Psalms,"  nor  of  the  first,  second,  third,  fourth,  or  fifth  Book  of  Psalms. 


20  STUDIES  IN  THE   BOOK  OF  PSALMS. 

12.  Paiks  of  Psalms. 

Some  have  asserted  that  in  several  instances  the  Psalms  were  in  pairs.  It  may  be 
so,  but  there  is  no  proof  of  it  contained  in  the  text  of  Scripture.  Nor  would  the 
reader  be  profited  by  a  long  inquiry  into  this  matter.  All  truth  is  related,  and  is 
harmonious.  In  this  sense,  almost  any  one  Psalm  may  well  be  put  as  the  mate  of 
more  than  one  other  Psalm.  At  least,  there  seems  to  be  no  reason  from  the  contents 
of  any  two  psalms,  why  a  close  affinity  should  be  discovered  between  them,  and  not 
between  either  of  them,  and  some  other  portions  of  these  divine  songs.  The  classifica- 
tion here  spoken  of  is  harmless,  and  if  any  think  it  is  based  in  the  nature  of  these 
compositions,  such  an  opinion  should  give  no  offence.  Alexander  thinks  that  "  we 
may  trace  not  only  pairs  but  trilogies  and  even  more  extensive  systems  of  connected 
Psalms,  each  independent  of  the  rest,  and  yet  together  forming  beautiful  and  striking 
combinations."     Any  remark  fi-om  such  a  source  is  entitled  to  respect. 

13.  Alphabetical  Psalms. 

A  peculiarity  of  several  Psalms  is  that  they  are  alphabetical.  That  is  "the  successive 
sentences  or  paragraphs  begin  with  the  letters  of  the  Hebrew  alphabet  in  their  order." 
Without  extraordinary  ingenuity  this  could  not  be  made  to  appear  in  any  ti-anslation. 
Thus  it  would  not  be  easy  to  make  the  first  eight  verses  of  the  119th  Psalm  begin  with 
the  first  letter  of  our  alphabet,  and  the  second  eight  verses  begin  Avith  the  second 
letter  of  our  alphabet,  and  so  on.  Nor  is  it  necessary  that  we  should  make  such  an 
attempt.  The  sense  of  Scripture  is  of  infinite  weight.  But  it  is  of  no  imj^ortance  to 
us  whether  our  translation  should  in  this  respect  copy  the  original.  The  mind  of  the 
Spirit  is  what  we  should  seek.     The  version  Avhich  gives  that  is  what  we  need. 

14.  Hebrew  Poetry. 

The  reader  need  hardly  be  told  that  the  Psalms  are  highly  poetical,  and  that  our 
knowledge  of  Hebrew  Poetry  is  very  limited.  On  all  subjects  of  sacred  criticism  our 
utterances  should  be  modest;  but  in  relation  to  the  poetical  portions  of  God's  word  we 
should  be  doubly  careful  to  say  nothing  rashly.  At  the  same  time  we  may  very 
properly  consult  all  sober  writers  on  such  subjects,  and  get  the  best  lights  v/ithin  our 
reach.  Nor  can  we  judge  of  Hebrew  odes  by  canons  applicable  to  modern  languages. 
"The  poetry  of  the  Psalms  is  formed,  not  like  that  of  modern  languages,  by  the 
response  of  answering  syllables,  but  of  answering  thoughts." 

15.  Selah. 

The  W'ord,  Selah,  is  found  nowhere  in  Scripture  but  in  thirty-nine  of  the  Psalms  and 
in  the  3d  chapter  of  Habakkuk — in  the  Psalms  seventy-four  times  and  in  Habakkuk 
thrice.  Our  translators  have  left  it  as  they  found  it.  Bishop  Jebb  has  devoted  great 
attention  to  this  word,  and  has  reached  the  folloAving  safe  conclusions,  viz :  that  the 
word  is  an  integral  part  of  the  sacred  text;  that  it  does  not  mean  " ame)},"  forever," 
"mark  this  well,"  or  "iiota  bene;"  that  it  never  occurs  in  the  alphabetical  Psalms,  nor 
in  the  Songs  of  degrees,  nor  in  any  Psalm  composed  after  the  Captivity ;  that  the 
prayer  of  Habakkuk  was  composed  at  a  time  when  the  Temple  service  had  been 
restored  to  great  grandeur ;  that  nothing  can  be  confidently  spoken  respecting  the 
etymological  meaning  of  this  word ;  that  the  Septuagiut  renders  the  word  invariabb' 
by  Diapsalmi,  which  marks  a  division  of  some  kind ;  and  that  the  word  is  put  as  a 
musical  notation.  Many  will  doubt  whether  this  writer  has  fairly  maintained  anothoi 
view  which  had  been  formerly  given  by  Burkius  in  his  Gnomon  Psalmorum,  tna^ 
Selah  is  a  mark  of  division,  discriminating  one  moral  portiou  of  a  Psalm  from  au>,ther. 


SELAH.      WOKDS  RENDERED  MAN.  21 

Without  discussing  at  length  this  theory,  which  has  been  presented  with  some  plausi 
bility,  it  may  be  said  that  it  does  not  seem  to  suit  every  case.  The  only  ground  yet 
taken,  and  successfully  maintained  is  that  Selah  is  a  simple  direction  to  the  musicians. 
the  precise  force  of  which  is  not  known  to  us.  The  word  is  not  found  "  in  the  latei 
editions  of  the  Vulgate,  nor  in  the  Syriac,  nor  in  the  Arabic  translations,"  nor  doe? 
the  church  of  England  use  it  in  her  Psalter.  Yet  it  is  very  properly  retained  in  our 
authorized  version  of  the  Scriptures.  And  if  any  should  feel  disposed  to  pronounce 
it  let  none  be  offended.  It  is  undoubtedly  a  part  of  the  holy  writings  given  to  us. 
Patrick :  "  And  here  I  must  note  once  for  all,  that  it  cannot  be  certainly  known  what 
is  meant  by  the  word  Selah,  which  we  meet  withal  thrice  in  this  (the  3d)  short 
Psalm.  The  most  probable  opinion  is  that  it  was  a  note  in  musick.  .  .  That 
musick  being  now  lost,  some  interpreters  have  wholly  omitted  this  word,  Selah,  as  I 
shall  also  do."  Calvin  :  "  As  the  word  Selal,  from  which  Selah  is  derived,  siguifie?  fo 
lift  up,  we  incline  to  the  opinion  of  those  who  think  it  denotes  the  lifting  up  of  the 
voice  in  harmony  in  the  exercise  of  singing."  Venema  thinks  it  calls  for  an  elevation 
of  the  voice  in  singing  the  Psalm.  Alting  thinks  it  calls  for  a  repetition  of  the  Avords 
immediately  preceding.  The  Chaldee  renders  it  forever.  It  should  be  stated  however 
that  it  is  designed  to  fix  the  minds  of  the  godly  on  the  matter,  which  has  just  been 
spoken  of  in  any  given  case,  as  well  as  to  regulate  the  singing  in  such  a  manner  as  to 
make  the  music  correspond  to  the  words  and  the  sentiment.  Alexander  also  says, 
that  Selah  is  "  properly  a  musical  term,  but  generally  indicates  a  pause  in  the  sense  as 
well  as  the  performance."     A  writer  in  the  Bibliotheca  Sacra  says : 

"  Rabbi  Kimchi  regards  it  as  a  sign  to  elevate  the  voice.  The  authors  of  the  Sep- 
tuagint  translation  appear  to  have  regarded  it  as  a  musical  or  rythmical  note.  Herder 
regarded  it  as  indicating  a  change  of  note ;  Mathewson  as  a  musical  note,  equivalent, 
perhaps,  to  the  word  repeat.  According  to  Luther  and  others,  it  means  silence! 
Gesenius  explains  it  to  mean,  "Let  the  instruments  play  and  the  singers  stop." 
Wocher  regards  it  as  equivalent  to  siirsum  eorda — up,  my  soul!  Sommer,  after 
examining  all  the  seventy-four  passages  in  which  the  Avord  occurs,  recognizes  in  every 
case  "  an  actual  appeal  or  summons  to  Jehovah."  They  are  calls  for  aid  and  prayers 
to  be  heard,  expressed  either  with  entire  directness,  or  if  not  in  the  imperative,  "  Hear, 
Jehovah !"  or  A^vake,  Jehovah !  and  the  like  still  earnest  addresses  to  God  that  he 
would  remember  and  hear,  etc.  The  word  itself  he  regards  as  indicating  a  blast 
of  the  trumpets  by  the  priests.  Selah,  itself,  he  thinks  an  abridged  expression,  used 
for  Higgaion  Selah — Higgaion  indicating  the  sound  of  the  stringed  instruments,  and 
Selah  a  vigorous  blast  of  trumpets." 

16.  The  Words  Rendered  Man. 

In  the  Psalter  there  are  three  Hebrev;  words  rendered  man,  Adam,  Ish  and  Enosh. 
The  first  and  third  of  these  occur  in  our  Hebrew  Bible  more  than  Jive  hundred  times 
each,  and  the  second  more  than  fifteen  hundred  times.  Each  of  these  words  is  found  in 
the  Law,  the  Prophets,  and  the  poetic  books  of  Scripture.  They  are  in  the  Pentateuch 
and  in  books  written  after  the  captivity.  Adam  is  first  found  in  Gen.  i.  26,  27.  In 
the  2d  chapter  of  Genesis  it  occurs  twelve  times,  where  it  is  sometimes  rendered  man, 
aud  sometimes  given  as  the  proper  name  of  the  first  man. 

Ish  is  first  found  in  Gen.  ii.  23,  24,  where  it  is  rendered  ?uan.  Enosh  is  first  found  in 
the  plural  at  the  close  of  Gen.  vi.  4,  and  is  rendered  me7i  of  renown.  By  far  the 
most  common  rendering  of  each  of  these  words  is  man,  or,  in  the  plural^  men.  Indeed 
the  first  (Adam)  is  never  otherwise  translated  except  in  seven  cases  (Num.  xxxi.  28, 
30,  35,  40,  46 ;  Pr.  vi.  12 ;  Jon.  iv.  11,)  where  it  is  rendered  person  or  persons.  The 
second  (Ish)  is  also  rendered  simply  man;  very  often  to  conform  to  English  idiom. 


22  STUDIES  IN  THE  BOOK  OF  PSALMS. 

every  man,  every  one,  any  man;  sometimes  one,  any  Avith  a  negative  none,  710  wan; 
sometimes  that  man,  he  or  him;  frequently  one  followed  by  the  word  another,  some- 
times person,  or,  in  the  plural,  persons;  sometimes,  another,  each,  a  certain,  meaning 
man  ;  a  few  times  one  followed  by  the  word  other ;  once  or  twice  each  one,  one  man, 
every,  either,  the  good-man,  champion  (literally  middle-man)  fellow,  people,  applied  to 
the  male  head  of  a  family,  often  husband ;  once  eloquent  (literally  man  of  words)  ;  a 
very  few  times  whoso,  whosoever ;  sometimes  Canaanite,  Egyptian,  for  ma7i  of  Canaan, 
man  of  Egypt,  reprover  for  man  reproving,  stranger,  for  man  strange.  It  is  but  once 
rendered  male,  and  then  in  application  to  brutes. 

Enosh  is  but  about  thirty  times  rendered  otherwise  than  man,  or,  in  the  plural,  men, 
and  then  by  such  words  as  they  or  the)n,  certain,  divers,  some,  persons,  fellows,  counsellors 
for  me7i  of  counsel,  archers  for  7nen  of  bows,  etc.  These  statements  are  made  in  view 
of  a  discussion  of  some  importance  respecting  the  import  of  these  words.  Some  claim 
that  at  least  at  times  each  of  these  words  is  emphatic,  and  especially  when  preceded 
by  the  Hebi'ew  word  rendered  son,  or  sons.  Thus  it  is  contended  that  in  Ps.  xlix.  2, 
where  for  sons  of  Adam  our  translators  give  the  word  low,  and  in  Ps.  Ixii.  9,  where 
they  render  the  same  words  men  of  low  degree,  the  original  is  emphatic ;  and  yet  in 
Ps.  xlix.  12,  20  we  read  of  man  being  in  honor  and  of  man  that  is  in  honor,  and  yet 
the  word  Adam  is  used  in  both  these  verses.  It  is  also  said  to  have  the  same  meaning 
in  Pr.  viii.  4,  where  it  is  rendered  literally  sons  of  man,  Adam.  In  Isa.  ii.  9  the  com- 
mon version  renders  Adam,  mean  man.  In  like  manner  some  contend  that  our  trans- 
lators render  sons  of  Ish  in  Ps.  iv.  2,  sons  of  men,  meaning  great  men ;  and  certainly 
in  Ps.  xlix.  2  they  render  sons  of  Ish  by  the  word  Jdgh,  and  in  Ps.  Ixii.  9  by  men  of 
high  degree,  and  in  Pr.  viii.  4  the  plural  of  Ish  by  simply  men ;  but  in  Isa.  ii.  9  the 
singular  Ish  by  great  man.  The  words  sons  of  Enosh  are  never  found  in  the  Hebrew 
Bible,  but  son  of  Enosh  occurs  once,  Ps.  cxliv.  3.  Yet  it  is  contended  that  the  word 
Enosh  is  itself  sometimes  emphatic  as  in  Ps.  viii.  4 :  ix.  19,  20,  and  in  some  other 
places.     Indeed  in  Job  iv.  17  it  is  rendered  mortal  man. 

Patrick :  "  The  son  of  man  [Ben  Adam]  and  the  sons  of  men  [Bene  Ish]  are  phrases 
which  often  occur ;  which  I  have  good  ground  to  think  belong  in  the  Scripture  lan- 
guage to  Princes ;  and  sometimes  the  greatest  of  Princes.  So  I  have  expounded  that 
known  place,  Ps.  Ixxx.  17 :  The  man  [Ish]  of  thy  right  hand,  the  son  of  man  [Ben 
Adam]  tvhom  thou  madest  strong  for  thyself;  and  Ps.  iv.  2:  0  ye  sons  of  men  [Bene  Ish], 
i.  e.,  rulers  of  people ;  and  Ps.  viii.  4  :  What  is  man  [Enosh]  that  thou  art  mindful  of 
himf  or  the  son  of  man  [Ben  Adam]  (i.  e.,  the  greatest  of  men),  that  thou  visitest  himf 
Ps.  clxvi.  3 :  Put  not  your  confidence  in  2)rinces,  nor  in  the  son  of  man  [Ben  Adam] 
(how  great  a  prince,  that  is,  soever  he  may  be,  though  of  never  such  dignity  and 
power),  in  whom  there  is  no  help. 

"  And  thus  the  counsellors  of  Saul  are  called  the  so7is  of  men  [Adam].  And  so  I 
understand  these  words  in  Isa.  Ii.  12:  Who  art  thou  that  thou  shouldest  be  afraid  of  a  man 
[]']nosh]  that  shall  die,  and  of  the  SON  OF  MAN  [Ben  Adam]  (that  is,  a  prince)  who 
shall  be  as  grass. ^"  Having  made  some  other  statements,  he  adds:  "As  for  Ben 
Enosh,  which  we  also  render  son  of  man,  (Ps.  cxliv.  3,)  it  hath  another  signification ; 
importing  the  wretchedness  of  any  man's  condition." 

It  is  best  here  once  for  all  to  examine  this  theory  of  interpreting  these  terms.  In 
P.s.  iv.  2,  we  have  sons  of  men  [Bene  Ish].  Some  think  this  means  strong  and  powerful 
men,  w  nobles,  or  persons  of  rank.  Edwards  renders  it.  Ye  great  ones.  Calvin  re- 
gards the  title  here  given  as  "  an  ironical  concession  of  what  they  claimed  to  them- 
selves, by  which  he  ridicules  their  presumption  in  esteeming  themselves  to  be  noble 
and  wise,  whtreas  it  was  only  blind  rage  which  impelled  them  to  wicked  enterjirises." 
Hengstenberg  asserts  that  the  expression  rendered  sons  of  men  is  in  many  planes  uu- 


ADAM.     ISH.     ENOSH.  28 

questionably  used  in  an  emphatic  sense."  In  proof  he  cites  Ps.  xlix.  2 ;  Ixii.  9 ;  Pi-, 
viii.  4.  Let  us  look  a  little  at  Ps.  viii.  4 :  What  is  man  [Euosh],  that  thou  art  mindful 
of  him  f  and  the  son  of  man  [Ben  Adam],  that  thou  visitest  hhn  f  Plscator  and  Ed- 
wards render  Enosh  a  mortal.  Calvin :  "  The  Hebrew  word,  which  we  have  rendered 
man,  expresses  the  frailty  of  man,  rather  than  any  strength  or  power  which  he  pos- 
sesses." For  man  Venema  reads  miserable  man ;  and  Henry  ^paraphrases  it  sinful, 
weal;  miserable  man.  The  words  son  of  man  [Ben  Adam]  are  commented  on  in  like 
manner.  Ainsworth  says,  "  As  men  are  called  Enosh  for  their  doleful  estate  by  sin, 
so  are  they  called  Adam,  and  sons  of  Adam,  that  is,  earthy,  to  put  them  in  mmd  of 
their  original  and  end,  who  were  made  of  AdaviaJi,  the  earth,  even  of  the  dust,  and 
to  dust  shall  return  again."  Patrick  regards  the  phrase  son  of  man  in  this  verse  as 
equivalent  to  "  the  greatest  of  men."  Anderson  quotes  Pye  Smith  as  reading  the  words 
thus:  "What  is  man,  that  thou  art  mindful  of  him?.  Even  the  [noblest]  son  of  man, 
that  thou  visitest  him  ?"  and  as  saying,  "  Our  language  has  no  single  terms  to  mark 
the  distinction  expressed"  by  these  two  words ;  and  adding,  "  I  have  endeavored  to 
approach  the  idea  by  one  insertion  of  an  epithet." 

Patrick  thinks  that  his  theory  gives  us  the  key  to  the  right  understanding  of  the 
phrase,  the  son  of  man,  so  often  found  in  the  New  Testament.  But  that  title  is  suffi- 
ciently explained  by  simply  saying  that  it  declares  the  entire  humanity  of  our  Lord. 
No  further  meaning  is  required,  or  has  been  commonly  accepted. 

It  may  seem  almost  presumption  to  express  a  doubt  whether  this  theory  is  correct. 
Yet  candor  and  truth  are  always  worth  more  than  they  cost.  The  author  has  studied 
the  matter  with  some  care,  and  is  not  satisfied  that  any  Psalmist  ever  used  either  of 
the  words,  Adam,  Ish,  or  Enosh,  in  an  emphatic  sense,  or  as  conveying  the  ideas 
contended  for,  or  that  the  primary  meaning  of  the  words  is  ever  to  be  insisted  on  in 
any  part  of  these  sacred  songs. 

Besides  the  views  already  presented  at  the  beginning  of  this  section,  it  is  proper  to 
say  that  the  words  and  phrases  under  consideration  occur  with  great  frequency,  and 
if  ever  used  emphatically,  and  in  the  senses  contended  for,  it  is  very  rarely  indeed ; 
and  there  is  nothing  requiring  us  so  to  regard  them  anywhere.  As  the  words  Adam, 
Ish,  and  Enosh  occur  so  often,  no  collection  of  instances  is  here  presented  for  com- 
parison. Such  a  labor  would  be  tedious.  It  is  also  quite  unnecessary.  But  let  any 
one  compare  the  texts  where  the  expression  son  of  man  [Adam]  is  found.  See  Num. 
xxiii.  19;  Job  xxv.  6;  xxxv.  8;  Ps.  Ixxx.  17;  cxlvi.  3;  Ecc.  i.  13;  Jer.  xlix.  18; 
1.  40  ;  li.  43 ;  scores  of  times  in  Ezekiel,  as  an  appellation  of  that  jDrophet ;  and  Daji. 
viii.  17. 

Let  him  go  further  and  compare  the  cases  whex'e  the  words  sons  of  men  [Adam]  are 
found :  Ps.  xxxi.  19 ;  xxxiii.  13 ;  Ivii.  4 ;  Iviii.  1 ;  cxlv.  12 ;  Pr.  viii.  31 ;  Ecc.  i.  18 ; 
ii.  3,  8;  iii.  10,  18,  19;  viii.  11;  ix.  3,  12;  Is.  lii.  14;  Jer.  xxxii.  19;  Dan.  x.  16; 
Mic.  V.  7 ;  Joel  i.  12. 

Tlie  j)hrase  sons  of  man  [Adam]  occurs  in  Ps.  xlix.  2 ;  Pr.  viii.  4.  Besides  those 
])reviously  cited,  these  are  the  only  cases  where  either  of  these  phrases  occurs  in  all 
the  Hebrew  Scriptures. 

The  expression  son  of  7nan  [Ish]  is  never  found.  That  of  sons  of  man  [Ish]  is  found 
but  once,  Psalm  Ixii.  9,  where  our  version  reads  men  of  high  degree.  That  of  sons 
of  men  is  in  but  two  places,  in  Psalm  iv.  2  where  it  is  rendered  literally,  and  in  Psalm 
xlix.  2  high.  It  is  evident  that  any  theory  built  on  so  small  an  induction  as  this  must 
have  a  very  slender  foundation,  unless  there  is  something  in  the  context  or  connection 
defining  the  word,  or  making  it  necessary  to  give  it  such  a  translation. 

We  never  find  the  expi-ession  soiis  of  tnan  or  sons  of  men,  where  Enosh  is  used. 


24  STUDIES  IN  THE   BOOK  OF  PSALMS. 

And  we  but  once  find  son  of  man  [Enosh]  in  Psalm  cxliv.  3.  It  can  hardly  be 
esteemed  wise  to  build  any  doctrine  of  language  on  this  one  expression. 

That  these  three  Hebrew  words  are  used  so  as  to  make  it  impossible  to  tell  from 
any  fair  literal  translation  what  the  original  word  is  in  all  ordinary  cases  may  easily 
be  made  to  appear  by  looking  over  the  English  concordance  for  the  words  man  and 
nien,  trying  to  form  an  opinion  of  what  the  original  is,  and  then  turning  to  the 
Hebrew.  Where  memory  gives  no  clue,  it  will  be  found  to  be  mere  guess-work.  Let 
any  one  try  his  powers  on  these  verses  where  man  occurs,  Ps.  i.  1;  xxxii.  2;  xxxix. 
11;  Iv.  13;  civ.  15;  cxii.  1;  and  on  these  where  men  occurs,  Jud.  xx.  17;  Ps.  xvii.  4; 
Ixxvi.  5;  1  Sam.  xxv.  13;  Ps.  Ixvi.  12;  Ixxxii.  7.  He  will  often  find  it  impossible  to 
tell  what  the  original  is. 

It  is  not  at  all  here  asserted  that  there  is  any  impropriety  in  adverting  at  any  time 
to  the  primary  meaning  of  these  or  any  other  words  of  Scripture,  if  thereby  the  sense 
of  any  passage  receives  force.  But  it  is  simply  denied  that  we  have  satisfactory 
evidence  that  these  Hebrew  words  rendered  man  have  an  emphatic  sense  in  the 
Psalms. 

At  the  same  time  there  is  no  impropriety  in  rendering  two  of  these  "men  of  low 
degree  and  men  of  high  degree,"  because  that  phrase  in  English  is  equivalent  to  this, 
"men  by  whatever  name  called,"  or  "men  of  all  conditions." 

17.    AUTHORS   CONSULTED. 

It  is  not  necessary  here  to  give  an  extended  list  of  authors  consulted  in  preparing 
this  work.  Except  in  a  very  few  instances  due  credit  is  formally  given.  Any  excep- 
tion to  this  remark  is  unintentional,  or  is  found  in  those  places  where  many  writer's 
without  giving  credit  to  each  other  say  the  same  thing.  In  all  branches  of  study 
there  are  things,  Avhich  have  become  the  common  property  of  mankind.  To  quote 
would  be  mere  pedantry,  unless  the  very  words  of  an  author  are  copied.  For  instance, 
many  things  are  said  by  every  commentator  on  the  first  Psalm,  because  they  obviously 
belong  to  the  matter  in  hand,  and  not  because  they  have  been  said  by  others  at  pre- 
vious times. 

Nearly  a  century  ago  Dodd  stated  that  "the  number  of  commentaries  on  the  Book 
of  Psalms  was  almost  endless ;  above  six  hundred  are  enumerated,  exclusive  of  those 
which  have  been  written  on  the  whole  body  of  the  Scriptures,  and  on  particular 
Psalms."     Since  that  time  the  number  has  been  much  increased. 

18.  Object  of  this  Work. 

The  great  object  of  this  work  is  the  glory  of  God  in  the  edification  of  his  church. 
If  it  shall  fail  of  practical  usefulness  and  religious  profit,  it  will  gain  no  important 
end.  The  author  has  endeavored  to  embody  all  the  most  valuable  suggestions  of 
others  together  with  his  own  reflections  on  this  inspired  book.  And  he  begs  his  readers 
to  remember  that  as  it  is  in  vain  to  light  a  candle  to  examine  the  sun-dial,  so  human 
wit  will  make  no  good  progress  in  learning  this  or  any  other  portion  of  God's  word 
except  as  the  Sun  of  Righteousness  by  his  Holy  Spirit  shines  upon  the  sacred  page. 
All  attempts  to  understand  the  spiritual  import  of  God's  word  without  divine  teach- 
ing must  ever  prove  failures.  This  i'act  and  the  reasons  of  it  are  clearly  given  in 
Scripture.  Let  every  one,  therefore,  seek  help  from  God  in  earnest  fervent  prayer. 
John  Newton:  "A  few  minutes  of  tlie  Spirit's  teaching  will  furnish  us  with  more  real 
useful  knowledge,  tlian  toiling  through  whole  folios  of  commentators  and  expositors, 
— they  arc  useful  in  their  places,  and  are  not  to  be  undervalued  by  those,  who  can 
perhaps  in  general  do  better  without  them;  but  it  will  be  our  wisdom  to  deal  less  with 
the  streams,  and  be  more  close  in  applying  to  the  fountaiuhead.    The  Scripture  itsell", 


WHY   THIS   WORK   WAS   UNDERTAKEN.  25 

and  the  Spirit  of  God  are  the  best  and  the  only  sufficient  expositoi-s  of  Scripture.  .  . 
It  is  absurd  to  read  or  study  tlie  Scripture  with  any  other  view  than  to  receive  its 
(Joctrines^wliniit  to  its  reproofs,  and  obey  its  precepts  that  we  may  be  nnide  wise  unto 
salvatioo^^^ll  disquisitions  and  criticisms  that  stop  short  of  this,  that  do  not  amend 
the  heart  as  well  as  furnish  the  head,  are  empty  and  dangerous,  at  least  to  ourselves 
of  whatever  use  they  may  be  to  others.  An  experience  of  this  caused  a  learned  critic 
and  eminent  commentator  (Grotius)  to  confess  towards  the  close  of  his  life,  'Alas!  1 
have  wasted  my  life  in  much  labor  to  no  purpose.'"  Luther:  "We  must  not  simply 
read  or  sing  the  Psalms,  as  if  they  did  not  concern  us;  but  we  must  read  and  sing 
Lhem  for  this  purpose,  that  we  may  be  improved  by  them,  may  have  our  faith 
strengthened,  and  our  hearts  comforted  amid  all  sorts  of  necessities.  For  the  Psalter 
is  nothing  else  than  a  school  and  exercise  for  our  heart  and  mind,  to  the  end,  that  we 
may  have  our  thoughts  and  inclinations  turned  into  the  same  channel.  So  that  he 
reads  the  Psalter  without  spirit,  who  reads  it  without  faith  and  understanding." 

19.  Ignorance  op  some  Languages  quoted. 

As  the  author  is  not  acquainted  with  Ethiopic,  Syriac  and  Arabic,  and  yet  freely 
quotes  them,  he  would  state  that  he  relies  upon  the  Latin  translation  of  those  versions, 
found  in  Walton's  Polyglot.  In  many  cases  too  he  finds  those  versions  given  in 
Latin  or  English  by  other  commentators.  So  that  he  hopes  the  quotations  will  be 
found  sufficiently  accurate. 

20.  Why  this  Work  was  undertaken. 

If  any  ask  why  this  work  was  undertaken  the  answer  is,  1.  The  word  of  God  is  not 
bound.  It  is  open  to  all.  2.  The  author  had  a  mind  to  it.  He  has  never  felt  more 
disposed  to  any  work.  He  has  always  found  it  best  to  pursue  that  kind  of  literary 
labor,  for  which  he  had  a  strong  inclination.  3.  He  saw  no  way  in  which  he  could 
more  fitly  spend  a  portion  of  the  afternoon  of  his  life  than  in  the  special  study  of  this 
incomparable  collection  of  sacred  poems.  4.  Others,  who  had  devoted  considerable 
time  to  the  Psalms,  uniformly  testified  that  they  were  thereby  great  gainers.  The 
author  felt  his  own  poverty  and  wished  to  be  enriched,  Archibald  Symson  in  his 
preface  to  his  work  on  the  seven  penitential  Psalms  says  he  undertook  it ;  "  Because 
this  ocean  is  not  dryed  up,  and  hee  that  commeth  last  may  as  well  fill  his  bucket  as  hee 
that  came  first."  Musculus  on  a  like  occasion  said :  "  If  the  treasure  of  the  holy 
Scriptures  be  such  that  it  can  be  drawn  so  dry  by  the  diligent  searches  of  pious  and 
learned  men,  as  that  nothing  shall  remain  to  exercise  the  studies  of  them  that  succeed 
them ;  if  there  be  at  any  time  such  an  effusion  of  God's  Holy  Spirit,  that  after  that 
time  it  is  in  vain  to  labor  in  finding  out  its  mind,  in  the  holy  Scriptui-es ;  if  there 
have  been  in  the  church,  after  the  prophets,  Christ,  and  his  Apostles,  men  of  such 
perfect  accomplishments,  that  to  them  was  imparted  such  a  universal  fullness  of  divine 
knowledge,  as  to  make  their  writings  absolutely  complete ;  so  that  we  need  do  nothing, 
but  night  and  day  study  them  alone :  then  truly  I  refuse  not  the  censure  of  folly,  nay  of 
madness,  for  attempting  anything  now  in  the  holy  Scriptures,  after  such  absolute  writers. 
But  if  that  most  rich  fountain  of  the  divine  oracles  be  altogether  inexhaustible;  and  no 
age  can  be  assigned  to  which  alone  the  grace  of  the  Holy  Spirit  was  confined ;  and  there 
were  never  any  doctors  at  any  time  in  the  church,  after  Christ,  the  apostles  and  prophets, 
of  such  esteem,  that  nothing  is  wanting  in  their  writings,  nothing  can  be  rightly  added 
to  them ;  nothing  is  in  them  which  can  be  rightly  taken  away,  or  changed  for  the 
better :  then  I  do  not  see  why  we  may  not  profitably  travel  in  the  same  way  that 
others  have  done ;  with  hopes  of  adding  more  light  to  that  which  they  have  left  us." 
5.  Many  of  the  most  valuable  works  on  the  Psalms  are  in  Latin,  or  are  very  scarce 

4 


26  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  i. 

and  bigli-priced.  The  endeavor  here  is  to  aid  the  reader  with  the  best  suggestions  of 
writers  inaccessible  to  most,  as  well  as  to  make  original  remarks,  critical,  explanatory, 
doctrinal  and  practical.  6.  Several  learned  and  judicious  persons,  who  heard  of  the 
contemplated  design  and  have  examined  parts  of  it  after  it  was  commenced,  greatly 
encouraged  the  author  to  go  on  with  his  undertaking. 

21.  Names  op  the  Most  High. 

It  will  be  satisfactory  to  the  plain  reader  and  will  save  time  here  to  note  that  the 
names  of  the  Almighty  occurring  in  the  Psalter  are  significant,  and  are  briefly 
explained  in  this  work : 

On  Jehovah  Lord,  see  on  Ps.  i.  2. 

On  Adonai  Lord,  see  on  Ps.  ii.  4. 

On  Elohim  God,  see  on  Ps.  iii.  2. 

On  El  God,  see  on  Ps.  v.  4. 

On  Gel-yohn  Most  High,  see  on  Ps.  vii.  17. 

On  Eloah  God,  see  on  Ps.  xviii.  31. 

On  Jah  LoKD, 


^     r,7    11  '   rm     Ai    •  1 ,      f      Scc  Introductiou  to  Psalm  Ixviii. 
On  Shaddai   The  Almighty, 

22.  Punctuation. 

In  punctuation  the  usual  rules  are  observed,  except  where  a  single  sentence  or 
phrase  Ls  cited  in  the  various  renderings  of  a  clause  or  of  a  verse,  and  the  author's 
name  is  immediately  prefixed.  In  that  case  the  quotation  marks  are  not  given ;  but 
then  the  words  cited  do  not  go  beyond  one  sentence  or  verse.  In  all  other  cases, 
the  credit  is  given  in  the  usual  way. 


Psalm  i. 

1  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  ungodly,  nor  standeth  in  the  way  of 
sinners,  nor  sitteth  in  the  seat  of  the  scornful. 

2  But  his  delight  is  in  the  law  of  the  Lord  ;  and  in  his  law  doth  he  meditate  day  and  wight. 

3  And  he  shall  be  like  a  tree  planted  by  the  rivers  of  water,  that  bringeth  forth  his  fruit  in  his 
season  ;  his  leaf  also  shall  not  wither  ;  and  whatsoever  he  docth  shall  prosper. 

4  The  ungodly  are  not  so :  but  are  like  the  chaff  which  the  wind  driveth  away. 

5  Therefore  the  ungodly  shall  not  stand  in  the  judgment,  nor  sinners  in  the  congregation  of  the 
righteous. 

G  For  the  Lord  knoweth  the  way  of  the  righteous :  but  the  way  of  the  ungodly  shall  perish. 

THE  date  of  this  Psalm  is  to  be  determined  very  much  by  its  authorship.  Two 
opinions  have  chiefly  prevailed.  One  is  that  David  wrote  it.  If  so,  it  was  writ- 
ten more  than  a  thousand  years  before  Christ.  Those  who  hold  David  to  have  been  the 
author,  seem  to  be  influenced  by  such  considerations  as  the  following.  It  seems  proper 
that  the  author  of  the  major  part  of  the  Psalms  should  be  the  author  of  the  Intro- 
duction to  the  book.  It  is  alleged  that  the  style  is  that  of  David,  or  at  least  of  his 
times.  It  is  also  said  that  the  Jews  uniformly  united  the  first  and  second  Psalms  into 
one,  and  that  David  is  confessedly  the  author  of  the  second,  and,  if  so,  of  the  firsi 
also.     Some  say  that  in  several  copies  of  the  New  Testament,  Acts  xiii.  33,  s],etks  oi 


PSAI.M  I.]  STUDIES   IN  THE   BOOK  OF  PSALMS.  27 

the  first  and  not  of  the  second  Psalm,  and  that  this  shows  David  to  have  been  the  au- 
thor of  both  i\\ii  first  and  second  in  our  arrangement.  If  these  two  are  in  fact  but  one 
Psabn,  and  if  David  wrote  the  first  verse  of  the  second  Psahu,  as  we  know  he  did,  then 
none  will  deny  that  he  wrote  all  that  properly  belongs  to  that  composition. 

The  other  opinion  respecting  the  date  of  this  Psalm  is  that  it  was  written  about 
four  hundred  and  fifty  years  before  Christ  by  Ezra,  or  by  some  one  in  his  times,  when 
he  was  arranging  the  canon  of  Scripture.  The  reasons  given  for  this  opinion  are  that 
such  was  the  general  belief  for  a  long  time,  that  it  was  peculiarly  proper  and  very 
natural  that  the  collector  of  the  canon  of  Scripture,  who  also  arranged  the  Psalms, 
should,  after  all  the  rest  was  written,  prefix  the  first  Psalm  as  a  prologue  to  the  book, 
and  that  there  is  nothing  in  the  style  of  this  Psalm  rendering  it  improbable  that  Ezra 
was  the  author.  Nevertheless  the  weight  of  opinion  is  in  favor  of  David  as  the  au- 
thor.    Williams:  "We  know  nothing  of  Ezra  as  a  poet." 

This  Psalm  has  no  title.  This  is  so  remarkable,  that  some  have  contended  that  the 
first  clause  should  be  regarded  as  the  inscription.  But  this  view  is  not  supported  by 
the  requisite  proofs.  The  fact  is  that  the  Psalm  needs  no  title,  because  it  is  so  plain, 
and  because  it  is  itself  a  preface  to  all  the  great  matters,  which  come  after  it.  Basil 
says,  "  What  the  foundation  is  to  a  house,  the  keel  to  a  ship,  the  heart  to  an  animal, 
the  same  is  this  Psalm  to  the  whole  book.  It  is  a  preface  to  the  Psalter."  Athanasius 
and  Theodoret  give  it  this  title,  Blessedness.  The  Arabic  has  this  title :  "  The  beauty 
of  piety  and  the  hope  of  another  state." 

The  sum  of  this  Psalm  is  that  the  just  and  he  alone  is  blessed.  It  incites  us  to  the 
love  of  righteousness  by  presenting  proper  hopes.  By  pointing  to  the  dreadful  end 
of  the  wicked,  it  warns  us  to  flee  from  all  iniquity.  It  is  a  compend  of  all  the  Psalms, 
and  indeed  of  all  Scripture.  In  many  of  our  Bibles  the  caption  given  is,  "The  happi- 
ness of  the  godly.  The  unhappiness  of  the  ungodly."  Let  us  consider  each  verse  in 
order. 

1.  Blessed  is  the  man  that  waUceth  not  in  the  counsel  of  the  ungodly.  The  word 
translated  blessed  is  in  the  Hebrew  plural,  while  the  word  rendered  man  is  singular. 
Scholars  are  not  agreed  whether  the  plural  form  of  the  first  w^ord  is  used  simply  from 
a  regard  to  the  idiom  of  the  original,  or  whether  it  announces  the  richness  of  the 
variety  of  blessings  secured  to  the  righteous.  The  latter  view  is  perhaj^s  preferable. 
It  is  well  to  give  all  the  fulness  of  meaning,  ^vhich  the  grammatical  construction  and 
the  analogy  of  faith  will  allow.  However  tried  and  afllicted,  every  servant  of  God 
has  vast  treasures  of  good  things  in  possession  and  in  prospect.  Both  the  Psalmist 
and  the  Saviour  began  their  teachings  with  pronouncing  blessedness  to  be  the  portion 
of  God's  people.  The  Chaldee  and  Arabic  read  the  first  clause  thus,  "  A  blessing  on 
the  man ;"  Piscator  and  Michaelis  use  this  paraphrase,  "  Oh  the  right  goings,  happy 
progress,  and  good  success  of  the  man ;"  Morison  says,  "  Oh  the  blessedness  of  this 
man;"  Alexander  would  paraphrase  it,  "How  completely  happy  is  the  man;"  Mudge. 
Edwards,  and  Anderson  render  it,  "Oh  the  blessednesses  of  the  man."  The  catalogue 
of  mercies  secured  to  God's  people  is  long. 

We  have  next  a  negative  description  of  the  man,  who  is  so  blessed.  He  ivalketh  not 
in  the  counsel  of  the  ungodly.  A  man's  walk  is  the  course  of  his  life.  When  the  tenor 
of  one's  Avays  is  like  that  of  the  wicked,  he  is  wicked.  Like  Enoch,  all  the  righteous 
walk  with  God.  The  counsel  of  the  wicked  is  a  term  used  to  denote  not  merely  his 
advice,  but  his  aims,  his  maxims,  his  principles,  his  practices.  In  all  these,  saints  and 
sinners  are  unlike.  The  righteous  hates  the  thought  of  sin,  and  so  Avalks  not  with  the 
impious.  It  is  next  said  that  this  blessed  man  standeth  not  in  the  way  of  sinners.  He 
seeks  no  intimacy  Avith  them  as  his  companions.  If  he  mingles  with  them,  they  are 
a  grief  to  him      A  nd  h"  sitieth  not  in  the  seat  of  the  scornful.     In  Scripture,  scorning 


28  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  i 

expresses  the  indifference  and  liatred  of  the  wicked  towards  divine  things.  They 
coni^mn  God.  Nor  is  anything  more  expressive  of  the  deadly  malice  of  the  wicked 
towards  the  righteous  than  the  cruel  mockings,  to  which  the  latter  are  often  exposed. 
The  natural  tendency  of  all  sin  is  to  lead  to  outbreaking  and  deadly  despite  towards 
-lil  that  is  good.  Proud  and  haughty  scorner  is  the  name  of  all,  who  long  resist  divine 
calls  and  mercies.  Bradley:  " And  in  the  habitation  of  scorners  hath  not  dwelt."  If 
this  is  an  improvement  on  our  version,  it  is  not  obvious. 

2.  The  second  verse  describes  the  character  of  the  righteous  by  two  positive  quali- 
ties. One  is  that  his  delight  is  in  the  laiv  of  the  Lord.  Here  first  occurs  in  the  Psalms 
that  great,  dreadful,  and  incommunicable  name  of  God,  Jehovah.  In  Scripture  nc 
other  name  is  nearly  so  often  given  to  the  Most  High.  It  is  expressive  of  self-exist- 
ence, independence,  unchangeableness,  and  eternity.  It  is  never  given  to  any  but  the 
true  God.  Our  translators,  following  the  Septuagint,  commonly  rendered  this  Avord 
Lord,  printing  it  in  small  capitals.  In  all  cases  it  might  have  been  as  well  simply  to 
transfer  the  word  to  our  language.  The  latv  of  Jehovah  here  spoken  of  embraces  the 
whole  word  of  God  then  written.  A  part  is  put  for  the  whole.  The  law  was  a  promi- 
nent part  of  the  revelation  of  God's  will  in  the  days  of  the  Psalmist.  A  good  man 
loves  the  decalogue,  because  it  is  the  transcript  of  God's  moral  character.  He  also 
loves  all  the  law  of  the  dispensation  under  which  he  lives.  He  cavils  not  at  divine 
institutions,  though  they  may  be  ceremonial.  Christ  would  be  baptized,  and  thus 
fulfil  all  righteousness.  His  piety  caused  him  to  obey  every  institution  of  God,  which 
was  then  in  force.  This  view  of  this  clause  shows  that  Rom.  vii.  14-25,  cannot  de- 
scribe the  exercises  of  an  unregenerate  person.  He  never  delights  in  the  law  of  God 
after  the  inward  man.  If  this  were  possible,  the  righteous  and  the  wicked  would  be 
alike,  and  regeneration  would  make  no  difference  in  one's  character,  and  so  would  be 
of  no  value.  It  is  also  clear  that  those  who  set  aside  any  part  of  God's  word,  bring 
their  souls  into  jeopardy.  Our  Saviour's  warnings  on  this  subject  are  awful.  Matt.  v. 
19 ;  Rev.  xxii.  19.  Let  no  man  break  one  of  the  least  commandments,  or  teach  others 
to  do  so.  Neither  let  men  despise  the  doctrines  of  God's  word.  The  spiritual  man 
loves  and  embraces  them.  He  is  not  a  child  of  God  who  delights  not  in  the  Holy 
Scriptures. 

Another  positive  sign  of  a  renewed  man  is  that  he  meditates  in  the  law  of  the  Lord 
day  and  night.  "  As  a  man  thinketh  in  his  heart,  so  is  he."  Vain  thoughts  lodge  in 
all  ungodly  men.  But  the  righteous  hate  sinful  imaginings.  What  the  wicked  would 
be  ashamed  to  act  or  speak  out,  the  righteous  is  ashamed  to  think  or  desire.  Yet  his 
mind  is  full  of  activity.  He  meditates.  The  power  of  reflection  chiefly  distinguishes 
a  man  from  a  brute.  The  habit  of  reflection  chiefly  distinguishes  a  wise  man  from  a 
fool.  Pious  reflection  on  God's  word  greatly  distinguishes  a  saint  from  a  sinner. 
Without  meditation  grace  never  thrives,  prayer  is  languid,  praise  dull,  and  religious 
duties  unprofitable.  Yet  to  flesh  and  blood  without  divine  grace  this  is  an  impossible 
duty.  It  is  easier  to  take  a  journey  of  a  thousand  miles  than  to  spend  an  hour  in 
close,  devout,  profitable  thought  on  divine  thincrs.  Like  prayer,  Luke  xviii.  7,  medi- 
tation is  t()  be  pursued  day  and  night,  not  reluctantly,  but  joyously,  not  merely  in 
God's  house,  or  on  the  Lord's  day,  but  whenever  other  duties  do  not  forbid,  "  with 
such  incessant  study,"  say.-:  J.  H.  Michaelis,  "that  even  when  the  act  ceases,  there  is  no 
abatement  of  the  pious  affection."  Nor  does  the  true  child  of  God  slight  any  part 
of  divine  truth.  He  loves  it  all.  Bates  says,  "  Habitual  and  delightful  thoughts  are 
the  best  discovery  of  our  hearts  and  our  spiritual  state.  Words  and  actions  may  be 
overruled  and  (;ounterfeit  for  divers  reasons,  but  thoughts  are  the  invisible  productions 
of  the  soul,  and  without  fear  or  mask,  without  restraint  or  disguise,  undissemblingly 
discover  the  disposition  of  the  heart.     Thoughts  are  the  immediate  offsprmg  of  the 


rsALM  I.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  2P 

soul ;  aud  as  the  waters  that  immediately  flow  from  the  spring  are  strongest  of  the 
mineral,  so  the  thoughts  are  most  deeply  tinctured  with  the  affections.  A  saint  is 
therefore  described  by  his  '  meditating  in  the  law  of  God  day  and  night/  which  is  the 
natural  and  necessary  effect  of  his  delight  in  it." 

3.  Such  a  man  shall  he  like  a  tree  planted  by  the  rivers  of  water.  In  Scripture  a  river 
means  any  running  sti-eam  of  water.  Ps.  cxix.  136.  Lam.  iii.  48.  It  may  be  natural 
as  in  2  Kings  v.  12,  Ecc.  i.  7,  or  artificial  as  in  Pr.  xxi.  1,  Deut.  xi.  10.  In  hot 
Eastern  countries  trees  flourish  most  by  the  side  of  water  courses.  When  all  around 
is  burnt  up  with  heat  and  drought,  they  are  fresh  and  green.  Alexander  says, 
"  The  original  words  properly  denote  canals  or  channels,  as  customary  means  of  arti- 
ficial irrigation.  Hence  the  single  tree  is  said  to  overhang  more  than  one,  because 
surrounded  by  them."  The  righteous  is  a  tree  planted.  No  man  is  by  nature  a  friend 
of  God,  a  tree  of  righteousness.  The  wild  olive  must  be  grafted  before  it  will  be 
fruitful.  Rom.  xi.  17-24.  By  nature  we  are  all  outcasts.  It  is  grace  that  nuikes  us 
the  planting  of  the  Lord.  To  be  planted  signifies  also  permanency  of  connection.  The 
faith  of  a  good  man  is  not  temporary,  neither  are  any  of  his  graces.  He  has  taken 
root  in  a  good  place,  and  so  his  life  is  well  maintained.  "  Those  that  be  j)lanted  in 
the  house  of  the  Lord  shall  flourish  in  the  courts  of  our  God.  They  shall  still  bring 
forth  fruit  in  old  age ;  they  shall  be  fat  and  flourishing ;  to  show  that  the  Lord  is  upright." 
So  the  righteous  bringeih  forth  his  fruit  in  his  season.  His  blossoms  are  fair,  but  his 
mature  fruit  is  better.  It  comes  in  the  right  time  and  is  beautiful  in  its  season.  It 
has  often  been  noticed  in  false  professors  that  their  acts  and  words  are  ill-timed,  and 
that  the  high  expectations  sometimes  raised  by  them  are  never  realized.  "  'Tis  the 
brand  of  a  hypocrite  to  have  devotion  come  by  fits,  to  seem  like  an  angel  one  day, 
and  live  like  an  atheist  the  next."  Calvin  thinks  that  the  j)hrase,  in  his  season,  chiefly 
points  to  the  maturity  of  the  fruit  produced.  Street  renders  the  passage  thus,  "  It 
bringeth  forth  all  its  produce  to  maturity." 

His  leaf  aho  shall  not  wither.  The  appearance  of  such  a  tree  corresponds  to  its 
fruit.  Applied  to  a  child  of  God,  the  leaf  has  commonly  been  supposed  to  represent 
his  religious  profession.  He  will  not  fall  away  in  time  of  temptation  and  persecution. 
He  cannot  forsake  Christ.  To  whom  else  shall  he  go  ?  Lot  will  be  a  good  man  even 
in  Sodom.  As  a  tree  thus  planted  "  exhibits  all  the  fragrance  and  all  the  beauty  of 
perpetual  spring,"  so  shall  it  be  Avitli  the  just  man.  Bellarmine's  note  on  this  passage 
is,  that  "  there  are  some  trees,  which  produce  leaves  only,  and  do  not  even  long  retain 
these.  There  are  others,  which  produce  leaves  and  long  retain  them,  but  their  fruit 
is  either  ripe  too  soon  to  be  full  grown,  or  it  is  not  ripe  when  it  ought  to  be.  Others 
put  forth  fruit  at  the  right  time,  and  are  always  covered  with  foliage,  but  sadly  fail  in 
bringing  fruit  to  maturity.  There  are  others,  which  alone  can  be  said  to  be  perfect  in 
kind.  These  have  both  leaves  and  fruit,  always  retain  their  foliage,  and  always  yield 
their  ripe  fruit  in  its  season.  Such  trees  are  [Mediterranean]  Pines,  Palm-ti-ees,  and 
Olive-trees,  to  which  the  Scripture  often  compares  righteous  men.  In  this  place  the 
prophet  says  that  the  righteous  are  like  these  trees.  The  apostle  says  that  the  right- 
eous are  rooted  and  grounded  in  love.  By  a  lasting  friendship  they  are  hard  by  the 
living  fountain,  whence  they  ever  draw  the  nourishment  of  grace,  and  bring  forth 
good  works  in  the  right  time,  and  all  things  work  together  for  their  good,  and  they 
shall  perpetually  flourish  in  glory  and  honor." 

And  ivhatsoever  he  doeth  shall  prosper.  Some  have  thought  that  there  was  a  refei*- 
ence  here  to  the  tree  of  life.  Gen.  ii.  9.  Rev.  xxii.  2.  But  such  a  construction 
jeems  forced.  The  sense  is  complete  without  it.  The  just  is  blessed  in  his  body  and 
in  his  soul,  in  his  basket  and  in  his  store;  he  is  in  covenant  with  God,  and  abides  under 
the  shadow  of  the  Almighty ;  and  so  he  cannot  l)e  a  vain  thing,  he  cannot  beat  the 


30  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  i. 

air,  he  cmmot  conceive  wind  and  bring  forth  vanity.  He  shall  liave  good  success. 
He  shall  make  progress  and  "do  exploits"  in  the  matters  already  noticed.  As  a  reli- 
gious man  his  course  shall  be  upward  and  onward.  "  He  shall  run  and  not  be  w^eary, 
he  shall  walk  and  not  faint."  For  a  time  his  path  may  seem  covered  with  darkness, 
and  he  may  seem  to  be  under  the  frown  of  God.  But  in  the  Mount  it  shall  be  seen. 
EnlartTement  and  deliverance  shall  come  at  the  right  time  and  in  the  right  way.  God 
will  teach  all  his  people  to  walk  by  faith ;  and  so  he  for  a  while  may  hedge  up  their 
way.  But  wait  his  time.  Let  him  explain  his  own  dealings  with  his  people ;  and  in 
all  cases  it  shall  be  seen  that  the  end  of  the  Lord  is  wise,  and  that  he  is  very  pitiful 
and  of  tender  mercy.  It  is  often  asserted  that  the  New  Testament  far  less  clearly  than 
the  Old  promises  temporal  blessings  to  the  righteous.  But  is  this  so?  Most  respect- 
able writers  admit  that  temporal  blessings  are  included  in  the  promise  made  in  Ps. 
xxxvii.  11,  "  The  meek  shall  inherit  the  earth."  Yet  our  Loi'd  renews  this  promise 
in  his  sermon  on  the  Mount.  Matt.  v.  5.  If  we  exclude  temporal  blessings,  how  can 
we  interpret  Mark  x.  29,  30  ?  "  Verily  I  say  unto  you  that  there  is  no  man,  that 
hath  left  house  or  brethren,  or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or 
lands,  for  my  sake,  and  the  Gospel's,  but  he  shall  receive  an  hundred  fold,  now  in  this 
time,  houses,  and  brethren,  and  sisters,  and  mothers,  and  children,  and  lands  with  per- 
secutions ;  and  in  the  world  to  come,  eternal  life."  And  thirty-five  years  after  Christ's 
ascension,  his  blessed  servant,  Paul,  tells  us  that "  godliness  is  profitable  unto  all  things. 
having  promise  of  the  life  that  now  is,  and  of  that  which  is  to  come."  1  Tim.  iv.  8. 
What  more  could  we  ask  ?  It  is  true  that  in  the  case  of  his  people  God  subordinates 
temporal  to  spiritual  blessings.  This  is  right.  No  wise  man  would  have  it  otherwise. 
This  Avas  always  so.  In  spiritual  affairs  this  prosperity  is  great.  The  labor  of  the 
believer  is  not  in  vain  in  the  Lord.  All  good  works,  pious  desires,  holy  purposes 
shall  in  the  end  be  found  seeds  of  immortal  bliss. 

4.  The  ungodly  are  not  so.  There  is  a  difference  in  character  and  prospects  between 
the  righteous  and  the  wicked.  The  latter  are  not  really  blessed  in  anything.  To  such 
Jehovah  says,  "  I  will  curse  your  blessings."  Mai.  ii.  2.  They  walk  in  the  counsel 
of  the  ungodly,  stand  in  the  way  of  sinners,  sit  in  the  seat  of  the  scornful ;  their 
delight  is  not  in  the  law  of  the  Lord,  neither  do  they  meditate  in  God's  word  day 
and  night ;  nor  are  they  like  a  well  watered  tree,  bringing  forth  seasonable  fruit,  and 
covered  with  green  foliage;  and  whatsoever  they  do  shall  in  the  end  work  their 
shame  and  overthrow.  A  sad  and  utter  defeat  of  all  their  plans  awaits  the  ungodly. 
For  they  are  like  the  chaff  which  the  wind  driveth  away.  The  chaff"  is  nothing  com- 
pared to  the  wheat.  It  is  light,  and  when  the  wheat  is  winnowed,  the  chaff"  is  carried 
by  the  wind  from  the  threshing  floor.  Sudden  removal  awaits  the  worthless  chaff*. 
This  is  a  figure  often  found  in  Scripture.  John  Baptist  says  that  Christ  "  will  burn 
up  the  chaff"  with  unquenchable  fire."  The  w^orthlessness  of  sinners  for  any  purpose 
but  to  be  burned  is  fearfully  argued  by  an  inspired  prophet.  Ezek.  xv.  The  wicked 
arc  a  lie.  They  are  vanity.  They  shall  soon  and  terribly  disappear.  They  shall  be 
driven  away 'in  their  wickedness.  When  they  cry.  Peace  and  safety,  then  sudden  de- 
struction cometh.  Bloody  and  deceitful  men  do  not  live  out  half  their  days.  If  the 
enemies  of  God  as  a  class  were  as  long  lived  as  his  friends,  the  state  of  society 
would  he  well  nigh  intolerable.  One  pious  man  often  outlives  several  generations 
of  the  violent,  the  dissipated,  and  the  debauched.  The  death  of  many  wicked 
men  is  appalling.  The  signals  of  distress  held  out  by  expiring  nature  show 
that  all  is  lost.  The  wicked  often  boast  in  great  swelling  words  what  they  will 
do ;  but  the  first  breath  of  the  divine  displeasui-e  makes  them  mourn  sore  like  doves, 
yea,  roar  like  beai-s.  It  is  proof  of  dreadful  blindness  that  the  wicked  do  not  sep.  what 
the  end  will  be.     The  sign  of  their  coming  defeat,  the  tokens  o/  their  approaching 


PSALM  I.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  31 

perdition  are  many,  clear  and  alarming.  Their  reluctance  to  a  removal  from  earth 
will  not  delay  their  departure.  The  wind  will  drive  them  away.  One  said.  "O  doctor, 
I  will  give  you  my  plantation,  if  you  will  save  my  life."  Voltaire  offered  a  great 
sum  to  his  physician,  if  he  would  prolong  his  life  for  a  few  months.  A  great  monarch 
once  said,  "  A  ^vorld  of  wealth  for  an  inch  of  time."  No  wonder  Balaam  was  unwill- 
ing to  die  the  death  of  the  ungodly.  It  requires  no  grace,  but  only  a  little  thought 
and  common  sense  to  make  any  man  anxious  to  avoid  such  an  end,  as  is  coming  on 
all  the  ungodly. 

5.  The  death  of  the  wicked  is  but  the  beginning  of  their  overthrow.  After  death 
is  the  last  account.  The  ungodly  shall  not  stand  in  the  judgment.  To  stand  is  to  main- 
tain one's  cause,  to  hold  one's  own,  to  be  unhurt  and  unterrified.  But  in  the  last  day 
the  wicked  will  have  no  confidence,  no  comfort,  no  support.  Edwards :  "  Tiiey  will 
not  carry  their  cause."  They  will  cry  to  the  rocks  and  to  the  mountains  to  hide  them 
from  the  face  of  the  Judge  and  from  the  wrath  of  the  Lamb.  There  is  no  evidence  that 
the  judgment  here  spoken  of  is  the  tribunal  of  man.  Clearly  the  refei*ence  is  to  the 
judgment  of  God.  Home :  "  The  judgment  here  intended  is  evidently  the  last  judg- 
ment ;  the  congregation  of  the  righteous  is  their  assembly  at  the  judgment-seat  of 
Christ." 

Nor  shall  sinners  stand  in  the  congregation  of  the  righteous.  Now  the  people  of  God 
are  dispersed  all  over  the  world.  But  a  day  is  coming  when  they  shall  be  congregated. 
Then  shall  be  made  an  eternal  separation  between  God's  friends  and  God's  foes.  The 
general  assembly  and  church  of  the  First-born  gathered  in  heaven  is  and  ever  shall 
be  composed  of  all  the  choice  spirits  of  the  universe.  Into  the  temple  not  made  with 
hands  shall  enter  nothing  that  defileth,  or  that  loveth  and  maketh  a  lie.  In  this  life 
the  holy  and  the  unholy  are  often  found  together  at  the  Lord's  table.  The  tares  and 
wheat  grow  together  until  the  harvest.  The  sheep  and  goats  herd  together  till  the 
Chief  Shepherd  shall  appear.  It  is  a  blessed  fact  respecting  the  heavenly  state,  that 
there  the  wicked  cease  from  troubling  and  the  weary  are  at  rest. 

6.  The  great  difference  between  saints  and  sinners  shall  soon  appear,  for  the  Lord 
hnoweth  the  ivay  of  the  righteous.  God  has  a  perfect  understanding  of  the  real  character 
of  his  people.  His  omniscience  is  their  guaranty  against  their  being  at  last  confounded 
with  the  wicked.  Charnock :  "  Without  such  a  knowledge  and  discerning,  men  would 
not  have  their  due ;  nay,  a  judgment  just  for  the  matter  would  be  unjust  in  the  man- 
ner, because  unjustly  passed,  without  an  understanding  of  the  merit  of  the  cause.  It 
is  necessary,  therefore,  that  the  Supreme  Judge  of  the  world  should  not  be  thought  to 
be  blindfold  when  he  distributes  his  rewards  and  punishments,  and  muffle  his  face 
when  he  passes  his  sentence.  It  is  necessary  to  ascribe  to  him  the  knowledge  of  men's 
Uioughts  and  intentions ;  the  secret  wills  and  aims ;  the  hidden  works  of  darkness  in 
every  man's  conscience,  because  every  man's  work  is  to  be  measured  by  the  will  and 
inward  frame..  It  is  necessary  that  he  should  perpetually  retain  all  those  things  in 
the  indelible  and  plain  records  of  his  memory,  that  there  may  not  be  any  work  with- 
out a  just  proportion  of  what  is  due  to  it.  This  is  the  glory  of  God  to  discover  the 
secrets  of  all  hearts  at  last ;  as  1  Cor.  iv.  5  :  The  Lord  shall  bring  to  light  the  hidden 
things  of  darkness,  and  ivill  make  manifest  the  counsels  of  all  hearts,  and  then  shall  every 
man  have  jyraise  of  God.  This  knowledge  fits  him  to  be  a  judge."  The  reason  why  the 
ungodly  shall  not  stand  in  judgment,  is  because  God  knows  their  ways,  which  is  implied 
in  his  knowing  the  way  of  the  righteous.  Hengstenberg :  "  The  knowing  here  compre- 
nends  blessing  in  itself  as  its  necessary  consequence.  If  the  way  of  the  righteous, 
their  lot,  is  known  by  God  as  the  omniscient,  it  cannot  but  be  blessed  by  him  as  the 
righteous."  To  knmv  also  signifies  to  approve,  to  love,  to  deal  mercifully  with.  Amos 
iii.  2 :  Matt.  vii.  23.     Grotius  renders  it,  approveth.     Thus  much  the  word  often  sigL''- 


SJ2  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  l 

fies.  No  love  of  man  is  comparable  to  the  amazing  tenderness  of  God  to  all  his  people. 
He  pities  like  a  God.  He  approves  the  graces  implanted  by  his  own  Spirit,  he  loves 
his  chosen  with  an  everlasting  love,  he  deals  mercifully  with  all  who  put  their  trust  in 
him.  Bradley  would  read  it,  "  The  Lord  shall  cause  the  way  of  the  righteous  to  be 
known."     This  is  no  improvement. 

But  the  way  of  the  ungodly  shall  perish,  because  God  knows  his  folly  and  hardness 
of  heart.  Every  divine  perfection  makes  certain  the  ruin  of  wicked  men.  Their 
natural  life  shall  cease,  and  with  it  all  their  pomp,  and  pride,  and  poAver,  and  plans, 
and  pleasures,  and  hopes,  and  boastings.  The  rebels  shall  not  always  seem  to  have  it 
their  way.  A  full  end  will  be  made  of  their  triumphing.  Their  way  shall  perish. 
Nothing  is  more  certain,  nothing  is  more  dreadful.  Some  say  that  they  do  not  believe 
their  Maker  will  ever  become  their  enemy,  but  they  ought  to  take  his  Avord  on  that 
point :  "  He  that  made  them  will  not  have  mercy  on  them,  and  he  that  formed  them 
Avill  show  them  no  favor."  Is.  xxvii.  11.  All  the  Avicked  are  doing  work  for  repentance 
— either  for  saving  repentance  in  time,  or  for  fruitless  regrets  in  hell.  "  What  the  fool 
does  in  the  end,  the  wise  man  does  in  the  beginning." 

Doctrinal  and  Practical  Remarks. 

1.  It  has  ever  been  and  AA'ill  ever  be  true  that  if  men  Avoukl  be  saved,  they  must 
forsake  bad  company,  v.  1.  He  Avho  goes  Avith  a  multitude  to  do  evil,  shall  go  Avith  a 
multitude  to  suffer  punishment.  "  The  companion  of  fools  shall  be  destroyed."  He 
Avho  persistently  walks,  and  stands,  and  sits  Avith  the  ungodly,  shall  lie  doicn  Avith  them 
in  hopeless  sorrow.  Bishop  Hall :  "  I  have  often  Avondered  how  the  fishes  can  retain 
their  fresh  taste,  and  yet  live  in  salt  waters,  since  everything  partakes  of  the  nature 
of  the  place  Avhere  it  abides,  and  of  that  Avhich  is  around  it.  So  it  is  Avith  evil  com- 
pany, for  besides  that  it  blemisheth  our  reputation,  and  makes  us  thought  evil  of 
though  we  be  good,  it  also  inclines  us  insensibly  to  ill,  and  Avorks  in  us,  if  not  au 
approbation,  yet  a  less  dislike  to  those  sins  to  Avhich  our  eyes  and  ears  are  thus  con- 
tinually inured.  For  this  reason,  by  the  grace  of  God  I  Avill  ever  shun  it.  I  may 
have  a  bad  acquaintance,  but  I  will  never  have  a  Avicked  companion." 

2.  All  preaching  and  Avriting,  Avhich  uniformly  fail  to  draw  a  vigorous  line  betAveen 
the  friends  and  foes  of  God,  cannot  much  profit  men's  souls.  A  discriminating  state- 
ment of  the  truths  of  God's  word  is  eminently  scriptural.  So  Ave  learn  from  the  first 
Psalm  and  from  all  the  sacred  Avriters.  Let  the  difference  between  sin  and  holiness, 
saints  and  sinners  never  be  denied,  never  be  forgotten.  Eternity  alone  Avill  show  hoAV 
great  it  is. 

3.  Wicked  men  naturally  groAV  Avorse  and  worse.  They  first  ivalk  in  evil  courses ; 
then  they  stand  in  the  Avay  of  sinners;  at  length  they  sit  in  the  scorner's  chair. 
Rufiin :  "  To  Avalk  in  the  counsel  of  the  ungodly  is  to  consent  to  their  Avicked  plots. 
To  stand  in  the  Avay  of  sinners  is  to  persevere  in  evil  works.  To  sit  in  the  seat 
of  the  scornful  is  to  teach  others  the  evil  Avhich  one  practises  himself."  No  one 
all  of  a  sudden  becomes  very  vile.  There  are  crises  in  the  lives  of  the  Avicked, 
but  the  approach  to  them  is  gradual.  The  unregenerate  are  very  blind.  The  scorner 
thinks  he  is  very  philosophic,  and  free  from  Avhims  and  prejudices;  but  he  is  the  dupe 
of  his  pa.ssions,  the  servant  of  sin,  and  the  slave  of  the  devil.  Who  has  ever  seen  a 
candid  infidel?  Scorning  is  an  old  artifice  to  keep  conscience  quiet.  Hengstenbei-g : 
"  Religious  mockery  is  as  old  as  the  fall."  Beware  of  it  and  of  all  that  leads  to  it. 
When  a  man  commences  a  downward  course,  there  is  no  telling  Avhere  he  Avill  stop. 
Grace  may  arrest  him  at  any  stage  in  this  life.  Death  may  suddenly  terminate  his 
earthly  career.     Left  to  liimsclf  his  eternal  undoing  is  certain.     Even  scofiing  alarnn 


PSALM  I.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  33 

him  not,  for  the  further  he  goes,  the  blinder  he  is.   All  sin  hardens  the  heart,  stupefies 
the  conscience,  and  shuts  out  the  light  of  truth. 

4.  Let  no  man  think  himself  safe,  because  others,  who  lead  a  similar  life,  are  not 
alarmed  at  their  condition,  v.  1.  There  is  often  a  peculiar  stillness  just  before  the 
earthquake.  Probably  the  sun  rose  as  fair  on  the  morning  of  the  overthrow  of  the 
cities  of  the  plain  as  it  ever  had  done.  The  ungodly  all  around  us  may  be  making 
merry  at  threatened  judgments.  But  that  will  not  avert  them.  The  sneers  of  the 
ungodly  prove  wrath  to  be  near  at  hand.  Their  "judgment  now  of  a  long  time 
lingereth  not,  and  their  damnation  slumbereth  not."     2  Pet.  ii.  3, 

5.  It  is  a  great  thing  to  have  a  heart  for  religion,  and  for  spiritual  truth,  v.  2.  To 
delight  in  divine  things  is  as  necessary  as  to  see  their  importance,  or  to  believe  their 
reality.  We  must  love  as  well  as  know.  If  we  have  spiritual  discernment  we  will 
have  our  affections  engaged.  No  man  can  really  perceive  beauty  without  being 
affected  by  it. 

6.  He,  who  would  be  truly  blessed,  must  become  a  student  of  Scripture.  There  is 
no  substitute  for  this.  God's  word  is  able  to  make  men  wise  unto  salvation.  It  is 
quick  and  powerful.  Nothing  so  penetrates  the  heart  of  man.  With  a  good  man  it 
has  authority.     Even  devils  know  and  to  some  extent  feel  its  power.    Matt.  iv.  11. 

7.  Any  religion  which  sets  aside  God's  law,  is  spurious.  It  is  not  the  religion  of 
the  Psalmist,  v.  2.  It  is  not  the  religion  of  Jesus  Christ.  Matt.  v.  17,  18.  It  is  not 
the  religion  of  his  apostles.  Rom,  iii.  31.  Antinomianism  is  one  of  the  worst  forms 
of  error.     It  makes  Christ  the  minister  of  sin. 

8.  It  is  no  wonder  that  the  truly  pious  grow  in  purity.  Their  thoughts  dwell  on 
the  most  ennobling  themes.  They  meditate  on  God's  word,  v.  2.  This  gives  an  amaz 
ing  elevation  to  their  characters.  And  the  Sanctifier  specially  blesses  revealed  truth 
to  the  spiritual  good  of  all  the  saints.  By  faith  we  lay  hold  of  the  promises,  and  God 
fulfils  them.     Great  and  glorious  truths  are  Avell  suited  to  refine  our  natures. 

9.  Though  this  is  a  wicked  and  suffering  world,  yet  even  here  the  righteous 
have  real  blessedness,  vv.  1,  3,  6.  It  is  not  complete  as  it  shall  be  after  the  resurrec- 
tion, nor  perfect  as  it  shall  be  immediately  after  death ;  but  it  is  solid,  genuine,  and 
enduring.  It  is  from  God.  Their  reliance  is  on  him,  who  knows  how  to  give  graces 
and  comforts  in  right- measure  and  in  due  season.  The  frames  of  the  righteous  vary, 
but  their  state  is  stable.  The  saving  gifts  of  God  are  without  repentance.  With  the 
saints  something  is  settled.  Their  peace  is  secured  by  an  everlasting  covenant.  Their 
principles  are  made  strong  by  divine  grace.  They  are  like  Mount  Zion  which  cannot 
be  moved,  but  abideth  for  ever.  Clarke:  "The  most  momentous  concern  of  man  is 
the  state  he  shall  enter  upon  after  this  short  and  transitory  life  is  ended ;  and  in  pro- 
portion as  eternity  is  of  greater  importance  than  time,  so  ought  men  to  be  solicitous 
upon  what  grounds  their  expectations  with  regard  to  that  durable  state  are  built,  and 
on  what  assurances  their  hopes  or  their  fears  stand."  Even  the  wicked  often  admit 
that  for  the  next  world  the  righteous  have  chosen  the  good  part,  which  shall  not  be 
taken  from  them.  In  this  life  things  may  often  happen  to  the  righteous  hard  to  be 
borne.  Cummings:  "The  man,  who  is  born  again,  and  seeks  to  be  holy,  as  God  is 
holy,  is  like  the  poor  captive  bird  in  the  cage.  The  cage  cannot  kill  the  bird;  the 
bird  cannot  free  itself  from  the  cage;  it  can  only  still  wait,  and  persevere,  and  sing, 
and  seek,  and  look  till  the  hour  of  its  freedom.  Its  perfect  emancipation  into  brighter 
realms  and  better  days  draws  near." 

But  those,  who  deny  that  piety  affords  delights  even  in  this  life,  are  ignorant  of  its 
nature.  It  presents  the  most  glorious  themes,  inspires  the  most  blessed  hopes,  and 
affords  the  most  elevated  employments.  Nothing  in  the  service  of  God's  people  is 
•degrading.     It  teaches  the  soul  to  lean  on  the  bosom  of  God.     South  :  "  The  pleasure 

5 


34  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  i. 

of  the  religious  man  is  an  easy  and  portable  pleasure,  such  an  one  as  he  carries  about 
in  his  bosom,  without  alarming  either  the  eye  or  the  envy  of  the  world.  A  man 
putting  all  his  pleasures  into  this  one  is  like  a  traveller's  putting  all  his  goods  into  one 
jewel ;  the  value  is  the  same,  and  the  convenience  greater."  If  any  ask,  what  are  the 
foundations  of  the  advantages  of  the  righteous  over  the  ungodly,  it  is  easy  to  show  some 
of  them.  First,  the  just  man  has  tndh  on  his  side.  His  hopes  and  his  cause  are  not 
based  in  falsehood,  in  error,  in  deception,  in  disguise,  in  fiction,  in  fancy.  Truth  will 
outlive  all  its  opposites,  though  for  a  time  it  may  foil  in  the  streets.  So  that  any  wise 
man  would  accept  a  good  title  to  an  acre,  rather  than  a  spurious  title  to  leagues 
of  land,  would  rather  be  charged  with  a  murder,  of  Avhich  he  was  innocent,  than  be 
guilty  of  a  nuirder,  of  which  he  was  unsuspected.  A  truthful  claim  to  a  penny  is 
really  worth  more  than  a  fictitious  claim  to  a  pound.  The  reason  is  that  in  the  end 
the  truth,  even  in  this  life,  does  commonly  appear.  In  the  next  world  it  cannot  be 
concealed.  "  For  there  is  nothing  hid,  which  shall  not  be  manifested ;  neither  was 
anything  kept  secret,  but  that  it  should  come  abroad."  Mark  iv.  22.  "Some  men's  sins 
are  open  beforehand,  going  before  to  judgment :  and  some  men  they  follow  after. 
Likewise  also  the  good  works  of  some  are  manifest  beforehand :  and  they  that  are  other- 
wise cannot  be  hid."  1  Tim.  v.  24,  25.  Again,  the  righteous  is  on  the  side  of  duty. 
He  honestly  intends  and  endeavors  to  do  what  is  right,  because  it  is  right  and  obliga- 
tory. In  the  main  even  here  it  is  found  that  fidelity  brings  the  best  rewards.  Neglect 
of  duty  sometimes  brings  apparent  ease  and  profit.  But  who  Avould  not  prefer  Joseph's 
dutifulness  to  Ahithophel's  treachery  ?  When  the  master  is  on  a  long  journey,  the 
lazy  and  disobedient  servants  may  think  their  faithful  brethren  needlessly  careful ; 
but  in  the  day  of  reckoning  saints  and  sinners  will  alike  see  that  a  life  spent  in  God's 
service  ends  happily,  while  a  wicked  life  leads  to  misery  alone.  Besides,  the  people 
of  God  have  justice  on  their  side ;  and  the  impression  is  both  general  and  well-founded 
that  nothing  forms  a  more  ample  shield  to  any  one  than  having  the  right  on  his  side. 
And  the  saints  know  that  "  God  is  not  unrighteous  to  forget  their  work  and  labor  of 
iove."  Moreover  God  with  all  his  attributes  is  on  the  side  of  the  righteovis.  "  And  if 
God  be  for  us,  who  can  be  against  us  ?"  That  is  inspired  reasoning.  It  is  also  clear 
and  level  to  the  apprehension  of  the  simple.  Nor  is  this  all.  The  righteous  consults 
his  best  interests.  He  puts  the  soul  above  the  body,  eternity  above  time,  and  he  is 
right.  If  his  soul  is  refreshed,  he  remembers  that  man  shall  not  live  by  bread  alone, 
but  by  every  word  that  proceedeth  out  of  the  mouth  of  God.  If  a  blessed  eternity  is 
Ijefore  him,  he  well  judges  that  it  matters  little  how  much  he  may  suffer  in  this  world. 
Nothing  is  of  such  moment  as  an  eternal  well-being.  Nor  are  the  righteous  at  war 
with  their  own  consciences,  or  best  feelings.  Jesus  Christ  has  often  called  his  friends 
to  sacrifice  ease,  fame,  earthly  goods,  old  friendships,  and  even  life  itself  But  blessed 
be  his  name  he  never  asked  any  man  to  defile  his  conscience,  nor  to  tarnish  his  honor 
by  an  act  of  meanness.  If  Eugene  Beauharnais  will  retain  the  imperial  favor  of  his 
step-father  Na])oleon,  he  must  publicly  unite  in  approving  the  dishonor  put  on  his  own 
mother.  But  the  Almighty  never  called  one  of  his  servants  to  do  a  base  thing.  God 
always  leaves  the  good  conscience  and  good  principles  intact;  yea,  he  greatly  strengthens 
them.     How  then  can  the  righteous  but  be  blessed? 

Luther :  "  It  is  the  practice  of  all  men  to  inquire  after  blessedness,  and  there  is  no 
man  on  earth,  who  does  not  wish  that  it  might  go  well  with  him,  and  would  not  feel 
sorrow  if  it  went  ill  with  him.  But  he,  who  speaks  in  this  Psalm  with  a  voice  from 
lieaven,  beats  down  and  condemns  everything,  which  the  thoughts  of  men  might  cogi- 
tate and  devise  in  the  matter,  and  brings  forth  the  only  true  description  of  blessedness, 
of  which  the  whole  world  knows  nothing,  declaring  that  he  only  is  blessed  and  pros- 
perous, whose  love  and  desire  are  directed  to  the  law  of  the  Lord.     This  is  a  short 


PSALM  I.]  STUDIES  IN   THE  BOOK   OF  PSALMS.  35 

description,  and,  indeed,  one  that  goes  against  all  sense  and  reason,  especially  against 
the  reason  of  the  worldly-wise  and  the  high-minded.  As  if  he  iiad  said,  'Vhy  are  ye 
Ko  much  in  seeking  counsel?  Avhy  are  ye  ever  in  vain  devising  unprofitable  thmgs? 
There  is  but  one  precious  pearl,  and  he  has  found  it,  whose  love  and  desire  is  towards 
the  law  of  the  Lord,  and  who  separates  himself  from  the  ungodly — all  succeeds  well 
with  him.  But  whosoever  does  not  find  this  pearl,  though  he  should  seek  with  ever  so 
much  pains  and  labor  the  way  to  blessedness,  he  shall  never  find  it."  The  prophet 
Isaiah  speaks  to  the  same  effect.     Chap.  Iv.  2,  3. 

10.  Seldom  do  men  forsake  a  wicked  life,  until  they  are  convinced  of  its  misery. 
Accordingly  the  Scriptures  honestly  tell  them  of  their  wretchedness,  vv.  4,  5,  6.  The 
prodigal  never  came  to  himself  till  he  began  to  feed  swine.  Virtue  does  not  indeed 
consist  in  merely  seeking  happiness ;  but  it  is  useful  to  us  to  see  that  pain  follows  sin- 
ful pleasure,  and  that  a  just  Grod  will  not  permit  a  course  of  wickedness  to  triumph 
over  all  goodness.  Hell  follows  close  on  the  heels  of  transgression.  The  rivers  do 
not  more  naturally  run  into  the  sea,  than  does  iniquity  tend  to  ruin.  On  this  point 
the  word  of  God  is  clear  and  emphatic.  Let  wicked  men  know  that  they  are  poor 
and  miserable.     Rom.  iii.  16;  Rev.  iii.  17. 

11.  The  ungodly,  however  moral,  or  amiable,  or  confident  of  their  good  estate,  ai-e 
yet  destitute  of  spiritual  life,  of  God's  favor,  of  holy  tempers,  of  well-grounded  hopes, 
vv.  4,  5,  6.  The  fact  is  they  have  much  to  weep  over,  and  nothing  to  rejoice  in.  The 
list  of  their  wants  is  appalling.  Paul  sums  up  their  ease  in  the  lack  of  five  things; 
they  are  without  God,  without  Christ,  without  the  church,  without  the  covenant,  with- 
out hope,  Eph,  ii.  12.  Is  not  this  enough  to  fill  any  thoughtful  man  with  alarm?  A 
human  arm  separated  from  the  body,  of  which  it  is  a  member,  cannot  live.  It  must 
perish.  So  a  soul,  separated  from  God,  must  lose  all  resources  of  permanent  happiness 
and  in  the  end  be  filled  with  all  misery.  Even  that  which  the  wicked  seem  to  have, 
shall  presently  be  taken  away;  all  their  works  and  expectations  shall  be  driven  away 
like  chafi! 

12.  The  doctrine  of  eternal  judgment  is  no  novelty,  v.  5.  It  was  preached  with 
awful  solemnity  to  the  sinners  of  the  old  world.  Jude  14,  15.  It  is  clearly  taught  in 
the  first  Psalm.  "Ewald  justly  refers  the  words  [of  verse  5]  to  the  progression  of  the 
divine  righteousness,  which  is  perpetually  advancing,  though  not  every  moment  visible. 
All  manifestations  of  punitive  righteousness  are  comprehended  in  it.  'For  God  Avili 
bring  every  work  into  judgment,  Avith  every  secret  thing,  whether  it  be  good  or  whether 
it  be  evil.'  "  Eccle,  xii,  14,  Let  the  wicked  prepare  to  meet  their  God,  There  must 
be  a  judgment,     God  has  said  so.     Justice  requires  it. 

13.  One  of  the  most  striking  effects  of  the  last  judgment  will  be  a  perfect  and 
eternal  separation  between  the  righteous  and  the  wicked,  v.  5.  Thenceforth  they 
can  meet  no  more  for  ever.  Here  they  often  live  together,  protected  by  the  same 
laws,  inhabiting  the  same  city,  frequenting  the  same  places  of  worship,  of  business 
and  of  recreation,  members  of  the  same  family,  or  lying  in  the  same  bed;  and  yet 
when  on  the  last  day  they  shall  part,  their  intercourse  shall  never  be  renewed,  while 
eternity  endures.  The  apparent  confusion  of  things  in  this  present  state  will  all  give 
way  to  a  great  and  blessed  clearing  up  and  an  eternal  separation  of  the  sheep  from 
the  goats, 

14.  What  a  blessed  gathering  of  the  righteous  that  shall  be,  when  the  doves  shall 
all  come  to  their  windows,  the  sheep  all  be  in  the  one  fold  far  from  the  prowl  of  wild 
beasts,  the  children  all  be  gathered  to  their  Father's  house  with  its  many  mansions, 
the  exiles  return  to  their  own  city  in  everlasting  peace  and  with  everlasting  joy.  The 
rie;hteous  have  and  shall  have  the  opposite  of  the  wicked,  as  is  implied  in  v,  5,  Nor 
is  the  rest  of  the  righteous  inconsistent  with  eternal  activity,  nor  with  the  perfection 


36  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  i. 

wf  the  communion  of  saints.  The  Scriptures  often  represent  heaven  as  a  social  state. 
The  clmrch  on  earth  is  a  type  of  the  church  above.  Let  us  not  hopelessly  mourn 
our  departed  brethren  in  Christ.  They  are  in  the  city  of  God.  "There  are  our 
treasures,  changeless  and  shining  treasures.  Let  us  look  hopefully.  They  are  not 
lost,  but  gone  before ;  lost  only  like  stars  of  the  morning  that  have  faded  into  the  light 
of  a  brighter  heaven:  lost  to  the  earth,  but  not  to  us." 

15.  The  miseries  of  the  wicked  will  in  part  be  social,  v.  5.  They  shall  not  stand 
in  the  congregation  of  the  righteous;  but  they  shall  mingle  with  all  the  vile  and 
malignant  of  fallen  angels  and  incorrigible  men.  Isa.  xiv.  9-19.  Their  doom  and 
woes  will  be  dreadful.  Christ  "  will  burn  up  the  chaff  with  unquenchable  fire."  Matt, 
iii.  12.  To  denote  eternal  and  irretrievable  ruin  God  has  employed  a  variety  of 
speech  indicating  insufferable  anguish.  The  tvay  of  the  xmgodhj  shall  perish.  And  all 
the  woe  of  the  wicked  shall  be  the  fruit  of  their  own  doings.  They  shall  reap  what 
they  have  sowed,  and  not  something  else.     Their  way  leads  to  hell  and  no  where  else. 

16.  It  should  be  a  gi-eat  business  of  our  lives  to  examine  ourselves,  whether  we  are 
righteous  or  ungodly.  To  this  end  in  part  this  whole  Psalm  is  given  us.  An  aversion  to 
this  duty  is  no  good  sign.  We  have  all  much  cause  for  noting  the  words  of  Luther : 
"When  Scripture  speaks  of  the  ungodly,  take  heed  that  thou  thinkest  not,  as  the 
ungodly  ever  do,  as  if  it  referred  to  Jews  and  heathens,  or,  perhaps  also  to  other  per- 
sons ;  but  present  thyself  also  before  this  word,  as  what  respects  and  concerns  also 
thee.  For  a  right-hearted  and  gracious  man  is  jealous  of  himself,  and  trembles  before 
every  word  of  God."  The  truth  will  come  out.  No  man  will  make  his  case  worse 
by  honestly  looking  into  it.  Some  have  escaped  a  dreadful  overthrow  by  finding  out 
in  time  that  they  were  self-deceived.  Amyrald :  "  Although  the  providence  of  God, 
whose  ways  are  sometimes  un.searchable,  does  not  always  place  so  remarkable  a  dis- 
tinction between  the  righteous  and  the  wicked,  still  the  future  life  shall  so  distinguish 
them,  that  no  one  shall  be  longer  able  to  doubt,  who  they  are  that  follow  the  path  of 
true  prosperity."  Of  all  the  follies  of  men  none  can  be  worse  than  that  of  hiding 
from  themselves  their  true  condition  and  character. 

17.  Let  us  learn  the  art  of  applying  God's  word  to  our  own  cases.  Whoever  thus 
employs  this  Psalm  shall  be  much  profited.  It  is  a  poor  thing  to  hide  the  truth  from 
our  hearts  by  a  mere  regard  to  the  letter  of  Scripture.  Criticism,  when  cold,  is  as 
likely  to  mislead  us  as  anything  else.  We  must  have  divine  illumination  and  spiritual 
unction,  else  all  our  learning  will  but  make  us  the  greater  fools.  Many  a  man's 
knowledge,  because  unsanctified,  serves  but  as  a  torch  to  light  him  to  hell.  He  trusts 
in  himself  that  he  is  in  no  danger,  because  he  studies  the  Scriptures  with  taste  and 
judgment,  but  forgets  that  spiritual  discernment  is  essential  to  salvation.  McCheyne's 
method  of  applying  Scripture  was  to  turn  each  verse  into  a  prayer, 

18.  The  plain  and  clear  teachings  of  Scripture  are  the  weighty  matters,  claiming 
immediate  and  universal  attention.  He,  who  rightly  heeds  such  truths  as  are  taught 
in  the  first  Psalm  will  find  himself  led  along  till  he  shall  apprehend  enough  of  God's 
will  to  be  infallibly  saved.  The  great  mysteries  of  salvation  are  best  understood  by 
those,  who  rightly  receive  the  simplest  teachings  of  God's  word,  and  so  reduce  them 
to  practical  use. 

19.  In  all  our  study  of  God's  word  we  must  have  faith.  Heb.  iv.  2.  This  grace  of 
the  Spirit  is  of  the  greatest  importance.  Without  it  we  always  go  astray,  live  in  dark- 
ness, and  are  made  miserable  by  the  stings  inflicted  by  our  own  minds.  "  Nothing 
greater  can  be  said  of  faitli,  than  that  it  is  the  only  thing,  which  can  bid  defiance  to 
the  accusations  of  conscience."  This  it  does  by  beholding  the  Lamb  of  God,  that 
taketh  away  the  sin  of  the  world.  Christ  Jesus  is  the  only  hope  of  perishing 
pinners. 


PSALM  n,]  STUDIES  IN  THE  BOOK  OF  PSALMS.  37 


Psalm  ii. 

1  Why  do  the  heathen  rage,  and  the  people  imagine  a  vain  thing  ? 

2  The  kings  of  the  earth  set  themselves,  and  the  rulers  take  counsel  together,  against  the  Lort>, 
and  against  his  anointed  saying, 

3  Let  us  break  their  bands  asunder,  and  cast  away  their  cords  from  us. 

4  He  that  sitteth  in  the  heavens  shall  laugh :  the  Lord  shall  have  them  in  derision. 

5  Then  shall  he  speak  unto  them  in  his  wrath,  and  vex  them  in  his  sore  displeasure. 

6  Yet  have  I  set  my  king  upon  my  holy  hill  of  Zion. 

7  I  will  declare  the  decree :  the  Lord  hath  said  unto  me,  Thou  art  my  Son ;  this  day  have  ] 
begotten  thee. 

8  Ask  of  me,  and  I  shall  give  thee  the  heathen  for  thine  inheritance,  and  the  uttermost  parti> 
of  the  earth  for  thy  possession. 

9  Thou  shalt  break  them  with  a  rod  of  iron ;  thou  shalt  dash  them  in  pieces  like  a  potter's 
vessel. 

10  Be  wise  now  therefore,  O  ye  kings :  be  instructed,  ye  judges  of  the  earth. 

11  Serve  the  Lord  with  fear,  and  rejoice  with  trembling, 

12  Kiss  the  Son,  lest  he  be  angry,  and  ye  perish  from  the  way,  when  his  wrath  is  kindled  but  a 
little.     Blessed  are  all  they  that  put  their  trust  in  him. 

INSPIRATION  has  determined  that  David  was  the  author  of  this  Psalm.  Acts 
iv.  25.  Knowing  the  authorship  we  are  not  very  uncertain  as  to  its  probable 
date.  The  most  probable  view  is  that  it  is  now  (1866)  two  thousand  nine  hundred 
and  six  years  old.  That  is,  it  was  written  ten  hundred  and  forty  years  before  Christ. 
Dodd  thinks  it  certain  that  this  Psalm  was  penned  after  the  removal  of  the  ark  to 
Sion,  because  it  expressly  speaks  of  the  hill  of  God's  holiness.  It  was  not  such  till  the 
ark  there  rested,  ten  hundred  and  forty-eight  years  before  Christ.  Some  think  this 
Psalm  was  written  ten  hundred  and  forty-seven,  B.  C. 

Like  the  first  Psalm,  this  has  no  title,  giving  its  theme,  occasion,  or  author.  The 
reason  may  be  that  the  matter  is  so  plain  as  to  require  no  formal  announcement.  The 
great  design  of  the  Psalm  is  to  foretell  the  hatred  of  men  to  the  person  and  reign  of 
Christ,  the  glories  of  Messiah,  the  triumphs  of  his  kingdom,  and  the  dreadful  down- 
fall of  his  foes,  thus  laying  a  proper  ground  for  solemn  exhortation  to  all  men  to  yield 
themselves  subjects  of  the  Prince  of  life.  Henry :  "  As  the  foregoing  Psalm  was 
moral,  and  showed  us  our  duty,  so  this  is  evangelical,  and  shows  us  our  Saviour." 
Alexander :  "  This  is  the  first  of  those  prophetic  Psalms,  in  Avhich  the  promise  made 
to  David,  with  respect  to  the  Messiah  (2  Sam.  vii.  16,  and  1  Chron.  xvii.  11-14),  is 
wrought  into  the  lyricaL  devotions  ~or"the  ancient  church."  Here  is  a  great  and 
glorious  prophecy  respecting  our  Lord  Jesus  Chi-ist.  Let  us  study  it  with  earnestness, 
humility  and  reverence. 

Rivet  and  others  have  noticed  that  the  form  of  this  Psalm  is  dramatic.  Alexander 
"  Little  as  this  Psalm  may,  at  first  sight,  seem  to  resemble  that  before  it,  there  is  really 
a  very  strong  afiinity  between  them.  Even  in  form  they  are  related  to  each  other. 
The  number  of  verses  and  of  stanzas  is  just  double  in  the  second,  which  moreover 
begins,  as  the  first  ends,  with  a  threatening,  and  ends,  as  the  first  begins,  with  a  beati- 
tude. There  is  also  a  resemblance  in  their  subject  and  contents.  The  contrast  indi- 
cated in  the  first  is  carried  out  and  rendered  more  distinct  in  the  second.  The  first  is 
in  fact  an  introduction  to  the  second,  and  the  second  to  what  follows."  All  divine 
truth  is  nearly  related. 

From  three  sources  we  are  led  to  regard  this  Psalm  as  highly  Messianic.  1.  This 
view  was  so  obvious  that  the  old  Jewish  interpreters  uniformly  admitted  its  applica- 


33  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  n. 

tion  to  Christ.  Jarchi,  who  flourished  in  the  12th  century,  says :  "  Our  doctoi-s  have 
expounded  this  Psalm  of  the  Messiah ;  but  that  we  may  answer  the  heretics  (Chris- 
tians) it  is  expedient  to  interpret  it  of  David's  person,  as  the  words  sound."  Coc- 
ceius :  "  The  ancient  Hebrews  with  the  Chaldee  beyond  a  doubt  take  this  Psalm  as 
respecting  Christ.  Even  Abenezra  confesses  that,  if  it  is  applied  to  Christ,  it  is  far 
more  clear  and  free  from  difficulty  than  if  applied  to  David  or  some  other  king." 
Other  interpreters  follow  the  same  tram  of  thought.  Bellarmiue :  "  This  whole  Psalm 
is  a  most  manifest  prophecy  concerning  the  kingdom  of  Christ."  Henry:  "This 
Psalm,  as  the  former,  is  very  fitly  prefixed  to  this  book  of  devotions,  because,  as  it  is 
necessary  to  our  acceptance  with  God,  that  we  should  be  subject  to  the  precepts  of  his 
law,  so  it  is  likewise,  that  we  should  be  subject  to  the  grace  of  his  gospel,  and  come 
to  him  in  the  name  of  a  Mediator."  Pool  expounds  it  of  Christ,  but  does  not  deny 
that  the  reign  of  David  was  a  type  of  the  kingdom  of  Christ.  Many  others  have 
expressed  the  same  views.  2.  The  matter  of  this  Psalm  shows  that  it  respects  Mes- 
siah. There  are  in  it  things  which  no  law  of  language  allows  us  to  apply  to  any  but 
Christ.  Such  are  expressions  found  in  verses  7,  8,  and  12 :  "  Thou  art  my  Son,"  "  I 
will  give  thee  the  uttermost  parts  of  the  earth  for  thy  possession,"  "  Kiss  the  Son,"  etc. 
Hengstenberg  justly  lays  gi-eat  stress  on  the  fact  that  "  two  names  of  the  Messiah, 
which  were  current  in  the  time  of  Christ — the  name  of  Messias  itself,  the  anointed — 
and  the  name.  Son  of  God,  applied  by  Nathaniel  in  his  conversation  with  Christ. 
John  i.  49,  and  also  by  the  high-priest  in  Matt.  xxvi.  63,  owed  their  origin  to  this 
Psalm  in  its  Messianic  meaning."  3.  We  have  various  inspired  expositions  of  this 
Psalm.  All  the  apostles  in  Acts  iv.  24-27,  Paul  in  Acts  xiii.  33,  and  in  Heb.  i.  5,  8, 
and  V.  5,  and  John  in  Rev.  ii.  27,  xix.  15,  have  put  the  matter  beyond  all  fair  dis- 
pute. Fabritius  fitly  regards  the  last  two  reasons  here  given  as  "  infallible  argu- 
ments." 

Still  the  question  recurs.  Is  not  David  in  this  Psalm  a  type  of  Christ  ?  or  is  the 
Psalm  purely  prophetic  without  a  type?  It  is  not  Avell  needlessly  to  make  types. 
So  it  is  best  not  to  say  that  there  is  a  type  here.  We  can  explain  the  grammatical 
construction  of  every  clause,  and  clearly  get  the  Avhole  sense  without  supposing  that 
David  is  here  a  t}^)e.  If  David  had  never  existed  and  if  some  other  prophet,  as 
Samuel  or  Isaiah,  had  Avritten  this  Psalm,  its  doctrines  would  have  been  precisely  the 
same  as  they  are  now,  without  a  shade  of  difference  even  in  their  force.  Why  then 
.should  we  insist  on  regarding  David  as  here  set  forth  a  type  of  Christ?  Besides,  it 
would  be  simply  profane  to  apply  to  David  some  of  the  phrases  here  used.  At  the 
same  time  there  is  no  objection  to  supposing  that  the  imagery  of  this  Psalm  Avas 
drawn  from  events  happening  in  the  reign  of  David.  The  ancient  games  furnished 
forms  of  expression,  and  illustrations  to  the  mind  of  Paul,  but  they  were  not  types 
of  what  he  taught.  Although  not  fully  concurring  in  this  view,  Rivet  admits  that 
"  nearly  all  the  orthodox  take  this  Psalm  as  simjDly  and  immediately  referring  to 
Christ,  and  interpret  it  accordingly."  Beveridge :  "  The  Avhole  Psalm  is  to  be  under- 
.«tood  of  Christ  and  of  him  only."  Scott :  "  The  occasion  of  this  Psalm  might  be 
taken  from  David's  advancement  to  the  throne,  and  his  expectation  of  triumpning 
over  the  opposition  made  to  his  authority  both  by  disaffected  Israelites  and  the  sur- 
rounding nations,  (Notes,  2  Sam.  ii.  4-9  and  v.,)  but  it  is  throughout  an  evident  pro- 
phecy of  Christ,  and  repeatedly  quoted  as  such  in  the  New  Testament." 

From  what  has  been  said  of  the  contents  of  this  Psalm  the  reader  will  not  expect 
expressions  of  deep  emotion.  Elevation  and  majesty  more  become  the  topic  treated 
by  the  prophet.  In  other  places  we  shall  find  the  most  tender  and  pathetic  expres- 
sions of  feeling. 

1.    W/iy  do  the  heathen  rage?     The  Syriac  reads,  Wherefore  are  the  rations  agi- 


PSALM  II.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  39 

tated?  The  Arabic:  Why  are  peoples  disturbed?  Calvin:  Why  do  the  nations  rise 
tumultuoiisly?  church  of  England:  Why  do  the  heathen  so  furiously  rage  toge- 
ther? Edwards  :  Why  do  the  heathen  tumultuously  bandy  together?  Fry,  regard- 
ing the  tense  of  the  original:  Why  have  the  heathen  raged?  Alexander:  Why  do 
natlom  make  a  noise,  tumultuate,  or  rage?  The  old  marginal  rendering  of  the  verb 
is,  Tumultuously  assemble.  }Vhy  is  equivalent  to,  for  what  purpose?  to  what  end? 
for  what  cause?  That  is,  these  madmen  act  without  cause.  Hengstenberg :  "The 
why  is  an  expression  of  astonishment  and  horror  at  the  equally  foolish  and  impious 
attempt  of  the  revolters."  Cocceius :  "  The  form  of  interrogation  concerning  the 
cause  points  out  the  absurdity  of  the  commotion,  for  Christ  came  not  to  take  away 
the  kingdoms  of  the  world,  but  to  bestow  the  kingdom  of  heaven  on  the  nations. 
Why,  therefore,  are  they  in  such  commotion  ?  And  why  do  the  people  imagine  a  vain 
thing f  The  Syriac :  Why  do  peoples  plan  vanity?  Pool  properly  renders  the  verb 
in  this  clause  in  the  future  tense.  Opposition  to  Christ  is  both  old  and  lasting. 
Men  have  raged,  and  men  shall  meditate  a  thing  of  nought  as  long  as  wickedness 
reigns  in  their  hearts.  Calvin  rejiders  it.  Why  do  the  peoples  murmur  in  vain? 
Alexander :  Why  will  peoples  imagine  vanity?  Henry  thinks  the  whole  verse  refer-s 
exclusively  to  the  temper  of  the  Jews  towards  Christ.  Burder  thinks  it  refers  exclu- 
sively to  the  hostility  of  the  Gentiles.  But  why  confine  the  sense  to  so  narrow  limits? 
The  hatred  of  all  wicked  men  to  Christ  is  of  old  and  has  long  been  notorious.  It  is 
not  confined  to  any  nation.  When  he  was  a  stumbling-block  to  the  Jews,  he  was  fool- 
ishness to  the  Greeks.  History  is  full  of  accounts  of  this  enmity  against  Christ. 
Every  government  on  earth  has  some  anti-christian  laws  or  usages.  But  we  have  an 
inspired  interpretation,  applying  this  verse  to  all  sorts  of  unrenewed  men.  In  a 
prayer,  common  to  them  all,  the  apostles  quote  this  and  the  next  succeeding  verses, 
and  immediately  add,  "  For  of  a  truth  against  thy  holy  child  Jesus,  whom  thou  hast 
anointed,  both  Herod  and  Pontius  Pilate,  with  the  Gentiles  and  the  people  of  Israel, 
were  gathered  together."  Acts  iv.  27. 

2.  By  the  Icings  of  the  earth  the  Psalmist  points  out  those  who  have  supreme  power 
in  the  government  of  the  world ;  and  by  the  rulers,  the  princes,  or  chief  2:)ersous  under 
kings,  men  in  power,  senators,  governors,  privy  counsellors.  All  these  meet  and  plot. 
There  is  tumult  and  rage  among  them.  This  is  followed  on  the  part  of  the  great  one.* 
by  meetings,  consultations,  unions,  confederations,  and  fixed  purjioses  of  hostility. 
Calvin  renders  it,  The  kings  of  the  earth  have  confederated,  and  the  princes  have 
assembled  together;  Fabritius:  The  kings  of  earth  convene  and  the  princes  consult 
together ;  Waterland :  The  kings  of  the  earth  rise  up,  and  the  rulers  assemble  toge- 
ther; Edwards  makes  the  whole  of  the  second  verse  like  the  first  interrogative; 
Chandler :  The  kings  of  the  earth  set  themselves  in  opposition,  and  instigate  each 
other ;  Hengstenberg :  The  kings  of  the  earth  set  themselves  and  the  rulers  sit  with 
one  another  [for  the  purposes  of  counsel ;]  Alexander,  following  the  tense  of  the  origi- 
nal :  (Why  will)  the  kings  of  earth  set  themselves  ?  or  the  kings  of  earth  Avill  set 
themselves,  and  rulers  consult  together.  The  word  rendered  assemble  is  probably  to 
be  taken  in  a  military  sense,  rendezvous,  post,  or  muster.  So  thinks  Edwards.  They 
do  all  this  against  the  Lord  [Jehovah]  and  against  his  anointed  [Messiah.]  Their 
quarrel,  and  mustering  of  forces,  and  laying  of  plots  is  "  against  all  religion  in  gene- 
ral, and  the  Christian  religion  in  particular."  They  are  averse  to  true  natural  reli- 
gion and  to  true  revealed  religion.  The  enemies  of  God  are  of  two  classes.  Some 
know  what  they  are  doing,  and  their  whole  behaviour  is  in  despite  and  malice  and 
against  much  light.  Others  sin  ignorantly,  in  unbelief,  not  knowing  what  they  do, 
even  when  they  commit  the  foulest  deeds.  Luke  xxiii.  24 ;  Acts  iii.  17  ;  1  Cor.  ii.  8  ; 
1  Tim.  i.  18.     While  such  ignorance  saves  one  from  the  fixed  doom  of  the  unpardon- 


40  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ii. 

able  sin,  it  does  by  no  means  remove  guilt.  The  ignorance  is  itself  sinful.  Paul  never 
forgave  himself  for  having  murdered  the  saints.  He  always  thought  that  he  had 
uardly  escaped  damnation  for  his  persecutions.  Men  may  fully  evince  hostility  con- 
trary to  their  earnest  protestations.  The  great  mass  of  wicked  men  lose  their  souls 
without  intending  any  such  thing.  It  is  also  clear  that  Jehovah  regards  opposition  to 
his  Christ  as  opposition  to  himself  The  reason  is  given  in  Scripture :  "  I  and  my 
Father  are  one."  John  x.  30.  "  The  Father  is  in  me,  and  I  in  him."  John  x.  38. 
"  He  that  receiveth  me  receiveth  him  that  sent  me."  Matt.  x.  40.  "  He  that  hath 
seen  me  hath  seen  the  Father."  John  xiv.  9.  "  All  things  that  the  Father  hath  are 
mine."  John  xvi.  15.  "  And  all  mine  are  thine,  and  thine  are  mine."  John  xvii.  10. 
"  He  that  believeth  on  me,  believeth  not  on  me,  but  on  him  that  sent  me,  and  he  that 
seeth  me,  seeth  him  that  sent  me."  John  xii.  44,  45.  See  also  John  xiv.  20  and  xv.  23. 
So  that  Jehovah  and  Messiah  are  one — one  in  nature — one  in  counsel — one  in  govern- 
ment. Therefore  none  can  war  against  the  Son  without  contending  against  the  Father. 
Nor  can  any  approach  the  Father  but  by  the  Son.  John  xiv.  6.  The  title  Messiah, 
Christ,  Anointed,  here  given  to  the  Son  of  God,  is  very  proper.  Christ  was  anointed 
to  his  burial,  but  not  to  his  office  of  Mediator,  by  any  costly  ointment  prepared  after 
the  art  of  the  apothecary.  The  oil  of  gladness  poured  on  him  was  the  Holy  Ghost. 
Ps.  xiv.  7  ;  Heb.  i.  9.  This  anointing  of  Christ  is  much  spoken  of.  Luke  iii.  22 ;  iv.  1, 
14,  16-21.  Christ  received  the  Spirit  not  by  measure.  John  iii.  34.  The  fulness  of 
the  Godhead  dwelt  in  him  bodily.  Jesus  was  the  anointed  of  God  beyond  all  others, 
or,  as  the  Psalmist  elsewhere  expresses  it,  above  his  fellows.  Ps.  xiv.  7.  He  is  the  only 
anointed  Saviour.  All  the  enemies  of  Jehovah  and  of  his  Anointed  thus  expressed 
their  hostility : 

3.  Let  lis  break  their  bands  asunder,  and  cast  away  their  cords  from  us.  The  bands 
and  cords  are  those  of  Jehovah  and  of  his  Anointed.  To  be  bound  and  to  feel  bound 
to  the  Father  and  to  his  Son  cannot  but  distress  the  ungodly.  Calvin :  "  All  the  ene- 
mies of  Christ,  when  compelled  to  be  subject  to  his  authority,  reckon  it  not  less  degrad- 
ing than  if  the  utmost  disgrace  were  put  upon  them ;"  Alexander :  "  The  form  of  the 
Hebrew  verb  in  this  verse  may  be  expressive  either  of  a  proposition  or  of  a  fixed 
determination.  We  will  break  their  bands,  we  are  resolved  to  do  it.  .  .  And  we  will 
cast,  or  let  us  cast  away  from  tis  their  cords,  twisted  ropes,  a  stronger  term  than  bands." 
The  authority  of  Christ  human  wickedness  greatly  abhors.  Had  he  taught  the  great 
principles  of  morality  found  in  the  Gospels,  but  done  it  as  a  phai'isee  or  philosopher, 
merely  proposing  things,  there  had  never  been  such  an  outcry  against  him.  But  he 
asserts  his  right  to  rule  mankind,  and  so  men  rebel  against  him.  The  kingly  office  of 
our  Saviour  is  cordially  hated  by  the  unrenewed.  God  says,  "  They  will  reverence  my 
Son."  They  reply,  "  We  will  not  have  this  man  to  reign  over  us."  Home :  "  Doc- 
trines will  be  readily  believed,  if  they  involve  in  them  no  precepts ;  and  the  church 
may  be  tolerated  by  the  world,  if  she  will  only  give  up  her  discipline."  If  one  of  the 
propositions  of  Euclid,  instead  of  proving  what  it  does,  did  with  equal  clearness  prove 
that  men  ought  to  be  subject  to  Christ,  the  wicked  would  claim  to  have  found  a  flaw  in 
the  argument.  The  enmity  of  the  human  heart  rises  higher  against  Christ,  his  autho- 
rity, and  his  salvation  than  against  anything  else.  The  old  controversy  between  Cain 
and  Abel  respected  the  Saviour.  The  strife  was  continued  thi'oughout  the  patriarchal 
dispensation.  Abraham  saw  Christ's  day  and  rejoiced  in  it,  but  the  great  mass  of  his 
(•otemporaries  despised,  and  wondered,  and  perished.  Before  the  exodus  from  Egypt 
the  great  cause  of  the  contempt  which  covered  the  Israelites  was  "  the  reproach  of 
Christ."  They  were  despised  for  looking  for  a  Deliverer.  And  when  his  birth  was 
announced  "  Herod  was  troubled  and  all  Jerusalem  with  him."  The  greatest  test  of 
cliaracter  to  which  men  were  ever  subjected,  is  Jesus  Christ  himself     Nothing  so 


PSALM  II.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  41 

manifests  their  real  dispositions  towards  God.  Well  did  Simeon  say,  "This  child 
is  set  for  the  fall  and  rising  again  of  many  in  Israel ;  and  for  a  sign,  which  shall  be 
spoken  against,  .  .  .  that  the  thoughts  of  many  hearts  may  be  revealed."  Luke  ii. 
,  34,  35.  Soon  and  strangely  did  the  Pharisees  and  Herodians  take  counsel,  how  they 
might  destroy  him.  Mark  iii.  6.  In  less  than  three  years  after  the  public  ministry  of 
our  Lord  commenced,  his  enemies  compassed  his  death.  How  dreadful  were  the  per- 
secutions of  the  followers  of  Christ  by  Nero,  who  put  Paul  and  many  Christians  to 
death ;  by  Domitian,  who  banished  John  to  Patmos,  and  practised  many  refined  cruel- 
ties ;  by  Trajan,  who  threw  Ignatius  to  the  wild  beasts  ;  by  Commodus,  Severus,  Maxi- 
min,  Decius,  and  Diocletian,  and  by  the  apostate  Julian,  who  forbade  the  Christians  to 
give  their  children  the  advantages  of  a  liberal  education,  and  by  many  others  down 
even  to  our  own  times.  Venema :  "  What  insanity  has  possessed  Jews  and  Gentiles, 
and  what  unaccountable  rage  moves  them,  that  without  reason  or  any  hope  of  final 
success  they  should  thus  cruelly  and  violently  oppose  themselves  to  the  true  religion 
and  to  the  propagation  of  the  Gospel !  On  one  side  the  people  seditiously  rush  upon 
the  Christians  and  with  horrible  clamors  drag  them  to  destruction.  On  the  other  banc 
kings  and  governors  of  provinces,  and  emperors,  even  the  Csesars,  deliberately  consult 
to  destroy  the  church  by  the  direst  persecutions,  laboring  even  to  blot  out  the 
Christian  name."  Jews,  Infidels,  Mahommedans,  Pagans,  and  nominally  Christian 
powers  and  jieople  have  all  in  their  turn  poured  out  their  cruel  scorn  against  the  friends 
of  Christ.  So  it  always  has  been,  and  so  it  always  shall  be  till  "  the  kingdoms  of  the 
world  shall  become  the  kingdoms  of  our  Lord,  and  of  his  Christ,  and  he  shall  reign 
forever  and  ever."  Rev.  ii.  15. 

4.  But  to  put  down  the  kingdom  of  Christ  is  impossible.     All  this  rage  and  malice 
are  to  such  an  end  impotent.     The  war  is  unequal.     Rivet :  "  It  is  as  if  a  fly  should 
attack  an  elephant,  or  a  man  endeavor  to  snatch  the  sun  from  the  firmament."     Mo- 
rison  compares  all  this  tumult  to  "  the  effort  of  an  infant  to  stay  the  whirlwind,  or  the 
unavailing  yell  of  the  maniac  to  calm  the  raging  of  the  sea."     Henry :  "  The  moon 
walks  in  brightness  though  the  dogs  bark  at  it."     No  marvel,  then,  that  "  He  that 
sitteth  in  the  heavens  shall  laugh :  the  Lord  shall  have  them  in  derision"     There  is  not 
an  agreement  in  different  copies  respecting  the  original  word,  here  rendered.  Lord.     In 
the  best  editions  of  our  English  Bible,  Lord  is  not  put  in  capitals,  as  it  would  be  if  it 
was  regarded  as  a  translation  of  Jehovah.     In  the  Hebrew  Bibles  now  in  common  use, 
the  original  word,  rendered  Lord,  is  Adonai.     Yet  Street  tells  us  that  "  Sixty  manu- 
scripts of  Dr.  Kennicott's  collection,  and  twenty-five  of  De  Rossi's,  have  Jehovah  here. 
And  Dimock  says,  "  Sixty-six  manuscripts  have  Jehovah,"     The  annotator  of  Calvin 
increases  the  difficulty  when  he  informs  us  that  in  the  Hebrew  Bibles  to  which  he  had 
access,  the  original  is  Elohai.     If  this  is  the  true  reading,  then  we  have  a  name  which 
is  supposed  by  many  to  be  peculiarly  appropriate  in  designating  the  object  of  religious 
worship.     If  Adonai  is  the  right  word,  then  we  have  the  Ruler  of  the  world  pointed 
out.     This  is  a  name  given  sometimes  to  magistrates.     Though  the  latter  is  perhaps 
the  reading  to  be  preferred,  yet  either  gives  a  good  sense,  and  either  is  applicable  to 
the  Sovereign  of  the  universe,  who  puts  no  trust  in  his  servants,  who  charges  his  angels 
with  folly,  before  whom  the  moon  shineth  not,  and  in  whose  sight  the  stars  are  not 
pure,  the  nations  are  as  a  di'op  of  a  bucket,  and  are  counted  as  the  small  dust  of  the 
balance.     All  nations  are  before  him  as  nothing ;  and  they  are  counted  to  him  less 
than  nothing  and  vanity.     He  sitteth  upon  the  circle  of  the  earth,  and  the  inhabitants 
thereof  are  as  grasshoppers.     But  to  whom  does  the  word  Lord  refer  ?  to  the  Father 
or  to  the  Son?     This  cannot  be  determined  by  the  original,  as  Jehovah,  Adonai,  and 
Elohai  are  alike  proper  to  either  the  Father  or  the  Son.     The  only  ground  for  deter- 
mining that  it  distinctly  refers  to  the  Son,  is  that  the  Psalmist  had  previously  intro- 
6 


42  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ii. 

duced  both  persons  and  spoken  of  their  bands  and  their  cords,  that  both  are  subsequently 
spoken  of,  and  that  the  parallelism  would  suggest  that  both  be  mentioned  in  this  verse. 
But,  on  the  other  hand,  only  one  person  is  mentioned  in  the  next  verse,  and  this  verse 
belongs  to  the  same  strophe  as  that.  Nor  is  it  necessary  always  rigidly  to  keep  up  the 
distinction  l)etween  the  divine  persons,  where  acts  or  works  common  to  them  are  spoken 
of.  Creation  and  the  resurrection  are  both  specially  ascribed  to  each  person  of  the 
divine  nature,  yet  it  is  proper  to  say  that  the  world  was  made  and  that  the  dead  shall 
be  raised  by  God  without  specifying  any  one  person  of  the  Trinity.  On  this  verse 
Hilary  quotes  John  v.  21-23,  and  adds  that  "  the  distinction  of  honor  or  dishonor 
towards  the  persons  of  the  Father  and  Son  is  not  carefully  preserved ;  that  true  piety 
equally  respects  both,  and  that  contempt  of  one  is  a  wrong  to  the  other.  He  who 
despises  either  despises  both.  Both  are  one  in  divinity  and  glory.  In  true  religion, 
both  are  one  in  honor.  So  that  those  who  rise  up  against  the  Lord  rise  up  also  against 
his  Christ.  And  those  who  are  laughed  at  by  him  who  sitteth  in  the  heavens,  those 
also  the  Lord  holds  in  derision." 

To  laugh  and  have  in  derision  are  forms  of  expression  borrowed  from  human  emo- 
tions and  actions.  To  let  us  know  the  divine  mind  and  determination,  God  is  said  to 
repent,  to  be  angry,  to  be  pitiful,  because  these  phrases  are  understood  by  us,  and  so 
we  get  some  idea  of  our  Maker.  But  God  is  without  passions.  He  weeps  not.  He 
laughs  not.  In  Job  xli.  29,  it  is  said  that  "  Leviathan  laugheth  at  the  shaking  of  a 
spear."  No  one  is  thus  led  to  suppose  that  this  sea-monster  has  any  emotion  corres- 
ponding to  laughter  among  men,  but  as  men  in  a  state  of  safety,  and  sure  of  a  victory 
over  their  adversaries,  may  and  sometimes  do  laugh  them  to  scorn,  even  when  they 
are  in  the  height  of  their  power,  so  God  derides  the  assaults  of  his  foes.  Henry : 
"  Sinners'  follies  are  the  just  sport  of  God's  infinite  wisdom  and  power ;  and  those 
attempts  of  the  kingdom  of  Satan,  which  in  our  eyes  are  formidable,  in  his  are 
despicable." 

The  incorrigibly  wicked  shall  pass  away  from  earth  "  into  shame  and  everlasting 
contempt."     Nothing  but  its  wickedness  can  equal  the  folly  of  sin. 

5.  This  silent  contempt  of  God  for  his  foes  and  their  plots  shall  continue  until  the 
time  chosen  by  infinite  wisdom  for  a  display  of  his  glorious  justice.  Then,  when  their 
iniquity  shall  be  full,  when  all  men  shall  have  seen  his  long-suffering  towards  them, 
and  when  it  shall  appear  that  they  did  but  harden  themselves  in  pride  engendered  by 
his  mercies.  Then  shall  he  speah  unto  them  in  his  wrath,  and  vex  them  in  his  sore  di~^ 
pleasure."  To  speak  unto  them  is  to  make  known  his  will  by  his  acts.  In  men. 
actions  speak  louder  than  woi'ds.  God's  doings  are  mighty.  His  acts  are  terrible 
He  made  the  heathen  tremble  by  the  mighty  deeds  he  did  for  Israel.  When  God  letJi 
out  his  wrath,  men  are  troubled,  and  even  nature  stands  aghast.  The  very  mountains 
melt  at  his  presence,  and  the  sea  flees  before  him.  Into  the  destruction  of  the  wicked 
enters  every  element  that  can  heighten  their  misery.  It  is  just,  and  so  they  cannot 
blame  any  other  being.  Every  mouth  will  be  stopped.  Every  sinner  will  be  speech- 
less. It  is  unnecessary,  and  might  have  been  avoided,  if  sin  had  not  been  loved. 
Nothing  but  iniquity  makes  the  doom  of  the  finally  impenitent  what  it  is.  Every 
man  would  have  been  wiser,  better,  happier,  more  useful,  if  he  had  fled  from  the  wrath 
to  come.  It  is  complete,  involving  soul  and  body.  It  is  a  total  destruction.  Then  it 
is  hopeless.  On  the  darkness  of  that  gloom,  which  envelops  them,  no  star  ever  rises, 
no  light  ever  breaks.  And  it  comes  with  surprise.  They  were  not  looking  for  it. 
They  did  not  intend  it.  They  did  not  expect  it.  When  they  cry,  Peace  and  safety.. 
then  it  is  just  at  hand.  It  is  an  eternal  destruction.  There  is  no  end  to  it.  There 
can  be  no  bounds  set  to  it.  God  will  vex  the  wicked  by  turning  all  their  plans  upside 
down.     The  people,  whom  they  cursed  and  tormented,  shall  yet  be  made  to  ap].e-ar 


PSALM  ir.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  43 

blessed  and  enter  into  rest.  The  religion  which  the  wicked  opposed  shall  yet  triumph. 
The  Saviour,  whom  they  despised,  shall  yet  see  all  knees  bowing  before  him,  and  shall 
yet  hear  all  tongues  confessing  to  him.  Jehovah,  against  whom  they  consulted,  will 
exalt  his  Son  and  glorify  himself  transcendently.  Dimock  reads  the  last  clause  of 
this  verse,  The  Lord  shall  strike  them  with  a  panic. 

6.  God  will  treat  the  wicked  as  they  deserve:  Yet  have  I  set  my  Icing  ujjon  my  holy 
hill  of  Zion.  The  Septuagint,  Arabic,  and  Vulgate :  But  I  have  been  made  King  by 
Him  on  Zion,  his  holy  hill.  Thus  Christ  is  made  the  speaker  here.  But  this  is  taking 
too  large  liberty  with  the  original.  Instead  of  ]]et,  Pool  would  read  for,  or  hi  the 
meantime.  Alexander  prefers  and;  as  if  it  read,  You  pursue  your  course  and  /  mine. 
You  rage  and  I  set  my  King  on  Zion.  For  set,  the  margin  correctly  reads  anointed. 
Christ  was  anointed  that  he  might  be  King.  Scott :  "  When  the  priests  and  rulers 
prevailed  on  Pilate  to  crucify  their  anointed  King,  they  eventually  forwarded  his 
exaltation."  Luther :  "  Who  thought,  when  Christ  suffered  and  the  Jews  triumphed, 
that  God  was  laughing  all  the  time  ?"  God  says,  I  have  set  my  king  on  Zion.  Christ 
is  God's  equal,  God's  fellow,  God's  Son,  God's  first-born,  God's  only-begotten,  and  is 
by  him  chosen  and  set  up  as  King  forever.     Luther's  note  is,  "  I  have  appointed  a 

'  King  as  most  closely  related  to  me."  Hengstenberg  much  prefers  this  to  the  modem 
expositions.  Christ  is  set,  anointed,  constituted  King  in  Zion.  The  gifts  and  callino- 
of  God  even  to  his  people  are  without  repentance.  Surely  then  he  will  never  permit 
his  Son,  his  elect,  in  whom  his  soul  delighteth,  to  be  dethroned.  This  point  is  so  well 
settled  in  God's  word  and  in  the  faith  of  his  people,  that  saints  are  not  even  tempted 
to  believe  that  Christ  has  ceased  or  shall  cease  to  occupy  the  mediatorial  throne.  God 
is  not  a  man,  that  he  should  repent. 

7.  For  he  acts  according  to  a  fixed  plan,  a  holy  purpose,  a  decree.  If  God  should 
change  his  plan,  it  must  be  either  for  the  better  or  the  worse.  If  it  could  be  changed 
for  the  better,  then  it  is  not  noAV  perfect.  This  is  contrary  to  Scripture.  Deut.  xxxii. 
4 ;  2  Sam.  xxii.  22,  31 ;  Ps.  xviii.  30.  If  he  should  change  for  the  worse,  then  who 
could  have  confidence  in  him  ?  But  his  counsel  shall  stand.  It  is  of  old.  It  is  faith- 
fulness and  truth.  He  does  not  say,  I  will  form  the  decree.  It  had  been  formed  in 
the  counsels  of  eternity.  But  Christ,  who  is  that  Prophet,  the  great  Teacher  of  the 
church,  says,  I  will  declare  the  decree,  q.  d.,  I  will  now  make  known  and  publish 
abroad  God's  free,  sovereign,  eternal  purpose,  and  let  my  enemies  know  that  his  deter- 
mination is  fixed.  He  is  the  Lord,  and  changes  not.  The  speaker  in  this  verse  is  he, 
who  has  been  set  as  King  in  Zion.  The  Lord  [Jehovah]  hath  said  unto  me,  Thou  art 
my  Son.  The  stability  of  Christ's  kingdom,  rendering  certain  the  defeat  of  his  enemies, 
rests  on  three  things ;  1.  On  the  anointing  and  setting  up  of  Christ  as  King,  v.  6 ;  2. 
On  the  fixedness  of  God's  purpose ;  3.  On  the  relation  subsisting  between  Jehovah 
and  Christ,  Thou  art  my  Soji.  What  is  the  full  import  of  this  language  ?  Angels 
are  in  one  book  thrice  called  "  Sons  of  God."  Job  i.  6 ;  ii.  1 ;  xxxviii.  7.  Adam  is 
called  "  the  Son  of  God,"  Luke  iii.  38.  Pious  men  are  called  "  Sons  of  God,"  Gen. 
vi.  2 ;  Rom.  viii.  14 ;  1  John  iii.  1.  But  Paul  proves  that  in  the  highest  sense  the 
angels  are  never  called  sons.  Heb.  i.  5.  "  For  unto  which  of  the  angels  said  he  at 
any  time.  Thou  art  my  Son,  this  day  have  I  begotten  thee  ?" 

Others  may  be  God's  sons  inasmuch  as  he  made  them,  or  by  his  Spirit  renewed 
them,  and  by  his  grace  adopted  them ;  but  Christ  is  God's  Son  by  an  essential  and 
eternal  Sonship.  Christ  has  the  same  nature  and  attributes  with  the  Father,  and  his 
relation  to  him  is  rightly  expressed  by  the  name  Son.  In  this  sense  he  is  the  only- 
begotten  of  the  Father.  In  nature  and  in  all  things  he  has  the  pre-eminence  over  all 
ottiers  ever  called  sons  of  God.  The  filiation  of  Christ  is  ineflTable  and  unparalleled. 
Gill :  "  Cnrist  i?  the  true,  proper,  natural,  and  eternal  Son  of  God,  and  as  such 


44  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ii. 

tieclared,  oNMicd,  and  acknowledged  by  Jehovah  the  Father."  This  day  have  I  begotten 
thee.  The  opjiosition  to  the  Sonship  of  Christ  has  been  strange  and  very  determined. 
Even  good  men  have  often  been  led  to  make  erroneous  concessions  on  the  subject, 
while  the  enemies  of  the  doctrine  have  displayed  great  ingenuity  in  endeavoring  to 
sap  this  foundation  of  hope.  Some  have  contended  that  the  words  of  v.  7  refer  to  his 
incarnation.  Though  his  coming  in  the  flesh  was  not  his  Sonship,  nor  the  means  of 
attaining  his  Sonship,  yet  it  was  an  illustrious  proof  of  it,  and  is  so  referred  to  in  Scrip- 
ture. The  angel,  who  visited  Mary  said,  "  The  Holy  Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall  overshadow  thee :  therefore  also  that  holy  thing,  which 
shall  be  born  of  thee,  shall  be  called  the  Son  of  God."  Luke  i.  35.  Nor  was  his 
public  entrance  on  his  ministry  the  beginning,  or  the  ground  of  his  Sonship,  though 
on  that  occasion  God  did  publicly  own  him ;  for  "  lo,  a  voice  from  heaven,  saying, 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased."  Matt.  iii.  17.  The  same  hap- 
pened at  his  transfiguration.  Mark  ix.  7.  A  modern  author  contends  that  in  Rom.  i. 
4,  declared  means  constituted.  He  labors  to  show  that  Christ  was  constitided  the  Son  of 
God  by  his  resurrection.  But  twice  before  Christ's  death  God  publicly  from  heaven 
declared  Christ  to  be  his  Son.  And  the  word  in  Rom.  i.  4,  beyond  all  reasonable 
doubt  is  properly  rendered  declared,  defined,  marked  oid,  distinguished  from  all  others. 
Nor  was  any  subsequent  step  in  his  exaltation  his  Sonship  or  the  ground  of  it.  For 
his  Sonship  is  the  ground  of  his  exaltation.  The  inheritance  follows  Sonship ;  not 
Sonship  the  inheritance.  See  next  verse.  Samson :  "  Nor  was  the  Sonship  consti. 
tuted  by  his  exaltation ;  for  the  apostles  conjointly  apply  the  circumstances  of  this 
Psalm  to  the  persecutions  which  Christ  sufiered  prior  to  his  resurrection  (and  therefore 
prior  to  his  exaltation),  beginning  with  the  attempts  of  Herod  to  destroy  him,  and 
ending  with  his  sufferings  under  Pilate.  See  Acts  iv.  24-28.  Nor  may  anything  be 
inferred  to  the  contrary  from  the  use  which  Paul  makes  of  Ps.  ii.  7,  in  Acts  xiii.  33, 
"  God  hath  fulfilled  the  same  unto  us  their  children,  in  that  he  hath  raised  up  Jesus 
again ;  as  it  is  also  written  in  the  second  Psalm,  Thou  art  my  Son ;  this  day  have  I 
begotten  thee ;"  for  a  careful  examination  of  the  apostle's  speech  on  that  occasion 
will  show  that  he  used  the  passage  to  prove  the  fulfilment  of  the  promise  made  to  the 
fathers.  Compare  verses  23  and  32.  And  this  was  a  promise  not  of  Christ's  resur- 
rection ;  but  that  he  should  be  raised  up  as  a  Saviour  to  Israel.  Our  translators  have 
there  rendered  the  original  word,  "  raised  up  again,"  gratuitously ;  for  the  meaning 
of  the  promise  is,  that  God  would  rear  a  Saviotir  for  Israel.  In  proof  of  this  the 
apostle  afterwards  proceeds,  in  v.  34,  to  raise  his  resurrection  as  a  separate  point,  and, 
to  support  it,  quotes  a  passage  altogether  difierent  but  appropriate.  When  thus 
explained,  Paul  makes  the  same  primary  and  special  application  of  the  second  Psalm 
in  Acts  xiii.  33,  which  the  other  apostles  do  in  Acts  iv.  24-28,  viz :  to  the  period  of 
the  Son's  incarnation ;  and  the  passage  quoted  proves  the  Sonship  of  Christ  not  only 
in,  but  previous  to  his  incarnation."  Some  have  harped  much  on  the  words  this 
day  in  this  verse,  as  implying  that  Christ's  Sonship  was  of  recent  date,  and  not  eternal. 
But  let  us  remember  thui  the  speaker  in  this  verse  is  He,  that  inhabiteth  eternity  and 
says,  "  Before  the  day  was  I  am  he."  Is.  xliii.  13  and  Ivii.  15.  With  him  one  day  is 
as  a  thousand  years  and  a  thousand  years  as  a  day.  2  Pet.  iii.  8.  Owen :  "  To-day, 
being  spoken  of  God,  of  h.im  who  is  eternal,  to  whom  all  time  is  so  present  as  that 
nothing  is  properly  yesterday,  nor  to-day,  does  not  denote  necessarily  such  a  propor- 
tion of  time,  as  is  intimated.  But  it  is  expressive  of  an  act  eternally  present,  nor 
past,  nor  future."  Alexander  has  set  this  matter  in  a  clear  light :  "  This  profound 
sense  of  the  passage  is  no  more  excluded  by  the  phrase  this  day,  implying  something 
recent,  than  the  universality  of  Christ's  dominion  is  excluded  by  the  local  reference 
to  Zion.     The  point  of  time,  like  the  point  of  space,  is  the  centre  of  an  infinite  circle. 


PSALM  II.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  45 

Besides,  the  mere  form  of  the  declaration  is  a  part  of  the  dramatic  scenery  or  costume, 
with  Avhich  the  truth  is  here  invested.  The  ideas  of  a  king,  a  coronation,  a  hei-editary 
succession,  are  all  draAvn  from  human  and  temporal  associations.  This  day  have  I 
begotten  thee  may  be  considered  therefore  as  referring  only  to  the  coronation  of 
Messiah,  which  is  an  ideal  one.  The  essential  meaning  of  the  phrase  /  have  begotten 
thee  is  simply  this,  I  am  thy  father.  The  antithesis  is  perfectly  identical  with  that  in  2 
Sam.  vii.  14,  "  I  will  be  his  father,  and  he  shall  be  my  son."  Had  the  same  form  of 
expression  been  used  here,  this  clay  am  I  thy  father,  no  reader  would  have  understood 
this  day  as  limiting  the  mutual  relation  of  the  parties,  however  it  might  limit  to  a 
certain  point  of  time  the  formal  recognition  of  it.  It  must  also  be  observed,  that  even 
if  this  day  be  referred  to  the  inception  of  the  filial  relation,  it  is  thrown  indefinitely 
back  by  the  form  of  reminiscence  or  narration  in  the  first  clause  of  the  verse.  Jeho- 
vah said  to  me,  but  Avhen  ?  If  understood  to  mean  from  everlasting  or  eternity,  the 
form  of  expression  would  be  perfectly  in  keeping  with  the  other  figurative  forms  by 
which  the  Scriptures  represent  things  really  ineffable  in  human  language."  This  view 
relieves  the  passage  of  the-  difficulty  arising  from  the  use  of  the  term  to-day,  as  stated 
by  Venema,  and  makes  all  consistent  throughout.  Every  other  exposition  of  this 
•verse  arrays  one  inspired  man  against  another. 

8.  The  doctrine  of  the  kingdom  and  sonship  of  Christ,  is  immediately  followed  by 
the  doctrine  of  his  priesthood,  one  branch  of  which  office  is  intercession,  and  we  are  at 
once  told  of  its  prevalence  with  God.  Here  is  Christ's  "  patent  for  his  office  of  Advo- 
cate." True,  the  high  priest  under  the  law  entered  the  holy  of  holies  and  interceded 
for  the  people.  But  here  we  have  the  doctrine  of  the  pleading  of  our  great  high 
priest  stated  without  a  figure.  If  we  can  fairly  build  any  doctrine  on  the  intercession 
of  Christ,  we  may  be  assured  that  there  is  no  firmer  pillar  of  truth.  This  secures  the 
recovery  of  the  regenerate  from  all  their  lapses.  Luke  xxii.  31,  32.  Here  is  the 
ground  of  Christian  steadfastness.  Heb.  iv.  14.  This  makes  salvation  certain  to  all 
believers.  Heb.  vii.  25.  The  intercession  of  Christ  is  always  prevalent.  John  xi.  42. 
It  secures  the  calling  of  the  Gentiles,  the  success  of  missions,  the  final  and  complete 
triumph  of  the  Gospel.  Jehovah  says  to  the  Son,  "Ask  of  me,  and  I  shall  give  thee 
the  heathen  for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for  thy  possession." 
The  intercession  of  Christ  is  the  hope  of  the  world.  John  xvii.  20.  Nothing  can 
hinder  the  final  triumph  of  the  Gospel, 

9.  Because  power  is  given  to  Christ  to  execute  vengeance  on  irreconcilable 
opposers.  The  Father  says  to  him,  "  Thou  shalt  break  them  with  a  rod  of  iron; 
thou  shalt  dash  them  in  pieces  like  a  potter's  vessel."  The  Septuu^int,  Syriac,  and  Arabic: 
Thou  shalt  feed  them  with  a  rod  of  iron ;  The  Vulgate  reads,  ride.  Those,  who  favor 
the  change  of  rendering,  suppose  the  language  to  be  ironical.  Many  give  sceptre 
instead  of  rod.  The  sceptre  is  the  sign  or  budge  of  sovereign  power.  This  belongs  to 
Christ,  and  he  will  use  that  power  to  crush  all  finally  impenitent  foes.  The  figure  of 
Q.  potter's  vessel  probably  refers  not  to  the  little  value  so  much  as  to  the  frail  nature 
of  the  opposers  of  Christ.  The  objections  made  to  the  clear  statements  of  this  verse 
seem  to  arise  not  from  the  words  used,  but  from  a  dislike  to  the  exercise  of  divine 
authority  in  the  punishment  of  the  wicked.  In  other  words,  it  is  the  doctrine  and  not 
any  want  of  force  in  the  manner  of  announcing  it,  that  has  given  ofience.  But  from 
the  first  promise  to  the  last  threatening  of  Scripture  the  same  is  taught  or  implied. 
He,  who  shall  bruise  the  serpent's  head,  will  not  endure  forever  the  venom  and  con- 
tempt of  the  children  of  the  wicked  one.  He  will  surely  banish  from  his  presence 
those  who  persistently  refuse  his  friendship  on  earth.  The  wrath  of  the  Lamb  will  be 
most  terrible.     To  reject  such  love  and  mercy  as  are  now  offered,  and  to  incur  such 


46  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  ii. 

wrath   as  is  now  tlireatened,  is  the  height  of  madness.     All  this  is  included  in  the 
decree  declared  in  v.  7. 

10.  Be  toise  now  therefore,  0  ye  kings :  he  instructed  ye  judges  of  the  earth.  Instead 
of  be  vise,  Hengstcnberg  has  act  wisely.  For  be  instructed,  Waterland  has  be  reformed; 
Piscator,  Be  ye  chastened  (i.  e.,  submit  to  chastisement  and  profit  by  it);  several 
others,  Be  ye  corrected;  church  of  England,  following  the  Septuagint,  Be  learned; 
Alexander,  Be  warned,  be  admonished  of  your  danger  and  duty.  The  great  error  of 
the  wicked  is  a  total  disregard  of  all  the  safe  principles  by  which  wise  men  are 
governed.  If  in  temporal  affairs  any  man  should  act  as  foolishly,  as  in  spiritual 
affairs  all  the  wicked  act,  he  would  have  curators  appointed  over  his  estate,  and  be 
deprived  of  the  power  of  making  legal  contracts.  The  great  call  on  all  the  enemies 
of  God  is  to  learn  wisdom.  Oh  that  they  were  wise  unto  salvation.  "The  fear  of  the 
Lord  is  the  beginning  of  wisdom." 

11.  Then  they  W'ould  surely  have  those  reverential  sentiments,  which  invariably 
characterize  true  piety,  and  so  would  obey  the  call  so  solemnly  and  earnestly  made. 
Serve  the  Lord  with  fear  and  rejoice  ivith  trembling.  Though  in  these  last  three  verses 
kings  and  rulers  are  by  name  addressed,  yet  it  is  as  heads  of  the  people,  so  that  all 
are  included  in  the  call  to  obedience.  In  all  accej^table  service  rendered  to  Jehovah 
several  things  must  unite.  It  must  be  sincere.  Without  this  God  abhors  all  offerings, 
however  decent  or  costly.  A  service  known  to  be  feigned  is  offensive  to  all  right- 
minded  men.  Much  more  must  it  be  so  to  God.  In  serving  him  we  must  confine 
oui*selvcs  to  things  which  he  has  commanded.  It  is  only  Avhen  people  draw  near  to 
God  with  their  mouth,  and  honor  him  with  their  lips,  but  have  removed  their  heart 
far  from  him,  that  their  fear  towards  him  is  taught  by  the  precepts  of  men.  Is.  xxix.  13. 
Christ  says.  Ye  are  my  friends,  if  ye  do  whatsoever  I  have  commanded  you.  John  xv. 
14.  Nor  may  our  religious  service  be  reluctant;  it  must  be  tdllingly  rendered.  God 
hates  a  grudging  giver.  Love  is  the  fulfilling  of  the  law.  If  we  love  we  will  obey. 
Our  service  must  also  be  faithful.  We  must  not  be  double-minded.  We  cannot 
divide  our  hearts  between  God  and  the  world.  We  cannot  serve  God  and  mammon. 
And  we  must  serve  God  wdth  fear.  Our  approaches  to  him  must  not  be  familiar,  but 
reverent;  not  easy,  but  awful.  God  is  indeed  on  a  throne  of  grace,  but  that  is  no  less 
glorious  and  suited  to  inspire  reverence  than  a  throne  of  judgment.  It  is  a  remarka- 
ble fact  that  all  false  and  corrupt  forms  of  religion  either  generate  that  fear  which  has 
torment — a  servile  fear — or  degenerate  into  an  irreverent  presumption,  leading  men  to 
come  before  God  as  the  horse  rusheth  into  the  battle.  Such  do  not  keep  their  feet 
when  they  go  to  the  house  of  God;  but  are  less  ready  to  hear  than  to  offer  the  sacrifice 
of  fools.  We  must  also  serve  God  with  Jo?/.  "Thou  meetest  him  that  rejoiceth  and 
workcth  righteousness."  Isa.  Ixiv.  5.  A  good  master  delights  not  in  seeing  his  servants 
exhilMting  dejection  of  spirit.  Let  kings  and  subjects,  rulers  and  people  all  serve  the 
Lord  with  fear  and  rejoice  with  trembling.  None  is  so  high  as  not  to  need  the  friendship 
of  God ;  none  so  low  as  to  be  beneath  the  divine  notice.  Henry :  "  Even  kings  themselves, 
whom  others  serve  and  fear,  must  serve  and  fear  God ;  there  is  the  same  infinite  dis- 
tance between  tliem  and  God,  that  there  is  between  the  meanest  of  their  subjects  and 
him." 

12.  And  the  approved  method  of  serving  God  is  by  Jesus  Christ.  He  is  the  way, 
tlie  truth,  and  the  life;  no  man  cometh  unto  the  Father  but  by  him.  Therefore,  Kiss 
the  Son,  led  he  be  angry,  and  ye  perish  from  the  way,  when  his  ivrath  is  kindled  but 
a  little.  There  is  considerable  diversity  in  the  rendering  of  this  verse.  The  Septua- 
gint reads  the  first  words  thus,  Lay  hold  of  instruction;  Chaldee,  Receive  the 
doctrine;  Vulgate,  Avail  yourselves  of  the  discipline.  The  difference  arises  from 
Ihe  original  using  a  word,  which  in  pure  Hebrew  means  one  thing,  and  in  the  Chaldee 


PSALM  II.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  47 

dialect  another.     It  may,  however,  he  sufficient  to  advise  the  reader  thai  after  very 
full  investigation  the  best  scholars  appear  to  adhere  to  the  sense  given  in  our  common 
English  translation,  and  render  it.  Kiss  the  Son.     So  Calvin,  Jebb,  Hengstenberg, 
and  Alexander.     Even  the  church  of  England  departs  from  the  Septuagint  here  and 
reads,  Kiss  the  Son.     Fry  reads.  Adore  the  Son.     Here  he  gives  the  significance  of 
the  act,  rather  than  the  word  to  describe  it.     Kissing  was  an  act  of  worship  among 
idolaters.     See  Job  xxxi.  27;  1  Kings  xix.  18;  and  Hos.  xiii.  2.     So  God  says,  Cease 
to  kiss  the  calves  and  the  images  of  Baal  and  other  false  gods,  and  kiss  my  Son ;  serve 
idols  no  longer;  serve  the  Son  of  God.     We  must  honor  the  Son,  even  as  we  honor 
the  Father.     We  must  call  Christ  Lord.     We  must  worship  the  Lamb.     Rev.  v.  12, 
13.     To  kiss  was  also  to  profess  loyalty  and  allegiance.     See  1  Sam.  x.  1.     So  to  kis8 
the  Son  is  the  same  as  to  submit  to  him,  to  accept  him  in  all  his  offices,  to  yield  our 
wills  to  his,  and  obey  his  laws,  however  made  known  to  us.     To  kiss  is  also  to  express 
affection.     We  must  love  Christ,  or  terribly  perish.     1  Cor.  xvi.  22.     If  Christ  is  not 
precious  to  us,  it  is  because  we  are  unbelievers.     1  Pet.  ii.  7.     To  kiss  is  also  to  declare 
reconciliation  and  to  say  that  we  are  at  peace.     Jesus  Christ  is  our  peace.    With  him, 
and,  through  him,  with  his  Father  we  are  at  one.     Kiss  the  Son,  lest  he  be  angry,  and 
ye  perish  from  the  way.     Hare:  Perish  instantly  ov  on  the  spot;    Alexander:  Lose  the 
imy  or  perish  by  the  way,  i.  e.,  before  you  reach  your  destination;    Calvin  regards  the 
words  "  as  a  denunciation  against  the  ungodly,  by  which  they  are  warned  that  the 
wrath  of  God  will  cut  them  off  when  they  think  themselves  to  be  only  in  the  middle 
of  their  race ;"    Fry :  "  Lest  ye  be  cut  off  in  your  course."     This  is  probably  the  best 
sense,  although  several  versions  read,  Lest  ye  perish  from  the  righteous  way.     In  Ps. 
i.  6  we  read,  "The  way  of  the  ungodly  shall  perish."     Let  us  remember  that  we  may 
perish,  ivhen  his  w-rath  is  kindled  but  a  little.     Patrick:  When  his  wrath  breaks  out 
suddenly,  like  an  unquenchable  fire;  Calvin:  When  his  Avrath  is  kindled  in  a  moment; 
Fry:  For  yet  a  little,  and  his  anger  will  blaze  forth  ;  Jebb:  When  there  is  a  kindling, 
though  but  a  little,  of  his  wrath ;  Horsley :  For,  within  a  little,  shall  his  wrath  blaze 
forth;  Hengstenberg:  For  soon  will  his  wrath  be  kindled.     However  long  the  wicked 
may  seem  to  prosper,  their  ruin  will  swiftly  overtake  them.     The  conclusion  of  the 
whole  matter  is  that  all  those,  who  rely  on  the  Son  of  God,  and  accept  him  as  their 
Saviour,  and  none  others,  are  truly  happy.     Blessed  are  all  they  that  put  their  trust  in 
him.     Or,  Oh  the  blessedness,  etc.     We  may  not  trust  in  men,  ourselves  or  others.    In 
particular  men  may  never  put  confidence  in  their  own  works,  in  their  own  merits,  in 
their  own  strength,  but  must  take  Christ  Jesus  as  their  wisdom,  righteousness,  sanctifi- 
cation  and  redemption,  their  Prophet,  Priest  and  King,  their  all  and  in  all.     Life, 
death,  judgment  and  eternity  Avill  pi-ove  all  such  men  blessed.     God  pronounces  them 
so.     Fuller:  "The  command  of  God  here  given  is  of  a  spiritual  nature,  including 
unfeigned  faith  in  the  Messiah,  and  sincere  obedience  to  his  authority.     To  kiss  the 
Son  is  to  be  reconciled  to  him,  to  embrace  his  word  and  ordinances,  and  bow  to  his 
sceptre.     To  serve  him  with  fear  and  rejoice  ivith  trembling  denote  that  they  should 
not  think  meanly  of  him  on  the  one  hand,  nor  hypocritically  cringe  to  liim,  from  a 
mere  apprehension  of  wrath,  on  the  other ;  but  sincerely  embrace  his  government,  and 
even  rejoice  that  they  had  it  to  embrace.     That  which  is  here  required  of  unbelievers 
is  the  very  spirit  which  distinguishes  believers,  a  holy  fear  of  Christ's  majesty,  and  an 
luimble  confidence  in  his  mercy;  taking  his  yoke  upon  them,  and  wearing  it  with 
delidit." 


Doctrinal  akd  Practical  Remarks. 

1.  This  Psalm  shows  us  the  nature  of  sin.     It  is  rebellion  the  most  wicked  and 
daring,  against  the  only  perfect  law  and  law-giver  in  the  universe.     It  is  rage  an<l 


48  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ii. 

fury,  vv.  1,  2,  3.  If  sin  had  its  way,  it  would  annihilate  God's  government.  It  seeks 
to  dethrone  him.  This  is  true  of  all  sin.  It  is  true  of  unbelief  towards  Christ. 
Calvin:  "Let  it  be  held  as  a  settled  point,  that  all  who  do  not  submit  themselves  to 
the  authority  of  Christ  make  war  on  God.  Since  it  seems  good  to  God  to  rule  us  by  the 
hand  of  his  own  Son,  those  who  refuse  to  obey  Christ  himself  deny  the  authority  of 
God,  and  it  is  in  vain  for  them  to  profess  otherwise.  .  .  The  Father  will  not  be  feared 
and  woi-shipped  but  in  the  person  of  his  Son."  To  attempt  anything  contrary  is  to 
attack  the  highest  authority  of  the  universe. 

2.  None  can  adequately  express  the  folly  of  sin,  v.  1.  Truly  sinners  imagine  a  vain 
thing.  Did  any  ever  see  or  hear  of  one  in  whose  heart  God's  Spirit  was  shedding  the 
light  of  truth,  and  who  did  not  pronounce  all  his  past  behaviour  unreasonable?  Did 
any  dying  sinner  ever  applaud  a  wicked  life  as  proof  of  wisdom,  or  as  the  road  to 
happiness? 

3.  Let  us  not  be  surprisedat  any  developement  of  wickedness,  v.  2.  Strange  as  it 
may  seem,  even  opposition  to  Jehovah  and  to  his  Christ  is  no  new  thing.  Henry: 
"One  w^ould  have  expected  that  so  great  a  blessing  to  this  world  as  Christ's  holy 
religion,  should  have  been  universally  welcomed  and  embraced,  and  that  every  sheaf 
should  have  immediately  bowed  to  that  of  Messiah,  and  all  the  crowns  and  sceptres 
on  earth  should  have  been  laid  at  his  feet;  but  it  proves  quite  contrary." 

4.  The  reasons,  why  wicked  men  oppose  God  and  Christ,  are  first,  they  by  nature 
have  carnal  minds,  which  are  at  enmity  against  God.  Rom.  viii.  7.  Men  naturally 
hate  God  and  his  Son.  Being  destitute  of  love  to  him,  and  the  mind  havins;  an  active 
nature,  enmity  is  inevitable.  Then  men  soon  find  that  the  restraints  of  divine  law 
thwart  their  selfish  schemes  and  sinftil  purposes,  and  so  they  oppose  the  Bible  because 
the  Bible  opposes  them,  and  reject  God's  authority  because  it  is  contrary  to  them,  vv. 
1,  2,  3.  Dickson:  "Though  the  law  and  ordinances  of  God  be  most  holy,  most  equi- 
table, most  harmless,  yea,  also  most  profitable;  yet  the  wicked  esteem  them,  as  they 
call  them  here,  hands  and  cords,  because  they  cui*b  and  cross  their  carnal  wisdom  and 
licentiousness  of  life."  It  is  impossible  that  men  without  regeneration  should  love 
God.     They  are  dead  in  trespasses  and  sins. 

5.  It  is  painful  to  contemplate  the  extent  to  which  the  governments  of  the  world  are 
to  this  day  anti-Christian ;  and  those,  who  conduct  them  often  love  to  have  it  so.  It 
was  so  of  old,  V.  2.  There  is  no  earthly  government  that  has  not  laws,  principles,  or 
usages  directly  in  the  teeth  of  Christianity.  All  of  them  to  some  extent  sanction  the 
desecration  of  the  fourth  commandment.  It  has  always  been  so.  It  is  painful  to  a 
pious  mind  to  dwell  on  such  themes.  Dickson:  "The  chief  instruments  that  Satan 
stirreth  up  against  Christ,  to  be  heads  and  leaders  to  heathen  and  godless  people  in 
opposing  and  persecuting  Christ's  kingdom  and  church,  are  the  magistrates,  rulers,  and 
statesmen,  that  he  may  color  his  malice  with  the  shadow  of  authority  and  law."  This 
is  just  what  is  described  in  this  Psalm.  Kings  and  riders  set  themselves  in  array 
against  religion. 

6.  Yet  let  not  the  righteous  be  afraid.  It  is  easy  for  God  to  restrain  his  and  their 
foes,  vv.  4,  5,  6.  His  fit  title  is,  "  King  of  kings,  and  Lord  of  lords."  He  does 
what  he  pleases  among  the  armies  of  heaven,  and  the  inhabitants  of  the  earth.  Long 
before  his  incarnation  Isaiah  saw  his  glory,  and  spoke  of  him.  Newton :  "  He  is 
Lord  over  those  that  hate  him.  He  rules  them  with  a  rod  of  iron,  and  so  disposes 
their  designs  as  to  make  them  (though  against  their  Avills)  the  means  and  instruments 
of  promoting  his  own  purposes  and  glory.  They  are  his  unwilling  servants  evou 
when  they  rage  most  against  him.  He  has  a  bridle  in  their  mouths  to  check  and 
turn  them  at  his  pleasure.  He  can  and  often  does  control  them,  when  they  seem 
most  secure  of  success,  and  always  sets  them  bounds,  which  they  cannot  pass."     All 


PSALM  11.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  49 

liis  enemies  shall  be  put  under  him.     No  ungodly  foot  shall  be  left  on  the  necks  of 
the  righteous.     For  in  the  next  place — 

7.  It  is  easy  for  God  to  destroy  his  foes,  vv.  5,  9,  One  light  stroke  of  his  iroi' 
rod  will  break  the  potter's  vessel.  Yea,  men  are  in  their  best  earthly  estate  but 
potsherds.  They  are  weak  as  water.  He  who  spits  against  the  wind  spits  in  his 
own  face.  He  who  strives  with  his  Maker  makes  certain  his  own  ruin.  Dick- 
son: "The  Lord  hath  his  appointed  time  wherein  he  will  arise,  and  vex  the 
enemies  of  his  church,  partly  by  disappointing  them  of  their  hopes,  and  partly 
by  inflicting  sore  plagues  upon  them  ;  then  shall  he  vex  them  in  his  sore  displeasure." 
So  he  has  always  done.  Behold  Pharaoh,  his  wise  men,  his  hosts,  and  his  horses  pleat- 
ing, and  plunging,  and  sinking  like  lead  in  the  Red  sea.  Here  is  the  end  of  one  of 
the  greatest  plots  ever  formed  against  God's  chosen.  Of  thirty  Roman  Emperors, 
governors  of  provinces  and  others  high  in  office,  who  distinguished  themselves  by  their 
zeal  and  bitterness  in  persecuting  the  early  Christians,  one  became  speedily  deranged 
after  some  atrocious  cruelty,  one  was  slain  by  his  own  son,  one  became  blind,  the 
eyes  of  one  started  out  of  his  head,  one  was  drowned,  one  was  strangled,  one  died  in  a 
miserable  captivity,  one  fell  dead  in  a  mnaner  that  will  not  bear  recital,  one  died  of  so 
loathsome  a  disease  that  several  of  his  physicians  were  put  to  death  because  they 
could  not  abide  the  stench  that  filled  his  room,  two  committed  suicide,  a  third 
attempted  it,  but  had  to  call  for  help  to  finish  the  work,  five  were  assassinated  by  ' 
their  own  people  or  servants,  five  others  died  the  most  miserable  and  excruciating 
deaths,  several  of  them  having  an  untold  complication  of  diseases,  and  eight  were 
killed  in  battle  or  after  being  taken  prisoners.  Among  these  was  Julian  the  apos- 
tate. In  the  days  of  his  prosperity  he  is  said  to  have  pointed  his  dagger  to  heaven 
defying  the  Son  of  God,  whom  he  commonly  called  the  Galilean.  But  when  he  was 
wounded  in  battle,  he  saw  that  all  was  over  with  him,  and  he  gathered  up  his  clotted 
blood,  and  threw  it  into  the  air,  exclaiming,  "  Thou  hast  conquered,  O  thou  Galilean." 
Voltaire  has  told  us  of  the  agonies  of  Charles  IX.  of  France,  which  drove  the  blood 
through  the  pores  of  the  skin  of  that  miserable  monarch  after  his  cruelties  and 
treachery  to  the  Huguenots. 

8.  The  Scripture  cannot  be  broken,  vv.  6,  7,  8.  God's  counsel  must  stand.  The  pro- 
mises are  confirmed  by  an  oath.  The  threatenings  are  executed  before  our  eyes  every 
day.  The  precepts  are  heavenly  and  eternal  truth.  The  prophecies  are  but  God's- 
free,  sovereign,  eternal,  and  unchangeable  purposes  revealed  to  us.  Heaven  and  earth 
may  pass  away,  but  every  jot  and  tittle  of  Scripture  shall  be  fulfilled,  just  as  this  second 
Psalm  has  had  and  is  having  its  accomplishment. 

9.  The  kingdom  of  Christ  shall  surely  triumph,  v.  8.     Nothing  can  resist  its  pro- 
gress.    Events,  seemingly  the  most  adverse,  have  but  accelerated  its  march  to  jierfect 
victory.     The  death  of  the  Saviour  was  the  signal  for  the  fall  of  Satan's  kingdom. 
The  persecutions  at  Jerusalem  filled  surrounding  nations  with  the  tidings  and  the 
heralds  of  salvation.     J.  M.  Mason :  "  Messiah's  throne  is  not  one  of  those  airy  fabrics 
which  are  reared  by  vanity  and  overthrown  by  time ;  it  is  fixed  of  old ;  it  is  stable 
and  cannot  be  shaken,  for  it  is  the  throne  of  God.     He  who  sitteth  on  it  is  the  Omni-     j 
potent.     Universal  being  is  in  his  hand.     Revolution,  force,  fear,  as  applied  to  his     / 
kingdom,  are  words  without  meaning.     Rise  up  in  rebellion  if  thou  hast  courage.    / 
Associate  with  thee  the  whole  mass  of  infernal  power.     Begin  with  the  ruin  of  what-    ■ 
ever  is  fair  and  good  on  this  little  globe.     Pass  from  hence  to  pluck  the  sun  out  of 
his  place,  and  roll  the  volume  of  desolation  through  the  starry  world.     What  hast 
thou  done  unto  him?     It  is  the  puny  menace  of  a  worm  against  him  whose  frown  is 
perdition,     ife  that  sitteth  in  the  heavens  shall  laugh.'"     A  drop  of  his  wrath  makes 
life  intolerable.     A  smile  of  his  face  makes  heaven. 

7 


50  STUDIES  IN   THE   BOOK   OF  PSALMS.  [psalm  ii. 

10.  Prophecy,  history,  their  own  want  of  perfection,  the  example  of  Christ,  and 
the  enmity  of  the  wicked,  shouhl  all  lead  Christians  to  expect  trials.  Why  should 
they  not  ?  If  they  are  not  tried  otherwise,  the  condnct  of  wicked  men  will  fill  them 
with  sorrow.  No  good  man  can  witness  such  conduct  us  is  described  in  vv.  1,  2,  3,  or 
such  judgments  as  arc  mentioned  in  vv.  4,  5,  9,  without  distress.  I  beheld  the  trans- 
gressors and  was  grieved,  is  a  chapter  in  the  history  of  all  who  love  the  Saviour.  Or 
if  for  a  time  the  enemies  of  God  should  seem  to  be  still,  corruption  within  will  distress 
the  pious.  "  Ever  since  man  was  driven  from  Paradise,  he  has  been  trying  to  find  or 
make  another,"  but  he  has  never  succeeded,  and  he  never  shall.  There  is  a  7ieed  be 
for  all  that  comes  on  the  righteous.  "  God  doth  not  at  any  time  put  off  his  people, 
because  he  is  not  in  a  capacity  to  give ;  but  doth  many  times  put  them  off  because 
they  are  not  in  a  capacity  to  receive  a  mercy."  Luther :  "  Every  one  who  is  a  sound 
Christian,  especially  if  he  teaches  the  Avord  of  Christ,  must  suffer  his  Herod,  his  Pilate, 
his  Jews  and  heathens,  who  rage  against  him,  to  speak  much  in  vain,  to  lift  themselves 
up  and  take  counsel  against  him." 

11.  But  let  not  the  child  of  God  be  much  moved  by  all  his  trials,  however  contrary 
to  flesh  and  blood  they  may  be.  They  can  never  affect  his  relations  to  God.  He 
abideth  faithful,  vv.  6,  7.  Nor  can  anything  disturb  his  eternal  tranquillity.  Luther: 
"  He  w^ho  cares  for  us  sitteth  in  the  heavens,  dwells  quite  secure,  apart  from  all  fear, 
and  if  we  are  involved  in  trouble  and  contention,  he  fixes  his  regard  upon  us  ;  we  move 
and  fluctuate  here  and  there,  but  he  stands  fast,  and  will  order  it  so,  that  the  righteous 
shall  not  continue  forever  in  trouble.  Ps.  Iv.  22.  But  all  this  proceeds  so  secretly 
that  thou  canst  not  well  j)erceive  it,  thou  shouldst  then  need  to  be  in  heaven  thyself. 
Thou  must  suffer  by  land  and  sea,  and  among  all  creatures ;  thou  must  hope  for  no 
consolation  in  thy  sufferings  and  troubles,  till  thou  canst  rise  through  faith  and  hope 
above  all,  and  longest  for  Him  who  dwelleth  in  the  heavens,  then  thou  also  dwellest 
in  the  heavens,  but  only  in  faith  and  hoj^e." 

12.  The  manhood  of  Messiah  is  generally  held  and  believed.  In  former  times  some 
denied  it.  Were  it  in  danger  now,  the  pious  Avould  wonderfully  rally  to  its  defence. 
Nor  ought  errorists  to  marvel  that  the  orthodox  show  like  zeal  in  defending  the  doc- 
trine of  Christ's  true  and  proper  divinity.  The  Bible  is  full  of  it,  vv.  1,  2,  3,  6,  7,  as 
expounded  by  inspired  men.  It  Avas  to  a  God-man  Mediator  that  all  the  regenerate 
committed  their  souls  in  the  day  of  their  espousals  to  Christ.  J.  M.  Mason :  "  The 
doctrine  of  our  Lord's  divinity  is  not,  as  a  fact,  more  interesting  to  our  faith,  than,  as  a 
principle,  it  is  essential  to  our  hope.  If  he  were  not  the  true  God,  he  could  not  be 
eternal  life.  When  pressed  down  by  guilt  and  languishing  for  happiness,  I  look  around 
for  a  deliverer  such  as  my  conscience  and  my  heart  and  the  word  of  God  assure  me  I 
need,  insult  not  my  agony  by  directing  me  to  a  creature — to  a  man,  a  mere  man  like 
myself!  A  creature !  a  man  !  My  Redeemer  owns  my  person.  My  immortal  spirit 
is  his  property.  When  I  come  to  die,  I  must  commit  it  into  his  hands.  My  soul !  my 
infinitely  precious  soul  committed  to  a  mere  man !  become  the  projjerty  of  a  mere 
man !  I  would  not  thus  intrust  my  body  to  the  highest  angel  that  burns  in  the  temple 
above.  It  is  only  the  Father  of  spirits  that  can  have  property  in  spirits,  and  be  their 
refuge  in  the  hour  of  transition  from  the  present  to  the  approaching  world."  If  there 
is  a  title,  attribute,  or  degree  of  honor  ascribed  to  the  Father,  and  proving  his  divinity, 
which  is  not  also  ascribed  to  the  Son,  the  enemies  of  Christ's  essential  divinity  have 
failed  to  point  it  out.     The  vital  use  of  this  doctrine  is  clearly  taught  in  Scripture. 

/  "  Wlio  is  he  that  overcometh  the  world,  but  he  that  believeth  that  Jesus  is  the  Son  of 
'  God?"  1  John  v.  5. 

13.  Bishop  Bcvoridgc  has  a  .sermon  on  Ps.  ii.  11,  the  object  of  which  is  to  show 
"  the  obligations  of  superiors  to  promote  religion."     He  has  clearly  made  out  his 


PSALM  II.1  STUDIES  IN  THE  BOOK  OF  PSALMS.  51 

argument,  but  wlien  he  comes  to  point  out  the  way  in  which  the  duty  is  to  be  performed, 
he  presents  views  quite  at  war  with  ideas  entertained  by  pious  people  in  our  country, 
and  by  the  great  mass  of  Dissenters  in  England.  Still  he  is  right  in  insisting,  and 
we  must  insist,  that  no  man  is  exempt  from  the  obligation  to  make  known  the  salvation 
of  the  gospel,  and  to  take  up  stumbling-blocks,  and  remove  hindrances  to  the  spread 
of  truth.  In  this  matter  each  one  must  use  all  the  influence  entrusted  to  him  by  God. 
Especially  is  he  bound  by  a  pious  example  to  adorn  the  doctrine  of  God  our  Saviour. 

14.  It  is  greatlj^  to  be  regretted  that  so  many,  in  authority  and  out  of  it,  not  only 
refuse  their  aid  in  diffusing  the  gospel,  but  do  much  to  hinder  that  good  work.     No 
one  has  told  us  how  men  can  be  more  fearfully  occupied  than  in  opposing  the  spread 
of  the  knowledge  of  salvation,  vv.  9,  12.     Paul  says  of  certain  Jews  of  his  day  that 
they  "are  contrary  to  all  men  :  forbidding  us  to  speak  to  the  Gentiles  that  they  might 
be  saved,  to  fill  up  their  sins  always :  for  the  wrath  is  come  upon  them  to  the  utter- 
most." 1  Thess.  ii.  15,  16.     Ye  bitter  enemies  of  the  spread  of  the  gospel,  the  tokens 
of  perdition  are  now  upon  you.     Your  puny  efforts  to  put  down  tlie  work  of  God  are 
powerless.     J.  M.  Mason  :  "  The  missionary  cause  must  ultimately  succeed.     It  is  the 
cause  of  God,  and  shall  prevail.     The  days  roll  rapidly  on,  when  the  shout  of  the 
isles  shall  swell  the  thunder  of  the  Continent ;  when  the  Thames  and  the  Danube,  i 
when  the  Tiber  and  the  Rhine  shall  call  upon  Euphrates,  the  Ganges,  and  the  Nile ;  I 
and  the  loud  concert  shall  be  joined  by  the  Hudson,  the  Mississippi,  and  the  Amazon,  1 
singing  with  one  heart  and  one  voice,  Alleluiah  !  Salvation  !  The  Loitl  God  Omnipo- , 
tent  reigneth !" 

15.  It  is  also  clear  from  this  Psalm  that  men  are  fitly  addressed  in  a  pointed  and 
particular  way,  v.  10.  Not  that  the  heralds  of  the  cross  are  in  promiscuous  assemblies 
to  hold  up  particular  living  persons  before  an  audience.  But  God's  word  must  be 
preached  with  discrimination.  Every  man  ought  to  have  his  portion  of  meat  in  due 
season.  Magistrates,  senators,  rich,  poor,  all  must  be  rightly  dealt  with  by  the 
ministers.  Men  will  not  learn  their  duty  or  their  sins  by  mei-e  hints,  and  allusions, 
but  only  by  an  honest  declaration,  a  fearless  and  tender  announcement  of  the  truth. 
God's  servants  must  proclaim  that  "  it  is  no  disparagement  to  the  greatest  monarchs 
to  be  subject  to  Christ  Jesus,  to  stand  in  awe  of  him,  to  submit  themselves  to  him,  and 
to  promote  his  service  to  the  extent  of  their  power ;  for  the  command  to  all,  and  to 
them  in  particular,  is,  serve  the  Lord  in  fear." 

16.  There  is  a  consanguinity  between  all  the  graces  of  the  Christian,  v.  11.  His 
faith  agrees  with  humility,  and  so  is  not  presumptuous.  His  zeal  is  kind,  gentle  and 
benevolent,  so  it  degenerates  not  into  bigotry  and  rage.  His  penitence  has  hope  in  it 
and  so  it  is  free  from  despair.  His  fear  has  joy  in  it  and  so  it  does  not  bring  distress. 
His  joy  has  fear  in  it  and  so  it  does  not  pass  into  levity.  Bates  :  "  This  fear  of  God 
qualifies  our  joy.  If  you  absti-act  fear  from  joy,  joy  will  become  light  and  wanton ; 
and  if  you  abstract  joy  from  fear,  fear  then  will  become  slavish."  There  is  symmetry, 
and  there  is  harmony  in  the  Christian  character.  It  is  not  a  jumble,  it  is  not  a  con- 
tradiction, it  is  one. 

17.  Men  must  trust  as  well  as  obey,  and  obey  as  well  as  trust.  Piety  without  coafi- 
dence  in  God  is  impossible,  v.  12. 

18.  If  in  the  work  of  redemption  there  is  room  for  Christ's  intercession,  even  after 
his  exaltation,  v.  8,  surely  it  is  no  strange  thing  that  Christians  in  this  life  of  trial 
should  find  a  resort  to  prayer  necessary. 

19.  None,  who  hear  the  Gospel,  can  give  any  solid  reason  for  perishing,  v.  12.  One 
question  the  wicked  can  never  answer.  Why  will  ye  die  ?  Their  sin  is  that  after  their 
hardness  and  impenitent  hearts  they  treasure  up  unto  themselves  wrath  against  the 
day  of  wrath,  Rom.  ii.  5.     Everything  is  against  them.     O  reader,  be  wise ;  turn  and 


52  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  iir. 

live.  Nowton  :  "  My  heart  wishes  you  the  possession  of  those  principles  which  would 
support  you  in  all  the  changes  of  life,  and  make  your  dying  pillow  comfortable.  Are 
you  unwilling  to  be  happy  ?  Or  can  you  be  happy  too  soon  ?  Many  persons  are  now 
lookino-  upon  you,  who  once  were  as  you  now  are.  And  I  doubt  not,  they  are  praying 
that  you  may  be  as  they  now  are.  Try  to  pray  for  yourself;  our  God  is  assuredly  in 
the  midst  of  us.  His  gracious  ear  is  attentive  to  every  supplicant.  Seek  him  Avhile  he  is 
to  be  found.  Jesus  died  for  sinners,  and  he  has  said,  '  Him  that  cometh  to  me  I  will 
in  no  wise  cast  out.'  He  is  likewise  the  author  of  that  fiiith,  by  which  alone  you  can 
come  rightly  to  him.  If  you  ask  it  of  him,  he  Avill  give  it  you  ;  if  you  seek  it,  in  the 
means  of  his  appointment,  you  shall  assuredly  find.  If  you  refuse  this  there  remaineth 
no  other  sacrifice  for  sin.  If  you  are  not  saved  by  faith  in  his  blood,  you  are  lost  for- 
ever. O  '  kiss  the  Son  lest  he  be  angry,  and  you  perish  from  the  way,  if  his  wrath  be 
kindled,  yea,  but  a  little.     Blessed  ai-e  all  they  that  put  their  trust  in  him.' " 

20.  "  Unspeakable  must  the  wrath  of  God  be,  when  it  is  kindled  fully,  since  perdi- 
tion may  come  upon  the  kindling  of  it  hut  a  little,''  v.  12. 

21.  "Remission  of  sin,  delivery  from  wrath,  communion  with  God,  and  life  ever- 
lasting are  the  fruits  of  embracing  Christ,  of  closing  in  covenant  with  Christ,  and 
resting  on  Christ ;  for  blessed  are  all  they  that  put  their  trust  in  him"  v.  12. 


Psalm  hi. 

A  Psalm  of  David,  when  he  fled  from  Absalom  his  son. 

1  Lord,  how  are  tliey  increased  that  trouble  me !  many  are  they  that  rise  up  against  me 

2  Many  there  he  which  say  of  my  soul,  There  is  no  help  for  him  in  God.     Selah. 

3  But  thou,  O  Lord,  art  a  shield  for  me ;  my  glory,  and  the  lifter  up  of  mine  head. 

4  I  cried  unto  the  Lord  with  my  voice,  and  he  heard  me  out  of  his  holy  hill.     Selah. 

5  I  laid  me  down  and  slept ;  I  awaked ;  for  the  Lord  sustained  me. 

G  I  will  not  be  afraid  of  ten  thousands  of  people,  that  have  set  themselves  against  me  round  about. 

7  Arise,  O  Lord  ;  save  me,  O  my  God :  for  thou  hast  smitten  all  mine  enemies  upon  the  cheek- 
bone ;  thou    hast  broken  the  teeth  of  the  ungodly. 

8  Salvation  bdongcth  unto  the  Lord  :  thy  blessing  is  upon  thy  people.     Selah. 

rriHIS  is  the  first  Psalm  having  a  title.  The  word  rendered  Psalm  is  not  from  the 
-L  word  giving  a  name  to  the  whole  collection.  That  signifies  Praises ;  l\ih,  song, 
or  Psalm,  to  be  used  with  music.  It  is  a  Psalm  of  David,  or  to  David,  pertaining  to 
him.  He  is  its  author.  The  title  determines  l)oth  the  author  and  the  occasion  of  the 
composition.  Thus  it  is  certain  that  the  Psalm  was  not  composed  earlier  than  ten 
hvmdred  and  twenty-one  years  before  Christ.  It  may  have  been  still  later,  as  Ave  shall 
see.  The  objections  urged  by  some  of  the  German  commentators  against  the  accuracy 
and  authority  of  this  title  are  of  no  validity.  Those  claiming  the  least  notice  are 
sufficiently  refuted  by  Hengstenberg.  That  the  Psalm  suits  the  occasion  of  David's 
flight  in  Absalom's  rebellion  is  clear  from  the  historic  account  of  that  event  in  2 
Sainuel  xv.  xvi.  xvii.  xviii.  Sad  must  have  been  the  hour  when  "  David  said  unto  all 
his  servants  that  were  with  him  at  Jerusalem,  Arise,  and  let  us  flee ;  for  we  shall  not 
else  escape  from  Absalom :  make  speed  to  depart,  lest  he  overtake  us  suddenly,  and 
bring  evil  upon  us,  and  smite  the  city  with  the  edge  of  the  sword.  And  David  went 
up  by  the  ascent  of  JNlount  Olivet,  and  wept  as  he  went  up,  and  had  his  head  covered, 


PSALM  III.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  53 

and  he  went  barefoot :  and  all  the  people  that  was  with  him  covered  every  man  hia 
head,  and  they  went  up,  weeping  as  they  went  up."  2  Sam.  xv.  14,  30.  Never  had 
Jerusalem  witnessed  such  a  scene.  The  sweet  singer  of  Israel  in  the  dress  of  a  mourner 
is  fleeing  from  his  own  capital  to  escape  the  sword  of  a  rebellious  son,  is  mocked  at 
and  stoned  by  the  vilest  of  his  subjects  (2  Sam.  xvi.  5-13).  Soon  Jerusalem  is  swarm- 
ing with  rebels,  so  that  it  is  proposed  by  their  wily  statesman  (2  Sam.  xvi.  23)  to  send 
that  very  night  an  army  of  tioelve  thousand  men  in  pursuit  of  the  royal  fugitive.  2 
Sam.  xvii.  1.  The  saddest  thing  in  all  this  tumult  and  civil  war  was  that  it  was  the 
punishment  sent  by  God,  according  to  prophecy,  on  David  for  his  sin  in  the  matter  of 
Uriah  :  "  Behold  I  will  raise  up  evil  against  thee  out  of  thine  own  house."  2  Sam.  xii. 
11.     And  here  it  is  already. 

The  title  is,  A  Psalm  of  David,  when  he  fled  from  Absalom  his  son.  Does  this  teach 
that  David  actually  wrote  the  Psalm  in  the  midst  of  the  confusion  of  his  flight  ?  or 
did  he  afterwards  write  it  concerning  his  flight  ?  We  may  supply  a  word  or  two  so 
as  to  give  either  sense,  for  the  title  is  clearly  elliptical.  Thus  we  may  read,  "A  Psalm 
of  David  written  when  he  fled,"  etc.,  or,  "  A  Psalm  of  David  concerning  the  time 
when  he  fled,"  etc.  The  latter  is  the  more  probable,  as  we  may  infer  from 
the  circumstances  of  the  case,  and  from  the  internal  evidence  of  this  compo- 
sition. Every  clause  will  thus  suit  the  events  noticed  and  the  time  of  writing.  Thus 
the  songs  of  Moses  and  Miriam  were  composed  after  the  escape  of  Israel  from  tht 
Egyptians.  Exod.  xv.  So  also  we  have  the  writing  (a  poem)  of  Hezekiah,  King  of 
Judah,  when  he  had  been  sick,  and  was  recovered  of  his  sickness.  Is.  xxxviii.  9-20. 
It  is  not  arrogance  to  dissent  from  those  pious  and  learned  men  Avho  think  that  this 
Psalm  was  actually  composed  in  the  time  of  flight.  The  view  here  taken  seems  so 
natural  and  so  free  from  difliculties  in  considering  the  whole  composition,  that  it  is 
adopted  with  some  confidence.  Nor  is  it  unsupported  by  respectable  commentators. 
Luther :  "  It  is  not  probable  that  David  should  have  composed  it  at  the  time  of  his 
flight  and  distress.  For  the  Holy  Spirit  will  have  a  calm,  happy,  cheerful,  select 
instrument,  whether  for  preaching  or  for  singing.  In  the  conflict,  also,  man  has  not 
understanding,  but  becomes  capable  of  this  only  after  the  conflict  is  over — reflects 
then  aright  upon  what  has  occurred  to  him  under  it.  Therefore  it  is  most  likely  that 
David  composed  this  Psalm  long  after,  when  he  came  to  quiet  reflection,  and  obtained 
an  understanding  of  his  life  and  history,  which  had  variously  happened  to  him." 
Hengstenberg :  "  It  is  very  probable  that  the  conception  and  birth  of  the  Psalm  were 
separated  from  each  other — that  David  did  not  immediately  express  in  manifold  forms 
what  he  had  personally  received  in  those  moments  of  pressing  danger,  that  he  only 
afterwards,  and  by  degrees,  coined  for  the  Church  the  gold  bestowed  upon  himself  in 
such  moments."  Dodd,  following  Chandler :  "  When  David  was  resettled  on  his 
throne,  he  penned  this  Psalm,  to  commemorate  both  his  danger  and  his  deliverance." 

In  all  the  Scriptures  we  first  find  the  word  Selah  in  this  Psalm.  See  Introduction, 
§15. 

Wherever  the  word  Lord  is  found  in  our  version  of  this  Psalm,  it  is  a  translation 
of  the  word  Jehovah.     See  above  on  Ps.  i.  2. 

Some  have  endeavored  to  show  a  close  unity  of  subject  in  this  Psalm.  No  doubt 
all  that  is  said  was  very  pertinent  to  the  occasion.  But  in  times  of  deep  trouble  the 
mind  studies  not  logical  unity.  It  is  more  apt  to  give  vent  to  its  emotions  in  broken 
sentences,  yet  really  pertinent.  A  world  of  tliought  passes  before  it.  It  Avould  there- 
fore be  easy  to  show  that  much  matter  is  omitted  in  his  summary  of  this  Psalm,  when 
Hengstenberg  says  that  it  "  falls  quite  naturally  into  four  strophes,  each  consisting  of 
two  verses,  the  first  of  which  describes  the  necessity,  the  second,  the  ground  of  hope, 
while  the  third  discloses  the  hope  itself,  and  the  fourth  contains  the  prayer  prompted 


54  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  hi. 

by  the  hope."  The  fifth  and  sixth  vei-ses  say  much  nioi-e  of  the  strength  and  effects 
of  the  hope  tlian  of  the  hope  itself,  as  is  obvious  at  a  glance. 

This;  learned  man  is  much  more  happy  in  representing  the  state  of  David's  mind 
as  calm  and  confident  of  final  victory  and  of  a  restoration  of  his  kingdom,  even 
in  the  height  of  the  rebellion.  The  contents  of  the  P.salm  clearly  show  this.  Every 
verse,  from  the  third  to  the  end,  evinces  a  strong  confidence.  The  passages 
relied  on  to  prove  that  David  was  in  great  uncertainty  are  these :  "  The  king  said 
unto  Zadok,  Carry  back  the  ark  of  God  into  the  city :  if  I  shall  find  favor  in  the 
eyes  of  the  Lord,  he  will  bring  me  again,  and  show  me  both  it  and  his  habitation : 
but  if  he  thus  say,  I  have  no  delight  in  thee;  behold,  here  am  I,  let  him  do  to  me  as 
seemelli  good  unto  him."  "  It  may  be  that  the  Lord  will  look  on  mine  affliction,  and  that 
the  Lord  will  requite  me  good  for  his  cursing  this  day."  2  Sam.  xv.  25,  26 ;  and  xvi. 
1 2.  But  surely  the  apostle  did  not  wish  Christians  to  lose  confidence  in  God  when  he 
exhorted  them  to  say,  "  If  the  Lord  will,  we  shall  live,  and  do  this,  or  that,"  Jas.  iv.  15. 
Hengstenberg  well  says  of  the  passages  just  quoted  from  Samuel,  that  they  "  by  no 
means  indicate  a  complete  uncertainty,  and  are  mainly  to  be  regarded  as  a  simple 
expression  of  the  humility  which  scarcely  ventures  to  declare,  with  perfect  confidence, 
the  still  never  extinguished  hope  of  deliverance,  because  feeling  itself  to  be  utterly 
unworthy  of  it."  No  doubt  David  had  such  a  sense  of  his  weakness,  as  to  cut  off  all 
expectation  of  doing  anything  by  his  OAvn  power.  His  view  of  his  OAvn  sinfulness 
showed  him  the  justice  of  God  in  sending  these,  and  even  woi-se  afflictions.  But  all 
his  acts  and  plans  manifest  the  hope  that  prevailed.  In  the  midst  of  his  flight  he 
confiscates  the  property  of  Mephibosheth,  and  gives  it  to  Ziba.  2  Sam.  xvi.  4.  His 
calmness  under  the  insults  of  Shimei  evinces  the  same  state  of  mind.  2  Sam.  xvi. 
5-13.  His  sending  back  to  the  city  the  ark  of  God,  Zadok,  Abiathar,  and  Hushai, 
manifests  great  comjDosure  and  wisdom.  2  Sam.  xv.  24-30;  and  32-37.  David  also 
knew  the  worth  of  prayer,  and  now  he  tries  its  efiicacy.  "  O  Lord,  I  pray  thee,  turn 
the  counsel  of  Ahithophel  into  foolishness."  2  Sam.  xv.  31.  The  conduct  of  David 
and  his  people  mentioned  in  2  Sam.  xvi.  14,  shows  anything  but  a  timid  or  dispirited 
heart.  His  state  of  mind  seems  to  have  been  much  the  same  as  that  of  Paul  and  his 
coadjutors.  "  We  are  troubled  on  every  side,  yet  not  distressed ;  we  are  perplexed,  but 
not  in  despair ;  persecuted,  but  not  foreaken ;  cast  down,  but  not  destroyed."  2  Cor. 
iv.  8,  9. 

1.  Lord,  how  are  they  increased  that  trouble  me!  viany  axe  they  that  rise  xijy  against 
me.  The  Arabic:  0  my  Lord,  wherefore  are  they  multiplied,  who  make  me  sad?"  etc. 
Calvin :  O  Lord,  how  are  my  oppressors  multiplied !  many  rise  up  against  me ;  Venema : 
Jehovah,  how  many  and  how  great  are  my  foes;  Fry:  O  Jehovah,  how  many  are 
mine  adversaries!  etc. ;  Hengstenberg:  0  Lord,  how  are  mine  enemies  so  many!  etc.; 
Jebb :  Lord,  how  many  are  they  that  trouble  me,  etc. ;  Alexander :  0  Lord,  how 
many,  or  how  multiplied,  are  my  foes!  many  rising  up  against  me.  For  his  transla- 
tion Venema  argues  from  the  original  word,  and  in  proof  he  refers  to  Job  xxxii.  9  and 
Jer.  xli.  1.  If  the  original  Avord  means  great  ones,  it  can  hardly  mean  many  also,  and 
then  there  need  be  no  repetition  in  v.  1.  But  we  may  read  it.  How  the  great  men  are 
my  enemies,  and  the  many  rise  up  against  me.  All  classes  joined  in  Absalom's 
rebellion,  and  this  in  formidable  numbers.  The  revolt  also  gave  a  fair  opportunity 
for  all  old  grudges  and  secret  animosities,  which  had  been  growing  up  in  his  king- 
dom, to  manifest  themselves  against  David.  From  some  things  said  in  the  history  of 
this  afhiir  it  is  clear  that  Absalom  had  an  alarming  majority  of  the  people  on  his  side. 
He  had  long  been  at  work.  When  David  fled  he  had  six  hundred  men  with  him,  and 
that  very  night  it  was  proposed  to  send  an  army  of  twelve  thousand  in  pursuit  of  him. 
Henry  says,  David  "speaks  of  Absalom's  faction  as  one  amazed;  and  well  he  mi^ht; 


PSALM  III.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  55 

that  a  people  he  had  so  many  ways  obliged,  should  almost  generally  rebel  against  him, 
and  choose  for  their  head  such  a  foolish  and  giddy  young  man  as  Absalom  was."  He 
was  not  only  giddy  and  foolish,  but  his  moral  character  was  very  bad.  He  had  filled 
the  heart  of  his  father  with  grief  and  of  his  brothers  with  terror  by  his  treacherous 
and  malicious  fratricide.     2  Sam.  xiii.  23-36. 

2.  This  host  of  opposers  did  not  keep  silence  but  spoke  insolently.  They  were  full 
of  contempt.  Many  there  l)e  ivhich  say  of  my  soul,  Tliere  is  no  help  for  Jmii  in  God' 
Selali.  The  sense  is  that  the  soul,  the  feelings  are  involved  in  the  saying ;  Chaldce, 
Septuagint,  Ethiopic,  Syriac,  Arabic,  Vulgate,  Calvin,  Jebb,  and  Hengstenberg;  Many 
there  be  which  say  to  my  soul ;  Venema :  Many  utter  the  scoff  against  me,  to  my 
very  face ;  Alexander :  There  are  many  saying,  or,  how  many  are  there  saying,  to  my 
soul,  i.  e.,  so  as  to  affect  my  heart,  though  really  said  of  him,  not  directly  addressed  to 
liim  ;  Calvin :  "  The  word  soxil,  in  my  ojiiuion,  signifies  the  seat  of  the  affections,  .  .  . 
David  meant  to  say  that  his  heart  was  in  a  manner  pierced  by  the  mockery  of  his 
enemies."  If  many  openly  insulted  David  to  his  face  we  have  no  account  of  it  in 
history,  though  we  are  told  of  the  personal  scoffs  of  Sliimei.  But  the  language  of  his 
foes  was  doubtless  reported  to  him,  and  so  our  common  version  well  conveys  the  sense 
of  the  original.  Some  suppose  the  woixls,  there  is  no  help  for  him  in  God,  were  the 
utterances  of  timid  and  despondent  friends,  not  given  in  scorn  but  in  unbelief  Doubt- 
less there  were  not  a  few  of  this  class  of  persons  in  the  kingdom.  They  despaired  of 
seeing  David's  cause  successful.  Indeed  they  considered  him  a  ruined  man.  Nehemiah 
was  annoyed  with  a  set  of  men,  who  advised  him  to  play  the  coward.  Even  beyond 
those  engaged  in  active  hostilities,  these  may  have  tempted  David  to  despair,  than 
which  bold  enterprises  and  a  holy  life  have  no  worse  foe.  Despair  is  the  perfection  of 
unbelief  '"Tis  the  offspring  of  fear,  of  laziness  and  impatience."  Whoever  may 
have  uttered  the  words  there  is  no  help)  for  him  in  God,  doubtless  intended  to  say 
he  was  ruined  forever,  temporally  and  spiritually.  The  word  rendered  help  means 
salvation ;  Chaldee :  There  is  no  redemption  for  him  in  God  forever ;  Septua- 
gint, Ethiopic,  Syriac,  Arabic,  Vulgate,  Fry,  Jebb  and  Alexander:  There  is  no 
salvation.  There  is  hardly  a  sweeter  thought  of  heaven  than  that  there  we  shall  be 
done  with  temptation.  And  of  all  temptations  none  are  more  dangerous  than  those 
which  incline  us  to  despair.  Thus  Saul  and  Judas  fell  forever.  Luther  supj)ose.- 
David  to  understand  them  as  saying:  "They  not  merely  speak  as  if  I  were  abandoned 
and  trodden  upon  by  all  creatures,  but  as  if  God  also  would  no  longer  help  me,  wlio. 
while  he  assists  all  things,  sustains  all,  cares  for  all,  for  me  alone  of  all  things  has  no 
care,  and  ministers  to  me  no  support.  Though  every  possible  assault,  the  assaults  of  a 
whole  world,  and  of  all  hell  beside,  were  concentrated  upon  one  head,  it  were  still 
nothing  to  the  thought,  that  God  is  thrusting  at  a  man — for  preservation  from  which 
Jeremiah  tremblingly  begs  and  prays,  xvii.  17,  'Be  not  a  terror  unto  me,  0  thou  my 
Hope  in  the  day  of  evil.'  "  For  in  God  some  would  read  in  his  God.  This  is  the 
first  place  in  the  Psalms  where  we  meet  that  name  of  God,  Elohim.  Next  to  Jehovah 
it  is  by  far  the  most  common  name  given  to  God.  It  occurs  in  the  Hebrew  Scriptures 
considerably  more  than  tivo  thousand  times.  In  form  it  is  plural,  though  it  is  con- 
strued with  singular  verbs.  Some  have  asserted  that  it  is  found  in  the  plural  because 
it  was  borrowed  from  those  who  believed  in  many  gods.  Some  say  it  is  used  only  as 
a  majestic  mode  of  speech.  But  others  suppose  it  is  employed  on  account  of  the 
doctrine  of  plurality  of  persons  in  the  Godhead.  This  is  probably  correct.  It  has 
plural  pronouns  referring  to  it.  Gen.  i.  26;  iii.  22.  Havernick  regards  it  as  having 
special  reference  to  God  as  Creator.  It  expresses  the  excellence  of  the  divine  nature 
and  authority. 

3.  But  true  courage  is  not  easily  (.lisheartened.  Divine  grace  can  give  us  the  victory 


5tJ  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psal:,:  hi. 

in  the  v/orst  times.  So  David  says,  But  thou,  0  Lord,  art  a  shield  for  me.  The 
Chaldee,  Arabic,  Calvin,  Hengstonberg  and  Alexander  have  And  at  the  beginning  of 
the  verse  instead  of  Bid.  Yet  Calvin  says,  "The  copulative  and  should  be  resolved 
into  the  disjunctive  particle  but."  Septuagint,  Ethiopic  and  Vulgate:  Thou  art 
he,  who  undertakes  for  me;  Syriac  and  Arabic:  Thou  art  my  helper.  But  this 
is  paraphrase,  not  translation.  The  shield  was  a  piece  of  defensive  armor.  It  was 
often  made  very  large  so  as  to  protect  the  whole  body.  The  shield  of  Goliath  was 
borne  hy  another  person.  This  was  probably  not  unusual.  Abimelech  had  his 
armor-l)earer.  David  once  filled  that  office  to  Saul.  So  far  as  we  know,  the  shield 
would,  more  than  any  other  piece  of  armor,  require  the  help  of  another.  When  it 
was  very  large  it  was  a  complete  defence.  Hence  the  beauty  of  the  figure,  comparing 
God  to  a  shield,  used  by  Moses  and  adopted  by  David.  And  truly  God  is  the  very 
shield  his  people  need.  O  how  he  hides  them  from  evil,  covers  their  head  in  the  day 
of  battle,  and  brings  them  ofl'  conquerors,  yea,  more  than  conquerors.  All  that  can 
be  understood  by  conservation,  protection  and  defence  is  secured  to  us,  when  God 
becomes  our  shield.  To  every  genuine  child  of  grace,  Jehovah  says,  "Fear  not:  I  am 
thy  shield,  and  thy  exceeding  great  reward."  Gen.  xv.  1.  That  this  is  no  misapplica- 
tion of  Scripture  is  clear  from  Rom.  xv.  4.  God  is  both  willing  and  able  to  defend 
his  people.  Our  version  reads,  Thou  art  a  shield  for  me.  Although  this  gives  the 
general  sense,  yet  the  original  word  corresponds  entirely  with  the  English  word  aboid. 
And  Jebb  has.  Thou  art  a  shield  aboid  me.  The  Chaldee  and  Hengstenberg  support 
this  rendering.  Alexander:  A  shield  about  me,  or  around  me,  i.  e.,  covering  my 
whole  body,  not  merely  a  part  of  it,  as  ordinary  shields  do. 

David  also  says,  Thou  art  my  glory,  and  the  lifter  up  of  mine  head.  Some  of  the 
versions  for  glory  give  honor.  But  honor  and  glory  are  nearly  the  same  thing.  Per- 
haps glory  is  commonly  the  stronger  word.  God  was  his  glory  as  he  was  the  cause 
:ind  author  of  all  his  honors,  of  all  wherein  he  might  glory.  Venema  Avell  says 
there  is  nothing  unusual  in  this  sense  of  the  phrase.  Cobbin  :  "  My  glory,  the  author 
of  my  greatness."  David's  meaning  is  that  God  had  defended  and  maintained  his 
cause  and  all,  wherein  he  might  rejoice  up  to  this  time,  and  would  not  now  desert  him. 
And  the  lifter  tij)  of  mine  head.  When  shame,  or  dejection  or  languor  come  upon  men, 
they  bow  the  head.  It  falls  of  itself  Yet  God  would  so  be  the  glory  of  David  that 
as  Calvin  expresses  it,  "  he  became  so  bold  that  he  declares  he  would  w^alk  with 
unabashed  brow."  But  mere  freedom  from  shame  is  not  all.  Joy  is  included,  as  is 
evident  from  Luke  xxi.  28,  "  When  these  things  begin  to  come  to  pass,  then  look  up, 
and  lift  up  your  heads :  for  your  redemption  draAveth  nigh."  And  with  these  come 
strength  and  courage.  God  was  the  author  of  all  these.  When  he  thus  lifts  up  the 
head,  Avho  can  bow  it  down  ? 

4.  All  these  blessings  are  connected  with  prayer,  which  has  always  been — a  part  of 
the  religion  of  sinners.  /  cried  unto  the  Lord  ivith  my  voice,  and  he  heard  me  out  of 
his  holy  hill.  Selah.  The  chief  variations  in  rendering  this  verse  respect  the  tense  of 
the  verbs,  at^  and  hear.  The  Septuagint,  Ethiopic,  Syriac,  Arabic,  Vulgate,  Calvin, 
and  Jebb  use  the  past  tense  as  in  our  English  Bible.  Fry  and  Hengstenberg  prefer 
the  present  tense,  I  cry  and  he  hcareth.  Alexander  has  cry  in  the  future  and  hear  in 
the  present.  In  the  Hebrew  both  verbs  are  future.  On  these  variations  see  Introduc- 
tion, §  6.  Whichsoever  tense  is  employed  the  doctrine  taught  is  the  same.  But  if  we 
use  the  past  tense,  we  make  David  encourage  himself  from  former  experiences  of  the 
divine  kindness.  If  we  use  the  present,  we  make  him  speak  of  exercises  and  mercies 
now  his  own.  If  we  employ  the  future,  then  we  make  him  express  his  confidence  in 
«_4od  for  days  to  come.  It  seems  proper  that  both  verbs  should  be  given  in  the  same 
tense      How  wonderful  a  means  is  prayer.     The  cry  of  a  worm  enters  the  ears  of  the 


PSALM  III.]  STUDIES   IN   THE   BOOK   OF   PSALMS.  57 

Lord  of  Sabaoth,  and  he  sends  deliverance.  With  God  hearing  is  answering.  Alex- 
ander :  The  second  verb  is  not  the  usual  verb  to  hear,  but  one  especially  appropriated 
to  the  gracious  hearing  or  answering  of  prayer."  By  the  Jews  prayer  was  addressed 
to  God  in  his  holy  temple,  which  was  for  many  ages  on  Mount  Zion.  Several  eleva- 
tions noticed  in  Scripture  possess  great  interest.  Of  these  special  notice  is  due  to  Nebo, 
which  is  called  the  mount  of  God  ;  the  mount  of  Olives,  where  our  Saviour  often  was, 
and  the  mount  of  transfiguration,  expressly  called  the  holy  mount  by  Peter  2  Epis.  i. 
18.  But  commonly  by  the  holy  mountain  or  hill  is  to  be  understood  mount  Zion, 
which  God  chose  as  a  place  that  he  would  make  glorious.  To  the  Jews  this  above  all 
others  was  God's  hill  of  holiness.  Here  God  manifested  himself  of  old  by  Urim  and 
Thummim,  by  Shechinah,  by  holy  fire,  by  the  spirit  of  proi^hecy,  and  in  Gospel  days 
by  miraculous  influences  and  the  abundant  effusion  of  the  Holy  Ghost. 

5.  Prayer  is  a  good  preparation  for  sleep.  After  David  had  cried  unto  the  Lord, 
he  says,  I  laid  me  down  and  slept ;  I  awaked ;  for  the  Lord  sustained  me.  The  Chaldee, 
Septuagiut,  Ethiopic,  Syriac,  Vulgate,  Calvin,  and  Jebb  all  here  use  the  past  tense  for 
each  verb.  Fry  employs  the  past  tense  for  the  first  thi'ee  verbs,  but  puts  the  last  in 
the  present,  sustaineth.  The  Arabic  puts  the  first  three  verbs  in  the  past  tense,  but 
the  last  in  the  present  thus,  for  Jehovah  is  my  helper.  Alexander  uses  the  past  tense 
in  all  but  the  last  verb,  which  he  renders  in  the  future,  ivill  sustain.  In  this  he  follows 
the  original.  Hengstenberg  puts  all  the  verbs  in  the  present  tense.  Venema  Avouid 
render  it,  I  have  been  accustomed  to  lie  down,  and  sleep,  and  awake,  because  Jehovah 
sustained  me.  Perhaps  our  English  version  is  as  good  as  any.  Hengstenberg  thinks 
this  Psalm  was  an  evening  hymn.  Alexander  thinks  that  if  any  such  distinctions  are 
admissible  or  necessary,  it  may  be  regarded  as  a  morning  rather  than  an  evening  hymn. 
The  fact  is,  it  is  fit  for  morning,  noon,  or  night.  The  world  is  often  amazed  at  the 
composure  of  God's  people.  But  the  marvel  ceases  when  we  know  that  God  is  with 
them,  sustains  them,  props  them  up,  as  Chandler  renders  it,  and  that  their  confidence 
in  his  protection  is  strong  and  well-founded.  The  wicked  are  not  so.  They  are  in 
peril  asleep  or  awake,  1  Sam.  xxvi.  7-15.  But  to  the  righteous  God  saith,  "When 
thou  liest  down,  thou  shalt  not  be  afraid ;  yea,  thou  shalt  lie  down,  and  thy  sleep  shall 
be  sweet."  Pr.  iii.  24.     The  same  is  promised  in  Lev.  xxvi.  6,  and  in  Ezek.  xxxiv.  25. 

The  Italian  proverb  is.  To  serve  and  not  to  please,  to  expect  a  friend  and  have  him 
fail  to  come,  to  lie  in  bed  and  not  to  sleep  are  thi*ee  things  bad  enough  to  run  a  man 
mad.  The  great  fountain  of  peace,  tranquility  and  security  is  confidence  in  God.  He 
will  sustain  his  servants  at  all  times.  The  jDreserving  care  of  God  over  us  when  asleep 
is  truly  wonderful.  Sleep  is  a  striking  emblem  of  death.  Sometimes  indeed  men  fall 
asleep  and  never  awake  in  this  world,  but  commonly  they  awake  again.  In  the  case 
of  the  righteous,  no  time  is  more  apt  to  bi'ing  a  deep  sense  of  the  divine  goodness  than 
iheir  earliest  waking  moments.  The  opinion  of  some  that  verse  5  relates  to  the 
death  and  resurrection  of  Jesus  Christ  is  fanciful,  or,  as  Venema  says,  without  any 
reason. 

6.  He  whose  mind  was  thus  stayed  on  God  might  well  dismiss  tormenting  fears. 
Accordingly  he  says,  I  will  not  be  afraid  of  ten  thousands  of  people,  that  have  set  them- 
selves against  me  round  about.  There  is  no  reason  for  sujiposing  that  special  reference 
is  here  made  to  the  proposal  of  Ahithophcl  to  send  twelve  thousand  men  after  David 
at  the  beginning  of  his  flight.  2  Sam.  xvii.  1.  For  we  have  no  evidence  that  David 
was  then  informed  of  Ahithophel's  counsel,  nor  were  the  tAvelve  thousand  sent. 
Hushai's  counsel  prevented  them  from  marching.  But  the  whole  country  was  agi- 
tated, and  David  knew  his  enemies  to  be  very  numerous.  The  translations  of  this 
verse  are  considerably  varied.  Septuagint  and  Ethiopic :  I  will  not  be  afraid  of 
myriads  encircling  me,  or  rushing  upon  me  in  a  circle;  The  Syriac  fixes  the  num- 


fjg  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  hi. 

bers  at  ten  thousand ;  The  Arabic :  I  will  not  fear  myriads  of  nations  encompassing 
me,  insurgent  against  me ;  The  Vulgate :  I  will  not  be  afraid  of  thousands,  etc. ; 
Jebb :  I  will  not  be  afraid  for  ten  thousands  of  the  people,  Avhich  round  about  have 
set  themselves  against  me ;  Calvin :  I  w'ill  not  be  afraid  of  ten  thousands  of  people 
who  have  set  their  cami:)s  against  me  on  all  sides  ;  Muller :  I  Avill  not  be  afraid  of 
the  many  thousands,  etc. ;  Fry :  I  fear  not  the  multitudes  of  people  that  have  beset 
me  around ;  Hengstenberg :  I  will  not  be  afraid  of  ten  thousands  of  people  which 
they  have  set  against  me  round  about ;  Alexander :  I  will  not  be  afraid  of  myriads 
or  nuiltitudes  of  people  whom  they  have  set  round  about  against  me.  The  reason 
of  some  of  these  various  renderings  is  that  in  Hebrew  the  numeral  for  ten  thousand 
may  signify  that  precise  number,  or  a  countless  multitude.  The  same  is  true  in 
Greek  and  in  English.  Our  word  myriad,  derived  from  the  Greek,  if  taken  defi- 
nitely, signifies  ten  thousand  ;  if  indefinitely,  any  vast  number.  For  the  Greek  usage, 
see  Acts  xxi.  20,  where  our  version  gives  thousands  for  the  original  myriads.  Venema 
thinks  the  phrase  has  respect  to  the  time  when  it  was  sung  in  Israel,  David  has  slain 
his  ten  thousands.  The  enemies  of  David  set  themselves,  i.  e.,  in  hostile  military  array ; 
they  posted  themselves.  But  all  to  no  purpose.  Numbers  are  nothing  where  God 
is.  He  is  the  Lord  of  hosts.  Omnipotence  as  easily  disposes  of  millions  as  of  tens, 
or  units.  Strong  confidence  in  Divine  protection  is  therefore  as  wise  as  it  is  pious 
and  comforting. 

7.  This  trust  naturally  leads  to  hearty  and  renewed  prayer.  Arise,  0  Lord  ;  save 
me,  0  my  God.  The  word  arise  describes  the  act  of  one  who  has  sat  still  for  a  while 
beholding  Avhat  was  going  on.  At  last  he  resolves  to  be  quiet  no  longer  and  comes 
to  the  rescue.  So  David  asks  Jehovah  to  interfere  and  settle  this  civil  war.  And 
he  pleads  his  covenant  relation  to  him,  calling  him  7ny  God.  He  asks  him  to  save, 
to  Jielp,  to  redeem.,  to  rescue  him.  To  viake  me  safe  is  a  signification  given  in  several 
old  translations  to  the  word  save.  David  was  thus  encouraged  to  pray  by  reason  of 
his  past  experience,  or  possibly  by  what  he  had  heard  of  the  defeat  of  Ahithophel's 
counsel.  And  so  he  says, /or  thou  hast  smitten  all  mine  enemies  ujjon  the  cheek  bone ; 
thou  hast  broken  the  teeth  of  the  ungodly.  To  smite  on  the  cheek  bone  and  break  the 
teeth  is  sorely  to  plague  and  eflfectually  to  disable.  Chandler :  "  A  wild  beast  is  dis- 
abled from  devouring  its  prey  when  its  jaws  are  broken  and  its  teeth  dashed  out." 
The  figure  is  drawn  from  the  hunting  of  wild  and  ferocious  animals,  which  are  ren- 
dered harmless  w4ien  their  jaws  are  broken,  or  their  teeth  mashed  in.  In  many 
respects  David's  foes  were  like  wild  beasts,  thirsting  for  his  blood,  fierce  and  merci- 
less ;  but  God  had  already  put  it  out  of  their  power  to  do  real  harm.  Their  evil 
dispositions  were  still  manifest,  but  their  ability  was  already  as  nothing.  David  had 
a  pious  confidence  that  God  Avas  against  his  treacherous  enemies.  Though  the 
verbs  rendered  hast  smitten  and  hast  broken  are  in  the  past  tense,  yet  Hengstenberg 
following  Luther  seems  to  prefer  the  present,  thou  smitest  and  thou  breakest.  So  that 
he  makes  the  Psalmist  tell  what  God  is  doing  at  the  time  the  Psalm  was  conceived. 
Whether  this  is  a  better  sense  or  not,  it  is  true  as  he  says,  quoting  Ewald,  that  the 
preterite  not  unfrcquently  denotes  a  past,  reaching  down  to  the  present.  Though  God 
holds  all  his  enemies  in  derision,  yet  there  seems  to  be  no  reason  for  supposing  that 
the  smiting  spoken  of  in  this  verse  respects  blows  on  the  face  to  express  contempt,  as 
Morison  thinks.  We  do  not  smite  wild  beasts  to  show  them  an  indignity,  but  to  dis- 
able them,  or,  as  Morison  adds,  to  deprive  them  of  the  power  of  inflicting  pain  and 
misery. 

8.  Such  deliverances  as  God  vouchsafed  to  David  called  for  thanksgiving.  Therefore 
he  says  that  he  had  not  escaped  by  any  created  power  or  skill,  but  solely  by  the 
LoKD,  Jehovah.     Salvation  belongcth  unto  the  Lord.     Hengstenberg :  Salvation  is  the 


PSALM  III.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  59 

Lord's.  Calvin  considers  the  natural  and  obvious  meaning  to  bo  simply  this,  that 
salvation  or  deliverance  is  in  the  hands  of  God  only.  Venema :  Salvation  belongs 
unto  thee,  Jehovah ;  Dodd :  Salvation  be  unto  the  Lord,  i.  e.,  let  it  be  ascribed  unto 
him.  But  he  gives  no  reason  for  this  rendering,  although  the  sense  thus  given  is  pious 
and  consistent  with  the  analogy  of  Scriptural  teaching.  If  this  is  the  right  rendering 
it  makes  the  passage  strongly  eucharistic.  Let  God  be  adored.  Let  him  be  praised. 
Nor  does  David  confine  his  thoughts  to  his  own  case  alone,  but  remembers  his  people 
also.  Thy  blessing  is  upo7i  thy  2)eople.  In  the  Hebrew  of  the  eighth  verse  we  find  no 
verb,  belongeth  and  is  having  been  supplied  by  the  translators.  Fry,  liengstenberg,  and 
Alexander,  therefore  prefer  to  make  the  clause  read,  Thy  blessing  be  upon  thy  peo 
pie.  If  this  is  right,  the  last  clause  is  intercessory.  And  if  by  thy  people  is  to  be 
understood  those  to  whom  David  was  king,  the  passage  presents  him  as  praying  for 
mercies  on  his  foes.  But  why  may  we  not  regard  him  as  forgetting  himself  and  ask- 
ing for  the  Divine  blessing  on  all  the  genuine  servants  of  Jehovah,  the  true  Israel 
of  God?  Calvin:  "David  affirms  that  deliverance  was  vouchsafed,  not  so  much  to 
him  as  an  individual,  as  to  the  whole  people,  that  the  universal  church,  whose  welfare 
depended  on  the  safety  and  prosperity  of  his  kingdom,  might  be  preserved  from 
destruction."  The  whole  verse  then  has  this  import,  God  alone  can  save  and  deliver, 
and  thus  God  gives  his  enriching  blessing  to  all  his  people,  his  true  church. 

Doctrinal  and  Practical  Remarks. 

1.  Every  one  has  his  own  troubles.  The  king  is  as  liable  to  the  alternations  of  joy 
and  sorrow  as  any  of  his  subjects.  Thus  this  whole  Psalm  teaches.  At  times  David 
was  probably  the  most  afiiicted  man  in  Israel,  v.  1.  Perhaps  too  there  is  a  much  more 
equal  distribution  of  happiness  and  misery  than  we  are  sometimes  ready  to  admit. 
Before  repining  at  our  lot  as  peculiarly  severe,  let  us  look  into  the  state  of  some 
around  us,  and  we  shall  find  a  very  reasonable  demand  for  sympathy  made  on  us  both 
by  those  above  us  and  by  those  below  us  in  social  position. 

2.  The  best  of  parents  may  have  the  worst  of  children.  David  had  his  Absalom, 
This  is  not  common,  but  it  is  possible.  The  effects  of  a  pious  education  are  often  not 
manifest  until  the  heart  of  parents  is  nearly  broken  by  the  wickedness  of  their 
offsi)ring.  In  some  cases  indeed  those  who  have  had  the  best  examples  and  instruc- 
tions live  and  die  in  sin.     Grace  is  not  hereditary.     God  is  a  sovereign. 

3.  How  foolish  are  they  who  rely  for  happiness  on  popular  favor.  Nothing  is  more 
fickle.  David  may  long  reign  and  do  good,  but  when  the  rebellion  comes,  the  masses 
turn  against  him,  v.  1.  It  was  always  so.  One  while  Israel  says  there  is  none  like  Moses. 
Very  soon  trouble  comes ;  then  they  murmur  against  him.  The  very  people,  who  one 
moment  pronounce  Paul  a  murderer  pursued  by  divine  vengeance,  the  next  moment 
say  he  is  a  God.  The  very  crowd  who  cry,  Hosanna  to  the  son  of  David,  in  three 
days  clamor  for  his  crucifixion.  Popular  breath  is  as  fickle  as  the  Avind,  and  as  light 
as  vanity.  The  want  of  it  is  proof  against  no  man's  worth.  The  possession  of  it  con- 
firms no  man's  title  to  esteem. 

4.  Great  crimes  ordinarily  cannot  be  concealed.  It  seems  to  be  God's  plan  to  bring 
to  light  foul  deeds,  even  when  committed  by  great  and  good  men.  Our  saying  is. 
Murder  will  out.  God  can  summon  so  many  witnesses  that  exposure  may  follow  at 
any  moment.  The  chattering  of  a  nest  of  birds  made  one  confess  parricide.  The  dis- 
tress of  Joseph's  brethren  made  them  acknowledge  their  guilt  concerning  their  brother. 
Absalom  seems  to  have  been  David's  favorite  son.  2  Sam.  xiii.  39.  Yet  he  was  the 
sharpest  thorn  that  ever  pierced  the  side  of  his  father.  Thus  God  brings  out  the  evil 
deeds  of  David  and  punishes  them  before  the  sun.  He  knows  how  to  make  the  iron 
enter  into  the  soul  of  his  erring  people. 


60  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psalm  hi. 

5.  If  you  would  know  things  perfectly,  go  to  school  to  experience.  How  its  lessons 
sober  the  mind,  expel  folly,  and  bring  before  us  the  things  of  salvation.  In  this 
Psalm  David  speaks  as  one  who  knew  whereof  he  affirmed.  He  had  been  taught 
some  painful  lessons,  but  they  had  been  amongst  the  most  profitable  of  his  whole 
life. 

6.  God  may  greatly  afflict  his  chosen  even  after  they  have  truly  repented  of  their 
sins,  V.  2.  It  was  so  with  David  here.  The  Lord  often  sees  it  good  for  us  to  have  the 
past  in  sad  remembrance.  When  he  does  thus  try  us,  let  us  fall  into  the  arms  of  him, 
who  chastises  us.  Henry:  "Perils  and  frights  should  drive  us  to  God,  not  from  him." 
As  soon  as  David's  trouble  comes,  he  goes  to  God.  Blessed  words  are  these:  "We 
are  chastened  of  the  Lord,  that  we  should  not  be  condemned  with  the  world." 

7.  When  affliction  comes,  let  us  seek  for  the  cause.  "  Wherefore  contendest  thou 
with  me?"  Nor  let  us  cease  our  search,  till  we  make  thorough  work.  And  when  we 
find  the  cause  of  our  troubles,  let  us  deeply  repent  before  God.  We  never  receive 
from  God  a  stroke  more  than  we  both  deserve  and  need  either  for  our  purification  or 
usefulness.  And  we  never  repent  too  frequently  or  too  humbly  for  our  sins.  They 
are  more  hateful  than  we  have  ever  felt  them  to  be.  True  repentance  is  not  a  fit;  it 
is  a  habit. 

8.  But  let  God's  servants  beware  of  despair.  Let  them  cling  to  him  the  more  closely, 
the  sharper  their  sorrows  are.  Despair  may  do  a  prodigious  deed  of  valor;  it  never 
performed  a  great  work  of  faith  or  of  patience.  Let  every  child  of  God  often  say  to 
his  soul,  Hope  thou  in  God.  Let  the  saints  never  believe  the  tempter  when  he  says. 
There  is  no  help  for  them  in  God.  Humble  and  obedient  trust  in  God  is  always  safe 
and  wise,  vv.  2,  3. 

9.  We  never  act  more  wisely  than  when  we  do  right  and  rely  on  God  for  protection 
of  our  lives  and  persons,  and  for  the  defence  of  our  good  names.  He  is  our  shield, 
and  defends  us.  He  is  our  glory,  and  our  honor  is  safe  in  his  hands,  v.  8.  God  is 
himself  the  hope  of  Israel. 

10.  How  sad  is  the  state  of  men,  when  God  no  longer  helps  them.  What  had 
David  to  rely  on  in  this  affliction  but  God  alone?  Nor  Avas  his  trial  as  great  as  we 
are  all  subject  to.  It  might  have  been  more  severe.  And  if,  when  the  day  of  sadness 
comes,  God  shall  refuse  his  aid,  are  we  not  undone?  Why  do  not  the  wicked  see 
that  they  are  working  their  own  ruin,  just  as  Absalom  was  steadily  progressing  to 
his  own  overthrow? 

n.  We  are  always  safe  in  following  the  line  of  God's  will  clearly  made  known  to 
us  either  in  his  word  or  in  his  providence.  David  well  knew  how  God  had  called  him 
to  the  throne  and  would  secure  it  to  him,  and  so  he  sees  how  others  are  warring 
against  the  Almighty.  Calvin :  "  If  our  enemies  in  persecuting  us,  rather  fight  against 
God  than  against  us,  let  the  consideration  of  their  doing  so  be  immediately  followed 
by  the  confident  persuasion  of  our  safety  under  the  protection  of  him,  whose  grace, 
which  he  has  promised  to  us,  they  despise  and  trample  under  foot."  "If  the  whole 
world  should  unite  its  voice  to  drive  us  to  despair,  God  alone  is  to  be  obeyed,  and  hope 
of  promised  deliverance  from  God  is  always  to  be  cherished,"  v.  3. 

12.  Wo  readily  abuse  everything.  Even  our  past  experience  of  God's  mercies  may, 
through  the  hardness  of  our  hearts,  lead  us  to  seek  for  no  further  attainments  in 
knowledge  and  grace.  On  the  other  hand,  some  derive  but  little  comfort  from  the 
most  marvellous  deliverances  of  former  days.  In  each  new  trouble  they  behave  as 
much  like  children  as  they  did  in  their  earliest  trials.  Here  is  error  on  both  extremes. 
We  ought  not  so  to  think  of  the  past  as  to  say  that  we  have  felt  or  learned  enough ; 
but  when  tried,  we  ought  to  plead  with  God  his  former  kindnesses,  and  to  encourage 
ourselves  in  the  remembrance  of  them,  v.  4. 


PSALM  III.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  6X 

13.  Prayer  is  efficacious.  Mortals  never  wield  any  other  weapon  so  mighty,  v.  4. 
Oh  that  we  all  had  hearts  to  resort  to  Gdd  in  strong  crying,  as  we  ought.  Henry : 
"  Care  and  grief  do  us  good  and  no  hurt,  when  they  set  us  a  praying,  and  engage  us, 
not  only  to  speak  to  God,  but  to  cry  to  him  as  those  that  are  in  earnest." 

14.  The  calming  power  of  piety  is  wonderful,  v.  5.  Clarke  :  "  He  who  knows  that 
he  has  God  for  his  protector,  may  go  quietly  and  confidently  to  his  bed,  not  fearing 
the  violence  of  the  fire,  the  edge  of  the  sword,  the  designs  of  wicked  men,  nor  the 
influence  of  evil  spirits."  There  is  living  a  man  who  has  lain  down  at  the  root  of  a 
tree  in  Africa,  with  a  tiger  near  him  on  one  side,  and  a  jackal  on  the  other.  To  flee 
from  them  was  impossible.  He  left  them  to  watch  each  other,  committed  himself  to 
God,  fell  asleep,  and  awaked  the  next  morning,  finding  the  sun  risen  and  both  the 
beasts  of  prey  gone.  Leave  all  with  God  and  fear  nothing.  Henry :  "  True  Christian 
fortitude  consists  more  in  a  gracious  security  and  serenity  of  mind,  in  patient  bearing, 
and  patient  waiting,  than  in  daring  enterprises,  sword  in  hand." 

15.  When  God  upholds  one's  "  spirit,  his  person,  and  his  cause,"  what  is  more  rea- 
sonable than  that  he  should  be  of  good  courage  ?  v.  5. 

16.  The  war  of  the  wicked  on  the  Church  of  God  is  utterly  hopeless.  The  very 
prayers  of  the  saints  of  all  ages  form  around  her  a  bulwark  of  impregnable  strength, 
vv.  4,  7. 

17.  So  sure  is  the  final  victory,  that  it  may  be  celebrated  before  it  is  crowned,  v.  7. 
Morison:  "So  delightful  is  that  confidence  which  the  spirit  of  believing  prayer  inspires, 
that  the  Psalmist  speaks  of  victory  over  his  enemies  as  if  actually  established." 

18.  However  oppressed,  despised,  persecuted,  forsaken,  let  the  servants  of  God  betake 
themselves  to  his  mercy  and  rely  on  his  grace,  v.  8.  The  Lord  has  pleasure  in  such.  "We 
can  in  no  way  put  so  abundant  honor  on  God  as  by  magnifying  his  grace  and  relying 
on  his  love. 

19.  How  small  a  thing  fatally  depresses  the  wicked.  David  in  flight  is  confident. 
Ahithophel  at  court  is  in  despair  and  hangs  himself. 

20.  David  was  a  pattern  of  suffering.  He  was  also  a  type  of  Christ.  But  whether 
in  this  Psalm  he  was  designed  to  be  regarded  as  typical  is  not  entirely  clear.  Dr.  Gill 
urgently  favors  the  typical  character  of  David  here.  But  many  will  not  regard  his 
statements  as  conclusive.  There  is  a  sense  in  which  all  Christ's  people  suffer  with  Mm, 
and  in  some  things  like  him  ;  but  that  does  not  make  them  types  of  their  Redeemer. 
Nor  is  there  any  error  taught  by  alluding  to  any  portion  of  sacred  history,  and  thence 
drawing  light  by  comparisons  or  analogies  to  explain  any  other  part,  provided  always 
that  it  be  done  with  sound  judgment  and  in  good  taste.  Tims  Scott,  without  here 
finding  any  type,  simply  says,  "  We  shall  cease  to  wonder  at  the  troubles  of  the  king 
of  Israel,  and  almost  cease  to  thinh  of  our  own  light  aflflictions,  if  we  duly  look  unto 
Jesus,  and  contrast  his  glory  and  his  grace  v.ith  the  contempt  and  cruelty  with  which 
he  was  treated.  Having  yielded  himself  to  death,  he  sanctified  the  grave,  and  became 
the  first-fruits  of  the  resurrection ;  his  head  was  then  lifted  ujj  above  his  enemies,  and 
thus  he  has  opened  the  kingdom  of  heaven  to  all  believers.  His  enemies  therefox-e 
will  surely  be  disappointed  and  perish ;  but  his  people  may  go  down  to  the  grave,  as 
to  their  beds,  in  hope  and  comfort ;  for  the  same  God  watches  over  them  in  both,  and 
they  will  at  length  awake  to  everlasting  happiness."  Alexander :  "  The  expressions 
are  so  chosen  as  to  make  the  Psalm  appropriate  to  its  main  design,  that  of  furnishing 
a  vehicle  of  pious  feeling  to  the  Church  at  large  and  to  its  individual  members  in 
their  own  emergencies." 

21.  The  strifes  and  perils  of  war  are  a  striking  though  inadequate  representation  of 
the  terrible  contests  and  enemies  that  rage  within  the  heart  of  God's  suffering  people 
in  all  their  earthly  rejoicings.     How  they  are  deceived,  betrayed,  opposed,  wounded, 


62  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  iv. 

and  brought  nigh  unto  death  by  their  sins  and  temptations,  so  that  the  best  of  them 
are  scarcely  saved.  Lutlier :  "  This  Psalm  is  profitable  to  us  for  comforting  weak  and 
straitened  consciences,  if  we  understand  in  a  spiritual  sense,  by  the  enemies  and  teeth  of 
the  un(»-odlv,  the  temptations  of  sin  and  the  conscience  of  an  ill-spent  life.  For  there 
indeed  is  the  heart  of  the  sinner  vexed,  there  alone  is  it  weak  and  forsaken  ;  and  when 
men  are  not  accustomed  to  lift  their  eyes  above  themselves,  against  the  floods  of  sin, 
and  know  to  make  God  their  refuge  against  an  evil  conscience,  there  is  great  danger  • 
and  it  is  to  be  feared  lest  the  evil  spirits,  who,  in  such  a  case,  are  ready  to  seize 
upon  j)Oor  souls,  may  at  last  swallow  them  up,  and  lead  them  through  distress  into 
doubt." 

22.  How  strangely  the  Christian's  blessings  come  to  him.  His  strength  comes  out 
of  weakness,  his  fulness  out  of  emptiness,  his  joy  out  of  sorrow,  his  life  out  of  death. 
Apollinarius  calls  the  third  Psalm  a  mournful  song,  and  so  it  is ;  yet  where  will  you 
find  higher  confidence  expressed  than  in  portions  of  this  wailing  composition  ? 

23.  This  Psalm  shows  that  in  a  very  short  act  of  devotion,  even  when  the  mind  is 
much  exercised  on  one  thing,  there  may  be  a  rich  variety  of  imagery  and  of  topic 
employed.  In  devotion  logical  connection  is  of  far  less  importance  than  fervor, 
humility,  faith  and  the  spirit  of  submission  and  importunity. 


Psalm  iv. 

To  the  chief  Musician  on  Neginoth,  A  Psalm  of  David. 

1  Hear  me  when  I  call,  0  God  of  my  righteousness :  thou  hast  enlarged  me  ivhen  I  tvas  in  dis- 
tress ;  have  mercy  upon  me,  and  hear  my  prayer. 

2  O  ye  sons  of  men,  how  long  trill  ye  turn  my  glory  into  shame?  hoiv  long  will  ye  love  vanity, 
and  seek  after  leasing?     Selah. 

3  But  know  that  the  Lord  hath  set  apart  him  that  is  godly  for  himself:  the  Lord  will  hear 
when  I  call  unto  him. 

4  Stand  in  awe,  and  sin  not :  commune  with  your  own  heart  upon  your  bed,  and  be  still.  Selah. 

5  Offer  the  sacrifices  of  righteousness,  and  put  your  trust  in  the  Lord. 

6  There  be  many  that  say,  Who  will  shew  us  any  good?  Lord,  lift  thou  up  the  light  of  thy  coun- 
tenance upon  us. 

7  Thou  hast  \)\\t  gladness  in  my  heart,  more  than  in  the  time  that  their  corn  and  their  wine 
increased. 

8  I  will  both  lay  me  down  in  peace,  and  sleep :  for  thou,  Lord,  only  makest  me  dwell  in  safety. 

THE  title  of  this  Psalm  has  brought  out  a  great  diversity  of  views.  The  Septua- 
gint,  Ethiopic,  Vulgate  and  Doway  render  it.  Unto  the  end,  in  verses,  a  Psalm 
of  David.  The  sense  of  the  phrase,  Unto  the  end,  is  supposed  to  be  that  this  Psalm  is 
to  be  sung  always,  perpetually,  or  very  frequently,  thus  declaring  this  composition  of 
great  value  and  utility ;  or  that  it  is  to  be  sung  in  honor  of  Christ,  who  is  the  end  of 
the  law.  This  view  rests  for  its  authority  solely  on  the  Septuagint,  the  others  merely 
copying  from  it.  It  derives  no  countenance  from  the  Hebrew  according  to  any  under- 
standing of  the  words,  which  we  can  reach.  It  is  certainly  true  that  in  the  Chaldee, 
as  in  the  versions  just  quoted  there  is  no  intimation  that  it  should  read,  To  the  chief 
musician.  Jerome :  Unto  the  conqueror ;  Horsley :  To  the  giver  of  victory,  meaning 
thereby,  the  Lord  of  hosts,  the  God  of  battles ;  Morison  would  read  it,  a  Psalm  of 


PSALM  IV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  63 

David,  dedicated  to  the  God  of  victory,  and  to  be  performed  on  the  stringed  instru- 
ments of  the  sanctuary ;  but  Calvin  well  says,  "  I  do  not  approve  of  rendering  the 
word,  conqueror ;  for  although  it  answers  to  the  subject-matter  of  the  present  Psalm, 
yet  it  does  not  at  all  suit  other  places  where  we  shall  find  the  same  Hebrew  word 
used."  The  translators  of  the  English  Bible  were  probably  correct  in  their  rendering 
of  the  whole,  addressing  the  Psalm  to  the  leader  of  the  music,  on  Neginoth,  i.  e.  on 
the  stringed  instruments.  Scott  thinks  that  Neginoth  may  either  mean  the  instru- 
ments with  which  the  Psalm  was  to  be  sung,  or  the  tune  to  which  it  was  set,  but  he 
does  not  give  us  his  reason  for  so  thinking.  The  chief  musician  here  was  the  overseer 
of  the  music.  The  word  signifies  any  superintendent  or  foreman.  It  here  designates 
the  leader  of  the  band,  which  used  stringed  instruments.  Fifty-three  of  the  Psalms 
and  the  third  chapter  of  Habakkuk  are  inscribed  to  the  chief  musician.  The  musi- 
cians and  singers  were  divided  into  classes.  They  all  prophesied  according  to  the 
order  of  the  king.  1  Chron.  xxv.  2.  Some  prophesied  with  the  harp,  to  give  thanks, 
and  to  praise  the  Lord,  v.  3.  Others  lifted  up  the  horn,  v.  5.  All  of  them  were  for 
song  in  the  house  of  the  Lord,  and  were  instructed  in  the  songs  of  the  Lord,  vv.  6,  7. 
The  word  Neginoth  is  found  also  in  Habakkuk  iii.  19,  and  is  the  general  name  for  all 
stringed  instruments.  Addressing  the  Psalm  to  one  of  the  leaders  of  public  worship 
shows  that  it  was  for  the  whole  church  and  not  for  one  man.     It  is  public  property. 

Hengstenberg  thinks  that  "in  Psalms  iii.,  iv.  we  have  a  pair  inseparably  united  by  the 
inspired  writer  himself."  But  his  argument  in  favor  of  this  position  will  probably 
carry  conviction  to  few  minds.  As  close  a  resemblance  may  be  discovered  between 
Psalms  widely  separated  from  each  other.  Yet  if  any  think  they  find  evidence  of 
such  relationship  between  these  compositions,  such  an  oj)inion  is  quite  harmless. 

That  this  Psalm  was  designed  as  an  evening  hymn  or  prayer  is  a  more  probable 
opinion.  Yet  it  is  suitable  for  any  part  of  the  day.  It  was  sung  in  the  temple  in 
day-light.     All  God's  word  is  fit  for  meditation  day  or  night,  morning  or  evening. 

Those  who  insist  on  its  being  regarded  as  an  evening  hymn  generally,  if  not  invari- 
ably, regard  it  as  composed  on  the  same  occasion  as  Psalm  iii.  But  this  cannot  be 
proved.  Indeed  it  is  hardly  probable.  It  is  true  that  much  in  this  Psalm  would  suit 
the  occasion  of  Absalom's  rebellion.  It  is  no  less  true  that  it  would  well  suit  a  long  period 
of  persecution  under  Saul.  Nor  are  other  events  in  the  life  of  David  wanting  to  make 
such  a  Psalm  appropriate.  Lightfoot  refers  its  origin  to  the  affair  of  Sheba,  2  Sam. 
XX.,  and  Venema  to  the  destruction  of  Ziklag,  1  Sam.  xxx.  But  all  is  rather  conjec- 
tural. There  is  throughout  the  Psalm  a  remarkable  "absence  of  personal  and  local 
allusions."  The  reasons  for  not  regarding  this  as  having  its  origin  in  the  tumult 
excited  by  Absalom  are  that  that  sad  event  had  been  duly  noticed  in  the  third  Psalm, 
that  no  hint  to  that  effect  is  given  in  the  title  or  contents  of  this,  and  that  at  least  one 
phrase  in  it  ill  suits  that  time  of  trial,  but  is  well  adapted  to  David's  history  in  the 
time  of  Saul.  That  phrase  is,  Hoiv  long  toill  ye  turn  my  glory  into  shame  f  etc.  Calvin : 
"Hoiv  long  (verse  2)  indicates  that  he  had  a  lengthened  struggle."  The  rebellion  of 
Absalom  was  soon  put  down.  Yet  Calvin  says.  If  any  should  refer  it  to  the  revolt 
under  Absalom  let  us  not  greatly  contend  about  the  matter.  The  sense  may  be  much 
the  same  on  either  supposition.  There  is  no  evidence  that  nearly  all  the  Psalms  were 
written  for  any  particular  occasion,  though  some  of  them  were.  Hengstenberg:  "How 
much  the  peculiar  phraseology  of  the  Psalms  fits  them  for  the  general  use  of  the  church 
is  easily  perceived.  Only  glance  for  a  moment  at  this  Psalm.  How  much  less  edify- 
ing should  it  have  been  had  David,  in  place  of  glory,  which  can  be  taken  in  the  most 
extended  sense,  so  that  the  very  least  can  possess  and  lose'it,  put  his  kingly  honor  and 
supremacy;  or  in  place  of  vanity  and  lies,  under  which  every  one  can  think, according 
to  his  sitnation,  of  that  kind  of  calumny  and  deception,  to  which  he  may  be  peculiarly 


64  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  iv. 

exposed,  had  substituted  the  foolish  counsels  of  Absalom  and  his  companions  in  j^ar- 
ticular!"  The  style  of  this  and  many  other  Psalms  is  such  as  to  adapt  it  to  almost  every 
occasion  of  distress  in  the  life  of  God's  people.  For  remarks  on  the  words  Selah  see 
Introduction,  §  15. 

1.  Hear  me  when  I  call,  0  God  of  my  righteoimiess.  The  SejDtuagint,  Ethiopic, 
Syriac,  Arabic  and  Vulgate  put  both  verbs  hear  and  call,  in  the  past  tense,  so  as  to 
read  When  I  called,  the  God  of  my  righteousness  heard  me.  But  the  Chaldee,  our  trans- 
lators, Calvin,  Venema,  Jebb,  Fry,  Hengstenberg  and  Alexander  correctly  give  us  the 
present  tense.  To  hear  is  graciously  to  hear,  so  to  hear  as  to  answer.  God  of  my 
righteousness,  expresses  confidence  in  God  as  just  and  righteous.  All  admit  thus  much. 
The  appeal  is  to  God,  the  righteous  Judge  betAveen  David  and  his  foes.  We  are 
always  safe  in  asking  God  to  do  that  which  is  consistent  with  his  infinite,  eternal  and. 
unchangeable  rectitude.  He  is  a  God  of  holiness.  He  will  not  deny  himself  In 
the  sight  of  God  we  are  all  sinners,  and  so  deserve  no  good  thing  from  him.  Yet  we 
may  be  very  much  wronged  and  injured  by  the  opinions,  words  and  actions  of  men. 
In  such  case  we  may  plead  our  integrity,  and  ask  God  to  defend  the  right,  because  he 
is  righteous.  But  the  phrase  God  of  my  righteousness  means  more.  It  teaches  that 
God  is  the  author  and  source  of  my  righteousnesss,  both  justifying  and  purifying. 
Some  learned  men  decline  to  favor  this  sense,  but  it  is  held  by  others  no  less  entitled 
to  respect.  The  God  of  my  life  is  the  God,  who  gives  and  sustains  my  life.  That  is, 
he  is  its  sole  author.  The  God  of  my  salvation  is  the  author  of  my  salvation.  This 
is  a  better  sense  than  my  salvation — God.  We  might  as  well  read.  My  life — God. 
Let  us  not  fritter  away  the  sense  of  Scrij)ture.  How  strong  the  argument  m  this  case 
is.  Those  who  have  received  righteousness  from  God  to  justify  and  to  sanctify  them  may 
very  safely  confide  in  God  to  save  them  from  wicked  foes.  He,  who  has  done  the 
greater  will  surely  do  the  less.  It  is  strange  enough  to  see  some  of  our  modern  Pro- 
testant commentators  higgling  about  this  interpretation  and  then  turn  to  Bellarmine 
and  find  him  saying  that  God  of  my  righteousness  signifies  God,  from  whom  is  all  my 
righteousness,  that  is,  by  whose  grace  I  am  made  just.  Morison  paraphrases  it  thus, 
"0  God  to  whose  distinguishing  mercy  I  owe  all  that  I  possess  or  anticipate."  In  thus 
appealing  to  God  the  Psalmist  strengthened  himself  by  referring  to  his  own  past 
experience:  Thou  hast  enlarged  me  when  I  was  in  distress.  Luther  and  Hengsten- 
berg read  this  verb  in  the  present  tense,  but  our  translation  is  to  be  preferred  on  two 
accounts.  1.  The  argument  is  thus  more  complete.  2.  The  old  versions  invariably 
so  render  it.  Thou  had  enlarged  me.  To  be  in  straits  is  to  be  in  distress.  To  be  set 
in  a  large  place  is  to  be  made  joyful  by  success  or  deliverance.  The  pressure  is  then 
removed  and  the  soul  walks  at  liberty.  Often  it  is  all  the  child  of  God  can  do  to  call 
to  mind  the  former  days,  when  God  was  with  him,  and  to  hope  for  better  days  to  come. 
Those  are  blessed  times,  when  it  is  manifest  that  God  alone  has  been  our  deliverer. 
It  is  sweet  to  receive  all  at  his  hand.  Thus  one  is  encouraged  to  cry.  Have  mercy  upon 
me,  and  hear  my  prayei:  What  God  has  done,  he  can  do  again.  What  he  has 
wrought  for  one  of  his  people,  we  may  confidently  ask  him  to  do  whenever  we  are  in 
similar  need.  Instead  of  Have  mercy  upon  me.  Fry  prefers,  Be  gracious  unto  me. 
This  does  not  materially  vary  the  sense.  Mercy  to  sinners  is  grace,  or  unmerited 
kindness.  Here  is  the  sole  ground  of  hope  for  the  perishing.  Morison:  "It  is  sin 
that  stands  in  the  way  of  the  answer  of  our  prayei-s ;  but  when  sin  is  pardoned,  and 
the  sinner  is  accepted,  then  our  prayers,  in  themselves  feeble  and  imperfect,  ascend  as 
incense,  and  the  lifting  up  of  our  hands  as  the  evening  sacrifice." 

2.  0  ye  sons  of  men.  This  translation  is  the  same  as  the  Septuagint,  Ethiopic, 
Syriac,  Arabic  and  Vulgate ;  Venema  gives  it  simply,  3fen ;  De  Wette  takes  the 
same  view  ;  but  the  Chaldee  gives  it  sons  of  man.    This  is  the  literal  rendering.     For 


PSALM  iv.]  STUDIES  IN  TPIE  BOOK  OF  PSALMS.  65 

remarks  on  the  words,  sons  of  man,  see  Introduction,  §  16.  It  cannot  perhaps  be 
shown  that  any  particular  class  of  men  is  here  exclusively  addressed.  But  if  the  view 
expressed  by  Calvin,  Patrick  and  others  is  correct,  then  the  meaning  of  the  Psalmist 
is,  O  ye,  who  think  yourselves  mighty  and  wise  and  great,  who  regard  yourselves  as 
model  men,  be  ye  ever  so  great,  let  me  ask,  Hoiv  long  ivlll  ye  turn  my  f/lonj  into  shame? 
The  Italian  reads.  Your  chief  men.  John  Rogers'  translation  reads,  0  ye  sounes  of 
men  how  long  wyll  ye  blaspheme  myne  honor  ?  The  Bishop's  Bible  and  church  of 
England  use  the  same  words.  The  words,  will  ye  turn,  are  not  in  the  original,  but  are 
supplied  by  the  translators.  But  the  Septuagint,  Ethiopic,  and  Vulgate  render  it. 
How  long  will  ye  be  dull  of  heart  ?  i.  e.  how  long  will  ye  have  a  heart  like  a  stone, 
hard,  and  inclined  to  the  earth,  literally  a  heavy  heart  ?  It  requires  but  a  slight 
change  in  the  Hebrew  to  make  this  rendering  proper.  Nor  is  this  a  bad  sense,  but 
very  pertinent  to  the  matter  in  hand.  Still  we  have  no  right  to  alter  the  Hebrew 
text.  It  is  best  therefore  to  leave  the  words  glory  and  shame  and  supply  what  may  be 
necessary  to  give  the  sense.  Morison  renders  it,  How  long  shall  my  glory  be  for  a 
shame  ?  It  has  always  been  sufficient  to  awaken  the  deepest  enmity  of  the  wicked  to 
find  one  of  their  race  honored  of  God  in  a  way  counter  to  their  inclinations.  Abel's 
acceptance  drew  down  Cain's  indignation.  David's  success  against  the  champion  of 
the  Philistines  brought  against  him  the  jealousy  and  rage  of  Saul.  The  glonj  men- 
tioned in  this  verse  was,  as  some  think,  God  himself  In  proof  they  cite  Psalm  iii.  3, 
where  David  expressly  calls  Jehovah,  My  glory.  Other  parallel  texts  are  also  adduced. 
If  this  is  the  sense  then  the  passage  should  read,  How  long  will  ye  blaspheme 
God,  who  is  my  glory,  or  How  long  will  ye  esteem  or  speak  of  him,  who  is  my  highest 
honor,  as  though  ye  would  make  me  ashamed  of  him  ?  By  a  slight  change  of  the 
Hebrew,  Dimock  proposes  to  read  this  clause  thus,  Plow  long  will  ye  be  hardened  in 
heart?  He  quotes  Muis,  Houbigant,  and  Lowth  as  approving  this  rendering. 
Although  this  gives  a  good  sense,  yet  it  is  no  better  than  that  of  the  common  version, 
and  requires  a  change  in  the  reading  of  the  original. 

Others  think  that  by  glory  David  refers  to  all  the  honor  that  God  had  bestowed  on 
him,  as  a  man,  a  king,  or  a  prophet.  His  enemies  did  all  they  could  to  take  it  away 
and  cover  him  with  reproach.  Wicked  men  hate  stable  and  just  governments,  espe- 
cially when  so  administered  by  pious  men,  as  that  God's  fear  is  thereby  promoted. 
Hengstenberg  thinks  the  words  How  long  might  fitly  be  used  at  the  very  commence- 
ment of  open  hostilities  under  Absalom.  Calvin  Avith  more  reason  supposes  that 
reference  is  had  to  the  perverse  obstinacy  of  David's  enemies,  who  were  not  stirred  up 
against  him  merely  by  some  sudden  impulse,  but  that  the  stubborn  purpose  of  injur- 
ing him  was  deeply  fixed  in  their  hearts.  Yet  David  was  confident.  He  knew  who 
had  given  him  the  throne,  granted  him  plenary  inspiration,  and  made  him  a  glorious 
type  of  the  Saviour  of  the  world.  He  therefore  Avould  not  yield  any  of  his  claims. 
Indeed  he  dared  not  by  cowardice  and  unbelief  help  on  the  work  of  God's  enemies. 
He  saw  their  impatience.  He  knew  their  folly,  and  boldly  said,  How  long  loill  ye  love 
vanity,  and  seeh  after  leasing  f  The  entire  career  of  David's  enemies  had  no  other 
foundation  than  their  foolish  conceits  and  settled  malice.  From  first  to  last  the  whole 
opposition  might,  but  for  the  wickedness  and  guilt  of  his  foes,  have  been  regarded  as 
a  farce.  Their  conduct  might  justly  have  been  ridiculed.  The  vanity  here  mentioned 
Doints  to  the  idle  course  they  were  pursuing.  They  were  beating  the  air.  They  were 
m  pursuit  of  a  thing  of  no  value.  Their  hopes  would  never  be  realized.  The  leasing 
spoken  of  is  by  some  referred  to  the  falsehoods  with  which  opposition  to  David  was 
uniformly  conducted.  Plengstenberg  specially  refers  to  2  Sam.  xv.  7,  8.  It  is  a 
remarkable  fact  that  many,  who  ordinarily  pay  some  decent  regard  to  truth,  seem  to 
feel  quite  at  liberty  to  lie  and  slander  in  political  affairs.     Their  ordinary  defence  is 


66  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  iv. 

that  the  ohavacters  of  public  men  are  public  property.  But  what  right  has  any  man 
to  burn  down  the  legislative  and  judicial  halls  of  a  country,  or  otherwise  to  damage 
them  on  the  ground  that  they  are  public  property?  And  are  not  the  good  names  of 
useful  public  men  of  far  more  value  than  any  public  buildings  ?  The  terms  vanity 
and  liee  are  often  found  in  Scripture.  They  designate  the  deceit,  folly,  corruption  and 
certain  overthrow  of  every  bad  cause.  Leasing  is  an  old  Saxon  word  signifying  false- 
hood. It  was  in  some  of  the  early  translations  of  the  Bible  and  was  retained  in  the 
common  version.  Truly  if  the  vanity  and  leasing  of  their  foes  could  have  ruined  the 
cause  of  the  righteous,  not  one  of  the  servants  of  God  would  ever  have  held  his  own, 
or  entered  into  rest.  God  never  goes  over  to  the  side  of  deceit,  folly  and  malice ; 
therefore  it  always  ultimately  fails.  A  good  cause  and  a  good  conscience  always  have 
infinite  wisdom  and  power  to  help  them  forward.  The  more  stupendous  the  fabric  of 
falsehood  and  wickedness,  the  more  terrible  the  crash,  when  it  shall  come  tumbling 
down  on  those,  who  have  reared  it.  Amazingly  glorious  will  be  the  characters  and 
illustrious  the  positions  of  the  people  of  God,  when  the  dust  and  smoke  of  calumny 
shall  all  be  blown  away,  and  their  right  and  righteousness  amply  vindicated.  Fry 
applies  this  whole  Psalm  to  Christ,  and  makes  him  the  speaker  throughout.  Whether 
this  is  or  is  not  the  correct  view,  yet  his  humiliation  and  his  complete  victory  are  an 
index  and  a  pledge  of  the  certain  victory  of  all  the  saints  over  all  their  foes.  None 
did  ever  trust  in  God  and  was  confounded.  The  sure  foundation,  on  which  the  final 
deliverance  of  God's  people  rests,  is  the  fixed  and  gracious  purpose  of  Jehovah,  which 
is  next  brought  forward. 

3.  But  know  that  the  Lord  hath  set  apart  him  that  is  godly  for  himself.  There  is  very 
considerable  variety  in  the  rendering  of  these  words.  For  set  apart  Yxj  reads  dis- 
tinguished, and  Horsley  distinguished,  or  bestowed  peculiar  honor  upon.  The  Sep- 
tuagint,  Ethiopic,  Syriac,  Arabic,  Vulgate,  Patrick,  Gejerus,  Moller,  Ainsworth,  Pool, 
and  Gill,  all  favor  the  idea  that  the  act  of  separation  was  wonderful,  that  the  setting 
apart  was  such  as  to  call  for  admiration.  Concerning  the  persons  separated  three 
opinions  have  been  advanced.  The  first  is  that  set  forth  by  Cocceius  who  supposes 
the  church  is  meant,  and  that  the  separation  here  spoken  of  consists  in  taking  the 
kingdom  of  God  from  the  Jews  and  giving  it  to  the  Gentiles.  But  there  is  no  satis- 
factory evidence  that  the  church  in  her  collective  capacity  is  here  spoken  of.  Yet  it 
is  remarkable  how  well  the  most  of  this  Psalm  suits  the  varied  trials  and  experience 
of  the  whole  body  of  believers.  The  history  of  one  servant  of  God  well  written  is 
in  substance,  though  not  in  detail,  the  history  of  the  whole  church.  The  communion 
of  saints  extends  to  their  sufferings  and  victories  as  well  as  to  their  sympathies  and 
privileges.  The  second  opinion  is  that  the  person  thus  separated  is  the  Lord  Jesus 
Christ,  God's  Elect,  in  whom  his  soul  delighteth.  Fry  thinks  that  none  but  Jesus 
Christ  the  righteous  can  be  considered  as  the  speaker  throughout  this  Psalm.  No 
doubt  Messiah  is  here  foreshadowed.  It  is  not  necessary  for  any  to  contend  that  the 
whole  sense  and  scope  of  the  Psalm  is  exhausted  in  the  literal  David.  He  may  be 
the  subject  of  a  Psalm,  and  yet  what  is  fulfilled  in  him  may  be  but  a  sample  of  Avhal 
happens  to  the  people  of  God  in  every  age ;  yea,  it  may  have  a  far  more  glorious 
fulfilment  in  the  spiritual  David,  the  great  deliverer  of  God's  people.  And  this  is  the 
third  view  which  may  be  taken  of  this  Psalm.  It  records  the  struggles  and  conflicts 
of  God's  anointed  to  the  throne  of  Israel.  But  in  so  doing  nothing  hinders  that  it 
should  disclose  the  higher  matters  pertaining  to  David's  greater  Son.  The  whole  of 
the  old  dispensation  was  a  shadow  of  Gospel  times.  Heb.  x.  1.  David  is  also  a 
striking  type  of  Christ,  and  often  so  declared  to  be.  Very  considerable  scope  is  left 
for  the  exercise  of  a  sober  judgment  on  the  question  whether  Christ  is  prefigured  in 
any  particular  Psalm  not  expressly  declared  to  be  typical.     Some  may  go  further 


PSALM  iv.J  STUDIES  IN  THE  BOOK   OF  PSALMS.  Q" 

than  others  and  yet  no  fatal  mistake  be  committed  on  either  side.  But  the  first  thin^; 
is  to  ascertain  the  grammatical  sense  of  the  words.  Then  we  may  afterwards  make 
any  laAvful  use  of  them  in  their  varied  applications.  It  is  said :  The  Lord  hath  set- 
apart.  These  words  point  to  a  divine  ordination.  David  was  chosen  of  God  to  be 
king  of  all  Israel.  The  narrative  of  the  first  disclosure  of  this  choice  is  given  in 
1  Sam.  xvi.  1-13.  It  Avas  done  in  a  very  striking  manner.  God  refused  all  the  other 
sons  of  Jesse,  saying  to  Samuel  respecting  Eliab,  "  Look  not  on  his  countenance  or 
on  the  height  of  his  stature  ;  because  I  have  refused  him  :  for  the  LORD  seeth  not  as 
man  seeth ;  for  man  looketh  on  the  outward  appeaTance,  but  the  Lord  lookcth  on  the 
heart."  v.  7.  To  set  apart  implies  more  than  mere  election.  It  includes,  in  David's 
case,  his  anointing  to  his  office  by  God's  command,  and  the  consequent  presence  and 
power  of  God's  Spirit,  v.  13,  qualifying  him  for  his  office  as  the  earthly  head  of  the 
Theocracy.  Thus  God  showed  his  sovereignty  when  "  he  chose  David  also  his  ser- 
vant, and  took  him  from  the  sheep-folds ;  from  following  the  ewes  great  with  young,  he 
brought  him  to  feed  Jacob  his  people,  and  Israel  his  inheritance."  Ps.  Ixxviii.  70,  71. 
For  godly  in  this  verse  Calvin  reads  vierciful  or  bountiful.  David  was  "  a  man  after 
God's  own  heart."  It  is  expressly  said  by  Samuel  to  Saul,  "  The  Lord  hath  rent 
the  kingdom  of  Israel  from  thee  this  day,  and  hath  given  it  to  a  neighbor  of  thine, 
that  is  better  than  thou."  1  Sam.  xv.  28.  Venema :  God  chose  David  "  as  one  whom 
he  knew  to  be  well  affected  both  toward  himself  and  toward  men."  The  Arabic : 
The  Lord  hath  marvellously  chosen  his  elect ;  church  of  England :  The  Lord  hath 
chosen  to  himself  the  man  that  is  godly ;  For  godly,  Fry  reads  Beloved,  and  applies 
it  directly  to  Christ.  Others  would  render  it  beloved,  but  apply  it  to  David.  The 
objection  to  this  rendering  is  briefly  stated  by  Calvin  :  "  I  meet  with  no  examples  of 
this  signification  of  the  word  in  Scripture."  This  first  clause  of  v.  3  may  be  taken 
either  as  a  reason  why  his  enemies  should  desist  from  persecuting  David,  or  as  a  rea- 
son why  they  should  become  godly.  If  the  former  is  the  right  view,  then  he  reminds 
them  that  they  are  engaged  in  a  perilous  undertaking,  for  they  are  fighting  against 
God.  His  people  are  the  apple  of  his  eye.  It  is  very  dangerous  to  offend  one  of  the 
least  of  God's  children.  But  David  would  not  merely  warn  them  of  peril.  He 
would  invite  them  to  a  new  and  better  life.  He  virtually  says.  You  have  tried  vanity 
and  lies.  All  has  failed.  Come  and  I  will  show  you  a  more  excellent  way.  If  you 
wish  to  be  truly  blessed  here  is  the  great  secret.  The  Lord  blesses  the  godly,  the  truly 
merciful.  Come  and  get  that  blessing  for  yourselves.  You  shall  never  perish  if  God 
sets  you  apart  to  himself.  He  saves  his  peojile  because  they  are  his.  Nor  is  this  all, 
for  the  prayers  of  such  are  efficacious.  The  Lord  will  hear  ivhen  I  call  unto  him. 
Every  child  of  God  may  say  so.  He  has  blessed  promises,  examples,  and  experiences 
all  to  that  effect.  This  view  of  verse  3  is  the  more  to  be  considered  because  it  agrees 
with  the  essential  benevolence  of  true  piety,  and  because  verse  2  is  confessedly  an 
exhortation  or  earnest  remonstrance.  Having  shown  the  folly  of  sinners  it  is  kind 
and  proper  for  the  prophet  to  call  on  them  to  seek  true  wisdom  in  embracing  the 
service  of  God,  and  in  securing  the  blessings  vouchsafed  to  the  godly,  the  merciful, 
the  upright.     Therefore, 

4.  Stand  in  awe,  and  sin  not.  This  clause  is  not  without  difficulty.  The  Septuagint, 
Ethiopic,  Syriac,  Arabic  and  Vulgate  all  read.  Be  ye  angry  and  sin  not ;  John  Rogers' 
translation :  Be  angrye,  but  sinne  not.  jSTor  does  the  difficulty  end  here.  Paul  quotes 
literally  the  Septuagint  version.  Be  ye  angry,  and  sin  not.  Eph.  iv.  26  ;  on  the  other 
hand  the  Chaldee  has.  Tremble  and  sin  not ;  The  Bishops'  Bible,  the  Genevan  trans- 
lation and  even  the  church  of  England  agree  with  our  version.  Which  then  is  the 
right  rendering  ?  The  Lexicons  and  Concordances  show  that  the  verb  rendered.  Stand 
in  awe,  or  Be  ye  angry,  may  signify  any  great  agitation  produced  by  fear,  by  anger. 


08  STUDIES  m  THE   BOOK  OF  PSALMS.  [psalm  iv. 

or  by  grief.  In  proof  Alexander  quotes  Isa.  xxxii.  11 ;  2  Sam.  xviii.  33;  and  Pr. 
xxix.  9.  The  Commentators  are  no  better  agreed  than  the  Lexicons  and  Concordances. 
We  must  therefore  look  elsewhere.  It  may  clear  the  question  of  some  difficulty  to 
inquire  whether  a  man  can  be  angry  and  not  commit  sin.  The  answer  is  that  he  may. 
Formerly  the  church  of  Rome  in  her  catechisms  put  down  anger  among  the  deadly 
sins.  But  of  late  at  least  in  some  cases  she  substitutes  some  other  Avord  as  malice  or 
hatred,  both  of  which  are  always  sinftil.  The  Scriptures  clearly  teach  that  anger  is 
.sinful  in  either  of  the  following  cases ;  when  it  is  without  a  cause,  Matt.  v.  22 ;  when 
it  is  unreasonable  and  bears  no  proportion  to  the  ofience  given,  Pr.  xxvii.  4 ;  when  it 
is  sudden  and  gives  no  time  for  reflection  on  our  jjart,  or  for  explanation  on  the  j^art 
of  others,  Pr.  xv.  18  ;  xvi.  32  ;  Jas.  i.  19  ;  or  when  it  is  long  continued,  and  settles 
down  into  hatred  or  malice,  Eph.  iv.  26.  It  is  possible  to  be  angry,  and  not  sin,  to 
feel  and  express  a  righteous  and  reasonable  displeasure  at  wickedness  without  malice 
against  any  one.  In  this  sense  Jesus  Christ  himself  was  angry,  Mark  iii.  5.  Augus- 
tine and  Luther  both  think  the  sense  to  be  substantially  this,  Be  angry,  if  you  please, 
but  go  not  so  far  as  to  let  your  anger  become  sinful.  The  doctrine  thus  taught  is 
good ;  but  where  is  the  pertinence  of  introducing  such  words  in  this  place  ?  This 
exhortation  in  Eph.  iv.  26  is  quite  to  the  point.  But  is  it  so  in  the  verse  under  con- 
sideration ?  To  avoid  the  obvious  difficulties  of  the  case,  Hengstenberg  insists  that 
the  phrase.  Be  angry  and  sin  not,  is  substantially  the  same  as.  Sin  not  through  anger. 
Though  this  is  a  proper  sentiment,  yet  the  exposition  has  not  perhaps  any  parallel  in 
Hebrew,  and  the  paraphrase  based  upon  it  makes  David  consent  to  their  wrongs 
against  him  except  for  the  wickedness  of  them  :  "  I  would  indeed  permit  your  anger 
if  the  only  eflect  were  the  injury  which  might  thereby  alight  upon  me,  but  since  you 
cannot  be  angry  without  sinning,  I  must  warn  you  to  abstain  from  it ;"  Alexander : 
"  Rage  and  sin  not,  i.  e.,  do  not  sin  by  raging,  as  you  have  done,  against  me  the  Lord's 
anointed,  and  indirectly  therefore  against  himself."  Yet  he  admits  that  this  construc- 
tion is  "  not  the  most  obvious  or  agreeable  to  usage."  In  this  state  of  case  the  fol- 
lowing suggestion  is  offered  with  diffidence,  but  as  involving  less  difficulty  than  any 
other  explanation.  It  is  to  render  the  words  in  this  Psalm  as  our  version  does,  Stand 
in  awe  and  sin  not.  This  is  admitted  to  be  a  good  rendering  of  the  Hebrew.  It  also 
makes  the  exhortation  very  pertinent  to  the  matter  in  hand.  It  is  a  call  to  sobriety, 
seriousness,  solemnity,  reflection,  reverence,  repentance.  Then  let  it  be  noted  that  in 
Eph.  iv.  26,  Paul  does  not  give  the  words.  Be  ye  angry  and  sin  not,  as  a  formal  quota- 
tion, but  introduces  them  just  as  if  they  were  his  own.  Henry  seems  to  incline  to  the 
opinion  that  they  are  his  own.  Calvin  thinks  Paul  may  have  no  more  than  alluded 
to  the  sentiment.  Even  if  he  quotes  these  words,  he  was  aware  of  the  familiar  use 
of  the  Septuagint  version,  and  in  quoting  it,  he  was  using  words  well  known  to  at 
least  some  of  his  readers.  He  surely  might  with  propriety  introduce  any  words  with- 
out formal  notice  of  authorship,  provided  they  were  true  and  he  approved  them  as 
pertinent.  He  elsewhere  quotes  heathen  poets  both  with  and  Avithout  formal  notice. 
Acts  xvii.  28 ;  and  1  Cor.  xv.  33.  He  surely  might  without  fault  quote  even  an 
erroneous  translation  of  a  part  of  a  Psalm,  provided  the  sentiment  borrowed  was 
correct  and  expressed  his  precise  idea.  Inspired  writers  do  at  times  certainly  quote 
the  mere  words  of  older  prophets,  where  they  suit  their  turn,  without  a  strict  regard 
to  the  sense,  in  which  they  were  originally  used.  Compare  Hos.  xi.  1 ;  and  Matt.  ii. 
15 ;  also  Ps.  xix.  4 ;  and  Rom.  x.  18.  It  is  not  necessary  for  us  to  understand  Paul 
as  endorsing  the  correctness  of  the  Septuagint  rendering  of  these  words  by  employing 
them  in  his  epistle.  He  merely  found  in  a  celebrated,  but  uninspired  and  often  erro- 
neous translation  of  the  Old  Testament  words  which  precisely  suited  his  argument  or 
purpose,  and  he  inserted  them  without  preface  or  apology.     Since  writing  the  foregoing, 


PSALM  IV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  69 

the  author  has  examined  Hodge  on  Ephesians  iv.  26.  The  comment  there  given  h 
confirmatory  of  the  interpretation  here  given.  He  says,  "It  is  not  necessary  to  assume 
that  the  apostle  uses  these  words  in  the  precise  sense  of  the  original  text;  for  the  New 
Testament  writers  often  give  the  sense  of  an  Old  Testament  passage  with  a  modifica- 
tion of  the  words,  or  they  use  the  same  words  with  a  modification  of  the  sense.  Tliis 
is  not  properly  a  quotation ;  it  is  not  cited  as  something  the  Psalmist  said,  but  the 
words  are  used  to  express  Paul's  own  idea.  .  .  It  is  certain  that  all  anger  is  not  sinful." 
He  says  more  to  the  same  effect.  M'Ghee  thinks  the  right  interpretation  of  Epli.  iv. 
26  is,  that  "  there  are  circumstances  in  which  you  may  be  provoked  to  be  angry,  and 
can  be  angry  without  sin.  .  .  There  is  a  righteous  anger,  a  just  anger."  If  these  views 
are  admissible,  we  may  render  the  clause,  Stand  in  awe  and  sin  not;  Calvin:  Treml)lc 
then,  and  sin  not;  Fry:  Tremble  ye,  and  sin  not.  Surely  men,  who  love  vanity  and 
seek  lies,  may  in  the  most  solemn  and  earnest  manner  be  called  to  trembling,  like  the 
Jailor,  Acts  xvi.  29 ;  Isa.  xxxiii.  14 ;  Jer.  xxxi.  19  ;  Luke  vi.  24-26  ;  James  v.  1-5. 
Nor  are  very  outrageous  sinners  likely  to  be  arrested  and  turn  from  their  sins  but  in 
some  way  suited  to  produce  violent  commotion  in  their  feelings.  There  was  great 
excitement  on  the  day  of  Pentecost.  So  it  was  prophesied  there  should  be  under  the 
preaching  of  the  Gospel.  Zech.  xii.  10-14.  If  these  things  ai'e  so,  then  preaching 
is  not  to  be  condemned,  because  it  greatly  alarms  the  wicked,  and  even  agitates  their 
whole  nature,  soul  and  body.  In  order  further  to  warn  and  invite  his  enemies  to  repent- 
ance and  holiness,  David  calls  them  to  the  secret  duties  of  religion,  and  says.  Commune 
ivith  your  oton  heart  upon  your  bed,  and  he  still.  John  Rogers'  translation  :  Comen  wyth 
youre  awn  hertes  upon  youre  beddes,  and  remembre  youreselves ;  Bishops'  Bible : 
Commune  with  your  owne  hart,  and  in  your  chamber,  and  be  still ;  the  Genevan 
translation :  Examine  your  owne  heart  upon  your  bed,  and  be  still.  For  be  still  Fry 
reads  reflect.  For  Commune  with  your  own  heart  Jebb  reads,  Speak  to  your  own 
heart.  Hengstenberg :  Say  it  in  your  heart  upon  your  bed  ;  and  Alexander :  Say  in 
your  heart.  There  seems  to  be  no  good  ground  for  misunderstanding  the  import  of 
this  clause.  Its  aim  is  to  bring  those  addressed  to  calm,  serious,  silent  reflection,  and 
so  to  genuine  repentance.  The  great  difficulty  with  wrong-doers  is  that  they  will  not 
consider.  This  is  the  complaint  God  often  makes  against  them.  Andrew  Fuller  has 
an  admirable  treatise  on  self-communion  founded  on  this  clause ;  Cobbin  paraphrases 
it.  Ask  your  conscience  if  you  are  doing  right.  If  we  would  be  wise  we  must  not  only 
commune  with  ourselves,  but  also  be  still  or  be  silent.  Silence  is  often  a  duty  as  Avell 
as  a  privilege.  He  who  tells  all  he  thinks  may  be  a  good  prater,  but  he  will  make  no 
progress  in  the  heavenly  life.  His  worship  will  be  irreverent  and  unprofitable.  His 
tree  will  bear  no  fruit  U23wards,  because  it  takes  not  root  downwards.  But  he  that 
reflects  long  and  silently  feels  strongly.  While  he  muses  the  fire  burns.  The  Chaldee 
paraphrases  this  clause :  Say  the  prayer  that  is  in  your  mouth,  or  say  your  prayer  with 
your  lips,  and  oflTer  the  petition  that  is  in  your  heart,  and  pray  upon  your  bed,  and 
always  remember  the  day  of  your  death.  He  who  would  enjoy  and  profit  by  public 
worship  must  not  neglect  meditation,  prayer,  and  self-examination.  He  who  loves 
and  practises  these  will  be  ready  for  all  acts  of  public  worship  and  Avill  receive  in  a 
right  spirit  the  command, 

5.  Offer  the  sacrifices  of  righteousness.  Sacrifices  of  righteousness  is  a  phrase  found 
in  the  Pentateuch.  Deut.  xxxiii.  19.  Some  have  supposed  that  the  Psalmist  was 
exhorting  them  not  to  imitate  the  hypocritical  services  of  Absalom  mentioned  in 
2  Sam.  XV.  7,  8.  No  doubt  he  would  warn  them  against  all  mockery  of  God.  Moses 
did  the  same  when  he  used  the  same  phrase.  But  what  are  sacrifices  of  righteousness ? 
Fry  regards  the  phrase  as  equivalent  to  "  the  due  sacrifices."  Doubtless  the  due 
sacrific&s  were  all  sacrifices  of  righteousness,  but  does  the  phrase  mean  no  more  than 


70  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  iv. 

"the  proper  sacrifices  ai^pointed  by  the  ceremou'ial  law?"  These  were  indeed  means 
of  grace  to  those  who  lived  under  the  Mosaic  Institute,  and  rightly  observed  them. 
They  did  all  point  to  Christ  as  the  end  of  the  law  for  righteousness  to  them  who 
believe.  But  a  sacrifice  of  righteousness  is  not  only  something  due,  because  com- 
manded, but  it  is  something  offered  in  a  right  frame  of  mind,  in  humility,  with  godly 
fear,  and  with  an  eye  of  faith  directed  to  Jesus  Christ,  the  one  great  sacrifice  for 
sins.  Under  the  old  dispensation  the  sacrifices  were  of  two  kinds,  material  and 
spiritual.  The  material  consisted  of  thank-offerings  dedicated  to  religion,  and  of 
sacrifices  for  atonement.  The  spiritual  consisted  in  prayer,  in  praise,  in  alms-giving, 
in  penitence,  in  an  entire  devotion  to  God's  cause.  Ps.  cxli.  2 ;  Ps.  cvii.  22 ;  Jer.  xvii.  26 ; 
Ps.  li.  17 ;  Heb.  xiii.  15,  16 ;  Hos.  vi.  6.  This  latter  class  of  sacrifices  belongs  to  all 
dispensations,  is  obligatory  under  the  gospel,  1  Pet.  ii.  5,  and  was  always  by  God  pre- 
ferred above  all  others.  Ps.  L  8-15.  Venema :  The  sacrifices  of  righteousness  are 
true  spiritual  sacrifices,  the  opposite  of  those  which  are  external  and  typical.  Isa.  i. 
11-17,  and  Mark  xii.  33,  34;  Chaldee:  Subdue  your  lusts,  and  it  shall  be  counted 
to  you  for  a  sacrifice  of  righteousness.  Waterland  reads  true  sacrifices,  and  in  justifi- 
cation refers  to  Vitringa  on  Isaiah.  The  substance  of  the  command  then  is.  Wor- 
ship God  in  the  way  of  his  appointment  by  making  all  the  offerings  required  by  the 
ceremonial  dispensation  under  which  you  live  and  in  the  manner  required,  bringing 
nothing  maimed,  torn,  lame,  sick,  mean,  blemished,  stolen,  or  obtained  by  fraud. 
Mai.  i.  13,  14;  Deut.  xxiii.  18;  and  Isa.  Ixi.  8.  Also  offer  to  God  all  that  spiritual 
service  required  by  him  as  a  part  of  true  religion  under  all  dispensations.  Berleberg 
Bible :  "  Offer  the  sacrifices  of  righteousness,  therefore  must  ye  desist  from  your  sin 
and  anger,  and  fulfil  your  obligations.  For  otherwise  your  faith  will  be  vain,  and 
your  whole  service  unprofitable,  even  though  ye  sacrifice  ever  so  much.  It  is  not 
enough  to  bring  sacrifices ;  they  must  also  be  offered  in  a  right  way.  Whosoever 
hates  his  brother  can  bring  to  the  altar  no  acceptable  gift.  His  very  prayer  is  sin. 
The  Lord  hates  the  religious  services  which  are  connected  with  unrighteousness, 
enmity,  injury  to  neighbors,  and  renunciation  of  dutiful  obedience.  A  penitent  and 
contrite  heart  is  required  to  a  right  sacrifice,  Ps.  li.  17,  and  an  humble  and  thankful 
faith,  Ps.  1. 14,  23,  that  one  may  present  himself  to  God  as  a  living  sacrifice,  and  his 
members  as  instruments  of  righteousness.  Eom.  vi.  13,  and  xii.  1.  That  the  great 
duty  here  enjoined  is  spiritual  is  further  manifest  from  the  parallel  clause.  And  put 
your  trust  in  the  Lord.  The  Jehovah  here  spoken  of  is  Jehovah-jireh  (the  Lord 
will  provide)  known  to  Abraham,  Gen.  xxii.  14  ;  Jehovah-nissi  (the  Lord  is  my  banner) 
known  to  that  great  prophet  Moses,  Ex.  xvii.  15 ;  Jehovah-shalom  (the  Lord  send 
peace)  known  to  Gideon,  Judges  vi.  24  ;  Jehovah-tsidkenu  (the  Lord  our  righteous- 
ness) foretold  by  the  weeping  prophet,  Jer.  xxiii.  6,  and  xxxiii.  16 ;  Jehovah-sham- 
mah  (the  Lord  is  there)  of  the  eloquent  Ezekiel,  Ezk.  xlviii.  35 ;  and  Jehovah-rophi, 
the  Lord  that  healeth  thee,  Ex.  xv.  26.  This  trust  in  Jehovah  must  exclude  reliance 
on  all  other  beings  and  resources.  It  must  be  in  God  alone.  It  must  be  cheerfol 
and  not  reluctant,  constant  and  not  temporary,  firm  and  not  wavering,  obedient  and 
not  self-willed,  from  the  heart  and  not  feigned.  For  trust  some  read  hope  in  the  Lord. 
8uch  i)iety  and  such  trust  will  satisfy  the  soul  and  cause  it  to  cease  its  eager  quest 
after  merely  earthly  good,  as  is  the  custom  of  the  multitude ;  for, 

0.  There  he  ma)iy  that  say.  Who  will  sheio  us  tmy  good  f  Morison:  Who  will  show 
us  good?  Edwards:  The  world  saith,  etc.  There  were  many  such  in  David's  days. 
There  always  have  been  many  such.  Centuries  ago  a  writer  enumerated  two  hundred 
and  eighty-eight  ojjiiiions  of  philosophers  and  founders  of  sects  or  schools  respecting 
the  chief  good.  The  confusion  of  tongues  reigns  over  the  earth  on  this  subject.  The 
whole  unbelieving  world  is  on  this  matter  a  Babel.     Nor  are  men  becoming  any  a  riser 


psAi,M  IV.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  71 

as  the  world  advances,  except  as  revelation  and  God's  Spirit  give  them  understanding. 
The  great  mass  of  men  are  still  gaping  after  they  know  not  what.  What  shall  w» 
eat?  what  shall  we  drink?  wherewithal  shall  we  be  clothed?  how  shall  we  rise  in 
worldly  honor ?  where  is  perfect,  or  even  real  happiness?  are  questions,  which  have 
lost  none  of  their  interest  to  the  masses.  The  answers  and  modifications  of  answers 
are  endless.  But  carnal  men  feed  on  husks.  They  spend  their  strength  for  naught. 
Such  is  the  sense  if  the  Psalmist  is  addressing  the  wicked,  as  he  probably  is.  But 
some  think  he  is  addressing  his  desponding  followers,  who  ask.  Whence  shall  deliver- 
ance come  to  us  ?  who  will  show  us  any  good  ?  our  cause  seems  desperate,  or  at  least 
very  discouraging.  It  is  amazing  to  what  extent  God's  intrepid  servants  having  a 
righteous  cause  are  annoyed  by  the  unbelief  of  those  around  them.  Nehemiah  had 
such  pests.  Henry  Martyn  tells  us  that  he  had  in  his  employment  a  man,  who  was 
continually  saying  to  him.  It  is  of  no  use  to  teach  your  religion  to  Hindoos.  There 
seems  to  be  no  good  cause  for  the  rendering  of  Boothroyd :  Who  will  show  kind- 
ness unto  us  ?  To  both  friends  and  foes  David  may  pertinently  disclose  the  secx*et  of 
true  happiness,  which  is  the  favor  of  Jehovah :  Lord,  lift  thou  up  the  light  of  thy  coun- 
tenance upon  us.  This  is  what  we  all  need,  and  this  is  what  we  may  through  God's 
mercy  all  attain.  The  import  of  the  prayer  may  be  gathered  from  the  opposite  phrase, 
which  represents  God  as  hiding  his  face,  i.  e.  withdrawing  his  favor,  refusing  his  pro- 
tection. To  countenance  any  one  is  to  stand  by  hira,  or  express  kindness  towards 
him.  To  discountenance  is  to  frown  upon,  discourage,  or  withdraw  from  a  man  or  a 
measure.  Some  suppose  the  figure  to  be  taken  from  the  Shechinah,  whose  bright  side 
was  towards  Israel  at  the  Red  sea,  but  the  dark  side  towards  the  Egyptians,  and 
whose  radiance  till  the  destruction  of  the  first  temple  often  gladdened  the  hearts  of  God's 
people.  Morisou :  In  the  expression,  "  the  light  of  thy  countenance,"  I  have  no  doubt 
allusion  is  made  to  the  bright  symbol  of  Jehovah's  j^resence,  which  stood  on  the 
mercy-seat  between  the  cherub ims  of  glory.  The  form  of  expression  in  the  text  is 
first  found  in  Numbers  vi.  25,  26,  where  it  is  made  a  part  of  the  blessing  pronounced 
on  the  people  by  the  priests.  The  phrase  granting  the  light  of  the  countenance  doubt- 
less includes  also  the  favorable  aspects  of  Providence.  The  petition  here  presented 
by  David,  like  the  four  last  petitions  in  the  Lord's  prayer,  is  not  for  himself  alone  but 
also  for  others ;  Alexander :  "  Upo7i  us  extends  the  j^rayer  to  his  companions  in  mis- 
fortune, or  to  all  God's  people,  or  to  men  in  general,  as  if  he  had  said,  this  is  the  only 
hope  of  our  lost  race.  The  plural  form  may  indicate  the  expansive,  comprehensive 
spirit  of  true  piety."  Several  of  the  old  versions  put  the  verb  in  this  clause  in  the 
indicative  mood,  so  as  to  read.  The  light  of  thy  countenance  is  sealed,  or  is  extended, 
or  shines  upon  us.  Although  the  authorized  version  is  preferable,  yet  either  rendering 
shows  the  contrast  between  the  state  of  God's  friends  and  that  of  his  enemies,  and 
points  out  the  true  source  of  blessedness.  Calvin  gives  this  as  the  purport  of  the 
whole :  "  The  greater  number  of  men  greedily  seek  after  present  pleasures  and  advan- 
tages ;  but  I  maintain  that  perfect  felicity  is  only  to  be  found  in  the  favor  of  God." 
Great  is  God's  mercy  to  his  chosen.  Rich  is  the  inheritance  of  his  poorest  and  most 
aiflicted  servants,  whereof  David  and  every  experienced  child  of  God  can  bear  wit- 
ness, and  say, 

7.  Thou  hast  put  gladness  in  my  heart,  more  than  in  the  time  that  their  corn  and  their 
■mine  increased.  Situations  and  conditions  are  happy  or  otherwise  as  God  grants  or 
denies  his  presence  and  blessing.  Several  of  the  ancient  versions  much  vary  the  ren- 
dering of  this  verse.  The  Septuagint,  Ethiopic,  Syriac,  Arabic  and  Vulgate  put  in 
oil  as  well  as  corn  and  wine. 

The  Septuagint,  Ethiopic,  and  Vulgate  read  :  Thou  hast  put  gladness  into  my 
heart.     They  are  multiplied  by  the  increa.se  of  corn,  of  wine,  and  of  oil ;  The  Chaldee 


73  STUDIES  IN  THE    BOOK   OF  PSALMS.  [psalm  iv. 

and  Syriac  make  David  to  have  gladness  from  the  time  that  others  had  these  good 
things,  while  the  Arabic  makes  him  simply  to  rejoice  over  these  things  whenever  they 
are  given.  On  this  rendering  Gill  says,  it  is  as  if  David  had  said  concerning  his  enemies, 
"  I  never  envied  their  prosperity,  I  always  rejoiced  when  they  had  a  good  harvest,  or 
vintage,  and  still  do,  and  yet  they  have  risen  up  and  rebelled  against  me,  and  requited 
me  evil  for  good."  Jarchi,  Abenezra  and  Kimchi  all  give  this  sense.  Bellarmine 
admits  that  oil  is  not  found  in  the  Hebrew  text,  but  says  it  may  have  originally  been 
there  and  been  dropped  by  mistake,  or  that  the  authors  of  the  Septuagint  may  have 
added  it  by  Avay  of  explication.  He  also  observes  that  the  Scripture  usually  speaks 
of  corn,  wine  and  oil  in  the  same  connection.  But  none  of  these  reasons  is  valid. 
The  first  would  have  weight,  if  there  was  evidence  that  it  was  founded  in  truth.  The 
rendering  given  by  the  Vulgate  of  the  latter  part  of  the  verse  admits  of  a  good  sense. 
Respecting  it  Bellarmine  says.  The  prophet  adds  another  argument,  from  which  men 
may  understand  that  God  is  the  author  of  all  good  things,  to  wit,  that  it  is  he,  who 
multiplies  the  products  of  the  earth  and  all  its  fruits.  He  then  cites  the  words  of 
Paul  in  Acts  xiv.  17.  Let  us  not  tamper  with  the  Hebrew  text.  Instead  of  Thou 
hast  put,  Hengstenberg  employs  the  present  tense,  Thou  givest ;  Jebb :  Thou  hast 
given  gladness  to  my  heart ;  Alexander :  Thou  hast  given  gladness  in  my  heart,  not 
to  my  heart,  but  to  me  in  my  heart,  i.  e.  a  real,  inward,  heartfelt  gladness ;  Grotius 
thus  connects  this  with  the  preceding  verse ;  "  If  thou,  Lord,  wilt  lift  the  light  of  thy 
countenance  upon  us,  thou  wilt  put  a  greater  gladness  in  my  heart,  than  is  gene- 
rally expressed  at  a  j^lentiful  harvest  of  corn,  or  a  great  increase  of  wine."  One  thus 
blessed  and  happy  surely  may  be  calm  and  quiet  Avhen  all  the  world  is  up  in  arms 
and  agitated  with  commotions,  and  may  with  good  reason  say, 

8.  I  will  both  lay  me  doivn  in  peace,and  sleep:  for  thou,  Lord,  only  mahest  me  dtvellin 
safety.  Calvin:  "He  concludes  by  stating  that  as  he  is  protected  by  the  power  of  God, 
he  enjoys  as  much  security  and  quiet  as  if  he  had  been  defended  by  all  the  garrisons 
on  earth."  Truly  blessed  is  the  man  that  is  free  from  all  those  fears  which  have  tor- 
ment, from  all  those  cares  which  corrode,  from  all  those  vexations  which  belong  to 
men,  whose  hope  is  in  the  things  of  earth.  Our  English  version  well  expresses  the 
force  of  the  first  two  verbs.  The  rendering  of  the  Doway  and  of  the  versions  which 
it  follows  is  awkward:  In  peace  in  the  self-same  I  will  sleep,  and  I  will  rest; 
Hengstenberg  gives  the  full  sense  when  he  says.  In  peace  I  will  both  or  at  the  same 
time  lay  me  down  to  sleep,  and  I  shall  go  to  sleep.  The  Avord  rendered  both  is  by 
many  correctly  rendered  at  the  same  time,  or  at  once.  The  meaning  is  that  being  at 
peace  Avith  God,  having  benevolent  feelings  towards  men,  and  possessing  a  mind  quiet 
and  undisturbed  by  evil  passions,  he  would  assume  the  posture  of  rest,  and  would  not 
fail  to  be  refreshed  by  sleep.  The  reason  is  that  God  is  his  protector.  Our  version 
makes  the  word  rendered  only  or  alone  to  qualify  the  word  Jehovah.  God  alone 
efficiently  protects  us,  whether  he  does  it  directly  by  himself,  or  by  the  ministry  of 
angels,  or  by  the  instrumentality  of  men,  or  by  the  use  of  other  means.  Perhaps  the 
meaning  is  that  the  Psalmist  had  despaired  of  aid  from  all  creatures,  that  his  reliance 
was  solely  on  God,  and  that  he  found  this  exclusive  trust  the  most  consoling  and 
quieting,  the  small  number  of  his  adherents  being  quite  inadequate  to  do  anything  for 
his  defence  without  special  aid  from  God.  But  the  Psalmist  was  most  probably  con 
soling  himself  by  the  word  of  God,  and  applying  to  himself  a  promise  long  before 
made  to  the  church  in  her  collective  capacity.  For  the  use  of  the  word  here  rendered 
alone  is  in  the  sacred  writings  rather  peculiar  and  striking.  It  occurs  eleven  times  in 
the  Hebrew  Scriptures.  It  is  once  rendered  solitary,  Lam.  i.  1 ;  once,  solitarily,  Mic 
vii.  14;  once  desolate,  Isa.  xxvii.  10;  seven  times,  alone.  This  verse  contains  the  onlj 
place  where  it  is  rendered,  only.     It  first  occurs  in  Lev.  xiii.  46,  where  it  is  said.  The 


PSALM  IV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  73 

leper  shall  dwell  alone.  It  next  occurs  in  the  prophecy  of  Balaam  wliere  he  says  of 
Israel,  Lo,  the  people  shall  dwell  alone,  and  shall  not  be  reckoned  among  the  nations. 
It  next  occurs  in  Deut.  xxxii.  12,  The  Lord  alone  did  lead  him.  But  the  passage, 
which  was  doubtless  before  the  mind  of  the  Psalmist  is  in  Deut.  xxxiii.  28,  Israel  then 
shall  dwell  in  safety  alone;  the  fountain  of  Jacob  shall  be  upon  a  land  of  corn  and 
wine,  etc.  Here  we  have  corn  and  wine  as  in  the  verse  under  consideration,  and  we 
also  have  the  very  words,  originally  spoken  of  the  whole  church,  applied  by  David  to 
himself  If  this  is  the  sense  here,  then  David  intends  to  say,  that  although  he  is  for- 
saken by  the  great  mass  of  mankind,  so  that  he  is  made  to  dwell  almost  alone,  yet  he 
dwells  in  safety,  or  he  declares  how  completely  and  safely  he  is  separated  and  delivered 
from  his  enemies  and  all  by  the  good  hand  of  God  upon  him.  Hengstenberg  proposes 
"a  sort  of  double  sense"  to  the  word  alone:  Thou  only,  0  Lord,  makest  me  dwell 
alone  and  in  safety.  The  objection  to  this  is  not  that  it  teaches  any  error,  but  where 
is  the  rule  of  grammar  for  making  a  word,  which  occurs  but  once  in  a  sentence,  signify 
both  only  and  alojie  and  at  the  same  time  qualify  two  words  remote  from  each  other? 
In  Lev.  XXV.  18,  19  the  promise  to  Israel  of  dwelling  safely  is  twice  repeated.  Heng- 
stenberg thus  impressively  concludes  his  commentary  on  this  Psalm :  "  With  right  does 
the  Psalmist  appropriate  to  himself  the  promises  which  originally  referred  to  Israel. 
What  is  true  of  the  whole  is  true  also  of  the  individual,  in  whom  the  idea  of  the 
whole  is  become  vividly  realized;  so  that  we  may  again  ascend  from  the  individual  to 
the  whole." 

Doctrinal  and  Practical  Remarks. 

1.  The  praises  of  God  in  the  sanctuary  should  be  conducted  with  so  much  skill  as 
to  be  edifying.  The  subject  of  church  music  is  worthy  of  attention  from  God's  people 
and  ministers.  The  Gospel  neither  prescribes  nor  forbids  any  particular  mode  of  con- 
ducting this  part  of  worship,  provided  only  it  be  decent  and  edifying.  Whether  there 
shall  be  a  "  chief  musician,"  or  a  band  of  musicians  in  each  congregation,  God  has  not 
decided,  but  in  all  places  we  should  edify  the  church  with  psalms  and  hymns  and 
spiritual  songs.     The  people  should  sing. 

2.  How  simple  are  the  remedies  provided  for  God's  people  in  all  their  diversified 
trials.  Dickson:  "Though  there  be  many  and  diverse  troubles  of  the  godly,  yet  there 
is  but  one  God  to  give  comfort,  and  but  one  way  to  draw  it  from  God;  to  wit,  by 
prayer  in  faith:  Jiear  me  when  I  call,  v.  1." 

3.  The  great  foundation  of  Christian  hope  is  in  justification  by  the  righteousness  of 
God,  which  is  the  righteousness  of  Christ,  v.  1.     This  opens  access  to  God. 

4.  How  blessed  is  the  doctrine  of  the  divine  mercy.     It  is  all  our  hope,  v.  1. 

5.  What  an  advantage  the  tried  servant  of  God  has  over  the  young  convert,  w.  1, 
7.  No  teacher  so  impresses  his  lessons  on  us,  as  experience.  Were  we  not  veiy  unbe- 
lieving, all  older  Christians  would  long  since  have  had  boundless  confidence  in  God. 
He  has  so  often  appeared  for  us  that  we  should  never  distrust  him  again.  Great 
deliverances  should  excite  great  gratitude  and  inspire  great  calmness  in  new  trials. 

6.  Let  no  man  be  surprised  at  having  bitter  and  inveterate  enemies,  v.  2.  Even 
old  friends  often  turn  against  the  godly.  Venema:  "The  esteem  and  favor  of  men  is 
very  deceitful  and  variable."  Let  us  not  revile  our  slanderers,  but  warn  them  and 
call  them  to  repentance.  Calvin :  "  While  nothing  is  more  painful  to  us  than  to  be 
falsely  condemned,  and  to  endure  at  one  and  the  same  time,  wrongful  violence  and 
slander;  yet  to  be  ill  spoken  of  for  doing  well  is  an  affliction,  which  daily  befalls  the 
■(aints.  And  it  becomes  them  to  be  so  exercised  under  it  as  to  turn  away  from 
all  the  enticements  of  the  world,  and  to  depend  wholly  upon  God  alone."     Our  duty 

10 


74  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  iv. 

is  done  when  we  see  to  it  that  evil  reports  respecting  ourselves  are  false,  or,  if  true, 
that  we  heartily  repent  of  the  matter  of  them. 

7.  Let  those  who  live  under  good  governments  set  an  example  of  contentment, 
moderation  and  obedience  to  the  laws,  and  not  unite  with  brawlers  in  railing  against 
rulers  and  laws,  which  secure  to  them  all  the  blessings  they  may  reasonably  expect. 
He,  who  resists  a  lawful  government,  resists  God.  He,  who  rails  at  it,  rails  at  him 
who  established  it.  v.  2. 

8.  It  i?  a  small  matter  to  be  judged  of  man's  judgment.  Those  who  love  vanity 
and  lies,  rather  commend  than  condemn  us  by  their  censures,  v.  2.  We  must  make  it 
our  business  by  holy  lives  to  prove  their  calumnies  false. 

9.  The  wicked  know  not  what  they  do  when  they  annoy  and  persecute  God's 
servants,  vv.  2,  3.  Not  only  of  widows  in  Israel  but  of  all  his  people  on  earth 
God  is  the  avenger.  Dickson :  "  The  cause  of  the  world's  despising  piety  in  the  per- 
sons of  God's  afflicted  children  is  the  gross  ignorance  of  the  precious  privileges  of  the 
Lord's  sincere  servants." 

10.  The  wicked  are  always  practising  deception  on  themselves.  They  are  false  to 
all  their  own  best  interests.  All  theydo  is  against  them.  Every  error  involves  others. 
Their  great  difficulty  is  they  are  s,^m&(,  having  not  the  Spirit.  Dickson :  "  Mere  natural 
men  cannot  be  made  wise,  neither  by  the  word  of  God,  nor  by  experience  in  their  own 
or  others'  persons,  to  consider  that  things  of  this  earth,  as  temporal  riches,  honor  and 
pleasure,  are  nothing  but  vanity  and  deceiving  lies,  which  promise  something  and  pay 
nothing  but  vexation  of  spirit,  because  of  guiltiness  and  misery  following  upon  the 
abuse  of  them." 

n.  The  people  of  God  never  act  more  wisely  than  when  they  trust  and  hope  in 
him,  even  in  the  darkest  times,  vv.  3,  5.  Keliance  on  God  is  as  safe  for  us  as  it  is 
honorable  to  him.  Venema:  "The  highest  excellence  and  glory  of  man  is  to  enjoy  the 
favor  and  grace  of  God;  and  to  have  a  hope  of  being  heard,  when  we  cry  to  him." 
"In  the  midst  of  perils  and  evils  nothing  is  more  safe  than  to  make  God  our  refuge." 

12.  How  happy  all  God's  servants  are,  v.  3.  They  are  set  apart  to  God  as  vessels 
of  honor,  1,  by  a  free,  eternal,  holy,  unchangeable  choice  in  Christ  Jesus ;  2,  by  a 
powerfiil,  internal,  spiritual  regeneration ;  3,  by  a  perfect,  irrepealable  justification ; 
4,  by  a  kind,  wise,  watchful  providence,  ordering  everything  in  their  lot,  and  distin- 
guishing them  in  this,  that  all  things  work  together  for  their  good,  making  their  sor- 
rows more  blessed  than  are  the  joys  of  the  wicked,  and  giving  them  the  victory  even 
in  death ;  5,  such  shall  be  openly  and  gloriously  owned  and  set  apart  in  the  last  day. 
They  are  set  apart  to  God's  service  and  honor  and  enjoyment  here  and  hereafter.  The 
service  and  enjoyment  are  both  imperfect  here.  In  the  next  world  saints  shall  love 
and  rejoice  in  perfection.  With  all  their  imperfections  they  are  God's  jewels,  and 
shall  at  last  be  so  owned,  Mai.  iii.  17.  The  highest  enjoyment  on  earth  is  found  in 
communion  with  God.  Dickson  :  "  The  comfort  of  God's  Spirit,  and  sense  of  man's 
reconciliation  with  God  in  Christ,  is  greater  than  any  Avorldly  joy  can  be,  and  is  able 
to  supply  the  want  of  riches,  honors,  and  pleasures  worldly,  and  to  season,  yea,  to 
swallow  up  the  sense  of  poverty,  disgrace,  and  whatsoever  other  evil,"  v.  7. 

13.  True  faith  is  never  at  a  loss  for  arguments  to  strengthen  itself  It  reasons  from 
God's  righteousness,  from  his  past  favors,  from  one's  present  distress,  from  God's  mercy, 
V.  1,  from  his  purposes,  from  his  providence,  v.  3.  Indeed  faith  always  has  some  good 
plea  to  urge.     It  is  the  unbelieving  who  have  nothing  to  urge. 

14.  Let  us  learn  to  judge  righteous  judgment.  How  often  the  wicked  judge  by 
outward  appearances.  With  many  success  and  prosperity  are  the  test  of  a  righteous 
cause.  Outward  calamities  never  prove  any  one  out  of  God's  favor,  though  many 
wicked  men  think  otherwise. 


PSALM  IV.]  STUDIES   IN  THE   BOOK   OF  PSALMS.  75 

15.  The  views  respecting  anger  presented  in  the  exposition  of  v.  4,  sliow  the  great 
importance  of  not  holding  any  rule  of  moral  conduct,  which  is  beyond  or  beside 
the  Scriptures.  Whenever  men  try  to  be  holier  than  God's  law,  tliey  fall  into 
confusion. 

16.  True  religion  is  ready  to  make  sacrifices,  v.  5.  It  brings  its  offerings  with  a 
willing  mind  and  an  unsparing  hand.  To  the  grudging  and  reluctant  it  may  be  said, 
You  will  never  get  to  heaven  at  such  a  rate.  Henry :  "  Serve  God  without  any  diffi- 
dence of  him,  or  any  fear  of  losing  by  him.  Honor  him  by  trusting  in  him  only,  and 
not  in  your  own  wealth,  nor  in  an  arm  of  flesh ;  trust  in  his  providence,  and  lean  not 
to  your  own  understanding;  trust  in  his  grace,  and  go  not  about  to  establish  your  own 
righteousness  or  sufficiency."  Never  dole  out  a  small  pittance.  Give  him  all  you 
have  and  are  and  hope  for, 

17.  To  do  our  whole  known  duty,  and  then  to  feel  that  we  deserve  nothing  good, 
and  are  but  unprofitable  servants,  needing  all  God's  mercy  in  Christ,  is  the  height  of 
earthly  wisdom,  v.  5. 

18.  There  is  no  piety  without  trust  in  God,  v.  5.  If  we  have  no  confidence  in  him, 
how  can  we  have  piety  ?     Great  deliverances  should  inspire  strong  trust  in  God. 

19.  Trust  is  an  element  of  faith,  and  we  know  that  without  faith  it  is  impossible  to 
jilease  God.  The  heathen  delighted  in  worshipping  objects  of  sense  but  "  we  must 
worship  an  unseen  God,  and  seek  an  unseen  good.  2  Cor.  iv.  18.  We  look  with  an 
eye  of  faith  further  than  we  can  see  with  an  eye  of  sense." 

20.  Let  all  beware  of  deluding  themselves  with  a  reliance  on  the  future  of  this  life 
as  likely  to  afl^brd  more  enjoyment  than  their  experience  of  the  past  would  lead  them 
to  expect,  V.  6.  Bickersteth  :  "  The  young  expect  to  find  it  when  grown  up  and  their 
own  masters.  Parents,  when  their  children  are  settled  and  provided  for.  The  mer- 
chant, when  wealth  is  acquired,  and  independence  secured.  The  laborer,  when  his  day's 
or  week's  toil  is  ended.  The  ambitious,  in  gaining  power  and  reputation.  The  covetous, 
in  gaining  money  to  supply  all  his  wants.  The  lover  of  j^leasiire  in  earthly  enjoyment. 
The  sick,  in  health.  The  student,  in  gaining  knowledge.  The  self-righteous,  Rom.  x. 
2,  3." 

21.  Great  perils  commonly  precede  great  preferments.  David  found  it  so.  The 
way  to  any  great  attainment  is  usually  steep  and  rough.  This  is  true  in  everything. 
It  is  especially  true  in  moral  attainments.  Let  not  the  children  of  God  be  discouraged 
through  the  greatness  of  their  w^ay.     No  strange  thing  has  happened  to  them. 

22.  Those  are  the  sweetest  consolations  which  succeed  sore  and  terrible  conflicts  and 
afflictions,  vv.  6,  7. 

23.  In  V.  7  there  is  an  allusion  to  the  happy  life  of  the  agriculturist.  It  was  a 
great  mercy  when  for  his  sins  man  was  sentenced  to  hard  labor,  God  permitted  that 
labor  commonly  to  be  in  the  open  air,  under  the  light  of  the  sun,  and  generally  on 
each  man's  own  premises.  Of  all  the  innocent  temporary  joys  of  earth,  few  exceed 
those  of  the  farmer.     No  life  is  more  independent. 

24.  God's  people  have  no  grief  beyond  the  reach  of  divine  control  and  comfort,  v. 
7.  Morison :  "  O  happy  religion  of  the  cross !  Thou  canst  irradiate  the  darkest  scene 
by  the  bright  rays  of  celestial  peace !  Thy  joys  are  unearthly  and  unfading !  They 
fill  up  the  soul,  in  which  they  dwell." 

25.  Nearly  the  whole  of  this  Psalm  shows  the  value  of  a  good  conscience.  How 
could  David  have  ever  borne  himself  as  he  did  but  for  being  free  from  a  condemning 
heart? 

26.  The  state  of  God's  people  is  never  desperate.  Moller :  "  Hope  in  God  remains 
to  them  when  stript  of  all  human  aid  and  protection." 

27.  The  people  of  God  unquestionably  possess  a  very  remarkable  secret  of  turning 


7t,  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  iv. 

evil  into  good — something  far  more  valuable  than  the  fabled  alchymist's  stone,  which 
was  to  turn  everything  into  gold. 

28.  When  God  puts  us  at  any  post  we  need  fear  nothing.  He,  who  called  us,  can 
sustain  us.  David  found  it  so.  Payson  said,  if  God  should  call  him  to  rule  half  a 
dozen  worlds,  it  would  be  quite  safe  to  go  forward,  and  humbly  do  his  best ;  but  that 
he  would  not  feel  it  safe  to  attempt  unbidden  to  govern  as  many  sheep. 

29.  If  we  would  secure  God's  blessing  we  must  plead  his  promises.  The  unbeliev- 
ing are  fitly  classed  wdth  the  abominable.  Nor  should  w'e  forget  that  a  i:)romise  made 
to  the  w^hole  body  of  believers  is  valid  to  secure  the  interests  of  each  one,  and  that  a 
promise  made  to  any  one  believer  is  of  force  for  the  good  of  all  other  believers  to  the 
end  of  the  world. 

30.  Let  us  use  all  proper  efforts,  and  then  not  rely  on  means  but  on  him,  who  has 
ordained  them.  David  fled  before  his  enemies,  but  he  expected  his  safety  in  God,  not 
in  flight. 

31.  Self-examination  is  a  duty  of  true  religion  under  all  dispensations.  Were  men 
not  very  insensible  to  the  value  of  eternal  things,  they  would  be  more  engaged  in  this 
duty.  No  doubt,  some  "  are  afraid  and  unwilling  to  look  into  their  hearts,  lest  they 
should  be  convinced  and  overargued  by  conscience  of  their  woftil  condition.  Home  is 
too  hot  for  them."  But  surely  a  wise  man  will  deal  honestly  with  himself  before  the 
day  of  final  trial  shall  come.  Every  evening  specially  invites  to  this  duty.  Then  silence 
reigns ;  the  world  is  absent ;  sleep,  the  very  image  of  death,  summons  us  to  think  of 
eternal  things,  v.  8.  Even  some  of  the  heathen  practised  a  nightly  review  of  their  moral 
conduct  during  the  day. 

32.  In  writing  on  this  Psalm  the  author  has  with  high  satisfaction  read  not  a  few 
expositions  and  treatises  on  this  portion  of  Scripture.  On  the  other  hand  he  may  say 
that  he  has  never  been  more  impressed  with  the  danger  of  drivelling,  or  of  trying  to 
make  little  of  Scripture  than  in  reading  some  others.  When  a  preacher  or  writer 
undertakes  to  make  as  little  as  possible  out  of  any  part  of  God's  word,  he  has  reason 
to  fear  that  he  has  quite  missed  its  import. 

33.  How  pleasant  it  is  to  walk  wnth  God  and  to  have  his  comforts  poured  into  the 
soul  for  refreshment,  w.  6,  7.  Bates :  "  Communion  with  God  is  the  beginning  of 
heaven,  and  differs  from  the  fiilness  of  joy  that  is  in  the  divine  presence  above,  only 
in  the  degree  and  manner  of  fruition.  As  the  blushes  of  the  morning  are  the  same 
light  with  the  glorious  brightness  of  the  sun  at  noon-day." 

34.  If  the  literal  David  was  so  safe  and  if  he  so  completely  triumphed,  how  puny 
is  all  the  array  against  him,  who  is  both  the  root  and  offspring  of  David.  His  rest  is 
indeed  glorious. 

35.  Just  as  either  David's  adherents  or  his  foes  were  surely  wrong  on  a  great  public 
question,  so  now  either  saints  or  sinners  are  sadly  playing  the  fool.  One  or  the  other 
will  surely  be  put  down.  If  sinners  are  right,  saints  are  of  all  men  most  miserable. 
If  the  saints  are  pleasing  God,  sinners  are  madmen. 


PSALM  v.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  77 


Psalm  v. 

To  the  chief  Musician  upon  Nehiloth,  A  Psalm  of  David. 

1  Give  ear  to  my  words,  O  Lord  ;  consider  my  meditation. 

2  Hearken  unto  the  voice  of  my  cry,  my  King,  and  my  God :  for  unto  thee  will  I  pray. 

3  My  voice  shalt  thou  hear  in  the  morning,  O  Lord  ;  in  the  morning  will  I  direct  my  'prayer 
unto  thee,  and  will  look  up. 

4  For  thou  art  not  a  God  that  hath  pleasure  in  wickedness :  neither  shall  evil  dwell  with  thee. 

5  The  foolish  sliall  not  stand  in  thy  sight :  thou  hatest  all  workers  of  iniquity. 

6  Thou  shalt  destroy  them  that  speak  leasing :  the  Lord  will  abhor  the  bloody  and  deceitful 
man. 

7  But  as  for  me,  I  will  come  into  thy  house  in  the  multitude  of  thy  mercy ;  and  in  thy  fear  will 
I  worship  toward  thy  holy  temple. 

8  Lead  me,  O  Lord,  in  thy  righteousness  because  of  mine  enemies ;  make  thy  way  straight 
before  my  face. 

9  For  there  is  no  faithfulness  in  their  mouth ;   their  inward  part  is  very  wickedness ;   their 
throat  is  an  open  sepulchre ;  they  flatter  with  their  tongue. 

10  Destroy  thou  them,  O  God ;  let  them  fall  by  their  own  counsels ;  cast  them  out  in  the  multi- 
tude of  their  transgressions ;  for  they  have  rebelled  against  thee. 

11  But  let  all  those  that  put  their  trust  in  thee  rejoice:  let  them  ever  shout  for  joy,  because  thou 
defendest  them:  let  them  also  that  love  thy  name  be  joyful  in  thee. 

12  For  thou,  Lord,  wilt  bless  the  righteous ;    with  favour  wilt  thou  compass  him  as  with  a 
shield. 

FOR  an  explanation  of  the  words.  To  the  chief  musician,  in  the  title  of  this 
Psalm  see  above  on  Psalm  iv.  Nehiloth  is  explained  in  several  ways.  Some 
think  it  signifies  armies.  These  would  render  the  preceding  word  not  upon,  but 
against,  so  as  to  read,  To  the  chief  musician  against  the  armies,  i.  e.,  a  hymn  to  be 
sung  against  the  hostile  bands  that  arose  in  the  country  or  invaded  it.  This  view 
rests  upon  very  slender  grounds.  Indeed  it  is  quite  conjectural.  The  second  ren- 
ders Nehiloth  by  the  word  heritages.  This  supposes  that  David  here  calls  the  twelve 
tribes  the  heritages,  and  that  this  Psalm  is  a  prayer  for  the  nation  of  Israel.  Although 
this  view  is  sanctioned  by  the  Septuagint,  Ethiopic,  Arabic,  and  Vulgate,  yet  it  is 
not  well  supported  by  reasons.  Even  those  who  introduce  the  word  heritages  are  not 
agreed  as  to  the  sense  in  which  it  is  to  be  taken.  Some  think  Nehiloth  is  the  first 
word  of  some  song,  to  the  tune  of  which  this  Psalm  is  to  be  sung.  So  Abenezra, 
Luther,  Hengstenberg  and  Alexander  are  inclined  to  the  opinion  that  Nehiloth  points 
to  the  subject  of  the  Psalm  as  being  the  lots  of  the  righteous  and  the  Avicked.  Other 
views,  liardly  demanding  a  statement,  have  been  set  forth.  But  the  more  probable 
opinion  is  that  Nehiloth  signifies  wind  instruments,  as  Negiuoth  in  the  preceding  Psalm 
signified  stringed  instruments.  Venema,  Gill,  Morison,  Cobbiu,  Diraock,  Fry,  and 
Clarke  agree  in  this  rendering.  The  flute,  horn,  pipe,  cornet,  hautboy  and  organ  are 
all  wind  instruments.  Patrick  selects  the  organ  as  the  instrument  chiefly  designed  ; 
Calvin  :  "  I  adopt  the  opinion  of  those  who  hold  that  it  was  either  a  musical  instru- 
ment or  a  tune ;  but  of  Avhat  particular  kind  I  consider  it  of  little  importance  to 
ascertain."  One  great  diflficulty  in  settling  the  question  is  that  Nehiloth  occurs  no 
where  else  in  Scripture.  This  precludes  a  comparison  and  leaves  us  very  much  to 
conjecture.  This  inscription  in  the  Syriac  reads,  "  A  prayer  in  the  person  of  the 
church  when  she  comes  early  in  the  morning  to  the  house  of  the  Lord."  But  this  is 
interpretation,  not  translation.  Yet  the  idea  that  this  was  a  morning  hymn  is  favored 
by  respectable  writers.     For  other  matters  relating  to  the  title  see  above  on  Psalm  iv. 


78  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  v. 

As  to  the  occasion  or  precise  date  of  the  Psalm  there  is  considerable  diversity. 
Sorae  think  it  refers  to  the  events  respecting  Sheba  noticed  in  2  Sam.  xx.  Others 
thmk  it  refers  to  the  rebellion  of  Absalom.  Others  suppose  it  is  a  Psalm  composed 
by  David  after  his  long  troubles  with  Saul.  In  the  absence  of  light  to  guide  us  in 
this  matter,  any  oi^inion  must  be  purely  conjectural.  The  occasion,  if  there  was  any, 
of  its  writing  is  concealed  from  us.  We  are  not  bound  to  hold  that  David  wrote  all 
the  Psalms  to  suit  particular  times  and  events.  Horsley  entitles  this  Psalm,  "A 
prayer  of  Messiah,  in  the  character  of  a  priest,  coming  at  an  early  hour  to  prepare 
the  altar  of  burnt-offering  for  the  morning  sacrifice."  His  view  of  the  whole  Psalm 
corresponds  with  this  idea.  But  it  cannot  be  shown  that  the  Messiah  is  primarily 
spoken  of  in  this  Psalm.  The  names  of  God  in  this  Psalm  are  Jehovah  Lord,  Elo- 
Mvi  God  and  El  God.  On  the  first  two  see  on  Ps.  i.  2 ;  iii.  2.  The  third  is  explained 
in  V.  4. 

1.  Give  ear  to  my  words,  0  Lokd.  The  appeal  is  directly  to  Jehovah.  Open  a 
prayer-book  of  the  church  of  Rome  and  you  will  see  the  devotee  first  directing  his  cries 
to  Paul  and  Peter  and  a  long  list  of  beings  considered  more  approachable  than  the 
great  I  am.  But  such  worship  derives  no  countenance  from  God's  word.  Inspired 
men  teach  us  to  come  to  God  directly  through  Jesus  Christ.  It  is  worthy  of  notice 
that  the  Psalmist  in  this  and  in  the  next  verse  does  not  say  what  his  prayer  was. 
He  knew  that  God  saw  his  heart :  "  Thou  understandest  my  thought  afar  off"."  God's 
omniscience  is  a  source  of  great  comfort  to  the  pious.  They  know  that  he  will  do 
not  only  up  to  what  they  think,  but  exceeding  abundantly  above  all  they  can  think. 
Therefore  they  crj^  Consider  my  meditation.  The  Chaldee,  Syriac,  and  Hengstenberg 
also  read  my  meditation ;  Alexander :  My  thought ;  Home :  My  dove-like  mournings ; 
Waterland  and  Horsley :  My  sighing ;  Fry :  My  rising  thoughts ;  the  Septuagint, 
Ethiopie  and  Vulgate:  My  cry;  Venema:  My  earnest  desire ;  Gill:  Understand  wiyjnoara; 
Cocceius :  My  breathing,  meaning  the  inmost  desires  of  my  heart.  For  consider  some 
read  understand,  j^erceive.  He  asks  God  to  think  upon  the  things  which  now  fill  his 
own  soul  with  thought.  The  Most  High  knows  the  language  of  a  sigh.  He  has 
heard  many  a  cry  that  was  never  sent  forth.  Blessed  be  his  name  he  hears  "  the 
groanings  which  cannot  be  uttered."  Rom.  viii.  26,  27.  Both  Calvin  and  Hengsten- 
berg properly  notice  that  the  last  clause  of  the  first  verse  and  the  first  clause  of  the 
second  verse  are  not  a  mere  repetition  of  the  first  clause  of  the  first  verse.  Calvin 
says  that  David  divides  his  words  "  into  two  kinds,  calluig  the  one  obscure  or  indistinct 
meanings,  and  the  other  loud  crying."  When  Home  speaks  of  dove-like  mournings  he 
is  not  fixnciful,  but  his  reference  is  to  Isaiah  xxxviii.  14,  where  the  same  word  is  used. 
Blessed  be  God,  who  knows  all  the  soul-troubles  of  his  servants,  and  hides  not  his 
face  from  their  inexpressible  groanings,  their  unutterable  sighs.  God's  people  can 
often  do  no  more  than  say  to  him,  "  I  am  shut  up,  I  cannot  come  forth,  I  have  no  words, 
I  am  in  distress,  I  know  not  what  to  pray  for."  As  Luther  said  on  a  great  public 
occasion,  "  I  can  do  nothing  else.  God  help  me."  What  a  blessed  truth  that  God 
often  regards  us  as  praying  in  faith  when  we  have  said  nothing.  He  acknowledged 
Moses'  prayer  when  that  prophet  had  not  spoken  a  word.  Ex.  xiv.  15.  God  heard 
also  the  prayer  of  Hannah  when  "  she  spake  in  her  heart ;  only  her  lips  moved,  but 
her  voice  was  not  heard."  1  Sam.  i.  13.  Yet  ordinarily  when  the  heart  is  duly 
inflamed  with  desire  sooner  or  later  words  will  be  found,  and  the  feelings  find  vent 
Therefore  David  says : 

2.  Hearken  unto  the  voice  of  my  cry,  my  King,  and  my  God.  Calvin  says,  David 
"expresses  one  thing  in  tliree  different  ways;  and  this  repetition  denotes  the  strength 
of  his  affection,  and  his  long  perseverance  in  prayer.  For  he  was  not  so  fond  of  many 
words  as  to  employ  different  Ibrms  of  expression,  which  had  no  meaning;  but  being 


PSALM  v.]  STUDIES  IN  THE  BOOK  OF  PSALMS  79 

deeply  engaged  in  prayer,  he  represented  by  these  various  expressions  [give  ear  to  iny 
words — consider  my  meditation — hearken  unto  the  voice  of  my  cry]  the  variety  of  his 
<;oniphiints.  It  therefore  signifies,  that  he  prayed  neither  coldly  nor  only  in  few  words, 
but  that,  according  as  the  vehemence  of  his  grief  urged  hira,  he  was  earnest  in  bewail- 
ing his  calamities  before  God;  and  that  since  it  did  not  immediately  ai)pcar  what 
would  be  their  issue,  he  persevered  in  repeating  the  same  complaints."  The  cry  here 
is  emphatic.  It  is  a  piercing  utterance  of  the  heart  in  articulate  sounds.  Waterland 
does  not  strengthen  the  force  when  for  er?/  he  reads  supplication.  The  address  to  My 
King  and  my  God  is  a  taking  hold  of  the  covenant,  claiming  the  protection  of  a 
subject  of  him,  whose  kingdom  is  over  all,  and  the  loving-kindness  of  him  who  is  over 
all  God  blessed  forever.  True  faith  will  expel  despondency.  It  will  give  hope,  and 
enable  the  child  of  sorrow  to  say,  My  God  and  my  King,  for  unto  thee  will  I  pray. 
Gill:  "This  is  the  boldness,  freedom  of  speech,  which  the  Scriptures  speak  of,  Heb.  iv. 
16  and  x.  19,  and  the  saints  are  allowed  to  use  in  prayer  before  God;  when  they  may 
pour  out  their  souls  unto  him,  and  freely  tell  him  all  their  mind."  What  would  suffer- 
ing believers  do  without  access  to  the  throne  of  grace?  But  with  a  mercy-seat  always 
accessible,  what  can  they  lack?  No  marvel  that  the  saints,  though  diverse  in  many 
things,  are  alike  in  the  reality  of  their  attachment  to  closet  duties  and  to  public 
worship.     David  was  not  alone  in  saying, 

3.  My  voice  slialt  thou  hear  in  the  morning,  0  Lord  ;  in  the  morning  will  I  direct 
my  prayer  unto  thee,  and  will  look  up.  He  declares  that  he  is  determined  to  give 
himself  to  prayer,  and  that  with  heartiness.  When  one  is  very  intent  on  doing  his 
work  well,  and  abundantly,  he  rises  betimes  and  prosecutes  it  diligently.  To  seek  God 
early  is  to  seek  him  earnestly.  The  man,  who  gives  his  first  waking  thoughts  to  God, 
will  not  be  indisposed  to  acts  of  devotion  at  later  hours  of  the  day.  Some  think  that 
in  the  morning  signifies  every  morning,  so  that  David  declares  what  should  be  the 
habit  of  his  future  life.  If  men  expect  to  maintain  habits  of  devotion,  it  will  be  well 
to  form  strong  resolutions  on  the  subject.  A  good  purpose  is  a  good  thing.  But  some 
think  the  Psalmist  in  this  verse  rather  expresses  his  wish  than  his  determination.  So 
Calvin:  Oh  that  thou  woiddest  hear  my  voice  in  the  morning;  and  Hengstenberg:  My 
voice  mayest  thou  hear  in  the  morning.  In  their  comment  both  express  a  preference 
for  the  optative  form.  A  good  man  asks  for  a  spirit  of  prayer.  He  begs  that  he  may 
not  be  left  to  wander  on  without  any  right  desires  after  God.  Some  think  that  the 
stress  is  to  be  laid  on  the  word  hear,  and  that  the  import  of  the  whole  is,  Do  not  turn 
away  from  my  prayer,  when  in  the  morning  I  cry  to  thee.  Either  mode  of  explanation 
gives  a  good  sense,  but  the  latter  seems  preferable.  The  chief  objection  arises  from 
the  fact  that  putting  the  first  clause  in  the  optative  destroys  the  parallelism  in  the 
verse,  for  even  Calvin  and  Hengstenberg  admit  that  the  latter  clause  is  to  be  rendered 
in  the  future.  In  the  morning  will  I  direct  my  pirayer  unto  thee.  The  Arabic  reads, 
In  the  morning  I  will  stand  before  thee;  Syriac:  I  will  appear  to  [or  before]  thee; 
Dimock:  I  will  prepare  for  thee;  Mudge,  Horsley  and  Morison  prefer:  I  will  set 
everything  in  order  before  thee.  The  Avords  my  prayer  are  not  in  the  Hebrew.  The 
English  reader  may  see  that  they  are  supplied  by  our  translators  as  they  are  in  Italics. 
But  herein  they  follow  the  old  Jewish  commentators.  The  word  rendered  direct,  or 
set  in  order,  is  the  word  used  to  express  the  arranging  of  the  wood  and  shew-bread, 
etc.,  on  the  altar.  See  Gill  and  Hengstenberg  on  the  place.  D-AxidaxM^,  And  I  will 
look  up;  i.  e.,  look  up  with  confidence,  as  not  ashamed.  Some  render  it,  I  ivill  look 
out  So  Montanus,  Michaelis,  Piscator,  Gill  and  others;  Calvin:  And  I  will  keep 
watch;  Owen:  "It  is  diligently  to  look  out  after  that  which  is  coming  towards  us,  and 
looking  out  after  the  accomplishment  of  our  expectation.  This  is  a  part  of  our  wait- 
ing for  God;"  Horsley:  I  will  watch  for  thee.    The  imagery  is  taken  from  placing  one 


go  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  v. 

in  a  watch-tower  to  announce  the  approach  of  a  returning  messenger  or  any  one  else. 
This  state  of  mind  is  elsewhere  described  by  the  prophets.  Thus  Habakkuk  ii.  1, 
"  I  will  stand  upon  my  watch,  and  set  me  upon  the  tower,  and  will  watch  to  see  what 
he  will  say  unto  me;"  and  Micah  vii.  7:  "There  I  will  look  [or  look  out]  unto  the 
Lord  ;  I  will  wait  for  the  God  of  my  salvation ;  my  God  will  hear  me."  When  we 
send  a  letter  or  a  message  asking  a  favor,  we  look  out  for  an  answer.  This  looking  is 
an  act  of  confidence,  of  reliance  on  the  love  and  power  of  God.  The  suppliant  w^ould 
not  be  restless  and  impatient,  though  he  would  be  eager  to  catch  the  first  sign  of  com- 
ing relief,  as  the  watchman  is  to  catch  the  first  ray  of  morning.  Well  may  he  wait 
and  hope. 

4.  For  thou  art  not  a  God  that  hath  pleasure  in  ivickedness.  To  him  that  has 
righteousness  on  his  side,  it  is  for  an  anchor  of  hope  that  God  is  righteous  and  abhors 
iniquity.  The  Lord  not  only  has  no  pleasure  in  any  wickedness,  but  he  has  great 
delight  in  all  goodness.  Morison  says  the  negative  form  gives  emphasis  to  the  words 
used  in  this  clause.  The  nature  of  God  determines  the  course  of  providence.  He 
will  at  length  check  wickedness.  The  word  El,  here  rendered  God,  signifies  strong  or 
mighty  when  used  as  an  adjective,  and  might  or  power  when  used  as  an  abstract  term. 
It  here  means  God,  the  mighty  God,  the  Almighty.  As  a  name  of  God  standing 
alone  it  is  chiefly,  if  not  exclusively,  found  in  the  poetic  parts  of  Scripture.  It  occurs 
about  two  hundred  and  forty  times  in  the  Hebrew  Bible,  and  in  a  majority  of  cases 
refei-s  to  the  true  God.  This  God  hates  sin.  "If  all  sin  were  punished  here,  men 
would  despair  of  mercy,  but  if  no  sin  were  punished  here,  men  Avould  deny  a  provi- 
dence." For  wickedness  Fry  reads,  an  ungodly  man,  and  Horsley,  a  wicked  person. 
This  does  not  change  the  doctrine  taught.  Neither  shall  evil  divell  tvith  thee.  For 
evil  Waterland  and  Fry  read.  The  wicked:  and  Horsley,  An  evil  one.  Fenwick 
thinks  the  evil  one,  the  devil,  is  intended ;  but  that  is  a  sense  remote  from  the  scope 
of  the  Psalm.  To  dwell  is  to  sojourn,  or  to  be  entertained  as  a  guest.  Some  have 
thought  that  the  language  is  borrowed  from  the  fact  that  strangers,  who  were  deter- 
mined to  retain  idolatry,  were  not  permitted  to  reside  in  the  land  of  Canaan,  though 
they  might  pass  through  it.  To  the  renewed  soul  it  is  a  great  comfort  that  in  the  next 
world  neither  evil  itself  nor  wicked  beings  shall  dwell  with  or  near  God's  redeemed 
ones.     For, 

5.  The  foolish  shall  not  stand  in  thy  sight.  Fry,  Hengstenberg,  and  Alexander,  for 
foolish  read  proud ;  Home:  mad;  Ainsworth  :  insane  boasters ;  Dimock:  the  profane; 
Cobbin :  the  madly  profane ;  the  Septuagint :  transgressors  of  the  law ;  several  ancient 
versions,  6ac/;  others,  malignant ;  John  Rogers' translation  reads,  Soche  as  be  cruell 
may  not  stande  in  thy  syght.  All  sin  is  folly  and  madness.  On  this  point  all  rational 
beings  will  at  last  come  to  the  same  conclusion.  There  will  be  no  diversity  of  judg- 
ment on  this  matter  in  the  last  day.  All  sin  is  in  its  own  nature  malignant  and 
mischievous.  Its  natural  tendency  is  to  ruin  and  wretchedness.  It  would  produce 
far  more  misery  on  earth  than  it  does,  were  it  not  for  the  restraints  put  upon  it  by  the 
Lord.  All  sin  is  cruelty  to  one's  soul,  to  one's  race,  to  a  bleeding  Saviour.  All  sin  is 
proud  and  insolent.  It  affects  independence  of  God.  It  swells  and  struts.  It  exalts 
itself  against  God.  It  is  fond  of  high  looks  and  proud  imaginations.  It  trades  in 
sell-conceit,  self-deception  and  fearful  presumption.  All  sin  is  utterly  opposed  to  God. 
As  fire  and  water  resist  each  other,  as  light  and  darkness  are  utterly  diverse,  so  God 
resists  the  proud.  His  nature  is  wholly  opposed  to  it.  He  cannot  cease  to  ablior  it, 
without  ceasing  to  be  God.  No  creature  has  any  adequate  conception  of  the  evil  of 
sin.  None  but  God  comprehends  it.  Because  it  is  so  vile,  those  who  love  it  shall  nni 
stand  in  God's  sight.  They  shall  not  be  owned  as  servants  ;  they  shall  not  be  heard 
in  their  petitions;  they  sliall  not  accomplish  their  designs;  they  shall /a//  before  terri 


P3ALM  v.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  81 

ble  judgments ;  they  shall  fall  hi  the  great  day  of  trial.  The  overflowing  scourge 
shall  sweep  them  away.  The  reason  is  found  in  the  divine  purity.  Thou  hatest  all 
workers  of  iniquity.  Those  do  greatly  slander  God,  who  teach  that  he  Avill  punish  sin 
only  because  it  is  opposed  to  his  law  or  his  will,  and  not  because  it  is  opposed  to  hin 
infinite,  eternal,  unchangeable  rectitude.  So  repugnant  to  God's  nature  is  iniquity, 
that  he  would  not  save  even  his  elect,  except  in  a  way  that  should  fully  and  Ibrevei' 
put  away  both  the  guilt  and  stain  of  sin,  and  bring  all  conceivable  odium  on  trans- 
gression. God  would  not  even  spare  his  Son,  when  he  stood  in  the  place  of  sinners, 
lest  he  might  seem  to  spare  sin.  Could  he  cease  to  hate  it,  he  would  cease  to  be 
worthy  of  love  and  confidence.  Nor  is  it  merely  some  forms  of  sin  that  God  abhors, 
but  he  hates  all  workers  of  iniquity.  Nor  does  he  hate  sin  in  general,  as  some  men 
profess  to  do,  but  countenance  it  in  detail.     For, 

6.  Thou  shall  destroy  them  that  speak  leasing.  On  leasing,  see  on  Psalm  iv.  2.  It 
is  a  proof  of  the  divine  benevolence  that  in  all  the  Scriptures  God  has  set  himself  sti 
terribly  against  falsehood.  If  the  malignity  of  a  sin  may  be  learned  from  the  tem- 
poral miseries  it  produces,  then  can  nothing  be  more  opposed  to  God  than  the  various 
forms  of  untruth,  known  among  men.  Some  are  satisfied  with  an  insincere  practice 
of  the  true  religion,  while  others  content  themselves  with  a  sincere  practice  of  a  false 
religion.  The  religion  of  some  is  all  a  lie.  The  profession  of  others  is  hypocritical. 
Let  those  who  indulge  in  any  species  of  untruthfulness  remember  the  dreadful  exam- 
ples made  of  Gehazi,  Ananias  and  Sapphira.  Let  them  read  the  many  terrible  woes 
denounced  in  Scripture  against  falsehood,  noting  even  the  dreadful  sayings  of  the  last 
chapter  in  the  Bible,  Rev.  xxii.  15.  Truly  God's  face  is  set  against  those  who  invent, 
retail,  or  willingly  believe  falsehood.  The  Psalmist  here  says  God  shall  destroy  such. 
The  dreadfulness  of  the  destruction  threatened  against  these  wicked  men  is  elsewhere 
described.  When  God  destroys  the  ruin  is  utter,  the  wrath  is  terrible.  God  also 
marks  for  punishment  the  murderer.  The  Lord  will  abhor  the  bloody  man;  Gill  and 
Horsley  render  it :  The  man  of  blood ;  Calvin  and  Home :  The  blood-thirsty ;  The 
Septuagint,  Ethiopic,  Vulgate,  Anderson  and  Morison :  The  man  of  bloods ;  several 
ancient  vei'sions,  The  shedder  of  blood ;  for  man  of  blood,  Jebb  suggests  man  of  blood- 
shed; some  think  that  the  plural  form,  bloods,  in  the  Hebrew,  points  to  the  fii,ct  that 
men  who  once  shed  innocent  blood  are  commonly  ready  to  do  it  again ;  others  suj)pose 
it  is  merely  the  Hebrew  idiom,  expressing  no  more  than  a  bloody  man;  Mudge  and 
Dodd  think  that  a  man  of  blood  is  one  "  whose  blood,  for  any  capital  crime,  is  due  c' 
justice ;  on  whom  is  blood,  or  the  debt  of  blood ;"  i.  e.,  he  is  a  man  who  ought  to  be 
put  to  death.  That  God's  anger  burns  terribly  against  every  form  of  murder  is  cer- 
tain. No  sentence  of  human  law  is  more  accordant  with  the  revealed  will  of  God 
than  this,  that  the  murderer  should  be  capitally  punished.  The  Lord  abhors  such 
men.  In  most  cases  his  providence  so  orders  it  that  those  guilty  of  blood  are  detected 
and  punished  in  this  Avorld.  In  the  world  to  come  they  must,  without  repentance, 
meet  a  dreadful  doom.  The  Lord  also  abhors  the  deceitful  man,  or  as  Horsley  renders 
it,  The  raan  of  guile ;  Fry  :  The  man  of  fraud.  Men  may  attempt  to  practise  fraud 
on  God,  may  be  full  of  guile  in  all  their  apparent  devotions,  may  be  hypocrites  and 
so  lose  their  souls.  Or  they  may  flatter,  slander,  backbite,  cheat,  or  deceive  their 
neighbors.  In  either  case  God's  abhorrence  is  against  them.  If  the  only  thing  in 
fhe  way  of  the  deliverance  of  God's  people  is  that  it  involves  the  destruction  of  the 
/nen  of  falsehood,  of  blood,  of  deceit  and  of  fraud,  God  will  not  stand  at  that.  He 
would  destroy  a  world  of  sinners  rather  than  permit  one  of  his  people  to  be  finally 
overthrown.     He  is  righteous.     Therefore  each  of  his  people  may  say, 

7.  Bid  as  for  me,  I  ivill  come  into  thy  house  in  the  multitude  of  thy  mercy.    Commen- 
tators are  not  agreed  whether  the  Psalmist  here  expresses  a  determination  as  to  what 
11 


82  STUDIES   IN  THE  BOOK  OF  PSALMS.  [psalm  v. 

he  will  do,  )!•  merely  a  persuasion  of  what  he  shall  be  able  to  do.  The  form,  hxd  as 
for  me,  seems  to  make  it  parallel  to  Joshua  xxiv.  15,  where  that  pious  man  says : 
•'  As  for  me  and  my  house  we  will  serve  the  Lord."  In  this  place  it  is  clear  that  a 
purpose  of  the  mind  is  expressed.  Others  think  that  David  merely  expresses  a  strong 
hope  of  what  he  shall  through  God's  great  mercy  be  able  to  accomplish,  viz.,  that  though 
now  driven  far  from  the  tabernacle  (the  temple  was  not  yet  built)  he  should  in  due 
time  be  allowed  to  visit  the  place,  where  God  gloriously  manifested  himself  Both 
senses  are  good,  and  both  may  be  intended,  so  that  he  may  be  regarded  as  saying, 
"  Though  I  am  driven  from  my  own  house  and  from  the  house  of  God  also,  I  am  not 
in  despair,  nor  is  my  purpose  to  serve  the  Lord  at  all  shaken.  This  shall  all  be  shown 
as  soon  as  God  through  his  abundant  mercy  ojiens  the  way  for  my  return,  as  I  am 
confidently  expecting  him  to  do.  Then  one  of  my  first  acts  shall  be  a  public,  solemn 
acknow'ledgment  that  he  is  my  Deliverer."  This  is  the  view  Calvin  seems  to  favor : 
"  The  primary  object  of  David  was  to  encourage  himself  in  the  assured  hope  of  pre- 
servation by  the  mercy  of  God ;  but  at  the  same  time  he  shows  that  upon  obtaining 
deliverance,  he  will  be  grateful  to  God  for  it,  and  keep  it  in  remembrance."  Morison 
holds  the  same  view :  "  He  expresses  his  conviction,  that  this  exile  will  not  be  of  long 
duration,  and  declares  his  determination  to  embrace  the  earliest  opportunity  of  enter- 
ing into  the  house  of  God."  Yet  in  all  this  David  was  humble.  He  relied  not  on 
the  number  of  his  adherents,  nor  on  his  own  merits  or  wisdom,  but  solely  on  the 
abundance  of  God's  mercy.  Men  never  rest  upon  anything  so  safely  as  on  God's  unde- 
sen'ed  favor,  his  unmerited  kindness.  He  delights  to  give  grace  to  all  that  hope  in 
his  mercy.  Nor  does  a  pious  reliance  on  God  beget  presumption  or  irreverence,  for 
the  Psalmist  says.  And  in  thy  fear  idll  I  icorship  toxuard  thy  holy  ter)i])k.  All  Avorship, 
which  is  destitute  of  godly  fear  is  not  accepted.  Where  there  is  no  fear,  there  is  no 
scriptural  piety.  The  word  rendered  worship,  might  be  translated,  hoxo  doxvn.  The 
posture  of  worship  should  be.  decent  and  reverent.  Some  suppose  that  the  time  for 
this  reverent  worship  is  the  same  as  that  mentioned  in  the  first  clause  of  the  verse, 
viz. :  the  time  of  deliverance  from  his  enemies,  and  so  they  make  toivard  thy  holy  temple 
to  signify  "  towards  the  holy  of  holies,  the  ark,  the  mercy-seat,  the  Shechinah,  the 
eherubims  of  glory."  The  word  tejnjjle  may  easily  be  shown  to  designate  not  only  the 
house  of  God  built  by  Solomon,  or  the  holy  of  holies,  but  also  the  whole  tabernacle. 
Some  think  David's  meaning  to  be  that  as  soon  as  deliverance  should  come,  he  Avould 
reverently  worship  in  the  court  towards  the  holy  place.  But  why  may  we  not  supply 
a  word,  and  so  get  a  yet  better  sense,  and  at  the  same  time  retain  the  natural  use  of 
the  word  toward,  so  as  to  read  the  clause  thus.  And  noiu  in  thy  fear  will  I  worship 
toward  thy  holy  temple  ?  q.  d.,  I  will  not  wait  till  the  day  of  my  full  deliverance.  I 
will  now  begin  this  blessed  work,  and  as  I  cannot  worship  in  thy  house,  I  will  worshij) 
toward  it.  This  form,  I  will,  is  found  in  manj'  cases  where  it  expresses  an  action  to  be 
begun  very  soon,  although  not  now  begun.  This  bowing  and  worshiping  towards  the 
temple  was  practised  by  the  Jews  wherever  they  might  be.  1  Kings  viii.  35,  44;  Dan. 
vi.  10.  Venema  and  Gill  think  that  by  thy  holy  temple  David  points  to  heaven,  itself. 
If  60,  it  makes  it  the  more  proper  to  regard  the  last  clause  as  declaring  what  the 
Psalmist  would  do  even  before  his  deliverance  from  persecuting  foes.  Instead  of 
toivard  Fry  reads  at,  but  this  is  not  sustained.  Beginning  his  worship  at  once  he 
prays : 

8.  Lead  me,  0  Lord,  in  thy  righteousness,  heecmse  of  mine  enemies.  What  a  prayer! 
how  suitable  to  every  member  of  the  church  militant !  How  fitting  to  the  occasion 
are  these  words !  Instead  of  enemies,  Morison  is  inclined  to  read,  Lookers  on;  Horsley 
reads,  Them  that  watch  me ;  and  several,  3Ty  observers.  Every  servant  of  God  is  a 
spectacle  to  angels  and  men.     He  is  watched  over  by  angels,  and  he  is  watched  by 


PSALM  v.]  STUDIES  IN  THE   BOOK   OF  PSALMS.  88 

wicked  men,  who  liope  to  see  him  commit  some  great  error.  Every  good  man  knows 
something  of  the  plague  of  his  own  heart,  and  knows  it  is  not  to  be  trusted.  But  at 
this  time,  besides  his  spiritual  foes,  David  had  many  personal  and  perhaps  national 
enemies,  whose  hatred  was  deadly.  One  error  on  his  part  might  blight  all  his  pros- 
pects. And  so  he  says,  Lead  me.  If  God  guide  us,  we  shall  be  safe.  If  he  forsake 
us,  we  shall  all  go  astray.  Divine  conduct  is  the  only  sure  preservative  against  super- 
lative folly.  In  thy  rigliteoxisness  is  another  appeal  to  God  to  judge  between  him  and 
his  foes,  and  a  prayer  to  God  for  preservation  in  the  way  of  righteousness,  which 
includes  two  things,  the  spirit  of  submission  to  God's  method  of  saving  sinnners  by 
imputed  righteousness  and  of  obedience  to  God's  righteous  precepts.  If  the  words  of 
Habakkuk  ii.  4,  The  jtist  shall  live  by  faith,  refer  to  the  Gospel  method  of  saving 
sinners,  as  Paul  shows,  by  what  rule  can  we  properly  exclude  from  the  word  righteous- 
ness in  this  place  the  idea  of  something  beyond  simply  administrative  justice?  If  the 
leading  here  spoken  of  is  to  end  in  David's  standing  accepted  before  God  in  his 
temple,  then  how  can  this  be  but  through  the  merits  of  Christ  ?  There  is  no  right- 
eousness but  that  of  the  Kedeemer,  in  which  any  mere  man  since  the  fall  could  ever 
appear  before  God  with  acceptance.  The  ingenious,  learned  and  pious  men,  who  have 
labored  to  make  it  appear  that  Ave  have  here  a  mere  aj^peal  to  the  divine  rectitude, 
have  not  made  out  their  case.  Even  Calvin  does  not  take  the  word  righteousness  in  an 
evangelical  sense,  yet  he  is  evidently  dissatisfied  with  so  narrow  a  view,  and  adds, 
"  The  righteousness  of  God,  in  this  passage,  as  in  many  others,  is  to  be  understood  of 
his  faithfulness  and  mercy  which  he  shows  in  defending  and  preserving  his  people." 
But  God's  saving  mercy  and  faithfulness  are  bestowed  on  sinners  through  Christ  alone. 
Hengstenberg :  "  The  righteousness  here  spoken  of  is  the  property  of  God,  according 
to  Avhich  he  gives  to  every  one  his  own — befriends  the  pious,  who  confide  in  his 
promises,  and  destroys  the  ungodly."  But  that  attribute  of  God,  by  which  he  is  led  to 
give  to  every  one  his  own,  would,  without  Christ's  righteousness  imputed  to  us,  save 
none  of  us  but  would  send  us  all  to  endless  ruin.  For  mine  enemies  Jebb  reads  thine 
enemies;  but  this  is  evidently  an  error  in  his  printer,  or  is  brought  in  from  some 
erroneous  edition  of  the  Hebrew  text.  The  next  clause  reads,  Make  thy  way  straight 
before  my  face.  Fry  following  the  Syriac  and  Arabic  connects  the  words  because  of 
mine-  enemies  with  this  part  of  the  verse.  The  vigilance  of  his  enemies  was  good  cause 
for  offering  both  petitions,  but  there  is  no  good  reason  for  dividing  the  clauses  other- 
wise than  as  in  the  English  text.  Fry  also  reads  the  clause.  Make  plain  my  way  before 
me;  and  in  his  commentary  Morison  reads  my  ivay  before  my  face.  This  reading  is 
probably  to  be  accounted  for  as  that  of  Jebb  just  noticed.  No  reason  is  given  for 
this  change.  It  does  not  even  follow  the  Septuagint,  Ethiopic  and  Vulgate,  which 
read,  Direct  my  way  in  thy  sight.  This  is  a  very  good  prayer.  It  implores  divine 
omniscience  both  to  guide  and  to  search  one's  way.  Still  our  version  is  right.  By  thy 
■way  is  signified  the  way  of  God  in  providence  and  in  grace.  The  way  of  God  is 
the  way  that  pleases  God.  David  implores  divine  guidance  and  deliverance  with 
special  earnestness  on  account  of  the  desperate  wickedness  of  his  enemies : 

9.  For  there  is  no  faithfulness  in  their  moidh.  Some  regard  David  here  as  virtually 
saying.  Help  me,  for  I  am  better  than  these  men.  It  is  true  that  David  was  not  in 
the  wrong  in  his  controversy  with  them.  Yet  such  a  construction  of  his  prayer  is  not 
very  pleasing.  David  would  not  indeed  use  weapons,  which  they  allowed.  But  if  we 
make  him  say  that  the  cause  of  his  urgency  for  the  divine  aid  is  the  perfectly  unscru- 
pulous character  of  his  enemies,  w^e  have  a  good  sense  in  a  logical  connection  without 
making  the  Psalmist  in  any  measure  commend  himself  One  of  the  horrible  accom- 
paniments of  ordinary  war  is  that  it  is  "a  temporary  repeal  of  all  the  principles  of 
virtue."     It  legalizes  artifice,  slaughter,  and  horrible  cruelties.     But  the  wicked  repeal 


84  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  v. 

the  code  of  morals  whenever  it  suits  them.  David's  foes  fearfully  departed  from  all 
the  law  of  God.  For  faithfulness  Fry  reads  truth;  Horsley:  constancy;  Calvin  para- 
phrases it,  They  speak  nothing  uprightly,  or  in  sincerity;  Home  says,  The  charge 
brought  against  them  is,  that  truth  and  fidelity  were  not  to  be  found  in  their  dealings 
with  God  or  each  other.  The  ancient  versions  for  faithfulness,  read  truth,  rectitude,  or 
equity.  Eectitude  and  equity  perish  with  veracity.  The  history  of  David's  life  shows 
that  very  few  men  ever  suflered  more  from  the  utter  want  of  candor  and  truth  in  his 
foes.  Saul's  whole  deportment  was  of  this  description.  He  made  promises  only  to 
show  his  utter  faithlessness.  Nor  was  the  conduct  of  Absalom,  of  Ahithophel,  or  his 
heathen  foes  characterized  by  sincerity.  One  of  the  earliest  and  most  painful  tokens 
of  depravity  is  a  want  of  regard  to  truth.  Ps.  Iviii.  3.  Instead  of  their  mouth  the 
church  of  England  following  the  Hebrew  reads  his  mouth;  Hengstenberg :  "The  use 
of  the  singular  suffix  at  the  first  is  to  be  explained  by  the  entire  mass  of  enemies  being 
represented  by  the  Psalmist  as  one  person,  as  a  personified  ungodliness;"  Alexander: 
"For  there  is  nothing  in  his  mouth,  t.  e.,  the  mouth  of  any  one  of  them,  or  of  all  con- 
centrated in  one  ideal  person,  sure  or  certain,  i.  e.,  true."  Elsewhere  David  brings  out 
the  same  truth  in  another  form:  "They  bless  with  their  mouth,  but  they  curse  in- 
wardly." Ps.  Ixii.  4.  Nor  is  this  want  of  faithfulness  surprising  when  their  real  characters 
are  considered,  for  their  inward  part  is  very  wickedness.  The  word  rendered  wickedness 
is  plural,  ivickednesses.  Gill  says  it  "signifies  woes,  calamities,  mischiefs;"  Septu- 
agint:  Their  heart  is  vain;  Calvin:  Inwardly  they  are  full  of  iniquity;  Dodd  and 
Mudge  give  this  sense :  Their  inward  part  is  all  woful,  execrable  stuff  or  rottenness ; 
Fry :  Within  them  is  deep  depravity.  In  a  foot-note  he  asserts  that  the  word  trans- 
lated wickedness  means  the  innate  depravity  of  the  human  heart.  All  sin  is  naturally 
traced  to  the  fountain  of  a  fallen  and  corrupt  nature.  For  inward  jmrt  Gill  would 
read  inward  thought,  and  for  authority  appeals  to  the  rendering  given  in  Ps.  xlix. 
11  and  Ixiv.  6.  The  heart  of  an  uuregenerate  man  is  always  worse  than  his  life. 
Inward  wickedness  is  the  parent  of  all  visible  vices,  crimes  and  iniquities.  Matt.  xv. 
18,  19 ;  Mark  vii.  21,  22.  Nor  is  a  religious  experience  of  any  permanent  value, 
unless  it  leads  us  from  actual  sins  to  trace  up  our  corruption  to  its  source.  .The  Arabic 
renders  this  clause:  Iniquity  is  in  their  hearts.  If  there  was  no  sin  in  the  heart, 
beyond  a  question  the  life  and  the  speech  would  be  faultless.  But  because  their  heart 
is  all  wrong,  Their  throat  is  an  open  sepulchre.  From  a  corrupt  heart  comes  a  foul 
mouth.  Some  have  thought  that  the  figure  of  the  text  w^as  in  substance  this:  that  the 
throat  like  a  sepulchre  was  the  receptacle  of  much  corruption.  But  not  that  which 
goeth  into  the  mouth  defileth  a  man;  but  that  which  cometh  out  of  the  mouth,  this 
defileth  a  man.  Matt.  xv.  11.  This  principle  is  by  Christ  himself  expi*essly  applied 
to  tlie  matter  of  wickedness.  Mark  vii.  20-23.  But  as  a  sepulchre,  where  human 
bodies  are  decaying, sends  forth  a  foul  air, both  unpleasant  and  unwholesome;  so  men, 
whose  inward  part  is  Avickednesses,  naturally  and  necessarily  in  their  speech  breathe  out 
corruption,  filling  society  with  misery  and  greatly  dishonoring  God  by  their  evil  com- 
munications, their  filthy  and  foolish  words,  their  dreadful  slanders,  detractions,  rail- 
ings, revilings,  complainings,  murmurings,  quarrelings,  tattlings,  heresies,  oaths,  curses, 
imprecations,  blasphemies.  Cocceius  thinks  this  clause  has  reference  to  perniciousness 
of  doctrine.  The  tongue  is  a  world  of  iniquity.  The  lips  of  the  wicked  utter  all 
devouring  words.  Home:  "Their  throat  was  an  open  sepulchre,  continually  emitting, 
in  obscene  and  impious  language,  the  noisome  and  infectious  eijhalations  of  a  putrid 
heart,  entombed  in  a  body  of  sin."  This  seems  to  be  all  that  properly  belongs  to  the 
figure  here.  Yet  the  other  sense  given  teaches  no  falsehood  respecting  human  nature, 
and  is  supported  by  eminent  writers.  Thus  Calvin:  "Their  throat  is  an  open  sep'ulcJire_ 
as  if  lie  had  said,  They  are  all-devouring  gulfs,  denoting  thereby  their  insatiable  desire 


rsALM  v.]  STUDIES  IN  TITi:   EOOK  OF  PSALMS.  H^ 

of  shedding  blood."  Gill:  "The  throat  of  wicked  men  may  be  compared  to  an  open 
sepulchre  for  its  voracity  and  insatiableness ;  the  grave  being  one  of  those  three  or 
four  things,  which  never  has  enough  or  is  satisfied;  .  .  .  and  so  may  be  expressive  ot 
the  desire  of  the  wicked  after  sin,  who  drink  up  iniquity  like  water,  and  of  theii 
delight  in  it  and  their  fulness  of  it,  and  yet  still  greedy,  insatiable,  and  not  to  be  satis- 
fied;" Patrick  speaks  of  the  open  mouth,  gaping  for  the  destruction  of  the  innocent: 
Henry :  "  They  are  likewise  bloody,  for  their  throat  is  an  open  sepulchre,  cruel  as  the 
grave,  gaping  to  devour  and  to  swallow  up ;  insatiable  as  the  grave,  which  never  says, 
It  is  enough.  Prov.  xxx.  15, 16.  .  .  .  The  grave  is  open  to  them  all,  and  yet  they  are 
as  open  graves  to  one  another;"  Hodge:  "  Their  throat  is  an  open  se2)ukhre,i.  e.,  from 
their  throat  issue  words  as  offensive  and  pestiferous  as  the  tainted  breath  of  an  open 
grave;  or,  what  from  the  next  clause  may  appear  probable,  Their  throat  is  always 
open  and  ready  to  devour  like  the  insatiable  and  insidious  grave."  He  adds:  Theu 
flatter  ivith  their  tongue.  The  variation  of  the  rendering  of  this  verse  where  it  is 
quoted  in  the  New  Testament  is  not  important.  It  there  reads:  With  their  tongues 
they  have  used  deceit.  In  all  flattery  there  is  deceit.  "A  man  that  flattereth  his 
neighbor  spreadeth  a  net  for  his  feet,"  Prov.  xxix,  5.  This  is  a  sin  highly  offensive  to 
God.  "  The  Lord  shall  cut  off  all  flattering  lips,"  Ps.  xii.  3.  But  he,  who  flatters 
men,  will  either  pray  not  at  all,  or  but  deceitfully.  So  his  prayer  will  be  sin,  because 
it  will  be  hypocrisy.  Piscator,  Gejerus  and  Hengstenberg  render  this  clause,  They 
make  smooth  their  tongue;  Geddes:  Their  tongue  is  smooth  to  flatter;  Horsley:  They 
set  a  polish  with  their  tongue;  Venema:  "They  pretend  love  to  God  and  man,  that 
they  may  the  more  easily  impose  on  the  credulous,  and  overwhelm  them;"  "Morison: 
"  Every  word  they  uttered  seemed  to  be  in  falsehood.  Nothing  they  said  could  be  relied 
on.  They  spoke  only  to  mislead  and  deceive."  This  and  the  next  preceding  clause 
are  quoted  by  Paul,  Rom.  iii.  13,  in  proof  of  the  doctrine  of  the  depravity  of  the 
whole  race,  both  Jew  and  Gentile.  What  one  unrenewed  man  is  as  to  God,  the  same 
in  kind  are  all  the  unconverted.  What  one  sinner  does  respecting  divine  things,  all 
sinners  in  like  circumstances  will  do.  As  each  angel  in  heaven  is  a  specimen  of  the 
innumerable  company  of  those  pure  spirits,  who  worship  around  the  throne,  so  that  if 
we  knew  how  one  of  them  would  feel  and  act  we  might  know  the  character  of  all;  so  it 
is  with  the  wicked  of  our  own  or  of  any  other  race.  Each  is  a  sample  of  the  whole. 
Morison:  "There  has  been  a  mournful  uniformity  in  the  character  of  the  wicked  iji 
all  ages ;  whether  they  have  set  themselves  to  persecute  the  church  in  her  collective 
form,  or  the  individuals,  who  have  ranked  under  her  banner;"  Calvin:  "Paul  does 
not  wrest  these  words  from  their  genuine  meaning  when  he  applies  them  to  all  man- 
kind, but  asserts,  with  truth,  that  David  showed  in  them  what  is  the  character  of  the 
whole  human  family  by  nature."  Men  of  this  description,  living  under  the  govern- 
ment of  a  just  God,  must  be  terribly  exposed  to  ruin.  Accordingly  the  next  words 
are : 

10.  Destroij  thou  them,  0  God.  The  Septuagint,  Ethiopic,  Arabic,  and  Vulgate : 
Judge  them ;  Syriac  and  Hengstenberg :  Hold  them  guilty ;  Chaldee  and  Alexan- 
der :  Condemn  them ;  Cocceius :  Count  them  guilty ;  Calvin :  Cause  them  to  err ; 
Fry :  Convict  them ;  Patrick :  Pronounce  the  sentence  of  condemnation  against 
them  ;  Michaelis  :  Pronounce  them  guilty ;  Scott :  Deal  with  them  as  guilty  ;  Luther : 
The  word  [rendered  Destroy]  properly  signifies  such  a  decision  and  judgment  as  would 
show^  and  manifest  Avhat  sort  of  neighbors  they  are,  when  their  ungodly  dispositions 
are  disclosed,  and  every  one  is  made  known.  The  metaphorical  sense  of  the  verb 
rendered  destroij  sometimes  is  to  err.  This  led  Calvm  to  render  it  as  he  did.  He  also 
supposed  this  and  the  next  clause  to  be  connected,  this  asking  for  the  cause  of  ruin, 
and  the  next  for  the  ruin  itself     But  he  is  not  supported  by  others,  althougli  he  has 


86  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  v. 

made  some  excellent  practical  remarks.  The  marginal  reading  is  as  good  as  any  if 
we  use  the  words  in  the  old  English  sense.  Make  them  guilty,  i.  e.,  condemn  them. 
Guilt,  meaning  just  exposure  or  liability  to  punishment,  is  in  a  large  number  of  eases 
connected  with  the  word  rendered  Destroy.  Desolation  and  destruction  follow  con- 
demnation or  ascertained  guilt.  This  is  the  first  sentence,  found  in  the  Psalms,  of  an 
imprecatory  form.  For  the  right  mode  of  understanding  such  expressions  see  Intro- 
duction, §  6. 

On  this  verse  Home  remarks  that  such  clauses  are  spoken  "  by  way  of  prediction 
rather  than  of  imprecation,"  and  renders  them  all  in  the  future.  Is  it  not  sujEficient 
to  say  that  we  have  here  the  prophetic  form  of  denouncing  evil  against  the  wicked,  as  in 
the  next  verse  we  have  a  prophetic  annunciation  of  the  blessings  which  shall  come  on 
the  righteous?  The  very  plans  of  the  wicked  will  in  the  end  prove  their  overthrow. 
Let  them  fall  (or  they  shall  fall)  by  their  oum  counsels.  Just  as  Haman  was  hanged  on  the 
gallows  he  erected  for  another,  so  the  wicked  are  continually  falling  by  devices  designed 
to  overwhelm  others.  If  God  let  a  man  have  his  own  way  he  will  soon  be  in  hell. 
A  withdrawal  of  restraint,  of  wisdom,  and  of  mercy,  will  at  once  complete  any  one's 
ruin.  Calvin  renders  the  clause.  Let  them  fall  from  their  counsels,  i.  e.,  he  sup- 
poses David  to  be  praying  that  their  counsels  might  come  to  naught,  their  undertak- 
ings prove  unsuccessful ;  Alexander :  "  They  shall  fall  from  their  plans,  i.  e.,  before 
they  can  accomplish  them,  or  in  consequence,  by  means  of  them ;"  Patrick  para- 
phrases it,  Let  their  own  devices,  whereby  they  seek  to  ruin  me,  destroy  themselves ; 
The  Septuagint,  Ethiopic,  Chaldee,  Syriac,  and  Arabic  also  read  from  their  counsels. 
It  is  easy  for  God  to  bring  to  naught  the  counsels  of  the  greatest  schemers  and  plot- 
ters against  the  peace  of  his  church  and  the  glory  of  his  Son.  And  it  is  as  righteous 
for  him  to  do  so  as  it  is  easy.  They  deserve  his  displeasure.  Cast  them  out  (or  thou  wilt 
cast  them  out)  in  the  multitude  of  their  transgressions.  The  number  of  their  iniquities 
would  terribly  affright  men,  if  they  had  any  just  conception  of  the  evil  nature  of  sin 
itself.  Then  they  would  look  upon  their  transgressions  as  innumerable  as  the  sands 
on  the  sea-shore,  or  the  stars  of  heaven.  To  be  /cast  out  in  sin  is  to  be  a  cast-away — 
refuse — reprobate  silver.  To  those  who  rejected  him  Christ  said.  Ye  shall  die  in  your 
sins.  To  die  in  a  far  country,  or  in  prison,  or  in  delirium,  or  in  lunacy,  is  in  itself 
very  undesirable ;  yet  such  deaths  may  open  the  gates  of  heaven.  But  to  die  in  sin 
is  the  worst  thing  that  can  happen  to  any  man.  For  sin  is  flagitious.  It  is  rebellion 
against  God.  For  they  have  rebelled  against  thee.  Sin  attacks  God.  It  flies  in  his 
fiace.  He  is  the  object  against  which  all  sin  is  directed.  It  is  his  law  which  sin 
breaks,  his  will  which  sin  opposes,  his  authority  which  sin  tramples  under  foot,  his 
mercy  which  sin  rejects.  Hengstenberg :  "  God  would  not  be  God,  if  he  should  sufier 
them  to  go  unpunished ;"  Morison  says  the  original  "  implies  the  opposition  and 
resistance  not  only  of  open  rebellion,  but  also  of  an  unbelieving,  cavilling,  and  dis- 
putatious spirit."  In  character,  temper,  and  destiny  the  wicked  are  quite  the  opposite 
of  the  righteous.     Accordingly  David  says : 

11.  But  let  all  those  that  jnd  their  trust  in  thee  rejoice.  In  this  world  those  who  have 
the  least  right  to  rejoice  often  seem  to  be  the  most  merry ;  and  those  who  have  the 
greatest  cause  of  joy  often  seem  to  be  the  most  sad.  But  things  shall  not  always  stand 
thus.  God  will  in  due  time  put  all  right.  The  righteous  who  now  walk  by  faith  and 
take  God  at  his  word,  though  they  walk  in  darkness  and  have  no  light,  shall  soon 
commence  a  new  career — a  career  of  uninterrupted  and  unending  joy  and  triumph. 
Accordingly  he  says,  Let  them  ever  shout  for  joy.  Ever,  both  here  and  hereafter. 
"  Blessed  are  ye  that  weep  now :  for  ye  shall  laugh."  Luke  vi.  21.  Let  them  learn  to 
rejoice  in  tribulation  ;  let  them  make  known  their  inward  comforts  and  supports ;  let 
them  make  their  boast  in  God;  let  them  not  keep  silence  when  they  should  •<hout  for 


PSALM  v.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  87 

joy.  For  all  this  there  is  good  cause.  Because  thou  defendest  them.  Waterland  : 
Thou  shall  overshadow  them.  "Who  can  harm  those  that  are  the  apple  of  God's  eye, 
are  in  the  hollow  of  his  hand,  and  abide  under  the  shadow  of  the  Almighty?  It  mat- 
ters not  who  assaults  when  God  defends.  The  hand  of  God  as  safely  protects  against 
a  world  in  arms  as  against  one  little  worm.  Therefore,  Let  them  also  that  love  thy 
name  be  joyful  in  thee.  To  love  God's  name  is  to  love  him  and  all,  by  which  he  has 
made  himself  known.  All  the  righteous  have  this  love.  All  of  them  think  upon 
God's  name,  cherish  it,  glory  in  it.  To  hear  it  lightly  spoken  of  gives  them  pain. 
To  hear  it  blasphemed  shocks  their  sensibilities.  But  when  it  is  honored,  extolled, 
praised,  they  are  happy.  They  delight  in  God's  name,  titles,  attributes,  works,  word, 
worship,  ordinances,  and  people.  The  saints  joy  in  God,  not  in  the  creature.  In  the 
world  they  have  tribulation ;  but  in  him  they  are  joyful.  Alexander  renders  all  the 
clauses  of  this  verse  in  the  future  tense  thus :  And  all  trusting  in  thee  shall  be  glad : 
forever  shall  they  shout  for  joy,  and  thou  wilt  cover  over  them ;  and  in  thee  shall 
exult  the  lovers  of  thy  name.  This  is  both  declarative  and  prophetic.  It  cannot 
fail.  Some  suppose  that  David  is  praying  that  God's  people  may  rejoice  on  account 
of  the  deliverances  shown  to  him.  This  may  be  so.  But  a  righteous  man  wishes 
God's  people  to  be  happy  even  if  he  himself  should  see  much  sorrow.  True  piety  is 
benevolent.  Could  it  have  its  way  the  saints  should  never  shed  another  bitter  tear. 
But  true  piety  is  also  humble,  and  knows  its  own  ignorance  and  quarrels  not  with  God 
for  his  needful  chastisements.  God's  nature  is  the  basis  of  all  spiritual  comforts. 
And  so  it  is  said : 

12.  For  thou,  Lord,  wilt  bless  the  righteous.  Both  in  the  Greek  and  Hebrew  Scrip- 
tures the  same  words  are  used  whether  to  express  the  act  of  the  creature  blessing  God, 
or  the  act  of  God  blessing  the  creature ;  and  yet  there  is  a  great  difierence  between 
these.  When  man  blesses  God,  the  utmost  he  can  do  is  to  make  known  his  desire> 
that  God  may  be  honored  by  himself  and  all  others.  But  when  God  blesses  one  he 
not  only  speaks  good  concerning  him,  but  that  good  is  sure  to  be  accomplished.  Man's 
blessing  is  optative;  God's,  authoritative.  Nor  is  there  any  exception  to  the  blessed- 
ness secured  to  the  righteous.  They  are  all  in  covenant.  They  are  all  blessed,  not 
equally,  but  savingly,  eternally,  ineffably.  This  it  is  God's  wont  to  do.  There  is  no 
exception.  For  the  righteous,  Fry,  after  Nebiensis,  reads.  The  Just  One.  He  says 
that  it  is  to  be  understood  personally  of  Christ.  He  cites  Horsley  as  favoring  this 
view :  "  The  Psalmist,  speaking  with  the  highest  assurance  of  the  final  deliverance 
and  happy  condition  of  the  good,  is  driven,  as  it  were,  by  the  Spirit  that  inspired  him, 
to  a  choice  of  words,  fixing  the  blessing  to  a  single  Person,  to  him  who  is  blessed  over 
all,  and  the  cause  of  blessing."  It  is  true  that  all  the  blessings  of  believers  come  to 
them  through  Christ ;  but  there  is  no  more  reason  for  making  the  word  righteous 
specially  refer  to  Christ  in  this  place,  than  in  scores  of  others.  If  it  be  said  that  it  is 
in  the  singular  here,  so  is  it  in  many  other  places,  where  no  one  thinks  of  applying  it 
specially  to  Christ.  Yet  it  is  true  that  God  has  blessed  him,  and  given  him  joys 
above  all  others,  and  has  made  him  the  depository  of  the  blessings  which  so  enrich 
his  people ;  as  well  as  the  channel,  through  which  they  flow.  Still  the  promise  is  to 
each  believer.  Morison :  "  Innumerable  ai-e  the  ways,  in  which  Jehovah  can  fulfil 
this  gracious  promise  to  his  people."  In  their  lot  in  life,  in  their  basket  and  in  their 
store,  in  their  bodies  and  souls,  in  their  frames  of  mind  and  general  tempers,  in  their 
i*elations  with  the  world,  in  their  joys  and  in  their  sorrows,  in  life  and  in  death,  in  time 
and  in  eternity,  thou.  Lord,  canst  bless,  wilt  bless,  and  shalt  bless  the  just.  So  that 
with  favor  wilt  thou  comj)ass  him  as  Avith  a  shield.  Though  the  general  figure,  expressive 
of  protection,  is  the  same  as  in  Ps.  iii.  3,  where  God  is  called  a  shield,  yet  the  word 
there  rendered  shield  is  not  the  same  used  here,  this  being  often  rendered  buckler,  and 


88  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  v. 

describing  a  piece  of  armor  Avhich  was  both  offensive  and  defensive,  having  a  solid 
case  for  protection,  and  surmounted  by  a  spear  or  spears,  against  which,  if  any  pressed, 
they  were  pierced,  Horsley  renders  this  last  clause :  "  Like  a  shield  of  good  will  thou 
wilt  stand  guard  around  him."  And  truly  "  the  good  will  of  him  that  dwelt  in  the 
bush"  is  the  hope  of  us  all.  It  makes  rich  and  adds  no  sorrow.  Every  good  thing 
the  righteous  receive  is  of  God's  mere  grace,  and  sovereign  mercy.  It  is  of  favor,  not 
of  debt.  The  righteous  deserve  no  good  thing.  Their  righteousnesses  are  filthy  rags. 
What  they  are  and  what  they  hope  to  be  is  all  by  the  grace  of  God.  This  now  and 
forever  encompasses,  fortifies,  cfroxvns,  adorns  them.  It  is  their  defence,  their  beauty, 
their  chief  glory.  Dodd  says  the  word  rendered  shield  must  mean  some  pointed 
weapon,  as  a  spear.  So  that  the  clause  should  read.  Thou  wilt  encircle  him  mith  favor, 
as  with  a  fence  of  spears,  as  a  prince  is  encircled  with  spears  or  spearmen.  But  this  is 
forced.  The  word  is  never  rendered  spear,  but  always  shield,  buckler,  or  target.  A 
shield  embossed  with  spikes  or  spears  seems  to  be  the  armor  described.  All  over  is 
the  servant  of  God  protected  and  altogether  is  he  surrounded  with  loving-kindnesses. 

Doctrinal  and  Practical  Remarks. 

1.  In  prayer  it  is  well  to  resort  to  the  aid  of  language  to  express  our  thoughts  and 
petitions,  v.  1.  "  Take  with  you  words  and  turn  to  the  Lord,"  Hos.  xiv.  2.  It  is  well 
to  have  definite  conceptions  of  what  we  need. 

2.  If  God  gives  us  a  heart  to  pray,  he  will  give  us  a  blessing  in  answer  to  our 
prayers,  v.  1.  All  his  names,  all  his  ofiices,  all  his  promises  secure  thus  much.  He 
hears  our  sighs ;  he  knows  their  meaning ;  he  can  and  will  attend  to  our  case. 

3.  Meditation  and  prayer  are  kindred  duties,  v.  1.  Each  leads  to  the  other.  They 
dwell  together.  Bates :  "  Meditation  before  prayer  is  like  the  tuning  of  an  instrument 
and  setting  it  for  the  harmony.  Meditation  before  prayer  doth  mature  our  conceptions 
and  exercise  our  desires."  In  Genesis  xxiv.  63,  our  translators  put  the  word  meditate 
in  the  text,  but  in  the  margin  they  put  the  word  ^^/-a^.  No  man  can  devoutly  meditate 
without  praying,  or  devoutly  pray  without  meditating. 

4.  If  in  prayer  words  should  be  wanting,  and  we  should  be  conscious  of  no  more 
than  breathing,  sighing,  meditation,  others  have  been  in  like  straits,  v.  1.  Let  us 
not  then  be  discouraged.  He  who  will  not  quench  the  smoking  flax  can  hear  a  breath, 
as  well  as  a  cry,  a  moan  as  well  as  words,  a  meditation  as  well  as  a  speech. 

5.  Idolatry  must  be  very  hateful  to  God.  As  the  sovereign  of  an  empire  must  set 
himself  against  those  who  would  cut  off  his  revenue  ;  so  Jehovah  must  abhor  all  those 
practices,  which  deprive  him  of  the  tribute  of  prayer  and  praise,  supplication  and 
thanksgiving,  which  are  his  due,  v.  2.  All  sin  is  a  wrong  to  God.  That  which  hinders, 
or  corrujDts  his  worship  is  a  direct  affront,  a  daring  robbery. 

6.  True  prayer  is  never  careless  or  listless.  It  is  earnest.  It  is  importunate.  It 
thinks.     It  also  cries,  v.  2.     Delay  of  the  answer  for  a  season  but  inflames  its  desires. 

7.  No  wickedness  should  drive  us  from  God's  throne  of  grace.  If  our  own  sins 
rise  up  against  us,  let  them  impel  us  to  plead  for  mercy.  And  we  see  David  here 
urged  on  to  prayer  by  the  wickedness  of  those  who  sought  his  destruction.  If  the 
wicked  curse,  let  us  pray  ;  if  they  lie,  let  us  pray ;  if  they  flatter,  let  us  pray ;  if  they 
«hed  the  blood  of  the  saints,  let  us  pray,  vv.  1,  2,  3. 

8.  If  we  would  have  the  Lord  for  our  God,  let  us  also  take  him  for  our  King,  v.  2. 
If  we  reject  his  laws,  it  is  certain  we  reject  his  grace.  If  we  refuse  his  yoke,  we  surely 
do  not  accept  his  mercy.  If  his  sceptre  is  an  offence  to  us,  so  is  his  plan  of  saving 
-inners  by  his  blood.  If  Christ  is  made  of  God  unto  us  righteousness,  he  is  also  made 
of  God  unto  us  sanctification. 

9.  It  is  well  when  we  can  plead  with  the  Lord  as  our  King  and  our  God  to  bless 


PSALM  v.]  STUDIES   IN   THE   BOOK   OF  PSALMS.  89 

us,  V.  2.  He  bids  us  do  it.  Nothing  but  our  unbelief  holds  us  back.  If  he  calls  us 
his  sons,  surely  we  may  cry.  Our  Father.  If  he  says.  Ye  are  my  people,  we  may  say 
Our  God.     Thomas  made  progress  when  he  cried,  My  Lord  and  my  God. 

10.  True  submission  and  obedience  to  God  will  not  make  us  dull  but  lively  in  his 
service,  v.  3.  It  will  arouse  the  spirit  of  devotion,  v.  2.  True  religion  is  not  quietism, 
nor  stoicism,  nor  atheism.  It  brings  the  soul  into  communion  with  God.  It  arouse 
all  its  activities.  It  gives  wondrous  energy.  It  stirs  up  thought  at  midnight.  It 
begets  habits  of  devotion.     It  goes  not  by  fits  and  starts, 

11.  Every  well  spent  day  must  be  begun  with  God,  v.  3.  It  is  right  he  should  have 
our  first  and  best  thoughts.  Gill :  "  The  morning  is  a  proper  time  for  prayer,  both  to 
return  thanks  for  refreshing  sleep  and  rest,  for  preservation  from  dangers  by  fire, 
by  thieves  and  murderers,  and  for  renewed  mercies  in  the  morning ;  as  also  to  pray  to 
God  to  keep  from  evil  and  dangers  the  day  following ;  to  give  daily  food,  and  to 
succeed  in  business  and  the  employments  of  life ;  and  for  a  continuation  of  every 
mercy,  temporal  and  spiritual,"  What  a  wonderful  example  was  that  set  us  by  our 
Lord :  "  In  the  morning,  rising  up  a  great  while  before  day,  he  went  out  and  departed 
into  a  solitary  place,  and  there  prayed,"  Mark  i,  35,  It  is  not  to  be  sujiposed  that 
this  was  a  solitary  instance,  Luke  vi.  12;  xxi.  37,  Is  there  a  thriving  Christian  on 
earth,  who  gives  his  earliest  thoughts  to  the  world  and  only  later  ones  to  God  ? 

12.  Genuine  prayer  will  be  looking  out  for  answers,  v,  3.  The  presentation  of  the 
petition  is  important  as  it  secures  the  blessing.  Prayer  lives  in  a  watch-tower.  The 
Oratory  should  be  an  observatory.  Berleberg  Bible :  "  One  must  keep  on  the  watch, 
if  one  would  receive  anything  from  God,  and  wait  with  longing  for  the  desired  answer, 
also  be  constantly  looking  out  for  help,  and  giving  heed  to  whatsoever  the  Lord  may 
speak,"  Henry  paraphrases  thus,  "  I  will  look  up ;  will  look  after  my  prayers,  and 
hear  what  God  the  Lord  will  speak,  Ps,  Ixxxv,  8,  that,  if  he  grant  what  I  asked,  I  may 
be  thankful ;  if  he  deny,  I  may  be  j)atient ;  if  he  defer  I  may  continue  to  pray  and 
wait,  and  may  not  faint."  Gill  says  the  phrase,  I  will  look  uj),  or  out,  is  "  expressive 
of  hope,  expectation,  faith,  confidence  that  an  answer  would  be  returned." 

13.  Wrong  views  of  the  chai*aeter  of  God  spoil  all  religion,  v.  4,  When  man's 
hope  is  built  on  the  idea  that  God  is  like  his  erring  creatures,  that  he  is  not  holy,  just, 
or  true,  all  his  solemn  services  are  worthless,  and  his  prospects  are  dismal,  God  is 
inflexibly  just.  If  he  saves  a  sinner  who  believes,  he  will  so  do  it  as  to  condemn  sin 
in  the  flesh.     Impunity  is  unknown  in  God's  government. 

14.  Because  God  is  holy,  all  who  love  holiness  shall  triumph  over  all  who  love 
wickedness,  v.  4.  There  is  no  bond  of  sympathy  so  strong  and  enduring  as  that, 
which  results  from  similarity  of  moral  character.  God  cannot  but  love  his  own  image. 
He  cannot  but  hate  the  image  of  the  wicked  one.  Light  and  darkness  may  be  so 
mingled  as  to  produce  a  twilight,  but  God  and  wickedness  can  never  dwell  together, 
Charnock :  "  Holiness  can  no  more  approve  of  sin  than  it  can  commit  it." 

15.  There  must  be  something  inconceivably  monstrous  in  all  impiety,  else  God 
would  not  so  often  put  upon  it  the  brand  of  folly,  v.  5.  Dickson  :  "  Let  wicked  men 
seem  never  so  wise  politicians  among  men,  yet  they  shall  be  found  mad  fools  before 
God,  selling  heaven  for  trifles  of  earth,  holding  war  with  the  Almighty,  and  running 
upon  their  own  destruction  iu  their  self-pleasing  dreams,  to  the  loss  of  their  life  and 
estate,  temporal  and  eternal."  God's  views  of  sin  may  be  learned  from  such  places 
as  Hab.  i,  13 ;  Zech,  viii.  17  ;  Amos  v,  21-23 ;  Isa.  i,  14  ;  Jer,  xliv,  4,  Charnock : 
"  Sin  is  the  only  primary  object  of  God's  displeasure,"  It  cannot  be  shown  that  God 
hates  anything  but  sin. 

16.  Persecutors,  heretics,  false  teachers,  deceivers,  and  haters  of  all  goodness  are  no 

12 


90  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  v. 

novelty.  Good  men  have  always  been  hated,  hunted,  harassed  by  evil  doers.  Dema.s 
will  forsake  the  church.  Diotrephes  will  form  parties.  Absalom  and  his  friends  will 
seize  on  the  temple.  But  the  triumph  of  the  wicked  is  short.  If  workers  of  iniquity 
abound,  no  new  thing  has  happened,  v.  5. 

17.  Because  God  is  holy  and  man  sinful,  regeneration  is  necessary.  God,  and  sin- 
ners who  love  iniquity,  cannot  dwell  together,  vv.  4,  5,  6.  To  expect  happiness  iu 
heaven  without  a  new  nature  is  more  foolish  than  any  dream  of  madmen.  Men  may 
believe  the  world  is  flat  or  round,  that  it  moves  or  stands  still,  and  yet  be  virtuous, 
and  happy,  and  on  the  road  to  heaven.  But  without  a  ncAV  heart  no  man  can  be 
saved.  Christ  justly  expressed  amazement  that  Nicodemus,  a  master  in  Israel,  sup- 
posed to  know  the  Old  Testament  Scriptures,  should  be  ignorant  of  this  doctrine. 

18.  There  must  be  future  retribution  because  God  is  holy,  because  men  are  not  here 
dealt  with  according  to  their  characters,  because  God  has  determined  to  destroy  the 
wicked,  and  because  that  destruction  comes  not  in  this  life,  v.  6.  This  doctrine  is 
implied  in  hundreds  of  texts,  where  it  is  not  declared. 

19.  All  hypocrisy  is  vain.  Nothing  is  more  idle,  v.  6.  We  never  can  impose  on 
the  Almighty.  Morison :  "Let  all  workers  of  deceit,  all  hypocritical  pretendei-s, 
whether  in  the  intercourse  of  life  or  in  the  fellowship  of  the  church,  know  that  they  are 
hateful  in  the  divine  sight ;  that  their  prayers  will  not  be  heard  ;  that  their  offerings 
will  not  be  accepted ;  that  nothing  short  of  repentance  and  deejD  contrition  of  spirit 
will  be  associated  with  the  returning  smile  of  divine  mercy  and  compassion.  Con- 
tinuing in  their  present  coui'se  of  deceit  and  falsehood,  they  can  expect  to  meet  nothing 
but  the  wrath  of  an  angry  God."  No  wickedness  on  earth  is  more  common  than  the 
various  forms  of  deceit. 

20.  God  is  not  the  author  of  sin.  He  abhors  it.  Nothing  is  so  repugnant  to  his 
nature,  vv.  4,  5,  6.  He  permits  sin,  but  he  does  not  approve  it.  He  overrules  sin, 
but  he  hates  it.  He  may  sustain  in  being  very  wicked  men  while  they  commit  sin, 
but  he  never  works  wickedness.  To  charge  him  with  being  the  author  of  sin  is  blas- 
phemy. 

21.  Honesty  is  the  best  policy.  It  commonly  appears  so  in  this  life ;  invariably,  in 
the  next,  v.  6.  The  perpetual  toil  and  scuffle  of  the  false  man  to  make  things  stick 
together  and  to  preserve  appearances  might  warn  him  of  worse  trouble  yet  to  come. 
Morison :  "  Let  the  sentiment  of  this  verse  teach  the  importance  of  candor,  and 
benevolence,  and  suicerity  in  all  the  intercourses  of  life.  How  many  there  are  whc 
will  meet  you  as  friends,  and  give  you  the  right  hand  of  good  brotherhood,  while  they 
are  stabbing  you  in  the  dark,  and  whispering  something,  even  in  the  ear  of  your 
familiar  friend,  which  may  lessen  you  in  his  esteem.  And  yet  these  very  dastardly 
characters  will  not  dare  to  breathe  in  your  presence  any  other  sentiments  save  those 
of  kindness  and  respect.  Let  such  men  remember,  that  in  the  holy  scriptures,  lying 
and  murder  are  the  invariable  companions  of  deceit,  and  treachery,  and  circumvention" 
When  God  utterly  forsakes  a  man,  he  soon  confounds  all  moral  distinctions.  To  such 
a  one  black  is  white,  bitter  is  sweet,  evil  is  good.  Many  of  the  vices  are  cognate. 
They  dwell  together. 

22.  Neither  in  fact,  nor  in  the  esteem  of  good  men  is  there  any  substitute  for  the 
public  worship  of  God,  v.  7.  Take  away  from  the  pious  of  earth  all  the  i-ecollections, 
impressions,  purposes,  refreshments,  encouragements,  hopes,  joys,  and  other  graces, 
which  owe  their  origin,  or  their  vigor  to  the  house  of  God,  and  what  a  change  would 
be  witnessed.  It  is  a  great  mercy  in  God  to  give  us  public  ordinances.  Tliey  reprove, 
cheer,  warn,  reclaim,  animate,  strengthen  all  God's  people. 

23.  The  only  hope  of  sinners  is  in  mercy ;  nor  will  a  little  answer  their  prrpose. 
They  need  a  great  deal,  v.  7.     Calvin  says  this  verse  teaches  us  "  the  general  truth. 


PSALM  V.J  STUDIES   IN   THE   BOOK  OF  PSALMS.  91 

that  it  is  only  through  the  goodness  of  God  that  we  have  access  to  liim  ;  and  that  no 
man  prays  aright  but  he,  who,  having  experienced  his  grace,  believes  and  is  fully 
persuaded  that  he  will  be  merciful  to  him.  The  fear  of  God  is  at  the  same  time 
added,  in  order  to  distinguish  genuine  and  godly  trust  from  the  vain  confidence  of  the 
flesh."  God  has  taken  peculiar  pains  to  assure  us  of  his  mercy  and  grace.  Reliance 
on  these  is  of  great  use.  Dickson  :  "  The  fliith,  which  the  godly  have  in  the  mercies 
of  God,  doth  encourage  them  to  follow  his  service ;  and  in  some  cases  doth  give  them 
hope  to  be  loosed  from  the  restraints  which  hinder  them  from  enjoying  the  public 
ordinances."  It  is  a  great  thing  to  be  able  to  keep  the  eye  fixed  on  God's  great 
compassions. 

24.  No  good  man  is  oflended  because  God  is  greatly  to  be  feared,  v.  7.  The  true 
fear  of  God  has  no  torment  in  it.  The  righteous  would  on  no  account  part  with 
reverential  feelings. 

25.  The  greater  our  perils,  the  more  should  our  prayers  abound ;  the  more  enemies, 
the  more  supplications,  v.  8.  That  is  a  wicked  perversion  of  any  event,  which  drives 
us  from  the  mercy-seat. 

26.  It  is  right  that  we  should  pray  to  be  kept  in  a  plain  way,  and  not  be  allowed  to 
fall  into  darkness  respecting  either  faith  or  practice,  v.  8.  Inscrutable  points  of  doc- 
trine, mysterious  providences,  and  insoluble  questions  in  casuistry  are  often  occasions 
of  terrible  temptations.  To  ask  for  light  on  our  path  is  therefore  the  same  as  praying 
not  to  be  led  into  temptation.  Satan  loves  to  fish  in  muddy  water.  Mental  confusion 
is  unfriendly  to  the  steady  course  of  piety.  Let  us  beg  God  to  make  crooked  things 
straight.  Dickson  :  "  So  much  the  more  as  the  godly  are  sensible  of  their  own  blind- 
ness, and  weakness,  and  readiness  to  go  out  of  the  right  way,  so  much  the  more  do 
they  call  for,  and  depend  upon  God's  directing  them." 

27.  The  Scriptures  speak  one  uniform  and  unmistakable  language  respecting  the 
universal  and  dreadful  depravity  of  man,  v.  9.  There  was  no  stronger  language  used 
on  this  subject  by  David  than  we  find  in  Genesis  vi.  5.  And  when  Paul  would  prove 
Jew  and  Gentile  all  lost  he  finds  no  more  fitting  testimony  than  in  this  Psalm.  Rom. 
iii.  13.  Compliments  to  unregenerate  men  respecting  their  goodness  are  as  much  out 
of  place  as  praise  of  a  corpse  for  its  beauty.  They  are  all  dead.  Morison  :  "  There 
has  been  a  mournful  uniformity  in  the  character  of  the  wicked  in  all  ages." 

28.  Dickson:  "Among  other  motives  to  make  the  godly  take  heed  of  their  carriage 
in  time  of  trial,  this  is  one ;  they  have  to  do  with  a  false  world,  and  hollow-hearted 
men,  who  will  make  false  pretences  of  what  is  not  their  intention,  and  will  make 
promise  of  what  they  mind  not  to  perform,  and  will  give  none  but  rotten  and  poison- 
able  advice,  gilded  with  false  flattery,  and  all  to  deceive  the  godly  and  draw  them  into 
a  snare,"  v.  9. 

29.  The  ruin  of  the  incorrigibly  wicked  is  inevitable,  v.  10.  Everything  is  against 
them.  God,  with  all  his  nature,  plans  and  providence,  the  inherent  weakness  and 
wretchedness  of  their  cause,  the  multitude  of  their  oflfences,  the  heinous  character  of 
their  rebellion,  unite  with  all  the  teachings  of  Scripture  and  all  the  worship  of  God's 
people  in  making  the  overthrow  of  the  impenitent  beyond  all  doubt  certain.  God's 
people  cannot  thank  him  that  no  weapon  formed  against  Zion  shall  prosper,  nor  pray, 
Thy  kingdom  come,  nor  adore  God  for  one  of  his  attributes,  nor  cry,  God  be  merciful 
to  me  a  sinner,  nor  repeat  a  prophecy  concerning  the  final  triumph  of  truth  and  right- 
eousness, without  pointing  to  great  principles,  all  of  which  say.  The  ungodly  shall  perish. 

30.  But  the  righteous  are  safe,  v.  11.  All,  that  makes  sure  the  ruin  of  the  wicked, 
renders  certain  the  victory  of  the  righteous.  God  is  with  them,  defends  them,  blesses 
them. 


92  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  vi. 

31.  "We  ought  to  pray  for  God's  people,  v.  11.  They  need  our  prayers.  They  have 
a  rio-ht  to  them  on  the  score  of  brotherhood.  Henry :  "  Let  us  learn  of  David  to 
pray,  not  for  ourselves  only,  but  for  others  ;  for  all  good  people,  for  all  that  trust  in 
God,  and  love  his  name,  though  not  in  everything  of  our  mind,  or  in  our  interest. 
Let  all  that  are  entitled  to  God's  promises  have  a  share  in  our  prayers.  Grace  be 
with  all  them  that  love  our  Lord  Jesus  Christ  in  sincerity.  This  is  to  concur  with 
God."  What  a  model  of  tenderness  and  earnestness  in  intercession  for  others  "we 
have  in  Abraham.  Gen.  xviii.  23-32.  Nor  can  any  circumstances  of  personal  afflic- 
tion or  distress  excuse  us  from  praying  for  all  God's  saints  as  we  learn  from  the 
example  of  David  recorded  here  and  elsewhere. 

32.  Whoever  denies  that  the  true  people  of  God  have  solid,  strong  and  enduring 
joys  shows  that  he  is  ignorant  of  the  whole  matter  of  spiritual  religion,  v.  11.  The 
most  exultant  anthems  ever  sung  on  this  earth  are  the  songs  of  God's  people  passing 
through  the  wilderness,  the  fire  and  the  floods. 

33.  What  a  comfort  the  Scriptures  are  to  all  the  children  of  God  in  sorrow\  How 
this  -whole  Psalm  has  been  read  and  wept  over  and  rejoiced  in  by  the  saints  for  nearly 
three  thousand  years,  and  shall  be  till  time  shall  be  no  longer.  The  comfort  of  the 
Scriptures  gives  hope.  Rom.  xv.  4.  Just  as  a  man  is  taught  and  sanctified  by  the 
Spirit  will  such  portions  of  truth  rejoice  his  heart,  and  make  him  exult. 

34.  The  whole  Psalm  shows  that  never  in  this  life  shall  we  get  beyond  the  means  of 
grace.  Nor  is  it  best  we  should.  It  is  enough  that  we  travel  the  road  watered  with  the 
tears  of  the  sweet  singer  of  Israel,  and  use  the  means  he  used.  Yea,  more,  David's 
Lord  in  the  days  of  his  flesh  poured  out  strong  cryings  and  tears  to  God.  Let  us 
follow  Christ,  and  know  the  fellowship  of  his  sufferings. 

35.  If  our  cause  is  good,  let.  us  not  be  uneasy  about  the  issue.  In  courts  of  human 
judicature  we  may  have  a  good  cause,  a  good  judge,  a  good  jury,  good  counsel  and 
good  witnesses,  and  yet  we  may  often  fail.  But  he,  who  has  a  good  cause  in  the  court 
of  heaven,  shall  not  be  cast.     So  the  whole  Psalm  teaches. 

36.  This  Psalm  shows  that  in  essentials  true  religion  is  the  same  in  all  ages.  It  has 
sorrows,  but  then  it  has  joys ;  it  has  conflicts,  but  then  it  has  victories;  it  has  darkness, 
but  then  it  has  ti'ust ;  it  has  foes,  but  it  also  has  an  infallible  guide ;  it  has  perils,  but 
it  is  surrounded  with  God's  favor  as  with  a  shield. 

37.  The  whole  Psalm  shows  that  salvation  is  of  God.  The  righteous  would  soon 
fall  by  the  malice  and  machinations  of  their  foes,  if  they  had  to  manage  their  ow-n 
cause.  But  God  holds  them  up,  so  that  they  fall  not ;  he  covers  them,  so  that  the 
enemy  cannot  get  at  them ;  he  guides  them,  so  that  they  miss  not  their  Avay. 

38.  If  this  Psalm  refers  to  Christ,  of  whom  David  was  a  type,  then  his  victories  are 
no  less  a  source  of  joy  to  his  people  than  were  those  of  his  servant  David ;  nay,  they 
are  more  so. 


Psalm  vi. 

To  the  chief  Musician  on  Neginoth  upon  Sheminith,  A  Psalm  of  David. 

1  O  Lord,  rebuke  me  not  in  thine  anger,  neither  chasten  me  in  thy  hot  displeasure. 

2  Have  mercy  upon  me,  O  Lord  ;  for  I  am  weak :  O  Lord,  heal  me  ;  for  my  bones  are  vexed. 

3  My  soul  is  also  sore  vexed :  but  thou,  O  Lord,  how  long  ? 

4  Return,  O  Lord,  deliver  my  soul :  oh  save  me  for  thy  mercies'  sake. 

6  For  in  death  there  is  no  remembrance  of  thee:  in  the  grave  who  shall  give  thee  thanks? 


PSALM  VI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  93 

6  I  am  weary  with  my  groaning ;  all  the  night  make  I  my  bed  to  swim ;  I  water  my  couch 
with  my  tears. 

7  Mine  eye  is  consumed  because  of  grief;  it  waxeth  old  because  of  all  mine  enemies. 

8  Depart  from  me,  all  ye  workers  of  iniquity ;  for  the  Lord  hath   heard  the  voice  of  my 
weeping. 

9  The  Lord  hath  heard  my  supplication  ;  the  Lord  will  receive  my  prayer. 

10  Let  all   mine   enemies  be   ashamed  and  sore   vexed:    let  them  return  and  be  ashamed 
suddenly. 

THE  reader  is  referred  to  the  beginning  of  the  Commentary  on  the  third  Psalm  for 
remarks  on  the  words,  A  Psalm  of  David,  and  to  the  fourth  Psalm,  whose  title 
otherwise  is  precisely  the  same  as  we  find  here,  except  that  in  this  Psalm  we  have  the 
additional  words  tqjo^i  Sheminith.  This  phrase  is  found  in  1  Chron.  xv.  21  where  we  are 
told  of  the  appointment  of  certain  singers  to  sound  with  harps  on  the  Sheminith,  "  to 
excel."  It  is  also  found  in  the  title  of  the  twelfth  Psalm  precisely  as  it  is  here.  Respect- 
ing the  signification  of  Sheminith  there  exists  considerable  diversity.  Fenwick  renders 
it.  On  the  unction,  meaning  the  anointing  of  the  Holy  Spirit.  But  how  this  sense  could 
be  gotten  from  the  word,  Sheminith,  or  why  any  special  unction  should  be  claimed  either 
for  the  words  or  the  music  of  this  song  over  others  in  the  same  collection  does  not 
appear.  Bellarmine  mentions  an  opinion,  which  he  says  is  not  to  be  slighted,  viz. : 
that  Sheminith  points  to  the  day  of  final  judgment,  Avhicli  is  to  follow  the  six  days  of 
toil  of  this  life  and  the  seventh  day  of  rest  of  souls,  and  then  comes  the  eighth  day, 
which  is  the  end  of  the  world.  But  the  contents  of  the  Psalm  clearly  show  that  the 
eternal  judgment  is  not  even  once  referred  to  unless  it  be  very  remotely,  as  in  the 
preceding  Psalm.  Horsley  renders  it,  upon  the  superabundance.  But  the  difficulty 
is  that  it  is  only  by  some  very  remote  and  perhaps  fanciful  allusion  that  the  idea  of 
superabundance  could  in  any  way  be  connected  with  Sheminith.  The  literal  render- 
ing of  upon  Sheminith  is  upon  the  eighth.  This  is  the  marginal  reading  in  the  best 
editions  of  our  English  Bible  wherever  the  word  occurs.  Some  of  the  Jewish  writers 
thought  there  was  a  reference  to  the  eighth  day,  the  day  of  circumcision.  Gill  says 
some  ancient  Christians  referred  it  to  the  Lord's  day,  being  the  day  after  the  seventh, 
or  the  Jewish  Sabbath.  Theodoret  refers  it  to  the  eighth  age,  the  millenium.  But 
these  three  views  are  purely  fanciful,  receiving  no  support  from  the  contents  of  the 
Psalm.  Nor  is  there  more  support  to  the  opinion  that  the  eighth  refers  to  a  song  of 
eight  notes,  to  the  tune  of  which  this  Psalm  was  sung.  If  for  the  eighth  we  read  the 
octave,  our  minds  instantly  turn  to  something  relating  to  music,  and  so  this  term  seems 
to  point  to  something  pertaining  to  music  in  the  public  worrMp  of  God.  Hengsten- 
berg :  "  The  correct  explanation  is  given  by  those  Avho  take  it  for  an  indication  of  the 
tune."  He  cites  no  one  as  agreeing  with  him,  nor  does  any  one  appear  to  take  the 
same  view  as  himself.  Vatablus  supposes  it  to  be  a  tune  in  which  the  octave  note  pre- 
vails. Pool  thinks  Sheminith  is  "  the  shrillest  or  loftiest  note ;"  while  Gill  cites  some 
as  thinking  that  it  refers  "  to  the  eighth  note,  which  was  grave,  and  which  we  call  the 
bass."  Many  others  think  it  refers  to  an  instrument,  perhaps  a  harp  of  eight  strings. 
This  view  is  favored  by  the  Chaldee,  Jarchi,  Kimchi,  and  Ben  Melech  ;  by  Bellarmine, 
Waterland,  Moller,  Gill,  Patrick,  Morison,  Cobbin,  Fry,  and  Scott.  Venema  is  in  doubt 
whether  it  is  an  instrument  of  eight  cords,  or  the  lower  octave  tune  that  is  designed ; 
Calvin :  "  I  do  not  know  whether  it  would  be  correct  to  say  it  was  a  harp  of  eight 
strings.  I  am  rather  inclined  to  the  opinion  that  it  refers  to  the  tune ;"  Alexander 
says  Sheminith  "corresponds  exactly  to  our  octave;  but  its  precise  application  in  the 
ancient  music  we  have  now  no  means  of  ascertaining."  It  may  well  be  left  to  each 
one  to  form  his  own  opinion  in  the  case,  and  specially  to  commend  care  in  rejecting 
the  view  maintained  by  the  great  mass  of  commentators,  viz. :  that  a  particular  instru- 


94  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  vi. 

ment  is  referred  to.  But  no  heresy  is  taught,  nor  spiritual  truth  rejected  by  holding 
aiiy  of  the  fore-cited  explanations,  though  some  of  them  are  wild  and  unreasonable. 

The  authorship  of  this  Psalm  is  properly  ascribed  to  David.  Of  his  having  wi'it- 
ten  it  there  is  no  cause  of  serious  doubt.  Seven  of  the  Psalms  have  long  been  styled 
penitential.  These  are  the  6th,  82d,  38th,  51st,  102d,  130th,  and  143d.  From  this 
list  some  drop  the  102d  and  insert  the  25th.  They  have  been  called  penitential  not 
merely  because  they  contain  earnest  supplications  becoming  sinners,  but  also  confes- 
sions of  sin  and  expressions  of  sorrow  appropriate  to  a  penitent.  But  the  very  same 
reasons  would  lead  us  to  include  at  least  three  others  under  the  same  designation,  viz. : 
the  25th,  69th,  and  86th.  Still  there  is  no  objection  to  calling  this  a  penitential 
Psalm.  But  on  what  occasion  it  was  written  we  cannot  determine.  There  is  a  strong 
tendency  in  commentators  to  refer  many  of  the  sorrowful  Psalms  to  David's  penitence 
respecting  the  matter  of  Uriah.  But  David  was  a  penitent  before  he  incurred  guilt 
in  that  affair.  And  both  before  and  after  that  sad  business  his  great  trouble,  as  is 
that  of  every  believer,  was  the  plague  of  his  own  heart,  the  fountain  of  depravity 
within  him.  His  whole  life  was  a  conflict  with  corruption.  Paul  had  committed  no 
recent  outbreaking  sin  when  he  uttered  that  exceedingly  bitter  cry,  "  O  wretched  man 
that  I  am,  who  shall  deliver  me  from  the  body  of  this  death?"  It  was  indwelling 
sin  that  distressed  him. 

Some  have  supposed  that  this  Psalm  has  special  reference  to  bodily  disease,  and 
for  proof  refer  to  vv.  2  and  5.  Others  think  it  has  special  reference  to  the  terrible 
machinations  and  assaults  of  his  enemies,  and  refer  to  vv.  7  and  10.  Others  suppose 
there  is  special  reference  to  some  spiritual  troubles,  vv.  3  and  4.  The  fact  is  that  all 
these  things  may  have  borne  him  down  at  the  same  time.  It  has  grown  into  a  pro- 
verb that  troubles  never  come  alone.  See  how  affliction  brought  on  a  sense  of  sin  in 
Joseph's  brethren.  It  is  a  great  thing  to  learn  to  bow  to  the  rod  of  correction  in  a 
temper  becoming  a  sinner,  who  through  grace  has  become  a  child  of  God.  It  is  not 
probable  that  this  Psalm  was  composed  at  the  time  of  the  affliction,  but  after  it  had 
passed  away.  Yet  it  doubtless  contains  the  petitions  offered  during  the  anguish  occa- 
sioned by  the  sore  visitation.  It  also  records  the  blessed  issue  of  his  troubles  and  his 
happy  deliverance  from  them.  In  this  Psalm  the  original  of  the  word  Loed  is  in 
each  case  Jehovah,  on  which  see  above  on  Ps.  i.  2. 

1.  O  Loed,  rebuke  me  not  in  thine  anger,  neither  chasten  me  in  thy  hot  displeamre. 
The  variations  in  rendering  this  verse  are  slight.  For  hot  disjjleasure,  some  have  pro- 
posed to  read  lorath,  indignation,  glow  or  heat.  But  in  each  case  the  sense  is  the  same. 
The  two  clauses  express  the  same  idea — "Fury  untempered  with  grace  and  insupport- 
able wrath."  Each  contains  a  petition,  the  purport  of  which  has  not  been  always 
agreed  upon.  Some  suppose  that  David  here  implores  the  removal  of  his  afflictions. 
Others  Avith  more  reason  regard  him  as  asking  that  his  afflictions  may  be  th(3  chastise- 
ments of  a  son,  not  the  punishments  of  a  cast-away.  Such  suppose  this  petition  to  be 
the  same  in  substance  as  that  of  the  weeping  prophet:  "O  Loed,  correct  me,  hid  with 
judgment;  not  in  thine  anger,  lest  thou  bring  me  to  nothing,''  Jer.  x.  24.  The  same 
idea  is  expressed  in  Jer.  xlvi.  28,  "I  will  not  make  a  full  end  of  thee,  but  correct  thee 
in  measure;  yet  I  will  not  leave  thee  wholly  unpunished."  This  vicAV  therefore  con- 
sists with  the  analogy  of  Scriptural  teaching.  Nor  would  a  wise  and  good  man  under 
divine  inspiration  be  ready  to  ask  that  he  might  be  exempt  from  trial.  But  any  man 
may  without  qualification  humbly  ask  to  be  dealt  with  as  a  child,  not  as  a  rebel. 
Luther:  "This  he  regards  not,  nay,  he  will  readily  suffer,  that  he  be  punished  and 
chastened ;  but  he  begs  that  it  might  be  done  in  mercy  and  goodness,  not  in  anger  and 
ftiry.  .  .  Therefore  the  prophet  teaches  us  here,  that  there  are  two  rods  of  God,  one 
of  mercy  and  goodness,  another  of  anger  and  fury;"  Calvin  gives  this  as  the  sense: 


PSALM  VI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  95 

"O  Lord,  I  confess  that  I  deserve  to  be  destroyed  and  brought  to  naught;  but  as  I 
would  be  unable  to  endure  the  severity  of  thy  wrath,  deal  not  with  me  according  to 
my  deserts,  but  rather  pardon  my  sins,  by  which  I  have  provoked  thine  anger  against 
me;"  De  Wette:  "The  sufferer  prays  not  for  a  remission,  but  only  for  an  alleviation 
of  the  calamity;"  Patrick's  paraphrase  is:  "O  Lord,  who  delightcst  in  mercy,  mod- 
erate, I  beseech  thee,  thy  sharp  correction ;  and  do  not  proceed  to  inflict  upon  me  the 
severestmarksof  thy  displeasure;"  Morison:  "He  does  not  deprecate  the  divine  rebuke, 
for  he  remembers  how  awfully  it  had  been  provoked ;  but  he  entreats  that  Jehovah 
would  not  rebuke  him  in  his  anger,  that  he  would  not  chasten  him  in  his  hot  dis- 
pleasure. He  felt  that  a  creature's  weakness  would  not  withstand  the  shock  of 
incensed  Omnipotence;"  Henry:  "He  does  not  pray.  Lord,  rebuke  me  not;  Lord, 
chasten  me  not;  for,  as  many  as  God  loves,  he  rebukes  and  chastens,  as  the  father  the 
son  in  whom  he  delights."  This  view  is  also  taken  by  Venema,  by  Gill  and,  as  Heng- 
stenberg  owns,  by  "most  expositors."  The  wrath  of  God  destroys,  but  his  paternal 
love  corrects,  reclaims  and  saves.  It  is  itself  a  mercy  and  he  who  receives  it  may  well 
pray 

2.  Have  mercy  upon  me,  O  Lord.  How  suitable  to  every  condition  in  life  is  the 
cry  for  mercy.  It  is  first  an  acknowledgment  of  the  justice  of  all  the  evil  that  has 
befallen  us.  It  is  also  a  confession  of  our  utter  weakness  and  incapacity  for  relieving 
ourselves.  It  is  next  a  confession  of  our  faith  in  the  power  of  God  to  give  us  succor 
if  he  will  but  undertake  our  cause.  It  is  also  a  declaration  that  the  divine  compas- 
sions are  so  great  that  whatever  our  distress  may  be,  we  may  safely  rely  on  him.  Such 
a  prayer  befits  us,  in  health  and  in  sickness,  in  life  and  in  death.  No  more  appropri- 
ate words  ever  fell  from  the  lips  of  mortals.  No  man  ever  promotes  his  own  comfort 
by  denying  the  justice  of  the  sufferings  he  is  called  to  endure  at  the  hand  of  God.  In- 
deed a  suspicion  to  the  contrary  will  fill  any  mind  with  torture,  and  a  conviction  to 
the  contrary  will  make  any  man  outrageous.  Listen  to  Cain:  "My  punishment  is 
greater  than  I  can  bear."  Listen  to  Quintilian  on  the  death  of  his  wife  and  children, 
especially  the  recent  death  of  a  promising  son :  "  Who  would  not  detest  my  insensi- 
bility, if  I  made  any  other  use  of  my  voice,  than  to  vent  complaints  against  the 
injustice  of  the  gods,  who  made  me  survive  all  that  was  dearest  to  me  ?  .  .  .  There 
reigns  a  secret  envy,  jealous  of  our  happiness,  which  pleases  itself  in  nipping  the  bud 
of  our  hopes."  Let  sinners  always  feel  and  say  that  justice  is  against  them,  and  that 
their  hope  for  anything  good  is  in  the  divine  mercy.  Let  them  continually  admit  that 
they  deserve  all  sorts  of  afflictions,  and  if  saved  from  them,  it  must  be  by  the  mere 
favor  of  God.  Let  them  bring  all  their  woes  before  him  and  cry  for  mercy,  as  did 
David,  when  he  said,  for  I  am  wer.k.  Hengstenberg  reads,/or  /  am  faint,  or  ivithered ; 
Morison:  /  am  extremely  weak,  or  I  am  langxdshing ;  Jebb:  very  weak  am  I ;  Alex- 
ander :  drooping  am  I.  David  here  complains  of  bodily  distress,  though  it  may  have 
arisen  from  mental  anguish.  Calvin  says:  "David  calls  himself  weak,  not  because 
he  was  sick,  but  because  he  was  cast  down  and  broken  by  Avhat  had  now  befallen  him." 
There  is  a  very  mysterious  connection  between  our  souls  and  our  bodies.  No  man  in 
great  anguish  of  mind  ever  felt  well  in  body,  although  he  might  have  done  so  in  an 
hour,  if  his  mind  had  been  put  quite  at  ease.  Morison:  " The  weakness  or  debility, 
of  which  David  complains,  seems  to  attach  more  immediately  to  the  soul,  and  to  the 
soul  as  enervated  and  wasted  in  its  spiritual  strength  by  sin."  The  reason  he  assigns 
is  not  valid:  "This  appears  from  the  circumstance  that  the  divine  mercy  is  appealed 
to  for  relief  Mercy  has  relation  to  guilt  and  un worthiness,  rather  than  to  mere  bodily 
malady  and  distemper."  But  is  not  every  blessing  a  mercy  to  sinners?  Especially  is 
not  our  continued  existence  a  great  mercy?  Lam.  iii.  22.  Have  we  not  all  forfeited 
our  lives?     Several  commentators  seem   at  a   loss  on  this  clause;  and  all  from  not 


96  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  vi. 

admitting  that  David's  affliction  Avas  not  one.  He  had  enemies  plotting  against  him ; 
he  had  mental  distress;  he  had  bodily  infirmity.  All  these  at  once  pressed  him  hard. 
In  this  way  every  expression  in  the  Psalm  may  be  made  clear,  and  even  the  commen- 
tators made  generally  to  harmonize.  The  same  remarks  suit  the  next  clause :  O  Lord, 
heal  me,  for  my  bones  are  vexed.  For  vexed  Calvin  reads  are  afraid;  Hengstenberg :  Are 
t&trified;  Fry  and  Alexander:  Are  shaken.  Morison  observes  that  by  the  bones  Jewish 
expositors  understand  the  body  generally,  but  says,  he  can  see  no  reason  why  the  bones 
should  not  be  spoken  of  literally.  Calvin:  "He  attributes  fear  to  his  bones,  not 
because  they  are  endued  Avith  feeling,  but  because  the  vehemence  of  his  grief  was  such 
that  it  affected  his  whole  body.  He  does  not  speak  of  his  flesh,  which  is  the  more 
tender  and  susceptible  part  of  the  corporeal  system,  but  he  mentions  his  bones,  thereby 
intimating  that  the  strongest  parts  of  his  frame  were  made  to  tremble  for  fear,"  The 
sense  seems  to  be  that  his  bodily  distress  was  not  slight,  but  deep,  and  incapable  of  be- 
ing removed  by  any  ordinary  remedies.  God  alone  could  heal  him.  He  therefore 
betook  himself  to  the  great  physician.  Luther:  "Where  the  heart  is  troubled,  the 
whole  body  is  faint  and  broken."  " A  wounded  spirit  who  can  bear?"  Alexander: 
"  To  regard  the  bodily  distress  as  a  mere  figure  for  internal  anguish  would  be  wholly 
arbitrary  and  destructive  of  all  sure  interpi-etation.  The  physical  effect  here  ascribed 
to  moral  causes  is  entirely  natural  and  confirmed  by  all  experience."  This  state  of 
things  was  itself  sad.     But  the  sufferer  adds : 

3.  3fy  soul  is  also  sore  vexed.  The  Syriac  and  Hengstenberg  read  :  And  my  soul  is 
greatly  terrified ;  most  of  the  ancient  versions  and  Morison :  My  soid  is  exceedingly 
troubled ;  Calvin :  My  soid  is  greatly  afraid ;  Fry :  My  soul  is  shaken  exceedingly ; 
Alexander :  My  soxd  is  greatly  agitated.  The  verb  rendered  vexed  in  this  place  is  the 
same  rendered  vexed  in  the  jDreceding  verse.  There  are  no  troubles  like  soul-troubles. 
Sin  will  mar  anything.  It  will  make  any  soul  wretched.  Morison  :  "  It  depresses  its 
spiritual  energies,  quenches  the  ardors  of  devotion,  darkens  the  prospect  of  faith  and 
hope,  produces  slavish  dread,  creates  an  inaptitude  to  spiritual  services  and  enjoy- 
ments, and  acts,  in  all  respects  upon  the  mind  of  a  believer,  as  fell  disease  does  upon 
the  body."  Calvin  very  properly  rejects  the  opinion,  which  here  takes  soid  for  life. 
It  does  not  suit  the  scope  of  the  passage.  The  soul  of  David  was  so  distressed  that 
time  seemed  long.  This  is  very  natural.  Many  have  experienced  this  effect  of  pain, 
bodily  and  mental,  in  making  the  hours  tedious.  He  cries  out.  Bid  thou,  0  Lord, 
how  long?  The  Chaldee:  How  long  ere  thou  wilt  refresh  me?  church  of  England: 
How  long  wilt  thou  punish  me  ?  Hengstenberg  tells  us  that  the  words,  0  Lord,  how 
long  f  were  Calvin's  motto,  and  that  the  most  intense  pain  could  not  extort  from  him 
anything  more  expressive  of  desire  for  relief  They  have  been  the  words  of  many  a 
great  sufferer.  The  sentence  is  unfinished,  but  neither  unmeaning  nor  unimpressive. 
The  very  ellipsis  points  to  great  distress,  and  is  a  piteous  cry  for  relief.  Dimock  pro- 
poses to  supply  what  is  wanting  thus :  And  how  long  wilt  thou  be  angry,  Jehovah  ? 
and  refers  to  Ps.  Ixxix.  5  in  support.  But  great  grief  is  apt  to  utter  broken  sentences. 
Ejaculations  are  often  abrupt  and  incomplete,  yet  nothing  is  more  expressive.  Highly 
finished  periods  do  not  beseem  those,  who  are  sorely  afflicted.  The  sentence  may  be 
filled  up  many  ways,  and  give  a  good  sense  thus :  How  long  before  thou  wilt  have 
mercy?  how  long  shall  my  bones  and  my  soul  be  thus  vexed?  how  long  wilt  thou  permit 
me  to  suflTer  as  I  do  ?  how  long  before  I  shall  be  rescued  ?  An  afflicted  saint  familiar 
with  Scripture,  docs  not  care  to  have  all  words  supplied.  Morison :  "  David  seems 
like  an  individual  choked  with  grief,  and  feels  himself  incapable  of  completing  the 
eentence  he  had  begun."  He  thus  paraphrases  the  words,  0  Lord,  how  longf  "  How 
long  wilt  thou  continue  to  hide  thy  face,  to  afflict  my  spirit,  to  chastise  my  body,  to 
deny  mc  the  refreshing  tokens  of  thy  h)ve,  to  shut  thine  ears  against  my  complaints, 


PSALM  vi.J  STUDIES  IN  THE  BOOK  OF  PSALMS.  97 

to  leave  me,  the  victim  of  grief,  and  the  subject  of  torturing  disease  ?  How  long,  0 
Lord,  shall  this  be  the  case?  Shall  not  a  day  of  mercy  and  deliverance  at  last  dawn^'' 
Wilt  thou  not  again  look  upon  my  pain,  and  forgive  all  my  sins  ?  Hast  thou  afflicted, 
and  wilt  thou  not  heal?"  Calvin:  "This  elliptical  form  of  expression  serves  to 
express  more  strongly  the  veliemence  of  grief,  which  not  only  holds  the  minds  but 
also  the  tongues  of  men  bound  up,  breaking  and  cutting  short  their  speech  in  the  raiddk' 
of  the  sentence."  Luther :  "  In  all  emotions  of  the  heart,  such  as  fear,  love,  hope, 
hatred,  and  the  like,  a  state  of  suspense  and  delay  is  vexatious  and  difficult  to  be 
borne,  as  Solomon  says  in  Pro  v.  xiii.  12,  'Hope  deferred  maketh  the  heart  sick.' 
But  in  troubles  of  this  kind,  delay  is  the  most  severe  and  insupportable  pain."  At 
such  a  time  what  a  privilege  is  prayer !  What  a  mercy  to  be  allowed  to  pour  out  our 
tears  and  complaints  to  God,  and  to  cry, 

4.  Return,  0  Lord,  deliver  my  soul.  God's  essential  presence  is  everywhere.  This 
encourages  his  people  to  pray  to  him,  knowing  that  he  can  hear  them.  But  his 
gracious  presence  is  often  wanting  to  his  people.  One  of  the  most  grievous  afflictions 
is  the  absence  of  God.  In  this  alarming  strain  he  threatens  his  people :  "  I  will  go 
and  return  to  my  place,  till  they  acknowledge  their  oifence,  and  seek  my  face:  in  their 
affliction  they  will  seek  me  early."  Hos.  v.  15.  When  God  hides  his  face  his  people 
are  troubled.  His  return  is  regarded  as  a  great  mercy.  The  Arabic  reads,  Be  propi- 
tious, O  Lord.  "  When  the  humble  and  penitent  soul  is  made  conscious  of  the  divine 
withdrawment,  nothing  will  satisfy  it  but  a  sense  of  God's  returning  smile."  If  he 
comes,  he  will  bring  salvation,  and  so  David  cries,  deliver  my  soul.  He  not  only 
prayed  for  his  life,  but  for  his  soul.  If  that  is  lost,  all  is  lost.  If  that  is  safe,  other 
things  are  of  slight  importance.  Our  worst  foes  are  the  enemies  of  our  souls.  They 
are  our  sins,  our  tempters  and  our  tormentors.  To  deliver  from  these  is  the  work  of 
God  alone.  Yea,  it  is  his  sovereign  work.  If  moved  to  it,  it  cannot  be  by  anything 
seen  in  the  creature.  In  bestowing  any  favor  God  is  self-moved.  Therefore  David 
says.  Oh  save  me  for  thy  mercies'  sake.  The  ancient  versions,  with  Calvin,  Jebb,  Gill, 
Home,  and  Alexander  follow  the  original  and  read  mercy,  not  mercies.  Fry  reads, 
tenderness.  The  word  here  rendered  mercy  occurs  more  than  two  hundred  times  in 
the  Hebrew  Bible  and  is  rendered  favor,  pity,  kindness,  mercy,  goodness,  loving-kind- 
ness, merciful-kindness.  So  that  beyond  all  question  we  here  have  a  confession  that 
hope  of  deliverance  for  a  sinner  in  any  distress  is  found  in  the  unmerited  compassions 
of  God.  Luther's  paraphrase  is :  "  Not  for  mine  own  services,  which  indeed  are 
nothing,  as  is  sufficiently  and  more  than  sufficiently  proved  by  this  terror  at  thy 
anger,  and  my  trembling  bones,  and  the  sadness  of  my  heart  and  soul.  Therefore 
help  me  for  thy  mercies'  sake,  that  thine  honor  and  the  glory  of  thy  compassion  may 
be  forever  connected  with  my  deliverance."  God  takes  great  pains  to  inform  his 
people  in  all  ages  that  all  their  hope  is  in  his  sovereign  favor  and  rich  gi-ace,  and  that 
it  is  not  the  merit  or  the  misery  of  mortals,  that  moves  him  to  show  them  pity,  or 
extend  deliverance.  Ezek.  xxxvi.  22,  32 ;  Eph.  ii.  4-9.  It  is  well  when  we  have  faith 
to  draw  arguments  from  God  in  favor  of  our  petitions.  God's  mercy  gets  great  honor 
when  it  extends  great  favors  to  great  sinners.  We  may  safely  plead  with  God  to  do 
that  which  will  be  an  honor  to  his  attributes.  In  this  verse  David  pleads  for  God's 
mercy's  sake ;  in  the  next  he  urges  an  argument  drawn  from  the  silence  of  the 
grave. 

5.  For  in  death  there  is  no  remonhrance  of  thee ;  in  the  grave  ivho  shall  give  thee 
thanks  f     John  Eogers  and  the  Bishops'  Bible  both  render  the  first  clause  thus :  "For 

n  death  no  man  remembreth  the ;"  in  this  they  follow  some  of  the  ancient  versions, 
which  read,  "  In  death  there  is  no  one  remembering  thee."  The  doctrine  of  this 
verse  may  be  the  same  as  tliat  of  Ps.  xxx.  9;   Ixxxviii.   10;   cxv.   17,   18:  and 

13 


98  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  vi. 

Isa  xxxviii.  18.  This  last  reads,  "The  grave  cannot  praise  thee,  death  cannot  cele- 
brate thee."  Two  senses  have  been  given  to  this  fifth  verse.  The  first  is  that  in  this 
rt-orld  true  religion,  in  which  God's  honor  is  deeply  involved,  is  kept  alive  by  means 
of  the  testimony  of  his  friends.  God  says  to  such,  Ye  are  my  Avitnesses.  If  the 
witnesses  are  dead,  they  can  testify  no  more.  One  of  the  chief  ways  of  honoring 
God  on  earth  is  by  speaking  his  praise.  "  Whoso  offereth  praise  glorifiieth  me."  Ps. 
1.  23.  The  same  doctrine  is  taught  in  Heb.  xiii.  15.  The  voice  of  the  dead  is  never 
heard  any  more  on  all  the  earth  praising  God.  This  is  a  good  sense,  consistent  with 
other  portions  of  revealed  truth,  and  given  by  Calvin,  Patrick,  Gill,  and  Alexander. 
The  other  sense  supposes  that  David  had  a  fearful  discovery  of  his  sin  and  misery, 
and  felt  that  if  God  pursued  him  in  Avrath  he  must  soon  drop  into  hell,  being  utterly 
consumed  by  divine  terrors,  bereft  of  hope,  and  left  among  those  miserable  outcasts, 
who  on  earth  forget  God,  and  who  in  the  future  world  have  no  pleasure  in  ever  remem- 
bering him.  The  death  here  spoken  of  then  is  the  death  of  the  soul — eternal  death. 
If  this  view  is  correct,  then  we  must  read  the  last  clause,  as  Jebb  does.  In  hell  who 
shall  give  thanks  to  thee  ?  The  original  word  here  rendered  grave  occurs  in  the  He- 
brew Scriptures  sixty-jive  times.  Thirty-two  times  it  is  rendered  grave,  thirty  times 
hell,  and  three  times  pit.  Sometimes  it  cannot  signify  anything  but  hell  as  we  now 
understand  that  word.  See  Ps.  ix.  17.  Strange  to  say,  even  the  Doway  Bible  here 
reads  hell.  The  church  of  England  reads  the  pit.  Henry's  paraphrase  is,  "  Lord, 
send  me  not  to  that  dreadful  place  where  there  is  no  devout  remembrance  of  thee,  nor 
any  thanks  given  to  thee."  Labored  criticisms  on  the  words  used  to  designate  the 
separate  state  of  souls  departed  seem  not  to  have  been  profitable,  owing  perhaps  to 
the  fact  that  too  much  of  the  material  for  them  has  been  taken  from  the  mythology 
of  the  heathen,  or  that  they  have  been  written  to  establish  some  preconceived  theory. 
In  the  two  clauses  of  this  verse  death  and  the  grave  are  parallel,  and  the  question  of 
the  second  clause  is  in  general  import  equivalent  to  the  negation  of  the  first.  The 
word  rendered  give  thanks  is  of  frequent  occurrence  and  is  otherwise  rendered  praise, 
thank,  confess.  The  Septuagint,  Ethiopic,  Syriac,  and  Vulgate  read  confess.  The 
foregoing  interpretations  are  entirely  consistent  with  each  other.  Both  are  admissible. 
If  either  of  them  is  true,  then  this  passage  cannot  be  brought  to  prove  that  between 
death  and  the  resurrection  men's  souls  are  unconscious.  Such  a  view  derives  no  coun- 
tenance from  Scrij^ture,  but  is  opposed  to  many  of  its  clear  teachings.  Nor  does  this 
verse  teach  that  death  is  an  eternal  sleep.  We  know  that  it  is  not.  Old  Testament 
believers  knew  it  Avas  not.  Jude  14,  15 ;  Ex.  iii.  6 ;  Matt.  xxii.  32 ;  Mark  xii.  27  ; 
Luke  XX.  38 ;  2  Sam.  xii.  23.  One  thus  exercised  must  be  sorely  troubled.  No 
wonder  he  says : 

6.  I  am  weary  with  my  groaning.  The  pains,  the  sins,  the  enemies  of  David  had 
so  long  filled  him  with  groanings  that  he  was  Avearied  Avith  them.  He  kncAV  the  sharp 
pains  of  bodily  disease,  the  sorest  afflictions  of  life,  the  saddest  disappointments  and 
failures,  terrible  temptations,  inherent  and  outbreaking  sins,  the  hidings  of  God's  face, 
the  pangs  of  deep  conviction,  and  fears  full  of  torment.  He  groaned  till  he  was 
weary,  and  begged  God  to  show  him  mercy.  Was  not  this  a  case,  in  Avhich  divine 
mercy  Avould  be  greatly  honored  by  extending  help  before  it  became  worse?  All  the 
night  make  I  my  bed  to  swim.  Calvin:  I  soak  my  couch  ;  Jebb:  I  Avash  every  night 
my  bed ;  Fry  and  Hengstenberg :  Every  night  I  make  my  bed  to  SAvira.  Of  course 
this  language  is  exaggerated ;  but  it  is  a  laAvful  use  of  the  hyperbole.  He  does  not 
say  in  this  clause  how  he  made  his  bed  to  swim.  It  may  have  been  in  good  part  by 
those  dreadful  sAveats,  Avhich  break  out  on  persons  suffering  from  mental  anguish  Avhile 
in  bed  whether  aAvake  or  asleep.  This  is  the  vieAv  of  Venema  and  Patrick.  But  the 
more  common  opinion  is  that  his  bed  sAvam  Avith  the  tears  he  shed.     Evei-y  night  is  a 


PSALM  VI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  99 

better  rendering  than  all  the  night.  The  Septuagint,  Ethiopic,  Arabic,  Vulgate  and 
Alexander,  following  the  original,  put  the  verb  make  in  this  clause  and  the  verb  water 
in  the  next  in  the  futui-e  tense.  Alexander  thus  connects  the  clauses :  "  I  am  weary 
in  my  groaning  .  .  .  and  unless  I  am  relieved,  I  shall  (still  as  hitherto)  make  my  bed 
swim  every  night,  my  couch  with  tears  I  shall  dissolve,  or  make  to  flow."  The  mean- 
ing is  that  his  grief  will  never  cure  itself,  and  that  if  God  shall  not  interpose,  his 
sorrows  will  utterly  waste  and  exhaust  him.  Indeed  they  had  already  made  sad  work 
with  him  ;  for  he  says, 

7.  Mine  eye  is  consumed  because  of  grief.  For  con&iimed,  some  read  withered,  sunken, 
blasted,  dimmed,  become  dull,  fretted,  xvorn  aivay.  Poets  have  sung  of  the  eflfects  of 
grief  on  the  eye. 

His  eye-balls  in  their  hollow  sockets  sink. — Dryden. 

Sunk  was  that  eye 
Of  sovereignty  ;  and  on  the  emaciate  cheek 
Had  penitence  and  anguish  deeply  drawn 
Their  furrows  premature,  etc. — Southey. 

Tliere  is  great  force  in  that  phrase.  He  wept  his  eyes  out.  For  eye  Morison  reads 
countenance ;  John  Rogers'  Translation  :  My  countenance  is  changed  for  very  inwarde 
grefe ;  Bishops'  Bible :  My  beautie  is  gone  for  verie  trouble ;  Genevan  Translation : 
Mine  eye  is  dimmed  for  despite.  Hengstenberg  thinks  the  word  rendered  eye  never 
occurs  in  the  sense  of  face.  But  in  this  is  he  not  mistaken  ?  In  2  Kings  ix.  30,  it  is 
rendered  face,  and  cannot  mean  the  eye.  And  in  Num.  xi.  7,  it  is  twice  rendered 
color.  And  why  may  it  not  mean  the  same  here  ?  My  color  or  complexion  is  con- 
sumed because  of  grief,  etc.,  would  give  a  good  sense.  For  grief,  Calvin,  Hengsten- 
berg and  Alexander  read  vexation ;  Gill  and  many  others,  indignation.  But  whether 
it  is  his  own  indignation  at  the  outrageous  wrongs  done  him,  or  the  indignation  of  God 
towards  him  for  his  sins  is  not  agreed.  The  latter  is  the  better  sense.  My  beauty  is 
wasted,  my  color  is  consumed  by  thy  indignation,  etc.  He  adds,  respecting  his  eye, 
or  countenance.  It  ivaxeth  old  because  of  all  mine  enemies.  The  marks  of  premature 
old  age  are  often  brought  on  by  bodily  disease,  by  mental  distress,  and  by  the  vexa- 
tious behaviour  of  wicked  men.  Pain,  or  spiritual  distress,  or  oppressive  cares,  will 
make  their  mark  on  the  eye,  on  the  whole  countenance.  In  this  case  a  premature  old 
age  showed  that,  unless  mercy  interposed,  death  would  soon  follow.  Morison  :  "  By 
his  own  inward  griefs,  the  afflictions  of  his  body,  and  the  cruel  persecutions  of  his 
enemies,  he  felt  the  encroachments  of  a  premature  old  age ;  and  beheld  in  the  languid 
eye,  and  in  the  sunken  cheek,  and  in  the  pallid  countenance,  the  appearances  of  a 
dissolution  rapidly  approaching."  But  with  the  saints  the  darkest  hour  is  just  before 
day.     Therefore  in  a  very  altered  strain  David  begins  the  next  verse. 

8.  Depart  from  me,  all  ye  workers  of  iniquity.  Iniquity  the  same  as  in  Ps.  v.  5 ; 
also,  vanity  as  in  Ps.  x.  7;  also,  mischief  as  in  Ps.  Iv.  10;  also  sorroiv,  in  Ps.  xc.  10. 
Fry  here  has  vanity.  Those  who  work  iniquity,  always  work  mischief,  vanity  and 
sorrow.  He,  who  would  avoid  these,  must  shun  that.  And  so  David  says  to  all  who 
work  iniquity,  depart  from  me,  thus  declaring  that  he  will  not  be  of  their  company. 
This  is  the  sense  most  naturally  suggested  by  the  words  themselves.  But  the  sub- 
sequent context  shows  the  language  to  be  that  of  defiance  and  triumph.  He  orders 
them  off"  with  all  their  menaces  and  taunts  and  disheartening  speeches.  He  says,  I 
will  listen  to  you  no  longer;  I  will  be  distressed  by  you  no  more;  you  have  tor- 
mented me  long  enough;  I  am  myself  again;  take  yourselves  off";  for  the  Lord  hath 
heard  the  voice  of  my  weeping.  By  what  sign  David  knew  that  his  prayer  was  heard 
we  are  not  told.     Some  favorable  change  in  the  aspect  of  public  affairs,  some  check 


100  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  vi. 

to  corruption,  some  succor  from  temptation,  some  sweet  sense  of  God's  love,  some 
improvement  in  health,  one  or  all  of  these  may  have  united  with  an  increase  of 
faith  to  persuade  him  that  the  worst  was  over,  and  that  deliverance  was  sure  and 
near  at  hand.  This  Psalm  may  have  been  composed  some  time  after  the  sore  trials 
mentioned  in  preceding  verses.  If  it  was,  then  the  clause  under  consideration  may 
express  David's  gratitude  after  deliverance  had  been  fully  and  openly  secured 
to  him.  Yet  he  would  on  no  account  forget  by  whom  he  was  saved.  When  prayer 
is  answered  and  we  are  rescued,  let  us  give  God  the  glory.  He  often  comes  sud- 
denly to  the  confusion  of  his  enemies  and  the  rescue  of  his  chosen.  Amyrald :  "  Those 
violent  commotions,  in  which  after  the  most  bitter  and  dolorous  lamentations  and 
testimonies  concerning  human  weakness,  faith  suddenly  regains  the  ascendant,  and 
through  the  offered  hope  of  deliverance,  sheds  light  and  serenity  over  the  mind,  are 
very  common  in  the  Psalms."  He  might  have  added  that  they  still  abound  in 
Christian  experience.  Weeping  may  endure  for  a  night,  but  joy  cometh  in  the 
morning.  Mercies,  obtained  by  weeping  and  prayer,  are  well  suited  to  give  courage. 
They  are  like  armor  won  in  battle  and  hung  up  as  trophies  to  show  what  can  be 
done. 

The  Lord  can  clear  the  darkest  skies, 
Can  give  us  day  for  night, 

Make  drops  of  sacred  sorrow  rise. 
To  rivers  of  delight. 

The  voice  of  my  weeping  is  the  same  as  my  loud  weeping.  There  are  many  sor- 
rows, which  we  cannot  tell  to  men.  There  are  others,  which  overwhelm  us  and  strike 
us  dumb.  But  it  is  Avell  when  God  enables  us  to  roll  all  our  burdens  over  on  him ; 
and  permits  us  to  weep  and  plead  before  him.  The  voice  of  weeping  was  not  con- 
fined to  eastern  saints.  It  is  heard  by  God  wherever  his  suffering  people  dwell. 
David  insists  that  his  deliverance  was  by  God's  gracious  answer  to  his  strong  crying 
and  tears,  and  so  he  says, 

9.  The  Lord  hath  heard  my  supplication.  This  is  but  another  form  of  repeating 
what  he  had  said  in  the  last  clause.  But  the  next  expression  has  given  rise  to  some 
difiiculty.  The  Lord  ivill  receive  my  jjrayer.  If  the  idea  in  the  mind  of  the  Psalmist 
was  of  the  future,  then  it  is  the  expression  of  a  confident  assurance,  supported  by 
past  experience,  that  God  will  never  refuse  to  hear  his  prayer.  This  would  convey 
a  proper  and  weighty  idea,  consistent  with  Scripture  and  Avith  Christian  experience. 
The  future  tense  is  preferred  by  our  translators,  and  by  Jebb  and  others,  who  follow 
the  Hebrew.  Alexander:  "The  combination  of  the  past  and  future  represents  the 
acceptance  as  complete  and  final,  as  already  begun  and  certain  to  continue."  All 
the  ancient  versions  and  Calvin  employ  the  past  tense — hath  received,  thus  making 
this  clause  re-affirm  the  substance  of  the  two  previous  clauses.  But  Fry  and  Heng- 
stenberg  think  it  best  to  employ  the  present  tense — receiveth  or  receives.  Thus  the 
P.^almist  asserts  that  he  is  now  receiving  evidence  of  a  gracious  acceptance.  Either 
rendering  teaches  truth,  but  the  present  tense  is  perhaps  preferable  to  the  past,  and 
the  fiiture  to  the  present.     Because  his  prayer  was  heard,  he  says : 

10.  Let  all  mine  enemies  he  ashamed  and  sore  vexed.  For  sore  vexed,  Calvin  reads 
greatly  confounded;  Hengstenberg :  terrified;  Fry:  greatly  terrified.  There  is  the 
same  variety  in  the  rendering  here  as  in  some  other  cases.  Our  English  version  and 
some  others  use  the  imperative  form  of  all  the  verbs  in  this  verse,  making  the  sev- 
eral clauses  imprecatory.  If  read  thus,  see  commentary  on  Ps.  v.  10.  Fry  uses 
the  present  tense  of  the  indicative  mood,  and  reads.  All  mine  enemies  are  confounded, 
etc.  But  the  church  of  England,  Gill,  Jebb,  Hengstenberg  and  Alexander  prefer 
the  future,  making  the  whole  a  prediction,  All  mine  enemies  shall  be  ashamed,  etc. 


PSALM  VI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  101 

This  reading  is  on  all  accounts  to  be  preferred.  Meantime  we  have  here  a  si'-ron^ 
confirmation  of  the  fact  that  those  parts  of  the  Psalms,  which  look  like  asking 
God  to  send  evil  on  one's  enemies  arc  but  prophetic  and  infallible  declaration.*  thai 
the  evil  will  come.  See  Introduction,  §  6.  And  so  they  shall  return  and  be  a.^hamed 
suddenly.  Some  of  the  older  commentators  as  well  as  some  more  modern,  instead  of 
return  read  again,  thus ;  they  shall  be  again  ashamed.  But  this  is  no  improvement 
on  the  common  version.  The  sense  is,  They  shall  return  from  their  pursuit  of 
David,  and  shall  be  ashamed  suddenly.  It  is  easy  for  God  in  a  moment  to  put  to 
confusion  all  our  enemies.  The  overthrow  of  the  wicked  commonly  takes  them  l)y 
surprise.  No  faithful  warnings,  no  clear  prophecies  can  prepare  the  minds  of  unbe- 
lievers for  dreadful  coming  events.  Hengstenberg  thinks  that  the  returning  of  the 
Lord  in  v.  4,  and  the  returning  (or  flight)  of  the  enemies  in  v.  10,  stand  related  to 
each  other  as  cause  and  effect. 

Doctrinal  and  Pkactical  Remarks. 

1.  With  believers  when  things  get  to  the  worst  then  they  get  better.  To  them 
darkness  is  the  harbinger  of  light ;  grief,  of  gladness  ;  humility,  of  exaltation  ;  death, 
of  life.     The  whole  Psalm  teaches  thus. 

2.  Let  men  beware  how  they  harden  themselves  in  sin  by  pleading  the  falls  of 
David.  If  they  resemble  him  only  in  sinfulness,  they  will  miserably  perish.  Unless 
like  him  they  repent,  they  are  undone  forever.  And  this  repentance  must  be  speedy, 
for  as  Augustine  says,  "  Though  after  this  life  repentance  be  perpetual,  it  is  in  vain." 

3.  It  is  better  to  weep  now  when  God  will  hear  than  hereafter  Avhen  mercy  shall 
be  clean  gone  forever.  To  us  sinners  sorrow  must  come.  The  wise  prefer  to  mourn 
when  mourning  for  sin  shall  be  followed  by  peace  and  joy. 

4.  No  small  part  of  spiritual  wisdom  consists  in  knowing  how  to  behave  under 
severe  and  complicated  trials.  Some  melt  away  under  them  and  lose  all  heart  and 
courage.  This  is  one  extreme,  and  very  dangerous.  Others  harden  the  heart  and 
act  as  if  God  was  not  chastising  them.  Hengstenberg :  "  That  supposed  greatness 
of  soul  which  considers  suflEering  as  a  plaything,  upon  which  one  should  throw  him- 
self Avith  manly  courage,  is  not  to  be  met  with  on  the  territory  of  Scripture ;  upon 
that  everywhere  appear  faint,  weak,  and  dissolving  hearts,  finding  their  strength 
and  consolation  only  in  God.  This  circumstance  arises  from  more  than  one  cause. 
1.  Suffering  has  quite  another  aspect  to  the  members  of  God's  church  than  to  the 
world.  While  the  latter  regard  it  only  as  the  effect  of  accident,  which  one  should 
meet  with  manly  coui'age,  the  pious  man  recognizes  in  every  trial  the  visitation  of 
an  angry  God,  a  chastisement  for  his  sins.  This  is  to  him  the  real  sting  of  the  suf- 
fering, from  which  it  derives  its  power  to  pierce  into  marrow  and  bone.  '  Rightly 
to  feel  sin,'  says  Luther,  '  is  the  torture  of  all  tortures.'  .  .  To  make  light  of  tribula- 
<;ions  is  all  one,  in  the  reckoning  of  Scripture,  with  making  light  of  God.  2.  The 
tenderer  the  heart  the  deeper  the  pain.  Living  piety  makes  the  heart  soft  and  ten- 
der, and  refines  all  its  sensibilities,  and,  consequently,  takes  away  the  power  of  resist- 
ance, which  the  world  possesses,  from  the  roughness  of  its  heart.  Many  sources  of 
pain  are  opened  up  in  the  Christian,  which  are  closed  in  the  ungodly.  Love  is  much 
more  deeply  wounded  by  hatred,  than  hatred  itself;  righteousness  sees  wickedness  in 
quite  a  diflferent  light  from  what  wickedness  itself  does ;  a  soft  heart  has  goods  to 
lose  which  a  hard  one  never  possessed.  3.  The  pious  man  has  a  friend  in  heaven, 
and  on  that  account  has  no  reason  to  be  violently  overcome  by  his  sorrow.  He  per- 
mits the  floods  of  this  quietly  to  pass  over  him,  gives  nature  its  free,  spontaneous 
course,  knowing  well  that  beside  the  natural  principle  there  is  another  also  existing 
in  him,  which  always  unfolds  its  energy  the  more,  the  more  that  the  former  has  its 


102  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  vi. 

rights  reserved  to  it — that  according  to  the  depths  of  the  pain,  is  the  height  of  the 
joy  which  is  derived  from  God — that  every  one  is  consoled  after  the  measure  in  which 
he  has  borne  suffering — that  the  meat  never  comes  but  from  the  eater,  and  honey 
from  the  terrible.  On  the  contrary,  whosoever  lives  in  the  world  without  God,  he 
perceives  that  for  him  all  is  lost  when  he  is  lost  himself  He  girds  himself  up, 
gnashes  at  his  pain,  does  violence  to  nature,  seeks  thereby  to  divert  himself,  and  to 
gain  from  nature  on  the  one  side  what  it  abstracts  from  him  on  the  other,  and  thus 
he  succeeds  in  obtaining  the  mastery  over  his  pain,  so  long  as  God  pleases.  4.  The 
pious  man  has  no  reason  to  prevent  himself  and  others  from  seeing  into  his  heart. 
His  strength  is  in  God,  and  so  he  can  lay  open  his  weakness.  The  ungodly,  on  the 
other  hand,  consider  it  as  a  reproach  to  look  upon  themselves  in  their  weakness,  and 
to  be  looked  upon  by  others  in  it.  Even  when  smarting  with  pain  inwardly,  he 
feigns  freedom  from  it,  so  long  as  he  can." 

5.  How^  different  is  all  this  from  the  miserable  shifts  to  which  ungodly  men  are 
driven.  In  their  extremity  dreadful  sullenness  and  remorse,  alternate  bluster  and 
fainting,  boasting  and  cowering  mark  their  state.  Shortly  before  his  death,  Byron 
said:  "Shall  I  sue  for  mercy?"  Pausing  a  considerable  time,  he  made  this  des- 
perate answer  to  his  own  question  :  "  Come,  come,  no  weakness  ;  let's  be  a  man  to  the 
last."  That  miserable  pupil  of  Voltaire,  the  pedantic  king  Frederick  II.  of  Prus- 
sia, had  lived  to  feed  his  ambition,  and  after  remarkable  successes  was  compelled  to 
say :  "  It  is  unhappy  that  all  who  suffer  must  flatly  contradict  Zeno,  as  there  is  none 
but  will  confess  pain  to  be  a  great  evil.  It  is  noble  to  raise  one's  self  above  the  dis- 
agreeable accidents  to  which  we  are  exposed,  and  a  moderate  stoicism  is  the  only 
means  of  consolation  for  the  unfortunate.  But  whenever  the  stone,  the  gout,  or  the 
bull  of  Phalaris  mix  in  the  scene,  the  frightful  shrieks  w^hich  escape  from  the  suf- 
ferers, leave  no  doubt  that  pain  is  a  real  evil.  .  .  When  a  misfortune  presses  us,  which 
merely  affects  our  person,  self-love  makes  a  point  of  honor  to  withstand  vigorously 
this  misfortune :  but  the  moment  we  suffer  an  injury  which  is  forever  irreparable, 
there  is  nothing  left  for  us  in  Pandora's  box  which  can  bring  us  consolation,  besides, 
perhaps,  for  a  man  of  my  advanced  years,  the  strong  conviction  that  I  must  soon  be 
with  those  who  have  gone  before  me,  (i.  e.,  in  the  land  of  nothingness.)  The  heart  is 
conscious  of  a  wound,  the  Stoic  freely  confesses ;  I  should  feel  no  jjain,  but  I  do  feel 
it  against  my  will,  it  consumes,  it  lacerates  me ;  an  internal  feeling  overcomes  my 
strength,  and  extorts  from  me  complaints  and  fruitless  groans." 

6.  This  Psalm  shows  us  what  extreme  and  terrible  sufferings  of  conscience  may 
come  upon  a  good  man  after  sad  departures  from  God.  It  is  thought  by  some  that 
the  convictions  and  distresses  of  the  real  children  of  God,  when  aroused  to  a  sense 
of  their  backsliding  and  guilt,  far  surpass  the  anguish  of  the  same  persons  at  the 
time  of  their  first  conversion.  No  doubt  this  is  often  so.  Let  the  people  of  God  flee 
from  sin  as  from  hell.  It  will  bring  the  pains  of  hell  into  their  consciences. 
Spiritual  distress  and  spiritual  conflicts  are  the  worst  trials  on  earth. 

7.  But  whatever  our  afflictions  may  be,  let  us  betake  ourselves  to  God,  v.  1.  The 
child,  that  fiills  into  the  bosom  of  parental  faithfulness,  shortens  the  stroke  and 
breaks  the  force  of  the  rod,  which  is  lifted  in  chastisement.  Morison :  "  Whether  we 
contemplate  the  maladies  of  the  soul,  or  those  of  the  body,  we  are  equally  compelled 
to  turn  to  Jehovah  as  the  great  Physician."  The  sooner  Ave  learn  this  lesson,  tho 
better  for  us.  The  very  name,  Jehovah,  rightly  understood  must  encourage  all  to 
pour  their  talc  of  sorrow  into  his  ear, 

8.  In  all  our  afflictions  it  is  our  duty  promptly  to  inquire.  Wherefore  confeiidcst 
thou  with  me?  And  it  is  always  safe  to  take  it  for  granted  that  a  sufficieni  cause 
may  be  found  in  our  corruptions  and  iniquities,  v.  1.     Calvin:  "Those  persoJs  are 


PSALM  VI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  103 

very  unsuitably  exercised  under  their  afflictions  who  do  not  immediately  take  a  neui- 
and  steady  view  of  their  sins,  in  order  thereby  to  produce  the  conviction  that  they 
have  deserved  the  wrath  of  God.  And  yet  Ave  see  how  thoughtless  and  inscnsibk- 
almost  all  men  are  on  this  subject;  for  while  they  cry  out  tliat  tliey  are  afflicted  and 
miserable,  scarcely  one  among  a  hundred  looks  to  the  hand  which  strikes.  From 
whatever  quarter,  therefore,  our  aflaictions  come,  let  us  learn  to  turn  our  thoughts 
instantly  to  God,  and  to  acknowledge  him  as  the  Judge  who  summons  us  as  guilty 
before  his  tribunal,  smce  we,  of  our  own  accord,  do  not  anticipate  his  judgment." 

9.  Amazing  is  God's  kindness  in  not  punishing  his  people  as  tliey  deserve,  v.  1. 
This  is  their  only  hope.  This  is  a  sufficient  hope.  "Fear  thou  not,  0  Jacob  my 
servant,  saith  the  Lord:  for  I  will  make  a  full  end  of  all  the  nations  whither  I  have 
driven  thee :  but  I  will  not  make  a  full  end  of  thee,  but  correct  thee  in  measure ;  yet 
I  will  not  leave  thee  wholly  unpunished,"  Jer.  xlvi.  28.  Jehovah  will  discriminate 
between  saints  and  sinners.     He  will  not  punish  them  alike.  Gen.  xviii.  25. 

10.  If  blessings  are  delayed,  let  us  continue  in  prayer.  It  is  never  wise  nor  safe 
to  cease  calling  on  God,  however  sad  our  state.  Dickson :  "  No  delay  of  comfort,  no 
sense  of  sin,  no  fear  of  God's  utter  displeasure  can  be  a  reason  to  the  l)eliever  to 
cease  from  prayer,  and  dealing  with  God  for  grace:  for  the  prophet  is  weary,  but 
giveth  not  over." 

11.  Prayer  and  praise  should  go  together,  vv.  1-5.  The  Assembly's  Annotations: 
"God  having  revealed,  that  the  most  acceptable  service  men  can  render  him  is  to 
call  on  him  in  trouble,  and  after  deliverance  to  glorify  him,  those  holy  men  of  old, 
being  in  danger  of  death,  could  fix  on  no  better  consideration  than  this  of  God's  glory. 
by  which  to  press  the  plea  of  their  prayers  for  life  and  prosperity."  All  ten  of  the 
lepers  were  glad  to  be  healed,  yet  but  one  returned  to  give  glory  to  God.  Many  a 
man  prays  for  recovery  from  sickness,  and,  when  it  comes,  he  returns  no  thanks. 

12.  The  only  hope  of  sinful  men  for  any  good  thing  is  in  the  mere  mercy  of  God, 
vv.  2,  4.  Moller:  "To  the  pious  the  grace  of  God  is  the  only  light  of  life.  As  soon 
as  God  gives  any  sign  of  his  wrath,  they  not  only  grow  pale,  but  are  well  nigh 
plunged  into  the  darkness  of  death ;  but  as  soon  as  they  behold  him  reconciled  and 
propitious,  their  life  is  restored."  Calvin :  "  Men  will  never  find  a  remedy  for  their 
miseries  until,  forgetting  their  own  merits,  by  trusting  to  which  they  only  deceive 
themselves,  they  have  learned  to  betake  themselves  to  the  free  mercy  of  God."  If 
men  would  always  forsake  their  own  righteousness,  and  look  to  Christ  alone,  all 
would  be  safe.  Human  merits  can  help  none  into  heaven.  And  human  demerit* 
can  shut  out  of  heaven  none  who  flee  to  Christ  and  take  him  for  their  righteousness. 

]  3.  How  reasonable  it  is  that  we  should  pray  and  labor  for  that  cheerfulness  of  mind, 
without  which  life  is  a  burden,  and  devotion  a  source  of  distress.  Calvin:  "It  L* 
only  the  goodness  of  God  sensibly  experienced  by  us,  which  opens  our  mouth  to 
(celebrate  his  praise;  and  whenever,  therefore,  joy  and  gladness  are  taken  away, 
praises  also  must  cease." 

14.  He,  who  knows  us  better  than  we  know  ourselves,  often  sees  fit  to  send  on  us 
severe  bodily  pain,  that  we  may  draw  nigh  to  him,  v.  2.  It  is  a  great  secret  to  know 
how  to  be  sick,  and  to  profit  by  sickness.  Dickson:  "The  Lord  can  make  the 
strongest  and  most  insensible  parts  of  a  man's  body,  sensible  of  his  wrath,  when  he 
pleaseth  to  touch  him ;  for  here  David's  bones  are  vexed."  Many  a  man's  soul  ha.s 
been  saved  by  the  destruction  of  his  body  with  wasting  disease.  Muis :  "As  often  as 
we  are  visited  with  sickness,  or  any  other  suffering,  we  should,  after  the  example 
"^f  David,  call  our  sins  to  remembrance,  and  flee  to  God's  compassion :  not  like  the 
ungodly,  who  derive  their  evil,  as  well  as  their  good,  everywhere  else  than  from  God, 
and  hence  are  never  led,  either  by  the  one  to  repentance,  or  by  the  other  to  gratitude. 


104  STUDIES  IN  THE  BOOK  OF  PSALMS,  [psalm  vi. 

Sickness  or  calamity  is  not  to  be  estimated  according  to  the  mind  of  tlie  flesh,  but 
of  the  Spirit;  and  we  must  reflect  that  if  God  afflicts  us,  he  deals  towards  us  as  sons, 
that  he  may  chasten  and  improve  us." 

15.  In  all  our  distresses,  bodily  and  mental,  we  should  avoid  a  spirit  of  petulance 
and  impatience.  It  is  dreadful  to  be  left  to  find  fault  with  God,  to  charge  him 
foolishly.  Such  a  course  provokes  the  Almighty,  hardens  the  heart,  and  sooner  or 
later  gives  great  power  to  the  conscience  to  torment  us.  We  may  cry :  "  O  Lord, 
how  long?"  v.  3.  Calvin:  "God,  in  his  compassion  towards  us' permits  us  to  pray  to 
him  to  succor  us;  but  when  we  have  freely  complained  of  his  long  delay,  that  our 
prayers  or  sorrow,  on  this  account,  may  not  pass  beyond  bounds,  we  must  submit  our 
oase  entirely  to  his  will,  and  not  wish  him  to  make  greater  haste  than  shall  seem 
good  to  him." 

16.  What  mighty  motives  to  activity  and  fidelity  in  our  Master's  work  are 
furnished  in  the  brevity  of  our  lives  and  in  the  silence  of  the  tomb,  v.  5.  See  Ecc. 
ix.  10;  John  ix.  4.  It  is  said  that  as  men  grow  old  they  become  covetous.  This 
may  be  so.  But  if  we  should  find  them  covetous  of  time,  instead  of  money,  it  would 
be  a  proof  of  advancing  wisdom.  Even  Paul  and  Whitefield  and  Brainerd  and 
Nevins  are  no  longer  allowed  to  say  one  word  for  God  in  this  world.  0  ye  ministers, 
preach  away!     O  ye  Christians,  pray  on! 

17.  The  end  of  life  is  to  glorify  God,  v.  5.  If  we  fail  here,  we  fail  utterly.  Let 
us  honor  him  with  all  our  faculties  of  body  and  mind. 

18.  After  reading  accounts  of  such  sufferings  as  are  described  in  this  Psalm  we 
ought  not  to  make  much  ado  over  any  light  afflictions,  which  may  come  on  us.  If 
better  men  suffered  more  than  we,  and  without  a  murmur,  we  ought  to  take  heed  lest 
we  displease  God  by  our  complaints  under  any  trials.  There  was  true  virtue  in  that 
saying  of  the  church,  "  I  will  bear  the  indignation  of  the  Lord,"  etc.,  Mic.  vii.  9. 

19.  Dreadftil  must  sin  be  in  its  very  nature,  when  even  in  this  life  and  on  a 
pardoned  man  it  produces  such  effects  as  are  described  in  this  Psalm.  Moller: 
"Sorrow  proceeding  ft*om  a  sense  of  the  Divine  wrath  exceeds  all  others." 

20.  Very  terrible  sufferings  on  account  of  particular  sins  may  come  on  even  good 
men.  It  was  so  with  David.  It  was  so  w'ith  Jacob.  It  was  so  Avith  some  of  the  early 
Christians.  1  Cor.  xi.  30.  God  loves  his  people  too  well  to  let  them  wander  on  in  sin,  and 
drop  into  hell  for  the  want  of  a  little  needful  and  wholesome  severity.    1  Cor.  xi.  32. 

21.  Nothing  enables  a  good  man  to  defy  the  malice  and  power  of  his  enemies,  like 
an  assurance  that  his  prayers  are  heard  and  answered,  v.  8.  God's  grace  and  power 
are  infinite.  Faith  in  him  will  dispel  any  sadness.  Dickson:  "The  Lord  can  shortly 
change  the  cheer  of  an  humble  supplicant,  and  raise  a  soul  trembling  for  fear  of  wrath, 
to  a  triumphing  over  all  sorts  of  adversaries,  and  over  all  temptations  to  sin  arising 
from  them."  The  presence  of  divine  grace  expels  all  foes,  or  disarms  them  of  their 
dreaded  power.  The  Berleberg  Bible  on  the  words,  Depart  from  me,  etc.,  says:  "De- 
part from  me  ye  false  tormenting  accusations,  ye  rage  and  fury  of  menacing  spirits 
and  powers,  that  terrify  me  to  death,  and  have  shut  up  my  blessed  life  as  in  the  abyss  of 
hell ;  ye  are  the  real  evil-doers,  whom  my  external  foes  merely  represent." 

22.  If  God  hears  our  prayers  once,  it  should  encourage  us  to  hope  that  he  will  hear 
us  again,  v.  9. 

23.  How  highly  we  should  prize  the  privilege  of  communion  with  God.  It  is  our 
life  and  our  joy.  Morison:  "Those,  who  have  once  known  the  unspeakable  enjoy- 
ment of  communion  with  a  reconciled  God,  cannot  long  endure  the  sensible  withdraw- 
ment  of  divine  mercy.  They  have  breathed  an  element  out  of  which  they  cannot  long 
exist;  they  have  stood  with  their  Eedeemer  on  the  mount  of  transfiguration,  and  they 
are  ready  to  exclaim,  '  Lord,  it  is  good  to  be  here.'       Nor  must  it  be  forgotten  that 


PSAI.M  VII.]  STUDIES  IN   THE    BOOK  OF  PSALMS.  105 

the  divine  return  to  any  backsliding  soul  is  its  true  deliverance.  As  the  rjwng  sub 
scatters  the  darkness  of  night,  so  when  God  returns  to  his  people,  in  smiling  mercy, 
he  scatters  the  dark  forebodings  of  unbelief,  and  liberates  their  souls  from  tlip  bondage 
of  sin." 

24.  If  sin  has  such  power  to  bring  anguish  in  this  world,  what  will  it  not  do  herf 
after,  when  it  shall  hQ  finished?     Jas.  i.  15;  Luke  xxiii.  31;  Jer.  xii.  5. 

25.  It  is  right  and  profitable  often  to  say  that  our  deliverances  are  from  God,  and 
when  our  prayers  are  answered,  to  celebrate  God's  mercies.  David  twice  or  thrit^e  tells 
how  God  had  heard  him,  vv.  8,  9. 

26.  Is  there  wanted  in  our  day  anything  so  much  as  a  fervent  spirit  of  prayer? 
Morison:  "Where  are  those  mighty  meltings  of  heart  which  took  place  in  days  of  old, 
when  our  forefathers  were  deprived  of  liberty,  and  sought  shelter  'in  the  mountains, 
and  caves,  and  dens  of  the  earth?'  It  may  be  said,  indeed,  that  this  is  the  age  of 
action;  but  how  worthless  and  unacceptable  will  that  action  be  which  is  not  fostered 
and  urged  on  by  'the  spirit  of  grace  and  supi^lications?'  " 

27.  As  what  is  promised  to  one  believer  is  also  promised  to  all,  so  that  which  is 
denounced  against  one  enemy  of  God,  is  alike  denounced  against  all  of  like  character. 
The  result  of  the  conflict  between  David  and  his  foes  is  a  sample  of  what  shall  fall 
out  in  every  like  case.     Let  the  righteous  rejoice.     Let  sinners  tremble. 

28.  Let  us  never  fall  into  the  error  of  the  wicked,  who  have  long  and  always 
delighted  in  deriding  the  suffering  people  of  God,  and  especially  in  making  light  of 
their  pious  grief  for  sin.  Dickson:  "The  insulting  of  enemies  over  the  godly  when 
the  Lord's  hand  is  heavy  upon  them,  because  it  reflecteth  upon  religion  and  upon 
God's  glory,  is  a  main  ingredient  in  the  sorrow  of  the  godly,"  v.  7.  There  is  a  great 
difference  between  "encouraging  the  exercise  of  a  salutary  repentance,"  and  provoking 
feelings  of  "unmitigated  despair." 

29.  How  apt  God  is  to  punish  in  kind.  David's  enemies  pursued  him  till  he  was 
sore  vexed.  In  the  end  they  were  sore  vexed  themselves,  vv.  3,  10.  Compare  Judges 
i.  5-8;  2  Sam.  xxii.  27;  Ps.  xviii.  26;  cix.  17,  18;  Matt.  v.  7;  Jas.  ii.  13. 

30.  All  is  well  that  ends  well.  Home:  "Many  of  the  mournful  Psalms  end  in  this 
[triumphant]  manner,  to  instruct  the  believer,  that  he  is  continually  to  look  forward, 
and  solace  himself  with  beholding  that  day,  when  his  warfare  shall  be  accomplished; 
when  sin  and  sorrow  shall  be  no  more ;  when  sudden  and  everlasting  confusion  shall 
cover  the  enemies  of  righteousness ;  when  the  sackcloth  of  the  penitent  shall  be  ex- 
changed for  a  robe  of  glory,  and  every  tear  become  a  sparkling  gem  in  his  crown: 
when  to  sighs  and  groans  shall  succeed  the  songs  of  heaven,  set  to  angelic  harps,  and 
faith  shall  be  resolved  into  the  vision  of  the  Almighty." 


Psalm  vii. 

Shiggaion  of  David,  which  he  sang  unto  the  Lord,  concerning  the  words  of  Cush  the  Benjamite. 

1  O  Lord  my  God,  in  thee  do  I  put  my  trust :  save  me  from  all  them  that  persecute  me,  and 
deliver  me : 

2  Lest  he  tear  my  soul  like  a  lion,  rending  it  in  pieces,  while  there  is  none  to  deliver. 

3  O  Lord  my  God,  if  I  have  done  tliis ;  if  there  be  iniquity  in  my  hands ; 

4  If  I  have  rewarded  evil  unto  him  that  was  at  peace  with  me ;  (yea,  I  have  delivered  him 
that  without  cause  is  mine  enemy ;) 

14 


106  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  vii. 

5  Let  tlie  enemy  persecute  my  soul,  and  take  it;  yea,  let  him  tread  down  my  life  upon  the 
earth,  and  lay  mine  honour  in  the  dust.     Selah. 

6  Arise,  O  Lord,  in  thine  anger,  lift  up  thyself  because  of  the  rage  of  mine  enemies :  and 
awake  for  me  to  the  judgment  that  thou  hast  commanded. 

7  So  shall  the  congregation  of  the  people  compass  thee  about :  for  their  sakes  therefore  return 
thou  on  high. 

8  The  Lord  shall  judge  the  people :  judge  me,  O  Lord,  according  to  my  righteousness,  and 
according  to  mine  integrity  that  is  in  me. 

9  Oh  let  the  wickedness  of  the  wicked  come  to  an  end;  but  establish  the  just:  for  the  righteous 
God  trieth  the  hearts  and  reins. 

10  My  defence  is  of  God,  which  saveth  the  upright  in  heart. 

11  God  judgeth  the  righteous,  and  God  is  angry  with  the  wicked  every  day. 

12.  If  he  turn  not,  he  will  whet  his  sword;  he  hath  bent  his  bow,  and  made  it  ready. 

13  He  hath  also  prepared  for  him  the  instruments  of  death ;  he  ordaineth  his  arrows  against 
the  persecutors. 

14  Behold,  he   travaileth   with   iniquity,   and   hath   conceived  mischief,   and  brought   forth 
falsehood. 

15  He  made  a  pit,  and  digged  it,  and  is  fallen  into  the  ditch  which  he  made. 

16  His  mischief  shall  return  upon  his  own  head,  and  his  violent  dealing  shall  come  down  upon 
his  own  pate. 

17  I  will  praise  the  Lord  according  to  his  righteousness :  and  will  sing  praise  to  the  name  of 
the  Lord  most  high. 

THE  title  of  this  Psalm  has  occasioned  considerable  difficulty.  The  word  Shiggaion 
occurs  nowhere  else,  though  the  plural  form  of  it,  Shigionoth,  is  found  in  the 
first  verse  of  the  third  chapter  of  Habakkuk.  Any  signification  given  to  the  word 
in  one  place  ought  to  suit  the  other,  unless  some  cause  for  a  difference  can  be  shown. 
The  word  from  which  Shiggaion  is  derived  is  often  found  in  the  Bible ;  and  any  sense 
not  fairly  drawn  from  it  must  be  very  doubtful  in  its  application  here.  On  these  and 
like  grounds  it  is  safe  to  reject  the  following  renderings ;  plaintive  song,  by  the  Arabic; 
elegiac,  by  Cobbin ;  care,  by  Cocceius ;  ignorance,  by  Bellarniine ;  innocence,  by 
Luther ;  interjoretation,  by  the  Chaldee ;  psalm,  by  the  Septuagint ;  song,  by  the  Syriac ; 
delight,  joy  and  pleasure,  by  some  of  the  Rabbles.  Nor  is  there  any  evidence  that 
Shiggaion  was  the  first  word  of  a  song,  the  tune  of  which  was  to  be  used  in  singing 
this  Psalm.  No  such  song  is  produced.  There  seems  to  be  no  doubt  that  it  is  the 
name  of  a  song ;  for  it  is  said  David  saiig  it.  This  may  mean  either  that  he  composed 
it,  or  that  he  recited  it  to  some  tune.  Shiggaion  means  a  wandering.  Four  explana- 
tions are  oflfered.  One  is  that  this  composition  was  to  be  sung  to  a  wander^ing  tune, 
i.  e.  a  tune  full  of  variations  of  tone,  time  and  style  of  execution.  The  second  is, 
that  this  is  a  Psalm  of  various  metre.  The  third  is,  that  David  was  singing  of  his 
own  wandering,  but  whether  it  refers  to  his  uncertain  dwelling  in  the  wilderness,  or  to 
some  error,  or  moral  wandering,  is  not  agreed.  The  fourth  is  that  David  is  singing 
of  the  wanderings,  or  errors  of  others  in  their  treatment  of  him.  Hengstenberg 
favors  this  fourth  view.  But  this  explanation  does  not  suit  the  word  in  Habakkuk. 
Neither  does  the  third.  Calvin,  Venema  and  Scott  embrace  the  first  view,  and  not 
without  cause,  though  Calvin  with  characteristic  good  sense  adds,  "  I  do  not  contend 
about  a  matter  of  so  small  importance." 

The  next  inquiry  is,  Who  is  meant  by  Cmh  f  The  eldest  son  of  Ham  bore  that 
name ;  but  the  difficulty  arises  from  the  fact  that  no  such  person  is  spoken  of  ir. 
history  as  cotemporary  with  David.  Some  have  thought  that  by  Cush  was  meant 
Hushai,  who  dissuaded  Absalom  from  following  the  counsel  of  Ahithophel.  2  Sam 
xvii.  5-15.  This  view  was  maintained  by  Athanasius.  The  objections  to  it  are  that 
Hushai  and  Cush  are  quite  different  words,  not  only  in  our  translation  but  also  ii'  tlie 
Hebrew;  and  that  there  is  no  evidence  that  Hushai  was  a  Benjamite.     He  is  called 


PSALM  vii.l  STUDIES  IN   THE  BOOK  OF  PSALMS.  107 

the  Arcliite,  and  Archi  was  a  city  of  Manasseh  beyond  Jordan.  Besides,  Hushai 
spoke  no  calumny  against  David,  as  Cush  seems  clearly  to  have  done,  v.  3.  Others 
have  supposed  that  by  Cush  was  meant  Shimei,  wlio  was  indeed  a  Benjamitc,  and 
reviled  David.  But  the  words  Cush  and  Shimei  are  wholly  dissimilar ;  and  there  is 
no  reason  for  supposing  that  Shimei  ever  bore  the  proper  name  of  Cush.  Others  take 
Cush  to  be  Saul  himself.  He  was  indeed  a  Benjamitc,  and  he  was  the  son  of  Cis,  or 
Kish  ;  but  he  was  not  Cis  himself  Those,  who  maintain  this  view  derive  some  coun- 
tenance from  the  Chaldee,  which  thus  renders  this  title :  "  The  interpretation  of  an 
ode  of  David,  which  he  sang  before  the  Lord,  when  he  delivered  a  poem  upon  the  death 
of  Saul,  the  Son  of  Cis,  who  was  of  the  tribe  of  Benjamin."  Those  who  hold  that  the  word 
Cush  signifies  an  Ethiopian  should  not  forget  that  Omh  designates  Ethiopia,  and  Ciishi, 
an  Ethiopian.  Hengstenberg  says,  some  "  Consider  the  name  Cush  as  symbolical, 
and  suppose  David  to  have  applied  the  ej)ithet  to  his  enemy  on  account  of  his  dark 
malice,  as  being  too  inveterate  to  admit  of  a  change  for  the  bettei*."  He  refers  to 
"  almost  all  the  Jewish  expositors"  in  confirmation  of  his  views.  He  also  cites  Luther, 
who  reads  Moor  for  Cush,  and  who  says ;  "  He  calls  him  Moor,  on  account  of  his 
unabashed  wickedness,  as  one  incapable  of  anything  good  or  righteous.  Just  as  we 
commonly  call  a  lying  and  wicked  fellow  black.     Hence  the  language  of  the  poet: 

He  is  black,  O  Eoman ;  be  thou  ware  of  him. — Horace. 

As  we  also  call  him  fair,  who  deals  with  people  in  an  honest  and  upright  manner, — who 
has  a  heart  that  is  free  of  envy.  Therefore  it  is  said,  David  has  entirely  left  out  his  proper 
name,  and  given  him  a  name  in  accordance  with  his  perverse  heart  and  ways."     Hengs- 
tenberg favors  this  view,  and  cites  Jer.  xiii.  23  and  Amos  ix.  7,  and  says  that  as  Saul  was 
the  son  of  Kish,  David  plays  upon  the  name  of  his  father.     Venema  cites  the  same  line 
from  Horace,  and  the  same  passages  in  the  prophets  as  appropriate,  if  the  word   Cush 
is  to  be  taken  figuratively.     Cocceius  understands  by  Cush,  "  Saul,  who  as  an  Ethio- 
pian changes  not  his  skin,  so  was  he  impenitent,  stubborn  and  malicious."     Others 
have  taken  substantially  the  same  views.     Perhaps,  however,  most  men  will  feel  little 
satisfied  with  such  an  explanation.     Calvin :  "  The  opinion  of  some  that  Saul  is  hei*e 
spoken  of  under  a  fictitious  name  is  not  supported  by  any_  argument  of  suflicient 
weight.  .  .  In  my  opinion  he  here  expresses  by  his  proper  name,  and  without  a  figure, 
a  wicked  accuser,  who  had  excited  hatred  against  him  by  falsely  charging  him  with 
some  crime."     This  view  is  every  way  natural,  and  is  embraced  by  Patrick.     In  Acts 
XX.  35,  Paul  quotes  words  spoken  by  Christ  though  not  recorded  by  any  evangelist. 
And  Paul  in  2  Tim.  iii.  8,  gives  us  the  cognomen  of  two  celebrated  magicians  of  Egypt, 
whose  names  are  not  found  in  any  part  of  the  Old  Testament.   A  large  part  of  David's 
ife  was  spent  in  turmoil.     He  may  have  had  hundreds  and  thousands  of  mischievous 
and  bitter  foes,  whose  names  are  not  given  even  once  in  any  part  of  Scripture.     We 
should  expect  as  much.     Inspiration  gives  but  a  short  sketch  of  the  sayings  and 
doings  of  the  antitype  of  David,  Jesus  Christ.  John  xxi.  25.     It  takes  but  an  hour 
or  two  to  read  everything  written  in  Bible  history  respecting  David.     When  this 
Psalm  was  written  and  first  sung,  Cush  and  his  slanders  may  have  been  well  known 
to  devout  and  intelligent  Israelites.     For  reasons  similar  to  those  mentioned  in  com- 
menting on  preceding  Psalms  it  is  supposed  that  this  Psalm  was  not  actually  written, 
though  its  leading  thoughts  may  have  come  up,  a,t  the  time  when  David  was  sore 
pressed  by  his  enemies.     Before  he  closes,  he  raises  the  song  of  victory  and  thanks- 
giving.  Some,  however,  have  supposed  that  he  did  this  because  by  faith  he  anticipated 
complete  deliverance.   The  names  of  the  Creator  found  in  this  Psalm  are  Jehovah  Lord, 
Elohvm  God,  El  God,  and  Gel-yohn  Most  High.  On  the  first  three  see  above  on  Ps.  i.  2 ;  iii. 
2 ;  V.  4.  On  the  last  see  below  on  v.  17.   David  is  unquestionably  the  author  of  this  Psalm, 


lU?i  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  vii. 

but  at  what  time  he  wrote  it,  we  know  not.     Some  have  fixed  the  date  at  the  year 
B.  C.  1058. 

1.  O  Lord  imj  God,  in  thee  do  I  put  my  trust.  This  is  the  first  instance  in  the 
Psalms  where  David  addresses  the  Almighty  by  the  united  names  Jehovah  and  my 
God.  No  more  suitable  words  can  be  placed  at  the  beginning  of  any  act  of  prayer 
or  praise.  These  names  show  the  ground  of  the  confidence  afterwards  expressed. 
They  "  denote  at  once  supreme  reverence  and  the  most  endearing  confidence.  They 
convey  a  recognition  of  God's  infinite  perfections,  and  of  his  covenanted  and  gra- 
cious relations."  Fry  renders  the  first  clause,  I  have  taken  shelter  in  thee;  Jebb  :  In 
thee  do  I  seek  refuge.  Our  translators  hardly  ever  vary  in  rendering  this  verb  trust. 
Once  they  give,  hath  hope,  Pr.  xiv.  32;  once  make  my  refuge,  Ps.  Ivii.  1.  The  mar- 
ginal readings  more  frequently  vary.  Calvin  and  Hengstenberg  use  the  present  tense. 
But  the  ancient  versions  follow  the  original,  and  use  the  past  tense,  I  have  trusted, 
or  I  have  hoped.  Alexander  gives  the  full  force  when  he  reads,  "I  have  trusted,  and 
do  still  trust;"  that  is,  David  here  describes  a  continuous  act.  Calvin:  "David 
does  not  boast  of  a  confidence  which  he  constantly  entertained  in  his  afilictions.  And 
this  is  a  genuine  and  undoubted  proof  of  our  faith,  when,  being  visited  with  adver- 
sity, we  yet  persevere  in  cherishing  and  exercising  hope  in  God.  From  this  passage 
we  also  learn  that  the  gate  of  mercy  is  shut  against  our.  prayers,  if  the  key  of  faith 
do  not  open  it  for  us.  Nor  does  he  use  superfluous  language  when  he  calls  Jehovah 
his  own  God;  for  by  setting  this  as  a  bulwark  before  him,  he  beats  back  the  waves 
of  temptations,  that  they  may  not  overwhelm  his  faith."  Nothing  is  more  certain 
than  the  all-sufficiency  of  God.  Nothing  has  greater  power  than  that.  Nothing  is 
more  sure  than  its  sustaining  energy  to  every  one  who  relies  on  God  alone.  He  may 
with  boldness  say :  Save  me  from  all  them  that  persecute  me,  and  deliver  me.  Persecu- 
tors have  various  methods  of  wearing  out  the  saints.  Sometimes  they  try  flames, 
and  wild  beasts,  and  racks,  and  gibbets,  and  the  sword,  and  dungeons.  Again  they 
employ  expatriation,  confiscation  of  goods,  civil  disabilities.  But  a  universal  weapon 
against  the  friends  of  truth  is  the  tongue.  By  scorn,  by  railing,  by  mocking,  by 
misrepresentation,  by  slander  the  people  of  God  are  wronged,  distressed,  cast  down. 
Home:  "To  a  tender  ^nd  ingenuous  spirit  the  'persecution'  of  the  tongue  is  worse 
than  that  of  the  sword,  and  with  more  difficulty  submitted  to ;  as  indeed  a  good 
name  is  more  precious  than  bodily  life.  Believers  in  every  age  have  been  persecuted 
in  this  way;  and  the  king  of  saints  often  mentions  it  as  one  of  the  bitterest  ingre- 
dients in  his  cup  of  sorrows.  Faith  and  prayer  are  the  arms  with  which  this  formida- 
ble temptation  must  be  encountered,  and  may  be  overcome."  Slanders  are  often 
uttered  in  order  to  aflford  a  pretext  for  violent  measures  against  men's  persons  and 
lives.  For  this  cause  charges  of  conspiracy  against  the  government  are  often  falsely 
made,  as  against  Nehemiah,  Jeremiah,  Christ  and  Paul,  and  here  against  David. 
But  God  can  save  and  deliver;  and  if  we  rely  on  him,  he  will  surely  do  it,  although 
our  enemies  may  be  very  numerous,  as  David's  were,  for  he  speaks  of  all  his  perse- 
cutors. Sometimes  a  multitude  of  enemies  assail  us  at  once,  but  they  are  led  on  by 
one  man,  who  has  power  and  malice,  which  make  him  very  dangerous  to  us.  This 
seems  to  have  been  the  case  here,  for  next  we  read : 

2.  Lest  he  tear  my  soul  like  a  lion,  rending  it  in  pieces,  while  there  is  none  to  deliver. 
The  Arabic  reads,  Lest  they  take  away  my  soul,  but  this  is  unsupported  by  any  text  or 
authority.  This  verse  more  than  any  other  seems  to  point  to  Saul  in  the  plenitude 
of  his  royal  power  as  the  most  formidable  enemy  David  had.  For  "the  king's  wrath 
is  as  the  roaring  of  a  lion ;"  and  "the  fear  of  a  king  is  as  the  roaring  of  a  lion;" 
Pr.  xix.  12;  xx.  2.  But  even  "  the  king's  heart  is  in  the  hands  of  the  Lord  ;" 
and  he  can  turn  it  as  easily  as  the  gardener  turns  the  rivulets  of  water  in  the  little 


PSALM  vii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  lOG 

channels  made  for  the  purposes  of  irrigation,  Pr.  xxi.  1.  How  easily  God  can  do 
this,  even  in  the  case  of  Saul,  we  see  in  1  Sam.  xxiii.  27,  28.  But  it  is  not  certain 
that  Saul  is  here  pointed  out.  There  may  have  been  some  other  powerful  adversary, 
whose  name  is  not  given  us.  Or  Gush  himself  may  have  been  the  terrible  as  well 
as  the  slanderous  foe.  But  Hengstenberg  thinks  that  the  one  person  mentioned  in 
this  verse  is  a  personification,  represented  by  Saul.  If  so,  the  idea  is  not  materially 
varied.  The  image  of  a  terrible  wild  beast  tearing  a  lamb  or  a  sheep  in  pieces  had 
been  familiar  to  David  from  his  boyhood.  1  Sam.  xvii.  34-36.  Indeed  the  figure 
was  natural  and  just.  See  also  2  Tim.  iv.  17.  It  is  also  used  by  Peter  (1  Epis.  v. 
8,)  in  reference  to  the  great  adversary  of  our  souls.  To  tear  the  soul,  is  to  destroy 
the  life  and  kill  the  person  of  a  man.  From  the  enemies  of  his  people  there  is  no 
pledge  of  deliverance,  but  in  God  only.  He  can  give  succor.  Henry :  "  It  is  the 
glory  of  God  to  help  the  helpless." 

8.  0  Lord  my  God,  if  I  have  done  this  [which  is  alleged  against  me — if  I  have 
conspired  against  the  life  of  the  king — or  been  guilty  as  charged ;]  if  there  he  in- 
iquity in  my  hands  in  the  affair  as  charged  by  Cush,  so  that  my  enemies  have  just 
cause  for  their  hostility  to  me.  [This  verse  and  the  next  find  their  application 
in  V.  5.] 

A.  If  I  have  rewarded  evil  unto  him  that  was  at  peace  with  me.  Alexander :  If  I  have 
repaid  my  friend  evil;  Fry:  If  I  have  made  returns  of  evil;  Castalio:  If  I  have  re- 
turned evil  for  evil;  Waterland:  If  I  have  repaid  evil  to  him,  ivho  dealt  ill  with  me; 
Dimock  gives  a  similar  rendering ;  Patrick:  If  I  have  injured  him  xvhen  he  was  hind  to 
me;  Edwards:  If  I  have  done  evil  to  my  friend.  The  import  of  the  passage  is  that  of  a 
solemn  protestation  that  he  had  not  been  guilty  of  base  ingratitude  in  the  case 
charged  by  Cush,  whatever  it  may  have  been.  He  adds,  (  Yea,  I  have  delivered  him 
that  without  cause  is  mine  enemy.)  This  is  the  more  literal,  but  not  the  more  common 
rendering.  None  of  the  ancient  translations  put  this  in  parenthesis,  nor  does  any 
other  now  at  hand  except  our  common  English  version  and  the  Psalter  of  the  church 
of  England.  The  Septuagint,  Ethiopic,  Arabic,  and  Vulgate :  Let  me  deservedly 
fall  empty  before  jmine  enemies,  thus  making  this  the  beginning  of  the  woe  invoked 
in  case  of  guilt.  The  objection  is  that  the  original  will  not  bear  out  such  a  render- 
ing. The  Chaldee :  If  I  have  afflicted  those  who  have  in  vain  brought  me  into  straits. 
The  sense  is  good  and  pertinent,  but  where  was  it  found  ?  The  Syriac :  If  I  have 
oppressed  my  enemies  without  cause ;  Fry :  If  I  have  spoiled  those  that  without 
cause  are  mine  adversaries  ;  Hammond  and  Hengstenberg  also  prefer  qjoiled.  Wa- 
terland uses  despoiled.  But  I  find  not  that  the  verb  is  ever  In  this  form  elsewhere 
in  our  version  rendered  spoiled.  Calvin:  If  I  have  not  delivered,  etc.  But  he  ad- 
mits thai  ihe  word  not  has  to  be  supplied.  The  simplest  mode  of  meeting  the  diffi- 
culty is  that  adopted  in  our  English  version.  Then  the  verb  has  the  rendering  given 
it  everywhere  else  in  this  form,  i.  e.,  deliver ;  no  negative  is  required ;  the  sense  is 
good ;  and  the  Psalmist  declares  his  benevolence  to  those  who  were  without  cause 
hostile  to  him.  Good  for  evil  has  always  been  the  doctrine  of  good  men.  Certainly 
it  was  with  David.  Twice  he  had  Saul  completely  in  his  power,  first,  at  En-gedi, 
then  in  the  trench,  but  he  would  not  hurt  a  hair  of  his  head,  nor  suffer  any  one  else 
to  injure  him.  Doubtless  he  would  treat  any  other  foe  with  true  Scriptural  benevo- 
lence. 1  Sam.  xxiv.  xxvi.  The  sense  then  is,  If  I  am  the  guilty  man  they  say  I 
am,  yea,  if  I  am  not  benevolent  even  to  my  worst  foes,  then 

5.  Let  the  enemy  persecute  my  soul,  and  take  it;  yea,  let  him  tread  down  my  life  upon 
the  earth,  and  lay  mine  honour  in  the  dust.  Selah.  See  remarks  on  Selah  in  the 
Introduction,  §  15.  The  import  of  the  whole  seems  to  be  this:  If  Cush  can  make 
good  his  accusations,  then  let  the  worst  come  on  me,  that  my  enemies  desire — let  the 


110  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  \ai. 

(meiny  take  my  life — cut  short  my  existence — and  lay  mine  honor  in  the  dust.  The 
Avord  here  rendered  honor  is  the  same,  that  in  Psalms  xxx.  12,  Ivii.  8,  cviii.  1  is 
rendered  gloi-y,  and  in  those  cases  clearly  means  the  tongue.  If  this  is  the  meaning 
here,  then  he  says.  Let  my  tongue  lie  silent  in  death.  This  is  very  pertinent  and 
apposite.  But  the  word  is  often  and  properly  rendered  honor  as  in  Num.  xxiv. 
11;  1  Kings  iii.  13  ;1  Chron.  xxix.  12,  28;  Ps.  Ixvi.  2;  cxii.  9.  So  that  David  as 
much  as  says,  lei  infamy  cover  me  and  let  my  memory  rot  if  I  am  the  man  I  am  said  to  be. 
This  is  an  extension  of  the  woes  mentioned  in  the  preceding  clauses.  By  honor 
Ilengstenberg  after  Muis  and  others  understand  the  soul,  the  noblest  part  of  man's 
nature.  But  he  does  not  make  the  matter  clear.  He  is  probably  wrong.  He  does 
not  even  notice  the  difficulties  of  such  an  exposition.  When  circumstances  demand 
il,  and  the  truth  is  on  our  side,  we  may  in  the  most  solemn  manner  protest  our 
innocence,  2  Cor.  i.  23;  Phil.  i.  8.  Yea,  we  may  properly  declare  ourselves  ready  to 
undergo  punishment,  if  it  can  be  shown  that  we  deserve  it.  Acts  xxv.  11.  Such 
forms  of  asseveration  should  be  kept  for  solemn  and  weighty  occasions.  A  serious 
assault  upon  our  characters  is  always  felt  by  good  men  to  be  an  overwhelming 
calamity  if  we  cannot  be  rescued  by  legitimate  means  of  defence.  For  persecute  and 
fake  Jebb  reads  pursue  and  overtake,  and  he  says  these  words  keep  up  the  image  of  a 
wild  beast  introduced  in  v.  2.  What  a  bulwark  the  upright  find  in  conscious 
integrity.     What  boldness  it  gives  David  in  prayer.     Therefore  he  says, 

6.  Arise,  0  Lord,  in  thine  anger.  Our  cause  does  not  speed  well  merely  because 
it  is  in  the  main  just,  but  when  the  righteous  Lord,  who  loveth  righteousness, 
undertakes  it  for  us.  To  him  we  must  come  in  humility  at  all  times.  Against  him 
we  have  sinned  grievously,  and  should  he  make  use  of  our  enemies  to  scourge  us,  at 
his  hands  Ave  deserve  it  all.  The  Berleberg  Bible  shows  the  relation  between  this 
and  the  preceding  verses  thus:  "But,  because  my  conscience  acquits  me  of  such 
things,  and  testifies  that  I  am  innocent  in  that  respect,  therefore  I  seek  thy  protection, 
and  call  upon  thy  righteousness,  which  is  wont  to  defend  the  guiltless."  There  is 
considerable  variety  in  rendering  the  next  clause  of  this  verse.  Our  version  reads : 
Lift  up  thyself  because  of  the  rage  of  mine  enemies;  the  Septuagint,  Ethiopic  and 
Vulgate:  Be  thou  exalted  in  the  borders  of  mine  enemies;  Chaldee:  Lift  up 
[thyself]  in  fury  upon  ray  oppressors ;  Arabic :  Lift  up  thyself  upon  the  necks 
of  mine  enemies;  Syriac,  nearly  the  same;  Calvin:  Lift  up  thyself  against  the 
rage  of  mine  enemies.  It  is  generally  agreed  that  the  contrast  is  between  the  anger 
of  God  and  the  rage  of  David's  foes.  Fry  changes  the  pointing  and  reads  the  first 
two  clauses  thus:  Arise,  Jehovah:  in  thine  indignation  lift  up  thyself  against  the 
raging  of  mine  adversaries.  This  effectually  brings  the  anger  of  God  to  oppose  the 
wrath  of  man.  Calvin  and  Hengstenberg  put  the  very  shortest  pause  between  anger 
and  lift  up;  but  Hengstenberg  reads  with,  not  against.  Alexander  reads  in  or  amidst. 
If  the  anger  of  God  is  invoked  to  oppose  the  rage  of  David's  enemies,  against  gives 
the  sense  as  well  as  any  other  word.  Calvin:  "David  here  sets  the  anger  of  God  in 
apposition  to  the  rage  of  his  enemies ;  and  when  we  are  in  similar  circumstances  avc 
should  act  in  the  same  manner.  When  the  ungodly  are  inflamed  against  us,  and 
cast  forth  their  rage  and  fury  to  destroy  us,  we  ought  humbly  to  beseech  God  to  be 
inflamed  also  on  his  side;  in  other  words,  to  show  in  truth  that  he  has  no  less  zeal 
and  power  to  preserve  us,  than  they  have  inclination  to  destroy  us."  The  next  clause 
reads:  And  awake  for  me  io  the  judgment  that  thou  hast  commanded.  For  commanded 
Calvin  and  Street  read  ordained.  This,  however,  does  not  materially  vary  the  sense. 
The  judgment  here  referred  to  is  not  the  final  decision  of  men's  destinies  in  the  last 
day,  but  tliat  vindication  of  David,  which  he  had  a  right  to  expect  from  him,  who 
had  called  liim  to  be  king  over  Israel,  from  him  whose  nature  was  wholly  righteous. 


PSALM  VII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  Ht 

The  Judge  of  all  the  earth  will  do  right.  On  that  point  there  can  be  no  doubt. 
Though  for  awhile  he  may  keep  still  as  one  that  sleepeth,  yet  in  due  time  he  will 
awake,  and  do  the  work  of  retribution.  And  when  God  should  do  tliat  work  then 
says  David, 

7.  So  shall  the  congregation  of  the  people  compass  thee  about:  for  their  sakes,  therefore, 
return  thou  on  high.  Allowing  that  David  refers  to  Saul,  Scott's  comment  on  this  and 
the  preceding  verse  is  very  judicious :  "  David  was  assured  that  the  Lord  intended  to  cut 
off  Saul.  This  was  the  'judgment  which  he  had  commanded,'  and  for  which  David 
prayed,  not  only  on  his  own  account,  but  for  the  sake  of  the  people.  Saul's  tyranny 
and  neglect  of  his  duty  as  king  of  Israel  had  crushed  and  scattered  the  Israelites: 
and  his  persecution  and  impiety  had  driven  tliem  from  the  ordinances  and  worship 
of  God,  and  seduced  them  into  many  crimes.  The  Psalmist  therefore  prayed  that 
the  righteous  Judge  would  ascend  his  exalted  tribunal,  exert  his  omnipotent  authority, 
and  by  some  visible  interposition  check  the  progress  of  impiety,  and  give  encourage- 
ment to  his  servants ;  that  they  might  be  again  collected  in  his  courts,  and  unite  in 
his  holy  worship."  Some  extend  the  scope  of  this  verse  beyond  the  Israelites,  and 
read  pieoples  or  nations  for  people,  and  the  Hebrew  word  is  plural.  No  doubt  the  ill 
effects  of  Saul's  administration  were  felt  in  surrounding  nations,  as  were  afterwards 
the  happy  effects  of  the  reigns  of  David  and  of  Solomon.  But  the  word  rendered 
congregation  here  is  the  same  that  is  so  rendered  in  Ps.  i.  5 ;  Ixxiv.  2,  and  very 
often  elsewhere.  It  generally  refers  to  the  jDcojole  of  Israel,  and  so  seems  to  restrict 
the  sense  to  the  application  given  by  Scott,  although  it  is  sometimes  applied  to  other 
assemblies.  Of  those,  who  extend  the  term  so  as  to  include  Gentile  nations,  Calvin 
takes  the  clearest  and  most  concise  view:  "Lord,  when  thou  shalt  have  put  me  in  a 
peaceable  possession  of  the  kingdom,  this  will  not  only  be  a  benefit  conferred  on  me 
personally,  but  it  will  be  a  lesson  common  to  many  nations,  teaching  them  to 
acknowledge  thy  just  judgment,  so  that  they  shall  turn  their  eyes  to  thy  judgment- 
seat."  The  call  on  God  to  return  on  high  is  a  jDetition  that  he  would  as  Judge  of  the 
earth  resume  the  seat,  out  of  which  by  a  bold  figure  he  is  now  said  to  be  for  a  season. 
Kimchi:  "When  God  seems  to  take  no  notice  of  the  transgressions  of  men,  it  is  as 
if  he  descended  from  the  place  of  his  power,  and  from  his  judgment-seat;  but  when 
he  visits  and  judges  their  iniquities,  he  seems  to  elevate  himself  on  high,  or  to  return 
to  his  judgment-seat."  The  words  rendered  for  their  sakes  are  by  Calvin,  who  here 
follows  some  old  versions,  rendered  o?i  account  of  this,  %.  e.  the  benefit  of  the  divine 
judgment  to  many  nations.  Horsley,  Fry  and  Hengstenberg  read  over  it,  and 
Alexander  above  it,  i.  e.  the  congregation.  The  passage  is  confessedly  difficult.  A 
careful  consideration  of  what  has  been  offered  has  not  afforded  satisfactory  evidence 
tliat  our  translation  can  be  improved.  It  agrees  with  Luther  and  Jebb.  Often  a 
solemn  procession  was  formed  and  marched  around  the  temple  or  the  altar.  This  is 
distinctly  alluded  to  in  Ps.  xxvi.  6.  To  compass  about  God  or  his  altar  was  therefore 
to  offer  solemn  religious  worship.  The  worshippers  also  gathered  around  the  altar. 
David  was  confident  his  prayer  should  be  answered  and  so  he  says : 

8.  The  Lord  shall  judge  the  p)eople.  Fry  and  others,  following  the  original,  render 
the  last  word  plural,  nations,  i.  e.,  all  nations.  The  assertion  is  tliat  God  is  Judge  of  all 
the  earth,  and  shall  assuredly  prove  this  to  be  so.  Of  this  David  had  a  full  persuasion. 
Calvin  properly  remarks  that  the  verb  shall  judge  in  the  future  denotes  here  a 
continued  act.  As  God  thus  determines  controversies  between  the  righteous  and  the 
wicked,  David  asks  that  his  case  may  be  now  taken  up  and  tried:  Judge  me,  O  Lord, 
according  to  imj  righteousness,  and  according  to  viine  integrity  that  is  in  me.  God  is  not 
oppressed  wdth  the  care  and  judgment  of  the  nations.  To  ask  him  to  execute  judg- 
ment in  a  given  case  is  to  beseech  him  to  do  what  he  is  always  doing  on  a  much 


112  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  vn. 

larger  srale.  He  who  governs  the  world  can  surely  govern  one  man.  He  who  juages 
all  nations  will  not  despise  the  case  of  one  sufferer.  He  who  does  the  greater  wiii 
surely  do  the  less.  The  appeal  to  his  own  innocence  is  confined  to  the  matter  respect- 
ino-  which  David  had  been  slandered.  It  has  nothing  to  do  with  his  standing  in  the 
sio-ht  of  God  as  a  sinful  man.  Before  God  none  more  earnestly  cried  for  mercy : 
"  Enter  not  into  judgment  with  thy  servant :  for  in  thy  sight  shall  no  man  living  be 
justified."  Ps.  cxliii.  2. 

9.  Oh  let  the  ivickeclness  of  the  wicked  come  to  an  end.  For  wickedness  Calvin  reads 
malice  and  Alexander  badness.  There  never  was  a  regenerate  man  that  did  not 
heartily  offer  that  prayer.  There  never  was  a  renewed  soul  that  Avas  not  sorely 
grieved  by  the  wickedness  of  his  times.  Hypocrites  may  make  an  idle  lament  over 
the  degeneracy  of  their  age,  but  God's  real  people  enter  into  such  grief  Avith  heart- 
felt sincerity.  Some  men  spend  all  their  sighs  about  the  wickedness  of  others,  for- 
getting their  own  sins.  But  the  child  of  God  hates  and  laments  all  sin,  because  it 
dishonors  God.  His  own  sins  dreadfully  distress  him.  So  do  the  transgressions  of 
others.  When  wickedness  is  rampant  the  righteous  fear  and  tremble  and  utter  strong 
cries  against  it.  The  best  English  Bibles  use  Oh  in  this  case,  not  as  an  exclamation, 
like  0,  but  optative.  This  is  the  precise  idea  of  the  original.  The  word  wicked  is 
plural.  A  pious  man  laments  not  merely  those  sinful  acts  Avhich  personally  annoy 
him  and  his  friends ;  he  deplores  all  sin  and  would  have  it  cease  everywhere.  There 
is  no  reason  for  rendering  the  clause.  Let  the  wickedness  of  the  wicked  consume  them, 
as  some  have  suggested.  David  also  prays,  hut  establish  the  just  [man.]  Some  of  the 
old  versions  read,  Direct  the  just.  The  word  may  be  so  rendered,  but  establish  is  a 
more  common  and  in  most  cases  a  better  rendering.  God  establishes  the  just  man  in 
part  by  properly  directing  him.  The  singular  being  used  here  probably  shows  the 
special  reference  to  David,  yet  the  truth  asserted  is  universal.  And  God  can  be  at 
no  loss  to  tell  who  is  the  just  and  who  are  the  wicked ;  for  the  mghteous  God  trieth  the 
hearts  and  reins.  Among  the  Hebrews  the  kidneys  (or  reins)  no  less  than  the  heart 
were  often  spoken  of  as  the  seat  of  pain  and  pleasure,  joy  and  grief,  knowledge  and 
thought.  So  to  cover  all  the  theories  in  the  popular  mind,  all  the  words  that  would 
aid  in  conveying  an  idea  of  God's  omniscience  are  employed.  We  have  a  like  refer- 
ence to  popular  belief  respecting  the  constitution  of  man  in  1  Thess.  v.  23.  In  such 
cases  there  is  no  sanction  of  popular  theories.  The  Bible  teaches  not  philosophy. 
The  import  of  the  clause  is  that  God  knows  all  the  thoughts,  motives,  secrets,  upright- 
ness or  wickedness  of  men,  and  so  can  easily  mete  out  justice  to  every  soul.  Fry 
renders  it.  And  let  the  righteous  God  try  the  hearts  and  reins ;  Hengstenberg :  And 
the  trier  of  the  heart  and  reins  art  thou,  0  righteous  God.  This  last  makes  the 
address  direct  to  God  throughout.  But  in  the  Psalms  there  is  manifested  a  remark- 
able facility  in  changing  from  the  second  to  the  third  person.  The  doctrine  tauglit 
by  each  of  these  modes  of  translation  is  the  same.  To  such  a  God  David  gladly 
appeals. 

10.  My  defence  is  of  God,  lohich  saveth  the  upright  in  heart.  The  word  rendered 
defence  here  is  in  Ps.  iii.  3,  and  in  a  dozen  other  places  in  the  Psalms  rendered  shield, 
sometimes  buckler,  and  sometimes  defence.  For  in  God  some  read  with  God,  or  ^ipon 
God;  but  our  version  gives  the  sense.  If  our  cause  is  good,  then  the  divine  rectitude 
is  a  comfort  to  us,  for  a  righteous  God  hates  iniquity.  Yea,  he  saves,  delivers,  gives 
the  victory  to  the  upright  in  heart.  The  word  rendered  upright  is  in  our  translation 
of  the  Psalms  uniformly  rendei-ed  upright  or  right.  In  other  parts  of  Scripture  it  is 
once  rendered  j^ist,  Pr.  xxix.  10,  and  sometimes  righteous.  Num.  xxiii.  10  ;  Job  xxiii.  7; 
Pr.  ii.  7  ;  iii.  32.  It  is  several  times  rendered  straight,  Jer.  xxxi.  9  ;  Ezek.  i.  7,  23 
Alexander  regards  straight-fonvard  or  sincere  as  synonymous.     The  heart  of  a  regene- 


PSALM  VII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  113 

rate  man  is  the  best  part  about  him.     He  is  not  deceitful.  ,He  intends  and  aims  to 
do  better  than  he  does.     And  so, 

11.  God  judgeth  the  righteous,  and  God  isangnj  with  the  wicked  every  day.  The 
words  Elohim  and  El  are  both  found  in  this  verse.  See  on  Ps.  iii.  2;  v.  4.  There 
is  no  good  ground  for  the  rendering  of  the  Septuagint  and  some  other  old  versions, 
God  is  a  Judge  just,  strong,  and  long-suffering,  nor  for  the  interrogative  form  of  the 
last  clause  in  the  Vulgate,  Is  he  angry  every  day?  Jolm  Kogers'  translation  is,  God  ii 
a  ryghteous  Judge,  and  God  is  ever  threatenynge,  and  Ainsworth  reads,  God  angrily 
threateneth  every  day.  Though  the  Avords  with  the  wicked  are  not  in  the  Hebrew, 
yet  the  contrast  is  between  the  righteous  and  the  wicked,  and  the  wicked  are 
sui'ely  here  spoken  of.  Because  the  wicked  are  always  wicked  and  because  God 
is  always  holy,  therefore  his  relation  to  them  is  ever  one  of  opposition,  of  threaten- 
ing, of  anger.  No  holy  creature  could  delight  in  a  God  who  was  not  displeased  with 
wickedness.  Every  day  is  equivalent  to  all  the  time,  unceasingly.  Charnock :  "  Unin- 
terruptedly in  the  nature  of  his  anger,  though  not  in  the  effect  of  it."  It  is  true  that 
sentence  against  an  evil  work  is  not  always  executed  speedily ;  but  God's  purpose  is 
inflexible,  and  there  is  never  a  day  when  one  blessed  with  spiritual  discernment  may 
not  see  infallible  tokens  of  God's  anger,  at  least  against  such  forms  of  wickedness  as 
ai'e  atrocious  and  notorious.  But  delay  is  not  connivance.  That  the  word  wicked  is 
properly  supplied  here  is  evident  from  the  next  verse : 

12.  If  he  turn  not,  he  will  whet  his  sword.  The  Avord  here  rendered  turn  is  also 
found  in  Ps.  xxii.  27.  All  the  ends  of  the  world  shall  remember  and  tiirn  unto  the 
Lord  ;  and  in  Ps.  li.  13,  Sinners  shall  be  converted  unto  thee.  The  doctrine  of  con- 
version is  no  new  doctrine.  Because  the  wicked  is  wicked,  he  must  turn  or  perish. 
He  is  a  wise  man  who  counts  the  long-suffering  of  God  salvation.  God  commonly 
gives  space  for  repentance,  but  then  he  limiteth  a  day.  To  ivhet  his  sword  is  to  make 
ready  to  execute  vengeance.  The  sword  was  the  weapon  used  in  beheading  or  slay- 
ing. The  figure  is  an  old  one,  Deut.  xxxii.  41.  If  God  shall  punish,  his  inflictions 
will  be  terrible.  Moreover,  he  hath  bent  his  boiv.  The  bow  often  used  in  war  was  the 
cross-bow,  which  was  bent  by  putting  the  foot  on  the  middle  and  then  pulling  the 
string,  and  so  the  word  rendered  bent  is  literally  trodden  on.  See  Deut.  i.  36; 
Josh.  xiv.  9 ;  Isa.  Ixiii.  3.  This  is  an  image  like  the  last  taken  from  the  habits  of 
warriors.  The  work  of  destroying  the  wicked  will  not  require  any  special  prepara- 
tion. Every  sinner  on  earth  is  continually  ready  to  drop  into  hell.  Heugstenberg : 
"  It  is  a  remarkable  instance  of  Divine  foresight,  but  such  as  often  occurs  in  histoiy, 
that  in  the  death  of  Saul  the  bow  and  the  sword  both  actually  had  their  share.  Saul 
was  hit  by  the  archers,  and  sore  pressed,  so  that  he  despaired  of  his  life.  '  Then  said 
he  to  his  armor-bearer.  Draw  thy  sword,  and  thrust  me  through  therewith,  lest  these 
uncircumcised  come  and  thrust  me  through,  and  abuse  me :  but  his  armor-bearer 
would  not;  for  he  was  sore  afraid.  Therefore  Saul  took  a  sword,  and  fell  upon  it.'" 
1  Sam.  xxxi.  3,  4. 

13.  He  hath  also  prtjmred  for  him  the  instruments  of  death.  The  first  pronoun  He 
refers  to  God,  Avho  as  a  man  of  Avar  was  about  to  meet  his  foes.  The  second  pronoun 
Him  has  perplexed  commentators.  Calvin  reads  it,  meaning  the  bow;  God  hath  j)re- 
pared  for  it  [his  boAv]  the  instruments  of  death.  Fry  thinks  the  meaning  is  that  God 
has  prepared  for  himself — for  his  OAvn  use — the  instruments  of  death.  But  Alexander 
reads,  At  him  [the  wicked  enemy]  he  has  aimed,  or  directed,  the  instruments  of  death.  Fry 
in  this  case  is  to  be  preferred  to  Calvin.  Either  Fry  or  Alexander  gives  tlie  full  sense; 
though  the  latter  is  the  more  ingenious.  If  his  view  is  correct  then  as  he  says,  "  This  is  still 
another  step  in  advance.  The  Aveapons  are  not  only  ready  for  him,  but  aimed  at  him." 
And  so  he  ordaineth  his  arrows  against  the  jyersecutors.  For  persecutors  some  would  read 

15  J 


114  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psalm  vn. 

burniny  or  hot  ones  supposing  that  persecutors  burn  with  wrath  and  envy.  The  word 
does  not  occur  often,  but  pursue  or  persecute  is  not  an  unusual  rendering.  It  occurs 
but  once  more  in  the  Psalms  (x.  2)  and  is  there  rendered  persecute.  But  some  follow- 
ing the  Arabic  and  Syriac  join  the  word  to  arrows.  Hengstenberg  reads,  He  makes 
his  arrows  bui'uing,  and  Alexander,  His  arrows  to  (be)  burning  he  will  make:  thus 
referring  to  the  fiery  darts  or  arrows  thrown  into  beleaguered  cities.  Fry  also  reads 
swift  arrows,  but  says  in  a  note  that  it  may  be,  "  flaming  arrows."  Waterland  reads, 
He  will  make  his  arrows  to  pursue.  Perhaps  most  minds  will  rest  satisfied  with  our 
English  version.  The  sense  given  by  it  seems  to  have  been  more  generally  accepted 
than  any  other. 

Morison:  "The  figure,  which  represents  Jehovah  as  having  bent  his  bow  and  made 
it  ready,  is  awfully  descriptive  of  the  exposed  situation  of  every  sinner  until  he  returns 
to  the  Shepherd  and  Bishop  of  souls.  The  whole  system  of  nature  and  providence  is 
ready,  at  the  bidding  of  the  Almighty  to  inflict  the  blow  that  shall  hurl  him  to  per- 
dition. The  archer  of  divine  vengeance  stands,  as  it  were,  with  bended  bow,  and  the 
next  arrow  that  he  discharges  may  pierce,  with  everlasting  anguish,  the  soul  that  now 
glides  on  securely  in  the  career  of  thoughtlessness  and  crime." 

Bates :  "  This  descriptioil  of  God's  righteous  displeasure  is  more  powerful  to  shoot 
through  the  conscience  of  hardened  sinners  than  the  bare  threatening  that  justice  will 
surely  punish  them." 

Luther,  speaking  of  the  bold  figure  of  verses  12  and  13,  says,  "  The  prophet  takes 
a  lesson  from  a  coarse  human  similitude,  in  order  that  he  might  inspire  terror  into  the 
ungodly.  For  he  speaks  against  stupid  and  hardened  people,  who  would  not  appre- 
hend the  reality  of  a  divine  judgment,  of  which  he  had  just  spoken;  but  they  might 
possibly  be  brought  to  consider  this  by  greater  earnestness  on  the  part  of  man.  Now 
the  prophet  is  not  satisfied  with  thinking  of  the  sword,  but  he  adds  thereto  the  bow ; 
even  this  does  not  satisfy  him,  but  he  describes  how  it  is  already  stretched,  and  aim  is 
taken,  and  the  arrows  are  applied  to  it,  as  here  follows.  So  hard,  stifl'-necked,  and  una- 
bashed are  the  ungodly,  that  hoAvever  many  threatenings  may  be  urged  against  them, 
they  will  still  remain  unmoved.  But  in  these  words  he  forcibly  describes  how  God's 
anger  presses  hard  upon  the  ungodly,  though  they  will  never  understand  this  until 
they  actually  experience  it.  It  is  also  to  be  remarked  here,  that  Ave  have  had  so 
frightful  a  threatening  and  indignation  against  the  ungodly  in  no  Psalm  before  this ; 
neither  has  the  Spirit  of  God  attacked  them  with  so  many  words.  Then  in  the  folloAV- 
ing  verses,  he  also  recounts  their  plans  and  purposes,  shoAvs  how  these  shall  not  be  in 
vain,  but  shall  return  again  upon  their  OAvn  head.  So  that  it  clearly  and  manifestly 
appears  to  all  those  Avho  suffer  Avrong  and  reproach,  as  a  matter  of  consolation  that 
God  hates  such  revilers  and  slanderers  above  all  other  characters." 

14.  Beliold,  lie  travaileth  with  iniquity.  The  pains  taken  by  Avicked  men  to  do  evil 
are  often  Avorthy  of  a  better  cause.  They  sleep  not  except  they  do  some  mischief 
They  toil  hard  in  the  service  of  a  cruel  master.  They  travail.  This  is  true  of  every 
man,  that  fears  not  God.  It  is  specially  true  of  every  persecuter.  He  hath  conceived 
mischief,  and  brought  forth  falsehood.  Alexander  gives  all  the  verbs  of  this  verse  in 
the  future  and  says,  "The  meaning  seems  to  be  that  A\'hile  bringing  his  malignant 
schemes  to  maturity,  he  Avill  unconsciously  conceive  and  bring  forth  ruin  to  himself" 
A  parallel  passage  is  found  in  Job  xv.  35.  Luther  renders  it.  Behold,  he  has  evil  in 
his  heart,  Avith  misfortune  he  is  pregnant,  but  he  Avill  bring  forth  a  faiku-c;  Fry:  Be- 
hold he  is  in  ti-avail  Avith  iniquity;  but  though  mischief  is  conceived,  disappointment  is 
brought  forth.  The  church  of  England,  folloAving  the  Septuagint  and  Vulgate,  ren- 
ders it.  He  travaileth  Avith  mischief;  he  hath  conceived  sorrow  and  brought  forth 
ungodliness;  Hengstenberg:  Behold,  he  travails  Avith  mischief,  and  is  big  with  misery, 


PSALM  vii.l  STUDIES  IN  THE  BOOK  OF  PSALMS.  115 

and  brings  forth  falsehood.  The  wicked  shall  find  all  their  plans  frustrated,  and  all 
their  hopes  disappointed.  What  a  miserable  show  both  Saul  and  Absalom  made  at 
the  winding  up  of  their  plots  against  David,  So  doubtless  did  Cush  if  he  was  a  third 
person.     The  sinner  here  spoken  of  was  restless  and  busy,  and  so 

15.  He  made  a  pit,  and  digged  it,  i.  e.,  he  made  a  pit  by  digging  it.  Pits  are  made 
to  catch  wild  beasts  or  thieves  or  enemies,  who  prowl  about.  They  are  dug  so  deep 
that  either  man  or  beast  falling  into  them  cannot  leap  out.  The  mouth  of  the  pit  is 
covered  over  with  boughs  of  trees,  or  straw  so  that  it  is  not  perceived.  Cush  and 
those  w^ho  favored  his  views  pursued  David  like  a  wild  beast;  tliey  used  open  assault; 
they  hunted  him ;  they  at  length  resorted  to  artifice.  But  all  was  in  vain.  They  fell 
into  their  own  pit,  Sternhold  and  Hopkins  have  given  a  version  of  this  and  the  next 
verse,  which  has  attracted  attention. 

He  digs  a  ditch  and  delves  it  deep, 

In  hope  to  hurt  his  brother ; 
But  he  shall  fall  into  the  pit 

That  he  digged  up  for  other. 
Thus  wrong  returneth  to  the  hurt 

Of  him  in  whom  it  bred  ; 
And  all  the  mischief  that  he  wrought, 

Shall  fall  upon  his  head. 

Speaking  of  the  burning  fury  of  the  ungodly,  as  here  represented,  Luther  says, 
"  So  active  and  diligent  are  they  to  have  the  pit  dug,  and  the  hole  prepared.  They 
try  everythmg,  they  explore  everything,  and  not  satisfied  that  they  have  dug  a  pit, 
they  clear  it  out  and  make  it  deep,  as  deep  as  they  possibly  can,  that  they  may  destroy 
and  subvert  the  innocent."  And  is  fallen  into  the  ditch  which  he  made.  Hengstenberg 
renders  it  the  pit  which  he  makes.  He  says :  "  We  must  not  expound :  into  the  pit  tvhich 
he  has  made.  The  wicked  man  is  still  occupied  with  the  pit,  still  working  at  it,  when  he 
falls  into  it.     The  punishment  overtakes  him  in  the  midst  of  his  guilty  career." 

The  teaching  of  the  14th  and  15th  verses  is  repeated  in  the  16th.  His  mischief 
shall  return  upon  his  own  head.  For  mischief,  Calvin  reads  wickedness;  church  of 
England,  travail.  The  original  word  often  occurs  in  the  Hebrew  Bible,  In  our  En- 
glish version  it  is  but  once  rendered  wickedness,  Job  iv,  8,  and  once  jjerverseness,  Num. 
xxiii.  21.  It  is  also  rendered  j:)am,  travail,  trouble,  sorrow,  misery,  grievance,  grievous- 
ness ;  more  commonly,  mischief  and  labor.  But  does  not  Hengstenberg  use  too  swee])- 
ing  language  when  he  says  this  word  always  denotes  the  evil  one  suffers,  not  that  which 
one  injUctsf  See  Num,  xxiii.  21;  Job  iv.  8;  xv.  35;  Ps.  xciv.  20;  cxl.  9;  Pr. 
xxiv.  2.  This  return  of  mischief  will  be  dreadful.  It  will  come  with  crushing  force. 
And  his  violent  dealing  shall  come  doivn  upon  his  own  pate.  The  word  rendered  violent 
dealing  is  never  so  translated  elsewhere.  Very  generally,  it  is  given  simply  as  violence, 
sometimes  cruelty,  damage,  wrong,  injustice.  The  meaning  is  that  the  whole  final  effects 
of  the  measures  taken  against  David  were  felt  by  his  enemies,  as  a  righteous  retribu- 
tion. For  pate,  Calvin's  translator  reads  croivn.  The  sense  is  the  same.  The  result 
of  the  whole  is, 

17.  I  will  piraise  the  Lord  according  to  his  righteousness:  and  ivill  sing  praise  to  the 
name  of  the  Lord  most  high.  Hengstenberg :  "  The  righteousness  and  the  praise  shall 
correspond."  God's  righteousness  is  boundless,  so  shall  be  his  honors.  The  truly  de- 
vout do  not  wdllingly  limit  their  praises  of  the  Lord,  This  is  the  first  place  in  the 
Psalms  where  we  find  Jehovah  called  the  3fost  High.  We  first  meet  with  the  word 
thus  rendered  in  Gen.  xiv.  18,  It  occurs  several  times  in  the  Pentateuch,  and  often 
in  later  booKs,     It  is  found  more  than  twenty  times  in  the  Psalms,     God  is  the  Most 


116  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  vn. 

High  in  his  glorious  elevation  of  nature,  of  counsel,  and  of  government.  There  is 
none  like  him.  There  is  none  with  him.  There  is  none  beside  him.  He  is  not  only 
in  all  and  through  all ;  but  he  is  above  all  and  over  all  God  blessed  forever. 

Doctrinal  and  Practical  Kemarks. 

1.  It  is  right  to  turn  every  event  of  life  into  an  occasion  of  devotion.  What  could 
be  less  suited  directly  to  arouse  pious  emotions  than  the  sayings  and  doings  of  Cush  ? 
Yet  thereupon  David  falls  to  praying  and  singing  in  a  way  to  comfort  himself  and 
animate  the  church  in  all  coming  ages. 

2.  In  devotion  it  is  well  to  use  the  various  Scriptural  names  and  titles  of  God,  vv. 
1,  3,  11,  17.  They  are  all  suited  to  strengthen  our  faith.  We  ought  not,  however,  to 
use  them  as  mere  expletives,  nor  with  such  frequency  as  shows  a  want  of  reverence. 

3.  Moller :  "  Even  under  the  most  grievous  calumnies,  by  means  of  which  men 
seek  to  destroy  our  good  name  and  life  itself,  we  should  retain  that  choice  moderation 
and  equanimity,  exemplified  by  David  and  by  other  saints." 

4.  It  is  a  great  blessing  to  have  so  much  faith  as  to  be  able  sincerely  to  say.  My 
God,  V.  1.  He  who  can  thus  plead,  virtually  declares  as  Henry  says,  "  Thou  art  my 
God,  and,  therefore,  whither  else  should  I  go  but  to  thee  ?  Thou  art  my  God,  and 
therefore  my  shield;  (Gen.  xv.  1)  my  God,  and  therefore  I  am  one  of  thy  servants, 
who  may  expect  to  be  protected  ;"  Calvin :  "  This  is  a  genuine  and  undoubted  proof 
of  our  faith,  Avhen,  being  visited  with  adversity,  we,  notwithstanding,  persevere  in 
cherishing  and  exercising  hope  in  God.  .  .  The  gate  of  mercy  is  shut  against  our 
prayers  if  the  key  of  faith  do  not  open  it  for  us ;"  Morison :  "  In  darkest  seasons 
faith  looks  upon  God  as  a  sure  refuge  and  defence,  as  ever  near  to  God's  afflicted 
servants  in  the  hour  of  their  greatest  extremity." 

5.  Persecution  is  no  novelty,  v.  1.  It  began  with  Cain.  It  was  taken  up  by  evil 
men  in  subsequent  ages,  including  Cush,  and  Pilate  and  thousands  of  others.  The 
church  of  Rome  binds  all  her  bishops  by  oath  to  persecute  as  they  have  powder.  Per- 
secution will  last,  while  the  wicked  rage  and  are  permitted  to  show  their  malice.  All 
persecutors  are  so  far  alike  that  they  hate  holiness  in  God  and  man,  especially  in  man, 
because  they  see  it. 

6.  Salvation  and  deliverance  from  the  least,  as  from  the  greatest  enemies  is  to  be 
sought  and  expected  from  God  only,  v.  1. 

7.  The  opposition  of  carnal  men  to  truth  and  piety  is  fierce,  cruel  and  deadly,  v.  2. 
Aroused,  they  are  like  wild  beasts.  Dickson  :  "  If  God  do  not  interpose  himself,  for 
defence  of  his  unjustly  slandered  servants,  there  is  nothing  to  be  expected  from  wicked 
enemies  enraged,  but  merciless  beastly  cruelty." 

8.  No  human  power  could  have  saved  the  church  from  utter  extinction  long  since, 
vv.  1,  2.  Moller:  "The  perils  of  the  church  are  more  and  greater  than  can  be  com- 
pr.^.hended  in  any  statement.  Like  Daniel,  she  dwells  among  lions.  Always  and 
everywhere  the  roaring  lion  and  ravening  wolves  lie  in  wait  for  the  pious.  But  calling 
on  God  brings  us  to  a  safe  refuge ;"  Morison :  "  Satan  is  an  accuser,  an  adversary,  a 
liar  and  the  father  of  lies,  the  old  serpent,  the  prince  of  the  power  of  the  air,  the  God  of 
this  world,  the  prince  of  darkness,  the  spirit  that  now  worheth  in  the  children  of  disobedi- 
ence, and  none  can  withstand  him  effectually,  but  in  the  awior  of  God,  on  the  right 
hand  and  on  the  left."     But  our  Saviour  is  Almighty.     That  settles  the  question. 

9.  It  is  every  way  right  that  we  should  submit  ourselves  to  the  government  of 
God,  as  the  righteous  Judge  of   all  the  earth,   vv.  3-5. 

10.  Humility  does  not  require  of  us  to  acknowledge  the  truth  of  false  charges 
brought  against  us.  What  humility  demands  is  a  judgment  of  ourselves,  not  below 
the  truth,  nor  above  it,  but  according  to  it,  vv.  3--5. 


SALM  VII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  117 

11.  Moller:  "Against  wicked  rumors  we  ought  to  be  content  to  oppose  the  single 
judgment  of  God."   Some  controversies  will  not  be  settled  till  the  last  day. 

12.  Conscious  innocence  is  a  wonderful  shield,  vv.  3-5.  The  righteous  is  as  bold 
as  a  lion.  For  uprightness  there  is  no  substitute.  This  is  our  brazen  wall,  as  one 
of  the  poets  calls  it.  This  is  the  fountain  of  delight  to  all  the  saints.  "  Our  rejoic- 
ing is  this,  the  testimony  of  our  conscience;"  2  Cor.  i.  12.  Dickson:  "Though  in- 
nocence cannot  exempt  a  man  from  being  unjustly  slandered,  yet  it  will  furnish  him 
with  a  good  conscience,  and  much  boldness  in  the  particular  before  God." 

13.  The  doctrine  of  doing  good  for  evil  and  of  loving  enemies  is  as  old  as  true 
piety.  It  was  practised  by  David.  Dickson  :  "  The  more  a  man  doth  render  good 
for  evil,  the  more  confidence  shall  he  have  when  he  cometh  to  God ;  for  innocence 
served  David  for  this  good  use,  that  he  delivered  Saul,  who  without  cause  was  his 
enemy ;"  v.  4.  Home :  "  Happy  he,  who  can  reflect  that  he  has  been  a  benefactor  to  his 
persecutors;"  Calvin:  "When  any  one  not  only  does  not  retaliate  injuries  received, 
but  strives  to  overcome  evil  with  good,  he  exhibits  a  genuine  specimen  of  heaven- 
born  virtue,  thus  demonstrating  that  he  is  one  of  the  sons  of  God,  for  such  a  gentle- 
ness proceeds  only  from  the  spirit  of  adoption ;"  Luther :  "  Let  this  also  be  re- 
marked that  David  here  manifests  an  evangelical  degree  of  righteousness.  For  to 
recompense  evil  with  evil,  the  flesh  and  old  Adam  think  to  be  right  and  proper.  But 
it  Avas  forbidden  even  in  the  law  of  Moses,  as  evil  was  to  be  inflicted  only  by  the 
magistrate,  consequently  not  of  one's  own  malice  and  authority."  That  the  law  of 
Sinai  required  good  will  and  good  for  evil,  we  know  from  the  sermon  on  the  mount. 
Matt.  V.  43-48,  and  from  these  sayings ;  "  Love  is  the  fulfilling  of  the  law ;"  and 
"  Love  worketh  no  ill  to  his  neighbor."  That  David  practised  on  this  principle  is 
admitted  by  Saul  himself:  "  If  a  man  find  his  enemy,  will  he  let  him  go  well  away  r 
Wherefore  the  Lord  reward  thee  good  for  that  thou  hast  done  unto  me  this  day." 
1  Sam.  xxiv.  19. 

14.  Good  men  are  not  mistaken  in  putting  honor  above  life,  v.  5.  Death  was  in 
David's  esteem  an  evil,  but  the  laying  of  one's  honor  in  the  dust  was  greater. 
Blessed  be  God's  name,  though  he  sometimes  calls  for  life,  he  never  requires  us  to 
sacrifice  honor.  It  is  a  doctrine  of  the  deceiver  that  the  greatest  calamity  is  the  loss 
of  natural  life.  Job  ii.  4.  We  may  easily  love  life  too  much.  Our  integrity  can- 
not be  preserved  too  carefully ;  our  lives  may. 

15.  The  rage  of  the  wicked  shall  surely  be  checked.  If  thoughts  of  God's  mercy 
will  not  stop  them,  a  sense  of  his  wrath  shall  overwhelm  them,  v.  6.  If  the  wicked 
can  kindle  dreadful  fires,  God  can  kindle  hotter  and  greater  burnings.  If  the 
wicked  can  send  heavy  woes  and  curses,  God  can  send  heavier.  Dickson  :  "  When 
our  enemies  are  desperately  malicious,  and  nothing  can  mitigate  their  fury ;  let  the 
consideration  of  God's  justice  mitigate  our  passion  :  for  he  will  arise  in  anger  against 
them." 

16.  It  is  a  blessed  thing  when  we  know  that  our  prayers  concur  with  the  divine 
plan.  This  made  David  earnest,  v.  6.  This  aroused  Daniel,  chap.  ix.  1-27.  This 
is  the  soul  of  prayer.  For  "  this  is  the  confidence  that  we  have  in  him,  that,  if  we 
ask  anything  according  to  his  will,  he  heareth  us."  1  John  v.  14.  Let  us  chiefly 
pray  for  those  things  God  commands  us  to  ask  for.  In  other  things,  let  us  always 
confess  that  we  know  not  what  is  best,  and  ask  God  to  choose  for  us. 

17.  Before  God's  judgment  comes  it  may  seem  long;  but  when  it  shall  have  come, 
saint  and  sinner  shall  say  that  it  lingered  not,  v.  6. 

18.  God's  dealings  with  the  wicked  are  useful.  "  The  Lord  is  known  by  the  judg- 
ment which  he  executeth."  Ps.  ix.  16.  "  When  thy  judgments  are  in  the  earth, 
the  inhabitants  of  the  world  will  learn  righteousness."    Is.  xxvi.  9.     Bad  as  the 


118  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalji  vii. 

world  isj,  it  would  be  unspeakably  worse,  were  it  not  that  God  holds  it  in  check  by 
the  severity  of  his  dealings  with  some,  whom  he  sets  up  as  beacons ;  yea,  by  the 
checks  he  ^ves  to  all. 

19.  We  may  plead  with  God  for  his  church's  sake,  v.  7,  See  also  Isa.  Ixiii.  17. 
This  does  not  imply  that  there  is  merit  in  the  church.  Merit  is  in  Christ  alone.  But 
God  loves  Zion,  and  therefore  we  may  ask  him  to  do  that,  which  will  advance  the 
cause  he  has  set  his  heart  upon. 

20.  We  may  therefore  plead  with  God  not  to  yield  his  government,  nor  even  to 
seem  to  do  so,  v.  8.  The  world  is  most  at  peace  when  good  laws  human  and  divine 
ai'e  uniformly  enforced. 

21.  Though  in  a  given  contest  with  man  we  may  be  Avholly  innocent,  and  may 
so  say  before  heaven  and  earth,  vv.  3,  4,  5,  8 ;  yet  we  must  be  careful  not  to  plead 
that  as  before  God  we  are  without  sin,  or  even  that  we  are  not  heinous  sinners. 

22.  We  may  rest  assured  that  wickedness  will  be  finally  and  utterly  overthrown. 
God  has  said  it.  His  people  desire  it,  v.  9.  Charnock :  "  God  may  be  reconciled 
to  the  sinner,  not  to  the  sin." 

23.  The  stability  of  the  saint  is  as  great  as  the  instability  of  the  sinner,  v.  9. 
Whatever  makes  for  one  of  these  makes  for  the  other  also. 

24.  Let  us  often  dwell  on  the  divine  omniscience,  v.  9.  If  the  fact  that  God  tries 
the  heart  and  reins  is  no  comfort  to  us,  it  must  be  because  Ave  do  not  understand  it, 
or  love  it  as  Ave  should.  The  vilified  and  slandered  of  earth  ha\'e  been  able  to  com- 
fort themselves  Avith  this  truth.  "  The  clouds  of  calumny  which  have  settled  OA^er 
the  pious,  have  compelled  them  the  oftener  to  submit  their  hearts  and  reins  to  the 
examination  of  the  all-seeing  eye." 

25.  As  all  the  graces  of  the  Christian  are  allied,  so  all  the  duties  of  religion  are 
helpful  to  each  other.     Meditation  helps  prayer,  vv.  9,  10. 

26.  It  is  on  the  common  truths  of  religion  we  must  chiefly  rely  to  stir  us  up,  and 
support  us,  vv.  9-11.  That  which  is  recondite  is  seldom  of  much  service.  Men  are 
not  saved  by  metaphysics,  nor  by  truths  hard  to  be  understood  by  the  docile,  but  by 
simple  and  plain  truths. 

27.  Those,  who  are  not  upright  in  heart,  sincere  in  their  loA'e,  honest  Avith  God  and 
man,  have  no  right  to  expect  to  be  heard  and  saved,  v.  10.  Scott :  "  We  cannot 
stand  before  him  (Avho  tries  the  heart  and  reins)  even  according  to  his  neAV  covenant 
of  mercy,  '  without  simplicity  and  godly  sincerity,'  and  conscientious  integrity  in  our 
habitual  conduct." 

28.  Let  not  the  Avicked  think  that  God's  forbearance  is  connivance  at  sin,  v.  13 
God  is  really  and  terribly  angry  Avith  the  Avicked  all  the  time.     Heniy :  "  As  his 
mercies  are  new  every  morning  toward  his  people,  so  his  anger  is  ncAV  every  morning 
against  the  Avicked." 

29.  The  doctrine  of  a  change  of  heart  and  life  is  iuAVOven  into  all  the  Scriptures,  v. 
12.  Repentance  or  perdition,  conversion  or  ruin  are  the  alternatives  presented  in 
God's  Avord.  No  Avonder  Christ  expressed  surprise  that  a  Nicodemus  should  be 
ignorant  of  this  doctrine.     It  is  taught  in  all  the  Old  Testament. 

30.  When  God  shall  choose,  he  can  easily  destroy  his  foes.  His  Aveapons  and  instru- 
ments are  all  ready,  vv.  12,  13. 

31.  God's  Av rath  against  persecutors  burns  Avith  dreadful  intensity.  Scott:  "Per- 
secutors must  expect  his  severest  vengeance.  .  .  The  persecuted  servants  of  God  Avill 
be  celebrating  his  praises,  and  rejoicing  in  his  favor,  Avhile  their  persecutors  ani  cast 
into  the  pit  of  destruction,  and  enduring  the  Avrath  of  their  righteous  Judge,  and  all 
their  subtle  projects  Avill  concur  in  bringing  about  this  final  event."  Henry  :  "  Of 
all  sinners,  persecutors  are  set  up  as  the  fairest  marks  of  divine  Avrath  ;  "Against  them 


PSALM  VII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  119 

more  than  any  other  God  has  ordained  his  arrows.  They  set  God  at  defiance,  but 
cannot  set  themselves  out  of  the  reach  of  his  judgments."  Morison  :  "  It  is  both  our 
wisdom  and  our  safety  to  leave  all  our  persecutors  and  slanderers  in  the  hands  of  our 
Almighty  deliverer.  He  can  '  restrain  their  wrath,  and  make  the  remainder  thereof 
to  praise  him.'  Or  he  can  change  their  cruel  purpose,  and  awaken  in  their  bosoms 
feelings  of  gentleness  and  benevolence." 

32.  The  very  misery  of  the  wicked  should  convince  them  of  their  sin  and  folly. 
They  have  travail,  but  the  result  is  vanity.  They  project,  and  the  result  is  failure. 
Nothing  satisfies.  All  the  time  the  stones,  which  the  wicked  ai*e  throwing  into  the  air, 
are  falling  on  themselves.  Saul  was  killed  by  the  Philistines  whom  he  wished  to 
employ  to  kill  David.  "  And  the  Jews,  Avho  excited  the  Romans  to  crucify  Christ, 
were  awfully  destroyed  by  the  Romans,  and  numbers  of  them  crucified."  Henry : 
"  The  sinner  takes  a  great  deal  of  pains  to  ruin  himself,  more  pains  to  damn  his  soul 
than,  if  directed  aright,  would  save  it."  If  the  wicked  were  not  blind,  they  would 
see  all  this.  Even  here  their  bad  passions,  counsels  and  lies  hurt  them  more  than  others, 
vv.  15,  16.  Luther :  This  is  the  incomprehensible  nature  of  the  divine  judgment, 
that  God  catches  the  wicked  with  their  own  plots  and  counsels  and  leads  them  into 
the  destruction,  which  they  had  themselves  devised."  If  these  things  are  so  in  this 
life,  where  nothing  is  finished,  what  may  we  not  expect  in  the  next? 

33.  In  the  darkest  hours  it  is  well  to  praise  God,  v.  17.  Job  did  so.  So  did  Paul 
and  Silas  in  the  jail  at  Philippi.  If  we  are  God's  servants,  we  can  always  praise  God 
for  what  he  is,  for  what  he  has  done  for  others,  for  much  that  he  has  done  for  us,  for 
what  we  expect  him  to  do  for  us.  We  should  often  give  thanks  for  anticipated  vic- 
tories. We  should  praise  him  for  our  keenest  afilictions.  Aristotle  tells  us  of  a  bird 
that  sings  sweetly,  yet  always  lives  among  thorns. 

34.  After  a  deliverance  not  to  give  hearty  thanks  is  monstrous.  Good  manner.- 
require  us  to  praise  our  Deliverer.  Chrysostom :  "  Let  us  praise  the  Lord  perpetually ; 
let  us  never  cease  to  give  thanks  in  all  things,  both  by  our  words,  and  by  our  deeds. 
For  this  is  our  sacrifice ;  this  is  our  oblation ;  this  is  the  best  liturgy,  or  divine  service ; 
resembling  the  angelical  manner  of  living.  If  we  continue  thus  singing  hymns  to 
him,  we  shall  finish  this  life  inoffensively,  and  enjoy  those  good  things  also  which  are 
to  come." 

35.  Many  verses  of  this  Psalm  show  that  the  truths  of  religion,  which  are  often  the 
least  dwelt  on  are  the  most  useful.  God's  perfections  and  government  are  a  great 
study.     Let  us  often  recur  to  them  and  other  foundation  truths. 

36.  Dickson :  "  The  fruit  of  faith  joined  with  a  good  conscience  is  access  to  God  in 
prayer,  confidence,  peace  and  tranquility  of  mind,  mitigation  of  trouble,  protection 
and  deliverance,  as  the  prophet's  experience  here  doth  prove." 

37.  The  old,  the  safe,  the  only  way  to  the  kingdom  of  heaven  is  through  much 
tribulation. 

38.  Scott :  "Let  us  under  all  our  trials  look  unto  the  Saviour.  He  alone  was  perfect 
in  righteousness,  yet  none  was  ever  reviled,  slandered,  and  hated  as  he  was.  He  lived 
and  died  doing  good  to  his  enemies,  and  praying  for  them."  We  never  err  in  looking 
to  Jesus  for  example,  or  precept,  or  strength,  or  wisdom,  or  righteousness. 


120  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  viii. 


Psalm  viii. 

To  the  chief  Musician  upon  Gittith,  A  Psalm  of  David. 

1  O  LoKD  our  Lord,  how  excellent  is  thy  name  in  all  the  earth !  who  hast  set  thy  glory  above 
the  heavens. 

2  Out  of  the  mouth  of  babes  and  sucklings  hast  thou  ordained  strength  because  of  thine  enemies, 
that  thou  mightest  still  the  enemy  and  the  avenger. 

3  Wlien  I  consider  thy  heavens,  the  work  of  thy  fingers,  the  moon  and  the  stars,  which  thou 
hast  ordained ; 

4  What  is  man,  that  thou  art  mindful  of  him?  and  the  son  of  man,  that  thou  visitest  him? 

5  For  thou  hast  made  him  a  little  lower  than  the  angels,  and  hast  crowned  him  with  glory  and 
honor. 

6  Thou  niadest  him  to  have  dominion  over  the  works  of  thy  hands ;  thou  hast  put  all  ^Aiw^^s 
under  his  feet: 

7  All  slieep  and  oxen,  yea,  and  the  beasts  of  the  field ; 

8  The  fowl  of  the  air,  and  the  fish  of  the  sea,  and  whatsoever  passeth  through  the  paths  of  the 
.«eas. 

9  O  Lord  our  Lord,  how  excellent  is  thy  name  in  all  the  earth ! 

IT  requires  no  lengthened  argument  to  prove  that  David  is  the  author  of  this  Psalm. 
The  title  says  it  is  his.  The  only  occasion  of  doubt  on  the  subject  has  been  found 
in  Heb.  ii.  6,  where  Paul,  quoting  a  part  of  the  Psalm,  mentions  not  David,  but  simply 
says, "  One  in  a  certain  place  testifies."  But  surely  this  cannot  create  any  rational  doubt. 
Similar  modes  of  quotation  are  common,  because  natural. 

There  is  no  special  importance  attached  to  the  inquiry,  at  what  period  of  his  life 
David  wrote  this  Psalm.  It  does  not  appear  that  in  it  he  celebrates  any  particular 
event  in  his  own  history. 

Upon  the  words,  To  the  chief  musician,  see  on  the  title  of  Ps.  iv.  The  word  Gittith, 
has  occasioned  considerable  discussion.  Some  regard  this  Psalm  as  one  of  triumph, 
sung  to  God,  the  author  of  a  great  victory  obtained  over  some  haughty  enemy,  as 
Goliath  of  Gath,  or  the  Gittite.  This  view  is  taken  by  Hammond  and  Patrick.  It  is 
also  favored  by  Edwards. 

This  method  of  explaining  Gittith  seems  to  be  effectually  set  aside  by  its  recurrence 
in  the  titles  of  Psalms  Ixxxi.  and  Ixxxiv.,  where  neither  of  these  modes  of  solution 
would  be  at  all  admissible.  Neither  of  these  last-named  Psalms  can  possibly  be  sup- 
posed to  have  any  reference  to  Goliath,  the  Gittite. 

The  word  Gath  in  Hebrew  signifies  a  wine-press.  See  Jud.  vi.  11;  Lam.  i.  15;  Joel 
iii.  13.  In  the  plural  we  have  in  Neh.  xiii.  15,  Gittoth,  very  nearly  the  same  as  Gittith. 
From  this  some  have  supposed  that  this  was  a  song  to  be  sung  "  concerning  the  xoine- 
presses."  This  view  is  taken  by  Theodoret,  Ainsworth,  Horsley,  and  Clarke.  The 
Septuagint,  Ethiopic,  Vulgate:  For  the  wine-presses;  Doway :  For  the  presses;  but  it  has  a 
note  stating  Gittith  is  supposed  to  be  a  musical  instrument.  Bellarmine  says  he  cannot 
doubt  that  the  Hebrew  word  should  be  the  same  as  is  found  in  Neh.  xiii.  15.  But  he 
is  the  blind  follower  of  the  Septuagint  and  Vulgate.  He  also  says,  it  is  hard  to  divine 
what  is  designed.  Others,  who  favor  the  rendering  of  the  Septuagint,  suppose  that  the 
reference  is  to  a  style  of  music,  common  at  the  vintage.  But  all  these  views  will 
probably  appear  to  most  readers  as  strained. 

Others  think  that  Gittith  means  an  instrument  from  Gath.  Mudge  says,  it  is  "  in 
all  probability  the  Gath-inslrument,  as  we  say  the  Cremona  fiddle,  the  German  Flute; 
Alexander:  "As  David  once  resided  in  Gath,  and  had  afterwards  much  intercourse 


PSALM  VIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  121 

with  the  inhabitants,  the  word  may  naturally  here  denote  an  instrument  there 
invented  or  in  use,  or  an  air  or  style  of  performance,  borrowed  from  that  city ;' 
Calvin :  "  Whether  Gittith  signifies  a  musical  instrument  or  some  particular  tune,  oi 
the  beginning  of  some  famous  and  well-known  song,  I  do  not  take  upon  .me  to  deter 
mine.  .  .  Of  these  thi'ee  opinions,  it  is  not  of  much  importance  which  is  adopted;" 
Venema  thinks  that  Gittith  clearly  points  to  the  air  or  melody  to  be  used  in  singing 
this  Psalm;  The  Chaldee:  "A  Psalm  of  David  to  be  sung  upon  the  harp  that  came  ^ 
from  Gath;"  Hengstenberg  thinks  it  should  be  rendered.  Upon  the  harp  of  Gath,  or 
in  the  Gathic  style;  Rivet  says  it  is  uncertain  what  Gittith  signifies;  Fry  says,  that 
on  this  point,  "nothing  is  known  for  certain.  The  most  probable  conjecture  refers  it 
to  the  tune  or  music;"  Scott:  "Gittith  is  perhaps  the  name  of  some  tune,  which  David 
had  learned  when  in  Gath,  or  from  the  Gittites,  and  to  which  this  and  two  other 
Psalms  were  set."  Sebastian  Schmidt,  having  noticed  some  of  the  most  plausible  of  the 
foregoing  opinions,  says  that  he  had  rather  give  no  account  of  the  matter  than  one  so 
full  of  uncertainty.  Piscator  says  the  point  is  of  little  moment.  The  other  opinions 
respecting  Gittith  are  probably  not  deserving  of  consideration.  At  least  one  of  the 
other  Psalms  u2)on  Gittith  was  composed  by  Asaph ;  so  that  whatever  is  meant  thereby 
was  not  confined  to  David.  Hengstenberg:  "It  is  worthy  of  remark,  that  all  the 
three  Psalms  distinguished  by  this  name  are  of  a  joyful,  thanksgiving  character."  Yet 
an  examination  of  them  shows  that  this  remark  needs  some  qualification. 

There  is  not  an  agreement  among  commentators  whether  this  Psalm  is  to  be  inter- 
preted by  reference  to  any  historical  event.  Mudge  says  "  it  is  evident  enough  from 
V.  2,  that  it  was  occasioned  by  some  particular  incident ;  either  a  remarkable  deliver- 
ance from  wild  beasts,  or  something  of  that  kind,  perhajjs  granted  to  a  child."  Ed- 
wards agrees  with  Mudge  in  the  general  opinion,  but  suggests  the  victory  over  Goliath/ 
as  the  event  celel^rated,  "  or  some  other  surprising  conquest  effected  by  very  weak 
forces,  whom  the  Psalmist  may,  in  a  poetical  manner,  call  babes  and  sucJcUngs."  Pat- 
rick paraphrases  it  throughout  as  a  celebration  of  the  victory  gained  over  Goliath  by 
David.  Hengstenberg  thinks  this  Psalm  "  needs  no  historical  exposition  and  bears 
none."  It  is  a  great  error  to  suppose  that  every  devotional  composition  in  the  Scrip- 
tures had  its  origin  in  some  stirring  incident.  Perhaps  we  commonly  err  in  attempting 
by  conjecture  to  fix  on  some  event  in  history,  as  the  key  of  the  interpretation  of  any 
Psalm. 

Scott  fixes  the  date  of  this  Psalm  at  1050  B.  C. 

In  the  Hebrew  the  first  word  of  the  first  and  of  the  eighth  verses  is  Jehovah. 

Although  this  Psalm  is  thrice  quoted  in  the  New  Testament  (Matt.  xxi.  16 ;  Heb. 
ii.  6-9 ;  1  Cor.  xv.  27) ;  yet  there  has  been  more  than  usual  diversity  in  the  views 
taken  of  its  scope  and  design.  Without  noticing  all  the  opinions  presented  on  this 
subject,  it  is  safe  and  proper  to  say  that  the  obvious  sense  of  the  words  grammatically 
construed  must  give  us  the  primary  meaning,  and  then  that  any  authorized  or  sober 
use  of  a  secondary  import  may  pi'operly  be  received. 

Hengstenberg  says  the  theme  of  this  Psalm  is,  "  The  greatness  of  God  in  the  great- 
ness of  man."  Elsewhere  he  speaks  of  this  Psalm  as  a  devotional  composition  on  the 
first  chapter  of  Genesis.  This  is  probably  the  correct  view  of  the  primary  sense  of 
the  Avords.  But  the  Syriac  scholiast  says,  "  The  eighth  Psalm  is  concerning  Christ 
our  Redeemer ;"  Luther  says,  "  This  is  a  prophecy  concerning  Christ— concerning  his 
passion,  his  resurrection,  and  his  dominion  over  all  creatures ;"  Rivet  also  says,  "  It  is 
certain  that  here  the  Psalmist  had  respect  to  the  Messias,  who  was  to  come."  So 
uniformly  has  the  more  pious  and  sober  part  of  the  Christian  world  regarded  this  as 
a  highly  Messianic  Psalm  that  an  assertion  to  the  contrary  rather  shocks  the  godly 
than  awakens  their  doubts.  These  suggestions  concerning  the  purport  of  the  Psalm 
16 


122  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  viii. 

have  ltd  many  to  take  the  ground,  that  both  the  foregoing  views  are  correct,  the  one 
primary,  the  other  secondary,  the  one  literal,  the  other  typical.  Pool  would  apply  it 
to  man  in  general  and  to  the  man  Christ  Jesus  in  particular,  to  God's  glory  as  mani- 
fested in  cr(?ation  and  providence,  but  especially  in  redemption.  He  says  the  Psalmist 
fii-st  admires  the  excellent  glory  of  God  in  heaven  and  earth,  but  most  of  all  sings 
the  love  of  God,  by  which  he  hath  so  wondrously  exalted  vile  man.  He  adds  that 
without  doubt  this  Psalm  is  a  prophecy  respecting  Christ.  Alexander :  "  We  have 
here  a  description  of  the  dignity  of  human  nature,  as  it  was  at  first,  and  as  it  is  to  be 
restored  in  Christ,  to  whom  the  descrij)tive  terms  may  be  applied,  without  forced  or 
fanciful  accommodation  on  the  one  hand,  and  without  denying  the  primary  generic 
imj)ort  of  the  composition  on  the  other;"  Morison:  "While  we  may  here  be  reminded 
of  the  first  Adam  and  his  posterity,  and  of  the  eminent  rank  and  dominion  of  man 
over  all  the  creatures  of  God  upon  this  terrestrial  globe ;  we  shall  yet,  in  a  more 
striking  mannei',  be  reminded  of  Him,  who,  as  *  the  second  Adam,  the  Lord  from 
heaven,'  has  been  placed,  in  glorious  majesty,  at  the  head  of  that  new  creation,  which, 
consisting  of  redeemed  and  sanctified  men,  shall  reflect  the  lustre  of  his  matchless 
beauty  and  excellence  through  all  eternity."  Many  others  present  substantially  the 
same  views. 

The  Psalm  opens  with  an  outburst  of  strong  emotion,  showing  that  the  mind  was 
already  full  of  matter.  The  apparent  abruptness  of  the  beginning  is  quite  in  keeping 
with  the  genius  of  true  poetry  and  true  devotion. 

/  Venema  favors  the  opinion  that  this  Psalm  was  composed  at  night,  when  David 
was  watching  the  flock,  notes  the  fact  that  the  sun  is  not  here  mentioned  among  the 
heavenly  bodies,  and  adds  that  the  contemplation  of  the  heavens  under  these  circum- 
stances was  well  suited  to  stir  up  such  meditations.  Hengstenberg  rejects  this  view, 
but  does  not  give  very  strong  reasons.  The  probability  is  that  the  Psalm  was  an 
evening  meditation,  not  composed  during  David's  pastoral  life,  but  afterwards.  Yet 
the  thoughts  naturally  suggested  by  gazing  at  the  heavens  during  his  early  life  were 
doubtless  familiar  to  him,  when  he  actually  wrote  this  song. 

1.  0  Lord  our  Lord.  John  Rogers'  Translation,  the  Bishops'  Bible  and  the 
church  of  England  read,  0  Lord  oiir  governor.  The  Septuagint  renders  both 
these  names  of  God  by  the  word  which  in  the  New  Testament  is  always  rendered 
Lord.  The  latter  word  Lord  is  derived  from  a  verb,  which  would  justify  us  in  ren- 
dering it  as  above,  governor,  judge,  supporter.  The  Chaldee  renders  it  preceptor.  In 
our  English  version  it  is  almost  invariably  rendered  Lord.  O  Jehovah,  our  Ruler, 
How  excellent  is  thy  name  in  all  the  earth  !  For  excellent  some  would  read  glorious,  as 
the  Syriac ;  admirable,  as  the  Septuagint,  Ethiopic,  Vulgate  and  Arabic  ;  adorable,  as 
Fry ;  ivonderful,  as  Calvin.  Others  suggest  great,  illustrious,  magnificent,  renowned, power- 
ful. Our  English  Bible  renders  it  elsewhere  sometimes  excellent,  Ps.  xvi.  3,  Ixxvi.  4 ; 
gloi-ious,  Is.  xxxiii.  21 ;  famous,  Ps.  cxxxvi.  18  ;  Ezek.  xxxii.  18  ;  mighty,  Zech.  xi.  2  ; 
applied  to  ships,  gallant.  Is.  xxxiii.  21 ;  to  flocks,  principal,  Jer.  xxv.  34,  36  ;  applied 
to  men,  noble,  Jud.  v.  13  ;  goodly,  Ezek.  xvii.  8  ;  worthy,  Nah.  ii.  5. 

The  name  of  God  is  that  by  which  he  is  known.  "  Thou  hast  magnified  thy  word 
above  all  thy  name,"  Ps.  cxxxviii.  2,  i.  e.,  above  all  whereby  thou  hast  made  thyself 
known.  Alexander  regards  manifested  excellence  as  synonymous  with  name  in  this  case ; 
Calvin :  "  The  name  of  God  is  here  to  be  understood  of  the  knowledge  of  the  charac- 
ter and  perfections  of  God,  in  so  far  as  he  makes  himself  known  to  us."  The  form 
of  announcing  this  glory  of  God  is  a  clear  confession  of  weakness  and  ignorance  in 
y  man.  In  contemplating  the  Divine  glory  often  the  most  and  the  best  wo  can  do  is  to 
cry  out.  How  excellent !  how  wonderful !  It  is  a  mark  of  a  wise  man  to  know  the 
limits  of  liuman  knowledge,  and  of  a  devout  man  to  adore  where  ho  cannot  furtljer 


PSALM  VIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  123 

inquire.     Some  ignorance  is  better  than  some  knowledge.     Paul  was  wiser  in  saying, 
0  the  depth  of  the  riches,  etc.,  Rom.  xi.  33,  than  if  he  had  claimed  to  know  all  about 
it.     So  here  David  gives  us  his  idea  by  telling  us  that  his  theme  is  above  any  words 
he  can  command.     There  is  some  diversity  in  rendering  ithe  rest  of  the  verse.     Our 
translation  is,  who  hast  set  thy  glory  above  the  heavens.     Fry :  Thy  glory  that  is  set  forth 
above  the  heavens ;   Edwards :  Thou  who  settest  thy  majesty  above  the  heavens ; 
Calvin :  To  set  thy  glory  above  the  heavens !     The  French  translation  quoted  by 
Anderson :  Because  thou  hast  set,  etc. ;  and  the  marginal  reading  of  the  same  is, 
Who  hast  set,  or  even  to  set ;  Hengstenberg :  Who  hast  crowned  the  heavens  with  i/ 
thy  majesty.     The  old  versions  show  a  like  diversity.     The  Septuagint,  Ethiopia  and 
Vulgate  read,  For  thy  magificence  is  elevated  above  the  heavens  ;  Syriac  after  mag- 
nificence adds  the  words  [of  thy  splendor ;]  Arabic :  That  thou  shouldest  give  thy 
name  above  the  heavens.     The  Chaldee  is  very  nearly  if  not  quite  the  same  with 
our  common  version.     The  foregoing  variations  are  not  material  improvements  on 
the  English  version.     The  word  glory  is  elsewhere  rendered  beauty,  comeliness,  more 
frequently  majesty,  honor,  yet   oftener   glory.     Our   translation  doubtless   gives   the 
sense.      Hengstenberg's  rendering  is  perhaps  the   next  best.     The  Jews  spoke  of  .^ 
three  heavens ;  first  the  atmosphere,  and  so  we  read  of  the  fowls  of  heaven ;  secondly 
the  starry  heavens,  see  Ps.  xix.  1 ;  and  the  heaven  of  heavens,  or  the  third  heavens,      i 
where  God  peculiarly  manifests  hionself     Neither  one  nor  all  of  these  can  contain 
him.     His  glory  is  above  them  all ;  and  yet  his  glory  is  on  them  all.     The  starry 
heavens  are  covered  with  the  proofs  of  his  majesty.     So  great  is  God's  glory  in  this 
respect  that  the  young  and  feeble-minded  find  themselves  absorbed  in  contemplations 
on  these  works  of  God. 

•  2.  Out  of  the  mouth  of  babes  and  sucklings  hast  thou  ordained  strength  because  of 
thine  enemies,  that  thou  mightest  still  the  enemy  and  the  avenger.  In  every  generation 
God  has  received  and  shall  receive  great  honors  from  children,  youth  and  simple- 
minded  people,  in  their  admiration  of  his  works  and  in  their  wonderful  questions 
and  observations  respecting  his  nature  and  works.  Ofttimes  the  excellency  of  a 
principle  is  shown  in  its  application  to  new  and  unexpected  cases.  Jesus  Christ  -^ 
quoted  this  verse  to  show  that  praise  to  God  proceeding  from  the  lips  of  the  young 
and  the  simple  was  no  new  thing,  that  if  they  wondered  and  praised  God  for  the 
glories  spread  abroad  in  the  heavens,  they  might  very  reasonably  be  expected  to  be 
moved  to  speak  his  honors  when  he  should  be  filling  the  land  with  his  miracles 
of  love  and  with  his  words  of  grace  and  truth.  Matt.  xxi.  14-16.  Our  Saviour 
delighted  to  dwell  on  such  truths  as  this,  that  the  kingdom  of  heaven  was  open 
to  the  little  ones,  to  babes,  Matt.  xi.  25,  26;  Luke  x.  21;  xviii.  17.  Instead  of 
ordained  strength  the  Septuagint  version  reads  perfected  praise,  and  Christ  quotes  this 
paraphrase  rather  than  the  literal  original.  This  shows  that  it  is  lawful  to  make  a 
free  use  of  a  version,  even  if  it  be  not  perfect,  as  indeed  no  work  of  uninspired  man 
can  be.  Although  the  word  rendered  strength  occurs  more  than  ninety  times  in  the 
Hebrew  Scriptures,  yet  in  our  English  Bible  it  is  nowhere  rendered  praise.  Except 
in  Ecc.  viii.  1,  where  it  is  rendered  boldness,  it  is  invariably  translated,  might,  power, 
strength,  or  turned  into  the  adjective  corresponding  to  these  words.  So  obviously  is 
this  rendering  correct  that  even  the  church  of  England,  which  very  much  follows 
the  Septuagint,  departs  from  it  here  and  reads  ordained  strength.  The  Avord  rendered 
ordained  is  commonly  translated  founded.  Some  would  read  constitided,  appointed, 
ov  decreed.  Appointed  gives  the  sense.  Some  have  tried  to  show  that  it  was  merely 
in  babes  as  works  created  by  God  that  he  got  praise.  But  this  makes  no  provision 
for  the  phrase  out  of  the  moxdiis.  It  may  relieve  some  minds  to  state  that  Hebrew  -^ 
mothers  seem  to  have  nursed  their  children  much  longer  than  is  now  customary  in 


124  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  yiu. 

Europe  "T  America.  Hengstenberg  says  they  suckled  their  children  till  the  third 
year.  Hannah  did  not  wean  her  son  till  he  was  old  enough  to  appear  before  the 
Lord  and  to  abide  in  the  temple  and  to  worship  the  Lord  there,  though  it  is  still 
said  of  him,  he  was  young,  1  Sam.  i.  22,  24,  28.  The  enemies  of  the  truth  have  a 
wretched  cause,  when  it  can  be  shaken  and  subverted  by  the  mouths  of  babes  and 
sucklings.  Hengstenberg:  "God  obtains  the  victory  over  his  rebellious  subjects,  by 
means  of  children,  in  so  far  as  it  is  through  their  conscious  or  unconscious  praise 
of  his  glory,  as  that  is  manifested  in  the  splendor  of  creation,  especially  of  the  starry 
firmament,  that  he  puts  to  shame  the  hardihood  of  the  deniers  of  his  being  or  his 
perfections."  Even  Koester  quoted  by  Hengstenberg  admits  that  in  the  word  which 
we  render  strength  "there  is  contained  a  pointed  irony,  indicating  that  the  lisping 
of  infants  forms  a  sort  of  tower  of  defence  against  the  violent  assaults  of  the  disowners 
of  God,  which  is  perfectly  sufficient."  To  still  is  to  silence,  or  confound.  Calvin 
prefers  put  to  flight.  The  verb  rendered  still  is  in  other  forms  rendered  rest  or  rested, 
Gen.  ii.  2,  3  and  many  other  places.  Some  would  read  cause  to  cease.  Our  trans- 
lation often  has  it  so,  Neh.  iv.  ll;Isa.  xiii.  11;  Ezek.  vii.  24.  Enemy  and  avenger 
are  names  here  given  to  the  wicked.  They  are  not  too  strong.  Mortal  hatred 
against  God  and  holiness  belong  to  the  unregenerate  heart  of  man.  Fry  for 
avenger  reads  accuser;  Ainsworth,  Horsley  and  Morison,  self-tormentor;  Edwards  and 
Hengstenberg  read  revengeful.  This  better  corresponds  with  the  true  import,  than 
the  word  avenger  in  its  modern  sense.  The  spite  and  malice  of  the  human  heart 
against  God  are  dreadful.  They  are  without  a  cause.  They  are  inveterate.  They 
are  invincible  except  by  divine  grace.  That  the  wicked  bear  malice  against  God  is 
manifest  in  many  ways.  If  they  do  not  hate  God,  how  can  we  account  for  the  extent 
to  which  a  large  part  of  mankind  have  long  been  ignorant  of  Jehovah?  At  two 
periods,  once  in  the  family  of  Adam,  and  once  in  the  family  of  Noah,  the  knowledge 
of  God  has  been  in  the  possession  of  every  member  of  the  human  family ;  yet  the 
great  mass  of  men  have  rejected  the  true  religion,  and  taken  up  with  idolatry.  In 
no  way  can  this  loss  of  divine  knowledge  be  accounted  for  except  by  a  strange 
avei'sion.  Paul  tells  the  secret.  Men  did  not  "  like  to  retain  God  in  their  knowledge." 
This  is  a  clear  and  the  only  satisfactory  explanation.  The  enmity  of  men  against 
God  is  also  manifest  by  the  way  in  which  God's  name  is  treated.  It  is  continually 
profaned  and  blasphemed,  even  by  millions,  who  know  the  third  commandment,  and 
the  terrible  doom  of  him,  who  violates  it.  There  are  more  hard  speeches  uttered  on 
this  earth  against  God  than  against  any  thousand  wicked  men  or  any  thousand  fallen 
angels.  Men  would  not  curse  and  contemn  God  as  they  do,  if  they  did  not  cordially 
hate  him.  See  too  how  they  reject  and  despise  his  laws.  They  break  them  every 
day  openly,  wilfully,  insultingly.  "The  carnal  mind  is  enmity  against  God;  it  is 
not  subject  to  his  law,  neither  indeed  can  be,"  Rom.  viii.  7.  If  men  did  not  hate 
God,  they  would  not  hate  his  people  as  they  have  always  done.  From  the  first 
generation  of  men  to  this  hour,  the  blood  of  the  saints  has  been  crying  to  heaven. 
Millions  on  millions  ha\G  died  cruel  deaths  for  no  other  reason  than  that  they  were 
followers  of  the  Lamb.  Besides,  the  Bible  expressly  says  that  unregenerate  men 
hate  God,  and  all  goodness;  that  they  hate  him  without  a  cause;  that  they  liate  him 
continually.  Nor  is  this  all.  When  God  was  manifest  in  the  flesh  and  filled  the 
world  with  miracles  of  mercy,  he  was  persecuted,  denied,  rejected,  derided,  and 
crucified.  They  who  hated  the  Son  hated  the  Father  also.  The  wicked  are  enemies 
of  God  by  wicked  works,  and  revengeful  against  all  Avho  take  sides  with  him.  Yet 
often  have  they  been  stilled  by  men  and  means  apparently  contemptible.  "God 
hath  chosen  the  foolish  things  of  the  world  to  confound  the  wise;  and  the  weak 
things  of  the  world  to  confound  the  things  which  were  mighty;  and  base  things 


PSALM  viii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  125 

of  the  world,  and  things  which  are  despised,  yea,  and  things,  which  are  not,  to  bring- 
to  naught  things  that  are."  Many  a  time  has  the  unlettered  confessor  confounded 
the  philosopher,  the  jjlain  man  put  to  silence  the  prating  of  the  learned,  the  child 
silenced  the  bold  infidel.  See  church  history.  See  what  Sabbath-schools  have  done. 
Calvin:  "Babes  and  sucklings  are  the  invincible  champions  of  God,  who,  when  it 
comes  to  the  conflict,  can  easily  scatter  and  discomfit  the  whole  host  of  the  wicked 
despisers  of  God,  and  those  who  have  abandoned  themselves  to  impiety."  God  loves 
to  stain  the  pride  of  all  glory  and  show  that  man  is  a  worm. 

3.  Whe7i  I  consider  thy  heavens,  the  work  of  thy  fingers,  the  moon  and  the  stars,  tvhich  thou 
hast  ordained.     As  in  all  curious  workmanship  men  use  the  fingers,  so  in  condescen- 
sion to  our  capacities  God  is  said  to  have  made  the  heavens  by  his  fingers,  though  he 
is  without  bodily  parts.     Such  a  mode  of  speech  is  no  more  liable  to  mislead  than 
any  other  form  of  figurative  language.     To  ordained,  Calvin  prefers  arranged;  Fry,  ' 
disposed;    Edwards,    established;   Alexander,   fixed;    Hengstenberg,   founded.     Al- 
though the  Avord  here  rendered  consider  is  used  many  hundreds  of  times  simply  in  the 
sense  of  see,  look,  behold;  yet  it  has  other  meanings,  as  to  regard,  Ps.  Ixvi.    18,  and 
it  is  also  very  properly  several  times  rendered  consider  as  in  Ps.  ix.   13;   xxxi.  7;   Ecc. 
iv.  4, 15.    It  is  here  in  the  future,  that  is  the  form  of  expressing  a  habit,  q.  d.,    when  I  am 
accustomed  to  consider  the  heavens,  etc.  A  view  of  the  firmament  by  night  seems  to  have 
begotten  at  once  the  most  elevated  conceptions  and  the  most  devout  affections.  Astro- 
nomy is  a  siiblime  science.   It  always  was  so.    It  carries  our  contemplations  far  out  into 
the  boundless  fields  of  space,  and  shows  us  creation.  But  theology  is  a  still  sublimer 
science.     It  takes  the  honest  inquirer  far  beyond  the  remotest  star  up  to  God.     The 
one  shows  us  nature ;  the  other,  nature's  author ;  the  former,  creation  ;  the  latter,  the 
Creator.     There  is  nothing  in  any  of  the  heavenly  bodies,  which  renders  them  ob- 
jects in  any  way  fit  to  receive  worship.     It  is  evident  to  any  one  that  they  are  not 
intelligent,  nor  independent.     He,  who  worships  them  must  be  as  truly  sottish  as  he 
who  worships  a  brute.     All  idolatry  is  stupid,  though  not  all  equally  indecent.     But 
a  devout  admiration  of  the  works  of  God  is  promotive  of  true  piety.     The  heav- 
ens bear  no  marks  of  self-existence.     The  Psalmist  very  properly  calls  them   God's 
heavens.     His  kingdom  ruleth  over  all.     He  fills  immensity.     The  number  of  the 
stars  is  known  to  be  immense.     Though  our  earth  is  more  than  ninety  five  millions 
of  miles  from  the  sun,  yet  the  planet  Neptune  is  more  than  thirty-one  times  further. 
No  man  would  be  able  in  one  hundred  and  sixty-five  years  to  count  the  miles  be- 
tween the  sun  and  that  distant  world,  whose  year  is  equal  to  164  of  ours.     But  the 
nearest  fixed  star  is  many  thousands  of  times  further  from  our  sun  than  any  of 
the  known  planets.     And  the  number  of  the  fixed  stars  is  countless.     Six  thousand 
men  busily  counting  for  a  whole  day,  from  morning  till  night,  could  not  raise  their 
aggregate  total  as  high  as  the  number  of  the  smallest-sized  stars.     There  are  known 
to  be  at  least  300,000,000  of  them.     The  probability  is  that  these  are  but  as  a  drop 
of  the  bucket,  or  as  the  small  dust  of  the  balance  compared  with  the  Avhole.     Our 
^<un  is  more  than  a  million  times  larger  than  our  earth.     And  there  may  be  worlds 
a  million  times  larger  than  the  sun.     If  on  the  day  that  Adam  and  Eve  were  cre- 
ated, a  messenger  had  been  started  from  the  Sun  to  announce  to  the  inhabitants  of 
Neptune  the  creation  of  man  on  earth,  and  if  he  had  travelled  day  and  night  at  the 
rate  of  fifty  miles  an  hour  in  a  straight  line,  he  would  not  yet  have  reached  his  des- 
tination nor  delivered  his  message.     The  Lord  is  a  great  God.     Infants  praise  him. 
The  heavens  declare  his  name  to  be  great  above  that  of  all  others.     It  is  excellent  in 
all  the  earth.     It  is  excellent  in  every  respect.     The  next  verse  finishes  the  sentence 
here  begun  : 

4.  What  is  man,  that  thou  art  mindful  of  him  f  and  the  son  of  man  that  thou  visitesi 


J  26  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  viii. 

him?  For  remarks  on  the  words  rendered  w«?i,  and  son  0/  man,  see  Introduction,  §  16. 
Whether  the  views  there  suggested  by  Piscator,  Venema,  and  others  be  correct  or 

vXnot,  Calvin  well  observes  that  "  the  prophet  teaches  that  God's  wonderful  goodness 
is  displayed  the  more  brightly  in  that  so  glorious  a  Creator,  whose  majesty  shines 
resplendently  in  the  heavens,  graciously  condescends  to  adorn  a  creature,  so  misera- 
ble and  vile  as  man  is,  with  the  greatest  glory,  and  to  enrich  him  with  numberless 
blessino-s."     However  considered  man  had  an  humble  origin.     He  was  of  the  earth, 

y  earthy.  In  some  respects  he  is  inferior  to  other  creatures.  He  is  not  so  long-lived, 
so  strong,  so  active,  or  in  his  gait  so  elegant  as  some  beasts,  over  whom  at  crea- 
tion God  gave  him  perfect  dominion,  and  over  whom  to  some  extent  he  still  has 

authority. 

The  word  rendered  visitest  is  of  frequent  occurrence,  being  found  in  twenty-eight 
of  the  thirty-nine  books  of  the  Old  Testament.  It  is  used  in  a  good  sense  in 
Gen.  xxi.l;l.  24,  25;  Ruth  i.  6;  1  Sam.  ii.  21;  Ps.  Ixv.  9;  Ixxx.  14;  in  a  bad 
sense  in  Ex.  xx.  5;xxxii.  34;  Job  xxxv.  15;  Ps.  Ixxxix.  32,  and  in  many  other 
places.  Indeed  it  is  often  in  our  English  Bible  rendered  punish.  So  that  if  the 
context  did  not  give  another  sense  we  might  paraphrase  it  thus,  Man  is  so  feeble,  so 
frail,  and  compared  with  God,  so  insignificant  that  it  fills  me  with  wonder  that  thou 
regardest  him  in  any  way,  either  to  govern  or  to  judge,  to  bless  or  to  curse  him.  I 
marvel  that  thou  leavest  him  not  as  an  atom  too  small  to  be  accounted  of  at  all.  The 
pious  John  Newton  tells  us  that  at  one  stage  of  his  religious  experience  he  was 
greatly  distressed,  not  with  a  fear  of  being  punished  for  his  sins  so  much  as  with  an 
apprehension  that  God  would  entirely  overlook  him.  The  poet  Pollok  has  de- 
scribed a  very  similar  feeling  in  one  understood  to  be  himself.  But  the  whole  Psalm 
shoAvs  that  David  is  speaking  of  the  kindly  visits,  the  merciful  regards  of  God.  Cal- 
vin paraphrases  the  words  thus :  "  This  is  a  marvellous  thing,  that  God  thinks  upon 
men,  and  remembers  them  continually."  If  we  take  visitest  in  a  good  sense,  then 
the  force  of  the  whole  is  much  heightened.  If  to  notice  at  all  is  condescension,  to 
notice  favorably  is  amazing  loving-kindness. 

•  5.  For  thou  hast  made  him  a  little  lower  than  the  angels.  The  chief  diflficulties  in  this 
clause  relate  to  the  words  little  and  angels.  According  to  our  version  man  even  here 
is  in  degree  but  little  lower  than  the  angels.  But  is  this  so  ?  Is  there  not  a  vast  differ- 
ence between  them  both  in  attainment  and  in  position  ?  In  the  next  world,  indeed, 
there  is  an  important  sense,  in  which  the  righteous  shall  be  equal  unto  the  angels,  Luke 
XX.  36.  But  now  it  is  far  otherwise.  To  meet  this  difiiculty  many  have  proposed  to  read 
for  a  little  xohile.  Our  translators  have  set  the  example  in  Job  xxiv.  24 ;  Ps  xxxvii. 
10  ;  Hag.  ii.  6.  This  rendering  is  also  admissible  in  the  corresponding  Greek  in  Heb, 
ii.  7.  The  word  is  so  used  in  Luke  xxii.  58,  and  in  Acts  v.  34.  The  word  equally 
applies  to  time,  space,  or  degree.  The  context  must  decide  to  which  it  refers.  In  case 
of  doubt  we  may  choose  that  which  gives  the  best  sense.  It  will  be  found  in  this  case 
safest  to  read  for  a  little  while.  The  church  of  England  avoids  the  difficulty  by  wholly 
omitting  the  word  little.  Thou  modest  him  lower,  etc.  Rivet,  Moller,  Cocceius, 
Venema,  Fabritius,  S.  Schmidt,  Dodd,  Morison  and  Fry  all  read,  for  a  little  while. 
John  Rogers'  translation  reads,  for  a  season.  The  Avord  rendered  angels  is  the  same 
that  in  Genesis  i.  1,  and  in  thousands  of  other  cases  is  rendered  God.  It  is  plural. 
The  Genevan  translation  reads,  Thou  hast  made  him  a  little  lower  than  God,  Calvin 
does  the  same  and  says,  "  I  explain  the  words  of  David  as  meaning  the  same  thing  as 
if  he  had  said,  that  the  condition  of  men  is  nothing  less  than  a  divine  and  celestial 
state."  But  earth  never  was  heaven,  or  comparable  to  it.  Scott :  "  Adam,  even  when 
created  in  the  image  of  God  was  infinitely  beneath  his  Maker."     There  is  no  greater 


PSALM  VIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  127 

gulf  than  that,  which  separates  the  created  and  uncreated,  the  finite  and  infinite,  man 
and  God.  Fry  reads,  For  a  little  while  lower  than  the  gods,  and  he  undertakes  to 
prove  that  the  proper  application  of  the  term  is  never  in  Scripture  made  to  any  being 
less  than  the  Most  High  and  that  it  is  applied  to  angels  or  demons  only  in  respect  of 
their  having  become  objects  of  worship  to  idolatrous  men.  But  this  view  is  hardly 
tenable.  The  inspired  writers  would  surely  not  sanction  an  improper  ajiplication  of 
any  name  ever  given  to  God.  The  Septuagint  renders  the  word  angels  here,  in  Ps. 
xcvii.  7,  quoted  by  Paul  in  Heb.  i.  6,  and  in  Ps.  cxxxviii.  1.  This  rendering  is 
followed  by  the  Chaldee,  Ethiopic,  Arabic,  Syriac,  Vulgate,  by  numerous  Jewish 
interpreters,  by  Rivet,  Edwards  and  others.  When  we  find  the  Apostle  in  Hebrews 
using  angels  we  may  safely  follow  him,  though  it  is  not  claimed  that  the  inspired 
writers  in  quoting  Scripture  invariably  paid  further  regard  to  the  Hebrew  than  to 
give  the  sense  so  far  as  fell  in  with  their  argument.  Angels  are  very  exalted  creatures. 
Man  is  inferior  to  nothing  that  God  has  made  except  the  angels.  God  has  done  great 
things  for  him.  Thou  hast  crowned  him,  ivith  glory  and  honor.  The  great  mass  of 
translations  in  different  languages  commonly  cited  use  the  word,  croivned,  or  a  pre- 
cisely corresponding  word.  But  some  have  suggested  encircled,  decorated.  Our  English 
version  prefers  to  render  it  croivned,  Ps.  Ixv.  11,  or  co^njmssed.  Ps.  v.  12.  The  nouns 
rendered  glory  and  hojior  are  in  our  English  version  both  translated  by  the  word  glory 
and  both  by  the  word  honor.  The  latter  is  also  rendered  majesty,  and  Fry  prefers  so 
to  read  here.  Alexander :  "  These  nouns  are  elsewhere  put  together  to  express  royal 
dignity."  Ps.  xxi.  5 ;  xlv.  3.  Calvin  thinks  that  by  the  language  of  this  verse  the 
Psalmist  "  intends  the  distinguished  endowments  which  clearly  manifest  that  men 
were  formed  after  the  image  of  God,  and  created  to  the  hope  of  a  blessed  and  immortal 
life.  The  reason  with  which  they  are  endued,  and  by  which  they  can  distinguish 
between  good  and  evil ;  the  principle  of  religion,  which  is  planted  in  them ;  their 
intercourse  with  each  other,  which  is  preserved  from  being  broken  up  by  certain  sacred 
bonds  ;  the  regard  to  what  is  becoming,  and  the  sense  of  shame  which  guilt  awakens 
in  them,  as  well  as  their  continuing  to  be  governed  by  laws ;  all  these  things  are  clear 
indications  of  pre-eminent  and  celestial  wisdom.  Not  without  good  reason  therefore 
does  David  exclaim  that  mankind  are  adorned  Avith  glory  and  honor." 

6.  Thou  madest  him  to  have  dominion  over  the  works  of  thy  hands.  This  seems  to  be 
a  devout  rehearsal  of  the  truths  taught  in  Gen.  i.  26,  28  ;  ix.  2,  and  often  alluded 
to  in  the  sacred  writings  down  to  near  the  close  of  the  canon  of  Scripture.  James  iii,  7. 
Thou  hast  pid  all  things  %inder  his  feet,  i.  e.,  thou  hast  placed  them  in  subjection  to 
him.  This  subjection  was  at  creation  perfect.  By  the  fall  it  has  been  impaired. 
Still  it  is  not  destroyed.  Calvin  :  "  What  David  here  relates  belongs  properly  to  the 
beginning  of  the  creation,  when  man's  nature  was  perfect." 

The  3,  4  and  5  verses  of  this  Psalm  are  quoted  at  length  in  Heb.  ii.  G-S,  and  applied 
to  Christ.  This  has  given  rise  to  a  considerable  diversity  of  views.  Calvin  goes  so 
far  as  to  express  the  opinion  that  "  what  the  apostle  says  in  Heb.  ii.  6-8  concerning 
the  abasement  of  Christ  for  a  short  time  is  not  intended  by  him  as  an  explanation  of 
Ps.  viii.  5-7 ;  but,  for  the  purpose  of  enriching  and  illustrating  the  subject  on  which 
he  is  discoursing,  he  introduces  and  accommodates  to  it  what  had  been  spoken  in  a 
different  sense."  But  is  not  this  going  too  for?  In  all  the  early  part  of  the  epistle 
to  the  Hebrews  the  apostle  is  conducting  an  argument  respecting  the  priesthood  of 
Christ,  and  if  there  is  loose  reasoning,  the  mind  of  the  church  would  be  much  dis- 
turbed. Samson  speaks  more  advisedly  when  he  says,  "It  requires  but  little  stretch 
of  faith  to  believe  that  a  passage  which  so  easily  admits  of  the  application  here  made, 
is  so  applied,  not  by  accommodation  merely,  but  in  consistency  with  its  proper  original 
meaning."     Let  us  not  attempt  to  weaken  the  apostle's  argument.     That  is  impregna- 


128  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  vm. 

ble.  Yet  we  may  with  Hengstenberg  say  that  by  the  quotation  in  Heb.  ii.  6-8  we  are 
not  "necessitated  to  refer  the  Psalm,  in  its  primary  and  proper  sense,  to  Christ.  Al- 
though David,  in  the  first  instance,  speaks  of  the  human  race  generally,  the  writer  of 
the  epistle  might  still  justly  refer  what  is  said  to  Christ,  in  its  highest  and  fullest  sense. 
For  while  the  glory  of  human  nature,  as  here  delineated,  has  been  so  deteriorated 
through  the  fall,  that  it  is  to  be  seen  only  in  small  fragments,  and  what  is  here  said  is 
to  be  referred  to  the  idea  rather  than  the  reality,  it  appears  anew  in  Christ  in  full 
splendor.  The  writer  of  the  epistle  describes  the  glory  obtained  for  humanity  in 
Clarist  over  the  things  of  creation,  whereby  it  is  to  be  raised  above  the  angels."  If 
these  views  of  interpretation  are  correct,  they  are  alike  applicable  to  the  quotation  and 
use  of  the  6th  verse  of  this  Psalm  in  1  Cor.  xv.  27.  Still  the  question  recurs,  Avhere 
is  the  great  grace  to  man  in  the  humiliation  and  exaltation  of  Christ?  Is  not  Christ 
divine?  The  answer  is,  first,  Christ  had  two  natures.  One  was  divine.  By  this  he 
was  equal  with  the  Father,  and  was  infinitely  removed  from  us.  His  other  nature 
was  human  and  as  such  had  in  itself  no  more  claim  to  authority  than  that  of  any 
other  sinless  human  being.  But  he  was  God's  elect.  To  him  was  this  honor  given 
that  his  human  nature  should  be  assumed  into  an  eternal  and  ineffable  union  with  the 
divine.  This  is  the  most  amazing  exercise  of  God's  love  and  sovereignty  on  record. 
Augustine:  "The  highest  illustration  of  predestination  and  grace  is  in  the  Saviour 
himself,  the  man  Christ  Jesus,  who  has  acquired  this  character  in  his  human  nature, 
without  any  previous  merit  either  of  works  or  of  faith ;"  and  Calvin :  "  What  was 
bestowed  upon  Christ's  human  nature  was  a  free  gift,  nay,  more,  the  fact  that  a  mortal 
man,  and  the  son  of  Adam,  is  the  only  Son  of  God,  and  the  Lord  of  glory,  and  the 
head  of  angels,  affords  a  bright  illustration  of  the  mercy  of  God."  Thus  human 
nature,  in  this  one  instance,  is  exalted.  But  secondly,  Jesus  Christ  was  a  public  person, 
a  representative  of  all  our  race,  whose  existence  beyond  this  life  shall  be  either  desira- 
ble or  tolerable.  In  his  exaltation  and  glory  they  all  partake.  The  higher  he  rises 
the  greater  their  glory.  They  reign  by  sitting  on  his  throne.  To  man  here  is  love 
beyond  a  parallel — beyond  all  names  of  tenderness. 

7.  God  gives  to  man  here,  even  in  his  fallen  estate,  some  tokens  and  remnants  of 
power.  He  has  therefore  put  under  him  all  shee}')  and  oxen,  yea,  and  the  beasts  of  the 
field.  Morison  thinks  that  by  the  last  phrase  the  Psalmist  exclusively  designates  those 
animals,  which  are  not  domesticated.  But  an  examination  of  the  passages,  where  it  is 
found,  will  probably  lead  to  the  opinion  that  his  language  is  too  strong.  The  Scrip- 
tures expressly  speak  of  wild  beasts  of  the  field,  when  they  wish  them  to  be  exclusively 
regarded.  Ps.  1.  11;  Ixxx.  13.  See  also  Isa.  xiii.  21,  22;  xxxiv.  14;  Jer.  1.39. 
The  phrase  seems  to  denote  all  beasts  wild  and  tame.  Man's  impaired  though 
real  dominion  over  cattle,  and  flocks,  and  the  whole  race  of  brute  beasts  enables  him 
to  live  in  some  peace  and  comfort.  But  the  passage  has  a  far  higher  application  than 
this,  even  to  the  dominion  given  to  Christ  over  all  sorts  and  conditions  of  men.  His 
people  are  his  sheep,  John  x.  1-16.  His  ministers  are  called  oxe7i,  1  Cor.  ix.  9,  10. 
And  the  prophet  employs  the  boldest  figures  drawn  from  the  animal  kingdom  to  re^jre- 
sent  the  subjection  of  all  classes  of  men  to  the  authority  of  Christ,  Isa  xi.  6-9;  Ix.  6, 
7.     Nor  does  the  matter  of  dominion  stop  here. 

8.  God  has  also  given  him  power  to  some  extent  over  the  fowl  of  the  air,  and  the  fish 
of  the  sea,  and  whatsoever  passeth  through  the  paths  of  the  seas.  Broken  as  man's 
power  is,  and  liable  as  he  is  to  be  made  the  prey  of  Avild  beasts,  of  the  birds  of  heaven, 
of  the  sea-monsters,  yet  to  a  remarkable  extent  he  still  has  dominion  over  them.  The 
food,  and  clothing,  and  ornament,  and  treasure  he  daily  obtains  from  the  regions 
noticed  in  this  verse  arc  worth  many  millions  of  money.  Home  thus  applies  verses  7, 
8  to  Christ  and  his  kingdom:  "The  souls  of  the  faithful,  lowly  and  harmless,  are 


PSALM  VIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  12V> 

the  sheep  of  his  pasture;  those  who,  like  oxen,  are  strong  to  labor  in  the  church,  and 
who,  by  expounding  the  word  of  life,  tread  out  the  corn  for  the  nourishment  of  the 
people,  own  him  for  their  kind  and  beneficent  Master;  nay,  tempers  fierce  and  untract- 
able  as  the  wild  beasts  of  the  desert,  are  yet  subject  to  his  will ;  spirits  of  the  angelic 
kind,  that,  like  the  bird  of  the  air,  traverse  freely  the  superior  region,  move  at  his 
command :  and  those  evil  ones,  whose  habitation  is  in  the  deep  abyss  even  to  the  great 
Leviathan  himself;  all,  all  are  put  under  the  feet  of  King  Messiah."  It  is  sufficient 
to  maintain  that  the  terms  employed  in  these  verses  are  designed  to  be  very  compre- 
hensive. But  to  give  this  verse  in  connection  with  the  preceding  the  higher  applica- 
tion to  Christ,  it  is  not  necessary  to  become  fanciful  and  insist  that  each  of  the  terms 
corresponds  to  some  one  thing  in  the  spiritual  world,  though  the  ravens  are  subject  to 
Christ  and  at  his  bidding  fed  the  prophet,  and  the  angels  who  fly  through  the  midst 
of  heaven  are  his  ministers  to  do  his  pleasure,  and  the  devils,  the  spirits  of  the  bottom- 
less abyss,  are  subject  to  him.  The  kingdom  of  Christ  has  as  its  willing  subjects  all 
holy  intelligences,  and  has  subsidized  all,  whether  friendly  or  hostile,  that  can  in  any 
wise  affect  its  progress.  Such  thoughts  may  well  fill  the  pious  mind  with  adoring  ex- 
clamations. 

9.  0  Lord  our  Lord,  how  excellent  is  thy  name  in  all  the  earth.  This  verse  is  like  the 
first.  There  seems  to  be  no  variation  of  design  or  of  application.  It  is  a  devout 
repetition  of  words  of  adoration. 

Doctrinal  and  Practical  Remarks. 

1.  We  must  not  give  up  the  truths  of  natural  religion,  v.  1.  We  must  maintain 
them  and  insist  on  them.  They  are  as  clear  as  they  are  necessary.  They  are  declared 
in  all  the  earth. 

2.  God's  names  and  titles  are  to  be  reverently  and  adoringly  used,  repeated,  cele- 
brated and  extolled,  v.  1. 

3.  To  plead  our  covenant  relation  with  God  as  our  God  is  a  duty  enforced  by  the 
constant  example  of  the  pious,  v.  1. 

4.  God's  mercies  of  every  kind  are  to  be  duly  noticed.  Moller:  "Among  the 
wonderful  bounties  of  God  conferred  on  man,  the  chief  are  these  two,  viz. :  the  crea- 
tion of  all  men  in  Adam,  and  the  restoration  of  the  elect  in  Christ." 

5.  Dickson :  "  The  godly  are  not  always  borne  down  with  trouble ;  sometimes  they 
have  liberty  to  go  and  delight  themselves  in  beholding  God's  glory  and  goodness 
towards  themselves." 

6.  Morison :  "  What  a  reverential  view  does  it  convey  to  us  of  the  spirit  of  pro- 
phecy when  we  contemplate  it  as  surmounting  the  imperfection  of  an  obscure  dispen- 
sation, as  penetrating  into  the  hidden  mysteries  of  future  ages  and  generations,  and  as 
giving  forth  to  the  church,  as  in  historic  narrative,  an  announcement  of  facts,  which 
could  be  known  only  to  the  ominiscient  research  of  the  Infinite  mind." 

7.  In  all  our  plans  of  usefulness  let  children  hold  their  proper  place.  Nothing 
ever  awakened  the  hatred  of  Christ's  enemies  more  than  the  praises  of  children, 
because  they  knew  the  power  of  such  an  example.  Scott :  "  The  new-born  infant  is 
such  a  display  of  God's  power,  skill,  and  goodness,  as  unanswerably  confutes  the 
cavils  of  atheism.  Even  little  children  have  been  taught  so  to  love  and  serve  him 
that  their  praises  and  confessions  have  baffled  and  silenced  the  rage  and  malice  of 
persecutors."  We  should  therefore  labor  to  promote  early  piety.  He  who  is  old 
enough  to  hate  God  and  break  his  commandments,  is  old  enough  to  love  him  and 
walk  in  the  way  of  his  testimonies.  Piscator :  "  Those  Avho  deny  the  providence  of 
God  are  confuted  by  the  support  and  preservation  of  sucking  children  and  of  those  in 
the  tender  age,  commonly  given  to  play.     Consider  Christ's  saying  in  Matt,  xviii.  10." 

17 


130  STUDIES  IX  THE  BOOK  OF  PSALMS.  [psalm  viii. 

8.  One  reason  why  God  makes  so  much  use  of  plain,  humble,  and  feeble  instru- 
ments, is  that  he  would  let  all  men  see  that  the  excellency  of  the  power  is  of  him 
and  not  of  man.     He  will  have  all  the  glory. 

9.  The  reason  why  men  must  be  born  again,  is  because  they  are  wicked,  enemies, 
and  revengeful,  v.  2. 

10.  The  wicked  have  a  very  bad  cause  and  as  feeble  as  it  is  wicked.  They  some- 
times cry  out  that  a  fox  running  on  the  walls  of  Zion  will  shake  them  down.  But 
little  David  is  a  match  for  their  greatest  giants.  Yea,  babes  and  sucklings  have 
often  confounded  them,  v.  2. 

11.  While  we  reverently  study  God's  word  let  us  not  slight  his  works,  but  consider 
them,  V.  3.  Everything  that  God  has  made  or  has  done  may  teach  us  some  lesson. 
Sin  will  jjervert  anything,  even  the  noblest  truths  and  sciences,  but  wisdom  will  grow 
wiser  thereby. 

12.  The  stability  of  the  heavenly  bodies  and  of  the  universe  is  well  suited  to  beget 
confidence  in  God.     This  is  one  great  use  of  such  studies.  Isa.  xl.  26. 

13.  And  if  the  use  of  the  telescope  in  the  blazing  universe  above  us  should  at  any 
time  lead  us  to  doubt  God's  care  of  us,  let  us  seize  the  microscope  and  see  his  won- 
drous care  of  the  myriads  of  creatures  beneath  us,  and  surely  our  reason  must  be 
satisfied,  and  by  God's  blessing  our  faith  must  be  strengthened. 

14.  And  let  all  God's  works  and  mercies  humble  us,  v.  4.  This  is  their  proper 
eflfect  on  every  rational  creature.  Scott:  "What  are  we  but  mean,  guilty,  polluted, 
ungrateful,  rebellious,  and  apostate  creatures?"  Our  place  is  in  the  dust.  And  let 
us  not  fear  to  take  a  low  place.  Our  origin,  our  wickedness,  our  feebleness  all  put  us 
there.  If  we  shall  ever  rise,  it  must  be  by  lying  down ;  if  we  are  ever  exalted,  it 
must  be  by  self-abasement. 

15.  How  blessed  is  the  truth  that  our  Saviour  can  no  more  be  brought  low /or  the 
suffering  of  death,  vv.  5,  6,  compared  with  Heb.  ii.  6-9.  His  work  is  done,  his 
conflict  is  over,  his  temptations  are  ended.  Just  so  shall  it  in  due  time  be  with  all 
his  chosen  ones. 

16.  The  great  power  God  has  given  to  man  over  the  brute  creation  should  be  exer- 
cised mercifully.  Cruelty  to  dumb  creatures  dreadfully  hardens  the  heart,  and  must 
be  provoking  to  God.  "  A  righteous  man  regardeth  the  life  of  his  beast ;  but  the 
tender  mercies  of  the  wicked  are  cruel."  Pr.  xii.  10.     Compare  Dent,  xxii,  6. 

17.  The  church  will  stand.     Christ  has  it  by  covenant  of  old,  v.  6. 

18.  How  great  is  our  Immanuel.  He  is  the  second  Adam,  the  Lord  from  heaven. 
He  rules  the  universe,  vv.  5-9. 

19.  What  revelations  are  effected  by  redemption.  The  whole  of  man's  happy  state 
lost  by  sin  is  recovered  and  restored  by  faith  in  the  incarnation  and  mediation  of 
Jesus  Christ. 

20.  That  is  a  happy  train  of  thought  which  begins  and  ends  in  devout  and  hearty 
adoration,  vv.  1,8. 

21.  As  oft  as  we  behold  the  heavens,  let  us  meditate  on  God  and  praise  him  for 
what  he  is  and  does ;  and  especially  let  our  views  of  creative  power  and  providential 
'•are  lead  us  to  the  higher  theme  of  salvation  by  Christ. 

22.  It  is  marvellous  that  men  who  have  no  heai't  to  praise  God  here  should  expect 
to  be  admitted  to  heaven  to  praise  him  there.  Dying  will  not  make  any  man  fond 
<jf  celestial  music  or  employments. 

23.  Wlicn  Christ's  work  shall  all  be  done,  all  his  enemies  be  put  down,  and  all  his 
redeemed  brought  home,  then  it  will  be  confessed  that  the  greatest  movement  ever 
made  respected  man's  recovery,  the  greatest  kingdom  ever  set  up  was  the  kingdom 
vhich  ii*  not  of  this  world,  the  greatest  conqueror  ever  known  was  the  Captain  of  our 


PSALM  IX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  lol 

salvation.  Now  indeed  nothing  is  finished.  In  fact  oftentimes  all  seems  toha  vav 
bohu,  "  without  form  and  void."  Calvin :  "  Paul  reasons  in  this  manner,  If  al) 
things  are  subdued  to  Christ,  nothing  ought  to  stand  in  opposition  to  his  people 
But  we  see  death  still  exercising  his  tyranny  against  them.  It  follows  then  that  there 
remains  the  hope  of  a  better  state  than  the  present."  But  when  the  top-stone  is  put 
on  the  church,  and  its  glory  revealed,  none  will  say  that  Zion  is  not  glorious,  nor  that 
her  Head  is  not  the  chiefest  among  ten  thousand. 


Psalm  ix. 

To  the  chief  Musician  upon  IViuth-labben,  A  Psalm  of  David. 

1  I  will  praise  thee,  O  Lord,  with  my  whole  heart;  I  will  shew  forth  all  thy  marvellous  works. 

2  I  will  be  glad  and  rejoice  in  thee :  I  will  sing  praise  to  thy  name,  O  thou  Most  High. 

3  When  mine  enemies  are  turned  back,  they  shall  fall  and  perish  at  thy  presence. 

4  For  thou  hast  maintained  my  right  and  my  cause ;  thou  satest  in  the  throne  judging  right. 

5  Thou  hast  rebuked  the  heathen,  thou  hast  destroyed  the  wicked,  thou  hast  put  out  their  name 
for  ever  and  ever. 

6  O  thou  enemy,  destructions  are  come  to  a  perpetual  end :  and  thou  hast  destroyed  cities ; 
their  memorial  is  perished  with  them. 

7  But  the  Lord  shall  endure  for  ever :  he  hath  prepared  his  throne  for  judgment. 

8  And  he  shall  judge  the  world  in  righteousness,  he  shall  minister  judgment  to  the  people  in 
uprightness. 

9  The  Lord  also  will  be  a  refuge  for  the  oppressed,  a  refuge  in  times  of  trouble. 

10  And  they  that  know  thy  name  will  put  their  trust  in  thee :  for  thou.  Lord,  hast  not  forsaken 
them  that  seek  thee. 

1 1  Sing  praises  to  the  Lord,  which  dwelleth  in  Zion :  declare  among  the  people  his  doings. 

12  When  he  maketh  inquisition  for  blood,  he  remembereth  them :  he  forgetteth  not  the  cry  of 
the  humble. 

13  Have  mercy  upon  me,  O  Lord  ;  consider  my  trouble  ivhich  I  suffer  of  them  that  hate  me, 
thou  that  liftest  me  up  from  the  gates  of  death : 

14  That  I  may  shew  forth  all  thy  praise  in  the  gates  of  the  daughter  of  Zion :  I  will  rejoice  in 
thy  salvation. 

15  The  heathen  are  sunk  down  in  the  pit  that  they  made :  in  the  net  which  they  hid  is  their 
own  foot  taken. 

16  The  Lord  is  known  hy  the  judgment  lohich  he  executeth :  the  wicked  is  snared  in  the  work 
of  his  own  hands.     Higgaion.     Selah. 

17  The  wicked  shall  be  turned  into  hell,  and  all  the  nations  that  forget  God. 

18  For  the  needy  shall  not  always  be  forgotten:  the  expectation  of  the  poor  shall  not  perish 
for  ever, 

19  Arise,  O  Lord  ;  let  not  man  prevail :  let  the  heathen  be  judged  in  thy  sight. 

20  Put  them  in  fear,  O  Lord  :  that  the  nations  may  know  themselves  to  be  but  men.     Selah. 

FOR  remarks  on  the  Avords,  To  the  chief  musician,  see  on  Ps.  4th  at  the  beginning. 
There  is  much  diversity  of  opinion,  as  to  the  right  explanation  of  upon  mutMah- 
ben.  The  word  muth  taken  by  itself  means  death,  and  labben  may  mean  white,  fair, 
or  for  a  son.  This  is  all  that  is  certainly  known  on  the  subject.  All  the  rest  is  con- 
jecture, with  various  degrees  of  probability,  but  no  one  view  is  to  be  received  without 
some  doubt.  Some  interpret  it  of  the  death  of  Saul.  But  in  this  there  is  nothing 
plausible.  Others  think  it  refers  to  the  death  of  David's  son,  Absalom.  But  David's 
feelings  and  behaviour  on  that  mournful  occasion  were  very  diverse  from  the  tenor  of 


ia2  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ix. 

this  Psaiin,  2  Sam.  xviii.  33.  Others  suppose  that  Labhen  was  the  name  of  some 
great  captain,  who  commanded  forces  hostile  to  David  and  to  Israel,  and  that  this 
Psalm  celebrates  deliverance  from  him  after  his  death.  It  is  not  pretended  that  any 
such  name  is  found  in  the  catalogues  of  names  of  the  hostile  cotemporaries  of  David. 
The  whole  is  a  sheer  conjecture  as  to  the  name,  though  it  is  not  a  wild  conjecture. 
The  contents  of  the  Psalm  show  indeed  that  David's  enemies  had  been  signally  de- 
feated once  or  oftener.  Some  have  supposed  that  this  Psalm  celebrates  the  victory 
gained  by  the  death  of  Goliath.  Some,  who  take  this  view,  hold  that  Labhen  is  a 
fictitious  name  given  to  the  giant.  Calvin  mentions  some,  who  so  held.  Patrick  has 
warmly  embraced  the  view  that  Goliath  is  intended,  but  not  under  a  fictitious  name. 
He  says,  "  I  mention,  Goliath,  because,  among  the  various  opinions  about  muth-labben, 
I  find  none  so  probable  as  theirs,  who  think  it  hath  some  relation  to  him  :  to  whom 
there  are  three  ways  of  applying  those  Hebrew  words.  All  of  them  by  Almuih  un- 
derstand to  be  meant  upon  the  death.  And  then  Labben,  some  think,  signifies  the  Son, 
that  is,  a  great  man,  as  I  have  expounded  in  my  preface  to  this  Avork.  Others  render 
it  the  White;  that  is  an  illustrious,  noble  person,  or  one  famous  in  arms,  as  Goliath 
was.  Oihei'S,  VQudLex  \i  intermediate ;  which  agrees  also  to  that  champion,  who  came 
out  and  stood  between  the  two  armies,  and  defied  Israel,  1  Sam,  xvii.  4  and  onward." 
The  whole  of  the  remarks  here  offered  on  labben  are  so  strained  that  perhaps  no  one 
will  feel  disposed  to  follow  the  venerable  author.  It  is,  however,  due  to  him  to  say 
that  the  Chaldee  has  it,  "To  praise  upon  the  death  of  the  man,  who  went  out  between 
the  camps."  Some  have  thought  it  related  to  the  death  of  the  Son  of  man  on  Cal- 
vary ;  but  the  contents  of  the  Psalm  show  this  to  be  pretty  certainly  a  mistake. 
Bythner  quotes  Arias  Montanus  as  inverting  the  letters  and  reading,  nabal;  and 
Hengstenberg  says,  "  The  true  mode  of  explanation  was  hit  upon  by  Grotius,  who 
supposed  that  labben,  or  Laban  was  put  l)y  a  transjDOsitiou  of  letters  for  Nabal,  and 
that  the  superscription  marks  the  object  of  the  Psalm.  But  he  erred  in  this  that  he 
took  Nabal  as  a  proper  name,  upon  the  dying  of  Nabal — a  subject  to  which  the  Psalm 
could  not  possibly  refer — instead  of:  upon  the  dying  of  a  fool.  This  error  being  recti 
fied,  the  superscription  accords  precisely  with  the  contents,  the  destruction  of  the  fool 
(comp.  Ps.  xiv.  1)  is  actually  the  subject  of  the  Psalm."  The  number,  who  will  be 
persuaded  that  the  inspired  writer  was  here  giving  us  an  anagram,  Avill  probably  be 
very  small.  Others  would  read  it.  For  the  hidden  things  of  the  son.  This  is  the  ren- 
dering of  the  Septuagint,  Ethiopic  and  Vulgate.  The  Arabic  is  much  the  same,  Concern- 
ing the  mysteries  of  the  son,  but  it  adds,  with  respect  to  the  glory  of  Christ,  and  his  resurrec- 
tionand  kingdom,and  the  destruction  of  allthe  disobedient.  Houbigant  reads,  The  mysteries 
of  the  Son.  Theodoret  applies  it  to  Christ's  victory  over  death,  by  submitting  to  death, 
which  was  a  hidden  thing.  The  remaining  opinions  interpret  midh-labben  of  either  the 
tune,  the  music,  or  the  instrument  to  be  used  in  singing  the  Psalm.  Ainsworth  and  others 
tliink  it  may  signify  the  note,  which  is  called  counter-tenor.  Fry  mentions  some,  who 
hold  tliat  it  relates  to  some  unknown  regulations  for  the  music.  Mudge  thinks  the 
two  words  v.pon  and  midh  should  be  read  as  one,  which  he  regards  as  "the  beginning 
of  a  celebrated  composition,  to  which,  perhaps,  a  particular  kind  of  instrument  was 
appropriated,  or  at  least  a  particular  tune ;  to  which  this  Psalm  is  directed  to  be  sung." 
Calvin  thinks  it  more  probable  that  midh-labben  was  the  beginning  of  some  well  known 
song,  to  the  tune  of  which  this  Psalm  was  composed.  The  remaining  view  is  that  it 
signifies  the  musical  instrument  to  be  used  in  singing  this  Psalm.  Calvin  says  some 
held  this  opinion.  Such  unite  the  words  u])on  and  Muth,  and  read  alamoth,  which 
word  is  found  in  the  title  of  Ps.  xlvi.  They  also  think  that  Ben  in  labhen  is  the  name 
of  the  chief  musician,  who  with  his  family  and  companions  were  appointed  to  sing 
with  psalteries  on  alamoth.  1  Chron.  xv.  18,  20.     The  reader  will  probably  be  ready 


PSALM  IX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  133 

to  say  that  none  of  the  views  presented  are  sustained  by  satisfactory  evideiiee  or 
authority.  It  is  even  so.  Venema  and  Edwards  admit  the  difficulty  to  be  beyond 
their  powers  of  sohition. 

The  subject  of  the  Psabn  will  be  best  learned  by  an  examination  of  each  verse. 
Jerome,  Ainsworth  and  Gill  all  apply  it  to  Anti-Christ.  But  the  Psalm  seems  t( 
record  past  victories  rather  than  to  predict  futui-e  triumphs.  The  Psalm  will  be  found 
a  mixed  devotional  composition,  containing  praises,  expressions  of  confidence  in  God, 
and  supplications  for  mercies  considerably  mixed  together. 

That  David  was  the  author  of  this  Psalm  we  have  no  reason  to  doubt.  The  inscrif>- 
tion  gives  it  to  him. 

We  cannot  fix  the  date  of  this  Psalm.  Scott  puts  it  at  ten  hundred  and  twenty-one 
years,  and  Clarke  about  ten  hundred  and  forty-two  years  before  Christ.  It  was  written  after 
the  ark  was  carried  to  Mount  Zion,  as  is  evident  from  vv.  11,  14.  In  his  Intro- 
duction Clarke  expresses  the  opinion  that  this  Psalm  was  sung  by  David  on  bringing 
the  ark  from  the  house  of  Obed-edom.  But  God  could  not  be  said  to  have  "  dwelt  in 
Zion,"  nor  to  have  been  "  praised  in  the  gates  of  the  daughter  of  Zion"  till  the  ark 
was  brought  to  that  hill.  It  is  useless  to  attempt  to  interpret  this  Psalm  by  any 
historical  incident.  The  life  of  David  was  full  of  conflicts  and  troubles,  out  of  which 
he  was,  however,  mercifully  delivered.  This  song  would  therefore  suit  almost  any 
period  of  his  reign.  And  as  David  was  identified  with  the  people  of  Israel,  the 
Psalm  is  evidently  composed  in  the  name  of  the  chosen  nation,  the  visible  church. 
Calvin :  "  It  is  a  mistake  to  limit  to  one  victory  this  thanksgiving,  in  which  David 
intended  to  comprehend  many  deliverances."  Luther :  "  The  Prophet  here  speaks  in 
his  own  person,  and  in  that  of  all  the  saints  also,  who  are  afilicted  for  the  sake  of  the 
word  of  God." 

The  names  of  the  Almighty  found  in  this  Psalm  are  Jehovah  Lord,  and  Gel-yohn 
Most  Sigh,  on  which  respectively  see  above  on  Ps.  i.  2 ;  vii.  17. 

1.  Twill praiseth.ee,  OTjOTtDjiuith  my luhole  heart.  TheSeptuagintfor^jraiseusesaword, 
which  is  in  the  New  Testament  frequently  rendered  confess,  as  in  Matt.  iii.  6 ;  Mark  i.  5. 
But  it  is  also  translated  by  the  verb  thank  as  in  Matt.  xi.  25 ;  Luke  x.  21.  Sometimes 
it  means  to  own  or  aehiowledge  as  a  friend,  and  sometimes  to  covenant  or  2'>'>~omise  as 
in  Luke  xxii.  6.  Sometimes  it  seems  to  include  all  the  acts  of  religious  worship,  even 
when  rendered  confess  as  in  Rom.  xiv.  11 ;  xv.  9.  So  that  the  Vulgate,  which  uses 
the  word  confess,  may  be  followed  without  great  error,  if  we  take  that  word  in  its  old 
and  fullest  sense.  Yet  thankfulness  is  here  the  prominent  idea  in  the  word.  Wor- 
shippers are  divided  into  three  classes.  There  are  those  whose  whole  service  is  sheer 
and  gross  hypocrisy.  How  many  are  of  this  description  no  mortal  can  tell.  We  may 
hope  that  where  God's  word  is  freely  and  abundantly  preached,  the  number  is  com- 
paratively small.  A  second  class  is  made  up  of  those,  who  would  shudder  at  wilful 
hypocrisy,  but  they  serve  God  with  a  divided  heart  There  is  reason  to  fear  that  in  the 
purest  churches  there  are  many  such.  The  third  class  of  worshippers  consists  of  those, 
who  bring  the  whole  heart  into  God's  service.  This  is  a  form  of  expression  often  used 
in  Scripture.  It  declares  the  sincerity  and  earnestness  of  the  worshipper.  It  is  the 
opposite  of  feigned.  Jer.  iii.  10.  It  does  not  imply  absolute  perfection  in  the  service 
offered.  In  the  same  spirit  David  says,  I  will  shew  forth  all  thy  marvellous 
works.  For  sheiv  forth  Edwards  and  Alexander  read  recount;  Calvin  and  Fry, 
tell  of;  church  of  England  spealc  of;  Clarke,  number  out  or  reckon  up;  Morison, 
publish  abroad,  openly  declare.  Instead  of  marvellous  works,  Jebb  reads  marvels; 
Hengstenberg  and  Alexander,  wonders.  The  word  is  rendered  in  our  English  Bible, 
*vonders,  ma/rveU,  miracles,  wondrous  tvorks,  wo7idrous  things.  The  honor,  which  God 
has  received  by  the  wonders  he  has  wrought  on  the  earth  is  very  great.     Christians 


134  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ix. 

ire  not  ■wise  when  they  yield  an  iota  of  the  argument  in  favor  of  the  true  religion 
drawn  from  miracles.  What  a  profound  impression  was  made  on  nearly  all  the 
nations  of  the  world  by  the  stupendous  displays  of  the  poAver  of  God  in  the  days  of 
Moses !  The  reason  of  the  hostility  of  wicked  men  to  the  doctrine  of  miracles  is 
found  in  the  fact  that  if  miracles  are  true,  the  ungodly  are  utterly  undone.  Until 
the  modern  Deistical  controversy,  by  a  miracle  was  meant  any  wonderful  display  of 
divine  power,  Avhether  the  laws  of  nature  were  suspended  or  not.  Of  late  it  implies  a 
suspension  of  those  laws.  To  thank  God,  and  devoutly  speak  of  the  wonders  he  has 
wrought  at  any  time  or  for  any  purpose  is  a  great  part  of  piety  and  a  great  nourisher 
of  holy  affections. 

2.  /  will  he  glad  and  rejoice  in  thee.  For  rejoice  Calvin,  Morison  and  Fry  read 
exult;  Alexander,  triumph.  In  our  common  version  in  Pa.  xxv.  2,  it  is  rendered 
triumph,  everywhere  else,  rejoice  or  be  joyful.  Venema  paraphrases  the  words  thus,  / 
will  rejoice  even  to  exultation.  It  is  our  duty  not  only  to  submit  to  God,  but  to  be 
happy  not  only  in  his  word  and  his  government,  but  in  himself,  in  his  nature  and  per- 
fections. Communion  with  God  has  ever  been  a  precious  doctrine  in  the  church  of 
God.  I  will  dug  p)raise  to  thy  name,  0  thou  Most  High.  Y ox  sing  praise  Jebb  reads 
make  a  psalm.  The  word  is  commonly  rendered  sing  praise,  sing  praises,  or  simply 
sing ;  but  in  1  Chron.  xvi.  9  and  Ps.  cv.  2  it  is  rendered  in  our  common  version  sing 
psalms.  Calvin  and  Edwards  read,  I  will  celebrate  in  [or  with]  songs  thy  name; 
Horsley  and  Fry  read  /  will  chant;  Calvin,  celebrate  in  songs;  Venema  and  Edwards, 
celebrate  with  songs;  Alexander,  jjraise  or  celebrate  in  song.  God's  name  is  that  by 
which  he  is  known.  Alexander  thinks  it  equivalent  to  manifested  excellence.  If  men 
ever  worship  God  aright,  they  must  purpose  to  do  it. 

3.  When  mine  enemies  are  turned  bach,  they  shall  fall  and  perish  at  thy  presence.  The 
verbs  fall  and  perish  are  in  the  future,  but  this  does  not  exclude  the  past.  It  ex- 
presses what  is  habitually  done.  Hengstenberg :  "The  use  of  the  future  is  to  be  ex- 
plained from  the  lively  nature  of  the  representation."  See  Introduction  to  this 
work,  §  6.  When  his  enemies  are  forced  to  retreat  they  fall  into  great  confusion,  are 
terrified,  adopt  foolish,  and  reject  wise  measures  for  their  preservation.  Or  from 
their  past  defeat,  he  argues  to  what  shall  be  their  dismay.  The  beginning  of  defeat 
to  the  wicked  is  a  sign  that,  without  repentance,  a  terrible  overthrow  is  coming,  Es- 
ther vi.  13.  The  word  rendered  fall,  is  in  Ps.  xxvii.  2;  Isa.  viii.  15,  and  many 
other  places  translated  stumble;  though  it  is  as  often  perhaps  rendered /a^^;  and 
sometimes,  be  overthrown.  Hammond  :  "  It  refers  to  those  that  either  faint  in  a  march 
or  are  wounded  in  a  battle,  or  especially  that  in  flight  meet  with  galling  traps  in 
their  way,  and  so  are  galled  and  lamed,  rendered  unable  to  go  forward,  and  so  fall, 
and  become  liable  to  all  the  chances  of  pursuits,  and  as  here  are  overtaken  and  per- 
ish in  the  fall."  One  of  the  strongest  marks  of  wisdom  is  simply  to  know  whence 
our  lielp  comes.  If  our  enemies  fall  or  flee,  it  is  at  God's  presence.  He  can  alarm 
the  most  resolute,  take  away  natural  courage,  put  a  dreadful  sound  in  men's  ears, 
and  fight  terribly,  though  invisibly,  against  his  foes.  Some,  however,  change  the 
pointing  and  so  alter  the  relation  of  these  clauses.     Thus  Fry: 

Verse  2.     I  will  rejoice  and  exult  in  thee ; 

I  will  chant  thy  name,  O  Most  High ; 

Verse  3.     Because  my  enemies  are  turned  back  : 
They  fall ;  they  perish  at  thy  presence. 

Edwards  points  in  very  much  the  same  way.  Alexander  thinks  the  third  verse 
may  either  be  connected  witli  what  goes  before,  or  it  may  begin  a  new  sentence.     If 


PSALM  IX.]  STUDIES   IN  THE    BOOK  OF   PSALMS.  J 35 

it  belongs  to  the  preceding,  then  Fry  and  Edwards  are  right  in  reading  because  in- 
stead of  when.  For  remarks  on  the  name,  Most  High,  see  Ps.  vii.  17.  "  God  is  in 
the  loftiest  and  most  exalted  pre-eminence,  and  sovereignty  over  the  whole  creation  ; 
and  in  essence  and  glory,  surpassing  all  comprehension." 

4.  For  thou  hast  maintained  my  right  and  my  cause ;  thou  satest  in  the  throne  judging 
right.  The  word  rendered  hast  maintained,  is  in  Gen.  i.  31,  ii.  2,  and  in  hun- 
dreds of  cases  translated  hast  made.  It  is  also  frequently  rendered  hast  done,  and  some- 
times hast  wrought,  shewed,  executed,  fulfilled,  granted.  Edwards  :  hast  asserted.  Fry  : 
hast  d<^n6  me  justice  and  right.  Hengstenberg :  hast  made  my  judgment  and  right.  The 
work  done  was  judicial.  The  Judge  of  all  the  earth  took  up  the  matter.  The 
right  must  be  mighty,  when  God  is  on  the  side  of  the  wronged.  The  last  clause  is 
rendered  by  Calvin,  Thou  satest  upon  the  throne  a  righteous  judge ;  Hengstenberg  : 
Thou  satest  on  the  throne  as  righteous  judge ;  Edwards :  Thou  satest  upon  thy 
throne  judging  righteously.  The  sense  is  given  by  either,  or  by  our  version.  As 
kings,  when  about  to  try  a  cause  in  a  solemn  manner,  sat  down  on  their  thrones,  so 
God  had  in  good  earnest  taken  up  the  cause  of  David  and  decided  against  his 
enemies. 

5.  Thou  hast  rebuked  the  heathen.  Rebuked  in  our  Bible  commonly  so  rendered, 
sometimes  reproved.  Here  the  rebuke  was  the  pronouncing  and  execution  of  the 
judicial  sentence,  formed  by  God  sitting  as  judge,  as  noticed  in  v.  4.  The  word 
here  rendered  heathen,  is  plural,  and  in  that  form  occurs  five  times  in  this  Psalm,  vv. 
5,  15,  17,  19,  20.  In  vv.  17,  20,  it  is  translated  nations.  It  is  very  often  ren- 
dered Gentiles.  The  list  of  the  names  of  the  people,  who  often  conspired  against 
God's  people  is  long  and  shows  the  most  singular  alliances  and  combinations.  See 
Gen.  XV.  19-21;  Deut.  vii.  1;  2Kingsxxiv.  2;  Ezra  iv.  7-10;  Ps.  Ixxxiii.  2-8. 
But  numerous  as  the  enemies  of  God's  church  have  ever  been,  he  has  always 
overpowered  them.  What  is  the  stubble  to  the  fire  ?  So  it  is  added,  Thou  hast  de- 
stroyed the  wicked.  The  word  rendered  imcked  here  is  in  the  first  Psalm  rendered  un- 
godly, and  in  this  Psalm  three  times,  tvicked,  vv.  5,  16,  17.  It  is  in  the  singular,  and 
may  mean  that  these  hostile  nations  were  leagued  as  one  man,  or  as  Alexander  sug- 
gests, we  may  read  many  a  wicked  enemy.  The  word  rendered  destroyed  is  in  another 
form  in  vv.  3,  18,  of  this  Psalm  rendered  perish.  When  transitive,  it  is  the  usual 
word  for  destroy;  when  intransitive,  for  ^:>em/i.  The  destruction  of  the  wicked  is 
perdition.  And  so,  Thou  hast  jyut  out  their  name  for  ever  and  ever.  Calvin,  Edwards, 
and  Fry  read,  blotted  out.  Hengstenberg :  "  Thou  hast  so  completely  extirpated 
them  that  their  memory  has  i:)erished  with  them."  The  phrase  rendered  forever  and 
ever  is  very  strong  and  emphatic.  Clarke :  "  He  who  contends  it  means  only  a  lim- 
ited time,  let  him  tell  us  cohere  the  Hivites,  Perizzites,  Jebusites,  etc.,  now  dwell,  and 
when  it  is  likely  they  are  to  be  restored  to  Canaan  ?" 

6.  0  thou  enemy,  destructions  are  come  to  a  jjerpetual  end;  and  thou  hast  destroyed  cities; 
their  memorial  is  perished  with  thefm.  There  is  much  diversity  in  rendering  this  verse. 
Boothroyd:  Desolations  have  utterly  consumed  the  enemy;  thou  didst  destroy  their 
cities;  their  remembrance  is  lost;  Edwards:  As  for  the  enemy,  they  are  utterly 
destroyed ;  they  are  become  everlasting  desolations,  for  their  cities  hast  thou  erased ; 
the  memory  of  them,  as  well  as  themselves,  is  i^erished;  Mudge:  As  for  the  enemy, 
they  are  quite  destroyed ;  everlasting  desolations ;  their  cities  thou  hast  extirpated ; 
iheir  memory,  as  well  as  themselves,  is  annihilated;  Fry:  Desolations  have  consumed 
the  enemy  forever:  the  cities  thou  hast  destroyed,  their  memory  is  perished  with 
them ;  Jebb :  O  thou  enemy,  thy  swords  are  come  to  a  perpetual  end :  and  cities  thou 
hast  brought  to  ruin:  their  memorial  is  destroyed  with  them;  Home  reads  the  first 
clause,  The  destructions  of  the  enemy  are  completed  to  the  utmost,  meaning  that  the 


136  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  ix. 

work  of  their  ruin  as  enemies  is  forever  finished;  Venema:  The  enemies  are 
consumed  by  destructions  forever:  and  thou  hast  destroyed  the  foes:  their  memory 
is  perished  with  them;  Clarke:  The  enemy  is  desolated  forever:  for  thou  hast 
destroved  their  cities,  and  their  memory  is  perished  with  them ;  Hengstenberg :  The 
enemy,  finished  are  the  destructions  forever,  and  thou  hast  destroyed  cities,  their 
memorial  is  perished  with  them ;  Alexander :  The  enemy,  or  as  to  the  enemy,  finished 
are  (his)  ruins  forever:  and  their  cities  hast  thou  destroyed:  gone  is  their  very 
memory ;  Morison :  Devastations  have  utterly  consumed  the  enemy ;  and  their  cities 
which  thou  hast  destroyed,  their  very  names  have  perished  with  them.  In  a  note  he 
supports  this  translation  by  a  reference  to  the  Hebrew  and  Latin  Bible  of  Montanus, 
by  the  renderings  of  Home  and  Horsley,  and  by  that  of  Bishop  Lowth  in  Merrick's 
Annotations.  Green  renders  the  first  clause,  The  desolations  of  the  enemy  are  ceased 
forever.  Dimock  supposes  we  may  perhaps  read,  The  houses  of  the  enemy  are 
desolations  forever.  The  marginal  rendering  of  this  verse,  which  Scott  prefers,  is, 
The  destructions  of  the  enemy  are  come  to  a  perpetual  end :  and  their  cities  hast 
thou  destroyed,  etc.  The  first  difficulty  regards  the  word  enemy.  Is  he  here 
addressed,  or  is  he  spoken  of?  Perhaps  the  latter  is  correct.  The  weight  of  modern 
authority  is  on  that  side.  The  word,  thou,  in  that  case  is  simply  continued  from  the 
preceding  verse,  and  refers  to  God.  The  next  difficult  word  is  that  variously 
rendered  destructions,  desolations,  ruins,  swords.  The  first  three  renderings  are 
substantially  the  same.  The  last  has  for  its  support  the  Septuagint,  Ethiopic, 
Vulgate.  The  Arabic  also  reads  arms.  A  very  slight  variation  in  the  Hebrew 
would  allow  us  to  read  either  stvords  or  desolations.  Perhaps  the  latter  is  here  to  be 
preferred.  The  rendering  of  Edwards  probably  conveys  as  accurate  an  idea  as  we 
can  get  in  so  few  words.  The  interpretations  of  this  passage  are  as  various  as  the 
renderings.  Calvin  has  thus  summed  up  several  of  the  leading  views:  "Some  read 
this  sixth  verse  interrogatively  ...  as  if  David,  addressing  his  discourse  to  his 
enemies,  asked  whether  they  had  completed  their  w^ork  of  devastation,  even  as 
they  had  resolved  to  destroy  everything;  for  the  first  verb  signifies  sometimes 
to  complete,  and  sometimes  to  put  an  end  to  anything.  And  if  we  here  take  it  in  this 
sense,  David,  in  the  language  of  sarcasm  or  irony,  rebukes  the  foolish  confidence 
of  his  enemies.  Others,  reading  the  verse  without  any  interrogation,  make  the  irony 
still  more  evident,  and  think  that  David  describes,  in  vv.  6,  7,  8,  a  twofold  state 
of  matters ;  that,  in  the  first  place  (v.  6)  he  introduces  his  enemies  persecuting  him 
with  savage  violence,  and  persevering  with  determined  obstinacy  in  their  cruelty,  so 
that  it  seemed  to  be  their  fixed  purpose  never  to  desist  until  the  kingdom  of  David 
should  be  utterly  destroyed;  and  that,  in  the  second  place  (vv.  7,  8)  he  represents 
God  as  seated  on  his  judgment-seat  directly  over  against  them,  to  repress  their 
outrageous  attempts.  If  this  sense  is  admitted,  the  first  word  of  the  seventh  verse 
must  read  btd,  not  and,  thus:  Thou,  O  enemy,  didst  seek  after  nothing  except 
slaughter  and  the  destruction  of  cities;  but,  at  length,  God  has  shoAvn  that  he  sits  in 
heaven  on  his  throne  as  judge,  to  put  into  proper  order  the  things,  which  are  in 
confusion  on  the  earth.  According  to  others,  David  gives  thanks  to  God,  because, 
when  the  ungodly  were  fully  determined  to  spread  universal  ruin  around  them,  he 
put  an  end  to  their  devastations.  Others  understand  the  words  in  a  more  restricted 
sense,  as  meaning  that  the  desolations  of  the  ungodly  were  completed,  because  God, 
in  his  just  judgment,  had  made  to  fall  upon  their  own  heads  the  calamities  and  ruin 
which  they  had  devised  against  David.  According  to  others,  David,  in  the  sixth 
verse,  complains  that  God  had,  for  a  long  time,  silently  suffered  the  miserable 
devastation  of  his  people,  so  that  the  ungodly,  being  left  unchecked,  wasted  and 
destroyed  all  things  according  to  their  pleasure;   and,  in  the  seventh  verse,  they 


rsALM  IX.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  137 

think  he  subjoins  for  his  consohition  that  God,  notwithstanding,  presides  ovei 
human  affairs."  But  if  the  sixth  verse  speaks  of  the  enemy  and  not  to  him,  then 
none  of  these  views  are  so  good  as  that  suggested  by  the  rendering  of  Edwards, 
of  Fry,  or  of  Alexander.  Hengstenberg  says  that  the  three  verbs  in  this  sixth  verse 
"stand  in  exact  parallelism.  Now,  if  the  affairs  of  the  enemy  are  described  by  the 
last  two,  as  going  to  perdition,  the  same  explanation  must  be  held  also  to  be  the 
only  correct  one  in  regard  to  the  first."  He  also  thinks  there  is  here  a  reference  to 
Ex.  xvii.  14;  Deut.  xxv.  19;  Num.  xxiv.  20,  where  we  find  these  exj^ressions,  "I  will 
utterly  put  out  the  remembrance  of  Amalek  from  under  heaven;"  "thou  shalt  blot 
out  the  remembrance  of  Amalek  from  under  heaven;"  "Amalek  was  the  first  of  the 
nations;  but  his  latter  end  shall  be  that  he  perish  forever."  It  is  a  great  and 
universal  principle  of  God's  government,  that  "the  memory  of  the  wicked  shall  rot." 
This  verse  therefore  may  be  regarded  as  having  a  sense  complete  in  itself  without 
any  reference  to  succeeding  verses.  It  is  a  blessed  truth  that  though  the  enemies 
of  God  pass  away  and  perish,  yet  Jehovah  is  unchangeable. 

7.  But  the  Lord  shall  endure  forever.  The  word  here  rendered  endure  is  in  verse  11, 
and  very  often  elsewhere  rendered  by  the  verb  divell;  but  in  verse  4  of  this  Psalm  as 
also  in  Ps.  i.  1 ;  ii.  4  and  in  many  places  it  is  rendered  by  some  form  of  the  verb 
sit;  Calvin  and  Fry:  sitteth;  Alexander:  ivill  sit  It  probably  has  reference  to  his 
sitting  in  his  throne  as  noticed  in  v.  4.  Hengstenberg  is  so  confident  of  this  that  he 
reads.  The  Lord  is  enthroned  forever.  This  is  pretty  certainly  the  correct  view.  It 
derives  support  from  the  preceding  context,  the  imagery  here  filling  the  writer's  mind, 
the  use  of  the  word  in  v.  4,  and  the  parallelism  in  the  next  clause.  He  hath  prepared 
his  throne  for  judgment.  Men,  who  live  in  opposition  to  God,  have  a  great  dislike  to 
the  doctrine  of  divine  and  eternal  judgment.  Yet  its  importance  and  the  very  hos- 
tility of  the  human  mind  render  it  proper  that  it  should  often  be  repeated.  So  we 
had  it  in  Ps.  i.  5,  and  now  here  also.  Nor  is  it  obscurely  revealed.  We  have  it  still 
more  clearly  in  the  next  verse. 

8.  And  he  shall  judge  the  world  in  righteousness.  Even  Paul  in  his  great  address  on 
Mars'  hill  a  thousand  years  after  could  find  no  better  words,  in  which  to  teach  the 
Athenians  the  doctrine  of  the  judgment-day  than  the  Septuagint  rendering  of  this 
clause.  Calvin:  "The  pronoun,  He,  is  of  'great  weight.'"  It  is  as  if  he  had  said, 
He  himself,  or  He  exclusively  shall  judge  the  world.  The  same  is  again  repeated.  He 
shall  minister  judgment  to  the  people  in  uprightness.  The  word  p)eople  is  plural,  peoples, 
or  nations.  The  word  uprightness  is  plural.  Job :  "  He  is  excellent  in  power  and  in 
judgment,  and  in  plenty  of  justice:"  chap,  xxxvii.  23.  In  Ps.  xcviii.  9;  xcix. 
4,  it  is  rendered  equity.  The  words  here  used  are  different  from  those  in  the  preceding 
clause.  Edwards:  He  administers  judgment  to  the  nations  in  equity.  Fry  gives  the  same 
except  he  puts  justice  for  judgment.  Nor  is  this  doctrine  at  all  unwelcome  to  the 
righteous.     Nay,  it  is  their  hope;  for, 

9.  T/ieLoRD  also  will  he  a  refuge  for  the  oppressed.  The  Avord  here  rendered  refuge  is 
in  the  margin  here  and  elsewhere  rendered  an  high  j^lace.  It  occurs  twice  in  this  verse, 
and  thirteen  times  elsewhere.  It  is  variously  rendered  defence,  refuge,  high  tower,  high 
fort,  place  of  defence;  and  in  Jer.  xlviii.  1  it  is  left  as  a  proper  name.  The  idea  seems 
to  be  that  of  a  fortification  of  great  natural  strength,  where  an  enemy  cannot  come, 
or  even  get  a  sight  of  those,  whom  he  would  destroy.  Venema:  "David  is  the  first, 
so  far  as  I  have  noticed,  who  by  this  term  calls  God,  a  high  place."  He  first  uses  it 
in  2  Sam.  xxii.  3,  where  it  is  rendered  my  high  tower.  David  often  experienced  safety 
m  such  places,  when  fleeing  from  Saul.  For  will  he  Fry  reads  was;  the  Arabic,  Septu- 
agint, Ethiopic  and  Vulgate  also  use  the  past  tense;  Edwards:  is.  But  the  Chaldee 
and  Syriac  agree  with  our  version,  which  is  to  be  preferred.     The  word  rendered 

18 


138  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  ix. 

oppressed  is  found  also  in  Ps.  x.  18;  Ixxiv.  21  and  in  Prov.  xxvi.  28.  In  the  lat- 
ter case  it  is  rendered  qffiieted;  in  the  others,  oppressed.  The  Septuagint,  Ethiopie, 
Vulgate,  Arabic  and  Syriac  read  jyoor  instead  of  oppressed.  For  the  Lord  the  Chaldee 
reads  the  ivord  of  the  Lord.  This  gives  a  good  sense,  but  cannot  be  admitted  because 
it  narrows  down  the  broad  truth  of  the  text  to  one  thing,  and  because  it  does  not  agree 
with  the  Hebrew  text;  yet  it  is  but  a  paraphrase.  The  truth  is  repeated  in  the  next 
clause.  The  Lord  will  be  a  refuge  in  times  of  trouble.  Morison :  "  In  their  greatest 
straits,  God's  people  shall  find  themselves  garrisoned  by  omnipotent  love."  One  of 
the  excellencies  of  true  religion  is  that  it  is  a  source  of  the  greatest  consolation,  when 
consolation  is  most  needed,  viz.,  in  times  of  trouble,  or,  as  Alexander  reads,  in  times  of 
distress,  or,  as  Edwards,  at  critical  times  of  distress,  or,  as  Calvin,  in  seasonable  times  in 
distress.  He  makes  the  seasonableness  of  the  protection  and  aid  prominent  in  the 
exposition.  The  word  rendered  trouble  is  also  rendered  anguish,  tribulation,  adversity, 
affl,iction  and  distress;  our  translators  evidently  regarding  either  of  these  words  a  fit 
rendering.     Nor  is  God  a  high  2)lac6  inaccessible  to  his  saints.     So  the  Psalmist  adds : 

10.  And  they  that  know  thy  name  will  put  their  tru^t  in  thee.  The  word  rendered 
trust  is  very  generally  so  rendered,  or  hope,  ox  put  confidence.  In  this  Book  it  is  first 
found  in  Ps.  iv.  5,  and  next  here.  The  word  here  rendered  name  is  the  same  as  was 
found  in  Ps.  v.  11;  vii.  17;  viii.  1.  Calvin:  "His  name  means  his  character,  so  far  as 
he  has  been  pleased  to  make  it  known  to  us."  To  know  God's  name  is  to  have  his 
excellence  revealed  in  our  hearts  by  his  Spirit,  so  that  we  apprehend  his  nature,  and 
have  a  spiritual  discernment  of  his  beauty  and  glory.  It  is  impossible  truly  to  see 
beauty  without  loving  it.  It  is  impossible  to  have  essentially  right  views  of  God  with- 
out delighting  in  him.  So  that  there  is  a  broad  difference  between  the  saving  know- 
ledge of  God,  and  those  dreamy  speculations  of  him,  which  float  in  the  minds  of  the 
unrenewed.  Right  apprehensions  of  God's  character  will  inspire  confidence  in  him. 
And  the  more  men  thus  know  of  him,  the  more  will  they  trust  in  him:  for  thou,  Lord, 
hast  not  forsaken  them  that  seek  thee.  It  is  a  great  and  delightful  truth  that  in  the 
annals  of  redemption  not  one  case  has  been  found,  where  God  deserted  to  the  ruinous 
power  of  sins  or  enemies  any  soul,  that  had  fled  to  him  for  refuge.  One  well  authen- 
ticated case  of  that  kind  would  destroy  all  confidence  in  the  divine  character  and 
government.  To  seek  God  is  put  for  the  whole  of  religion,  which  consists  in  seeking 
to  know  him,  to  be  like  him,  to  possess  his  favor  and  his  protection,  to  serve  and  obey 
him,  to  have  communion  with  him,  and  finally  to  be  with  him  in  glory.  Men  must 
seek  him  iBtelligently,  not  superstitiously ;  diligently,  not  carelessly;  humbly,  not 
proudly ;  with  all  the  heart,  not  hypocritically ;  in  the  name  of  Christ,  and  not  relying 
on  any  merits  but  those  of  the  Redeemer.  Such  truths  as  God  here  reveals,  authoriz- 
ing our  confidence  in  him,  may  well  animate  us  with  joy.     Therefore  it  is  said, 

11.  Sing  praises  to  the  Lord,  which  diuelleth  in  Zion.  To  speak  of  God  as  dtvelling  in 
Zion  proves  this  Psalm  to  have  been  written  after  the  i-emoval  of  the  tabernacle  to 
that  holy  hill,  and  not  at  the  slaying  of  Goliath,  nor  at  any  time  previous  to  the 
removal  of  the  ark  from  the  residence  of  Obed-edom.  The  call  upon  men  to  sing 
praises  is  a  declaration  that  not  merely  one  man,  but  that  all  men  were  bound  to 
magnify  the  name  of  the  Lord  for  such  mercies  as  are  here  recorded.  No  man  has 
a  heart  truly  to  praise  God,  but  when  he  also  wishes  all  others  to  do  it.  Nor  is  secret 
praise  for  public  mercies  enough.  We  must  sing  a  song  or  psalm,  or,  as  Jebb  reads 
it,  "  make  a  psalm,"  to  God  on  such  occasions.  We  must  not  only  tell  a  few  friends, 
but  spread  abroad  the  fame  of  Jehovah.  Therefore  it  is  added,  "  Declare  among  the 
people  his  doings."  The  word  rendered  people  is  here  plural.  It  is  sometimes  rendered 
folk,  nation,  nations,  but  most  commonly  7}eo/;fe  It  is  not  the  same  word  that  is  found 
in  V.  8.     Here  it  clearly  refers  to  surrounding  nations.     Calvin,  Edwards,  Jebb,  Fry, 


PSALM  IX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  139 

and  Alexander  have  nations.  The  things  to  be  declared  were  God's  doings.  Else- 
where this  word  is  rendered  in  a  good  sense  works,  deeds,  acts,  actions ;  in  a  bad  sense 
works,  inventions.  Ps.  xiv.  1 ;  xcix.  8.  Morison :  "  By  the  doings  of  God,  wo  may 
understand  either  the  mighty  acts  of  his  providence,  or  his  revealed  designs  and  pur- 
poses  concerning  his  church  and  her  enemies ;"  Calvin :  "  The  meaning  is  that  his 
doings  are  not  published  or  celebrated  as  they  deserve,  unless  the  wliolc  world  is 
filled  with  the  renown  of  them.  To  proclaim  God's  doings  among  the  nations  was 
indeed,  as  it  were,  to  sing  to  the  deaf;  but  by  this  manner  of  sjjeaking  David  intended 
to  show  that  the  territory  of  Judea  was  too  narrow  to  contain  tlie  infinite  greatness 
of  Jehovah's  praises."  His  mighty  acts  in  Egypt,  in  the  settlement  of  David,  and  in 
subduing  his  enemies  are  proper  matters  of  praise  in  all  lands  and  ages,  because  they 
were  illustrious,  and  because  what  God  did  then  he  will,  if  necessary,  do  again.  He 
does  not  work  miracles  now.  His  providence  may,  however,  be  as  truly  marvellous 
as  if  he  did.  There  must  be  some  very  serious  and  alarming  malady  in  the  souls  of 
men  to  make  it  necessary  for  inspiration  so  often  to  call  on  us  to  praise  God,  which 
is  one  of  the  most  obvious  and  ought  to  be  one  of  the  most  pleasant  duties  in  the  life 
of  a  good  man. 

12.  WJien  he  maketh  inquisition  for  Mood,  he  remevibereth  them:  he  forgetteth  not  the 
cry  of  the  humble.  This  verse  has  occasioned  much  perplexity.  Various  renderings 
have  been  proposed.  Calvin:  For  in  requiring  blood  he  hath  remembered  it;  he 
hath  not  forgotten  the  cry  of  the  afilicted  ;  Edwards :  For  he  that  maketh  inquisition 
after  blood  remembereth  them  ;  he  forgets  not  the  cry  of  the  afflicted ;  Fry :  He  hath 
required  blood,  he  hath  taken  account  of  it,  he  hath  not  disregarded  the  cry  of  the 
afflicted ;  Hengstenberg :  For  the  avenger  of  blood  is  remembered  by  him,  he  forget- 
teth not  the  cry  of  the  afflicted ;  Alexander :  For  seeking  blood,  or  as  an  inquisitor 
of  blood,  he  has  remembered  it,  i.  e.,  the  blood ;  he  has  not  forgotten  the  cry  of  the 
distressed.  The  interpretations  of  these  verses  are  also  very  diverse.  Scott :  "  God 
sometimes  indeed  permitted  his  servants  to  be  tried  by  persecution  ;  but  there  would 
be  a  season  of  inquisition  for  blood,  when  the  prayers  of  the  humble  would  be  remem- 
bered and  completely  answered ;"  Horsley  gives  this  paraphrase :  "  When  God 
requireth  the  innocent  blood  of  Jesus  at  the  hands  of  the  Jews,  his  murderers,  he 
will  not  forget  the  peoples;  but  will  manifest  himself  to  them,  mindful  of  the 
original  promises.  When  the  Jews  are  cut  off*  the  Gentiles  shall  be  grafted  in ;" 
Patrick's  paraphrase  is :  "  Though  God  may  seem  to  wink  for  a  time  at  the  cruelty 
of  violent  men,  yet  he  will  call  them  at  last  to  a  strict  account  for  all  the  innocent 
blood  they  have  shed,  and  for  their  unjust  and  unmerciful  usage  of  meek  and  hum- 
ble persons,  whose  cry  he  never  forgets  (though  he  doth  not  presently  answer  it)  but 
takes  a  fit  time  to  be  avenged  of  their  oppressors."  Many  other  views  might  be  quoted. 
The  first  clause  of  the  verse  is.  When  he  maketh  inquisition  for  blood.  All  agree  that 
he  refers  to  Jehovah.  To  make  inquisition  for  blood  is  to  require  blood.  Under  all 
dispensations  God  has  declared  his  abhorrence  of  bloody  crimes.  The  first  persecutor 
was  a  murderer.  To  him  God  said,  "  Thy  brother's  blood  crieth  unto  me  from  the 
ground."  To  Noah  he  said,  "  Surely  your  blood  of  your  lives  will  I  require."  The 
word  rendered  make  inquisition  is  in  Gen.  ix.  5,  and  often  elsewhere  rendered  require. 
It  is  the  same  Avord  that  in  the  10th  verse  of  this  Psalm  is  rendered  seek.  It  is  often 
so  rendered,  as  also  by  the  words  inquire,  search  for,  etc.  The  meaning  then  is  that 
God  will  see  that  innocent  blood  is  rightly  avenged.  The  Hebrew  AVord  for  blood  is 
plural  here  as  often  elseAvhere.  See  Ps.  v.  6,  and  comment  on  it.  When  God  requires, 
searches  or  makes  inquisition  for  blood,  it  is  said,  he  remembereth  them  or  it.  If  we  read 
ic  we  refer  to  blood.  As  the  noun  in  HebreAV  is  plural,  bloods,  so  is  the  pronoun  them. 
If  in  following  the  English  idiom  we  make  the  noun  singular,  we  must  make  the  j^fo- 


140  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ix. 

noun  singular  also,  if  we  believe  it  refers  to  blood.  But  it  is  evident  our  translators 
and  many  others  regarded  the  pronoun  as  referring  to  persons,  not  to  bloods,  or  mur- 
ders. But  what  persons  are  intended,  the  enemies  of  all  goodness,  or  the  humble 
mentioned  in  the  last  clause?  The  word  rendered  remembereth  is  used  in  the  Bible 
both  in  a  good  and  bad  sense.  God  may  remember  men  to  bless  them,  or  to  punish 
them.  So  that  we  can  get  no  light  from  that  quarter.  If  them  refers  to  the  enemies 
of  God's  people,  we  should  have  to  go  back  several  verses  to  find  the  noun  of  which 
them  is  the  substitute.  If  them  refers  to  God's  friends,  we  can  find  its  noun  in  v.  10, 
or  in  the  last  word  of  v.  12.  There  are  difiiculties  in  each  of  these  modes  of  expla- 
nation. Hengstenberg  thinks  the  parallelism  is  best  preserved  by  giving  this  sense, 
"  God  remembers  blood,  he  forgets  not  the  cry  of  the  afliicted."  But  the  i^arallelism 
in  many  places,  as  in  vv.  4,  11,  14,  17,  19,  of  this  very  Psalm  would  suggest  the  con- 
trary. It  is  evident,  however,  to  any  candid  mind  that  the  method  of  reading  the 
verse  adopted  by  Calvin  and  others  who  follow  him  is  far  the  most  free  from  diffi- 
culties. Mudge  and  Edwards  suppose  them  refers  to  the  last  word  hximhle,  or  afflicted. 
And  Calvin  admits  that  the  pronoun  often  precedes  the  noun  in  Hebrew,  Whichever 
of  these  modes  of  explanation  is  adopted,  the  doctrine  of  the  verse  is  not  altered. 
If  God  requires  blood  he  of  course  remembers  it,  and  the  man  who  shed  it  and  the 
man  who  was  slain ;  and  in  particular  he  forgetteth  not  the  cry  of  the  humble,  or,  as  some 
read  it  the  afflicted,  or  the  poor,  or  the  meek.  The  word  is  fitly  rendered  either  way. 
Such  views  of  God  must  encourage  a  pious  persecuted  man  to  pray.  Therefore  the 
Psalmist  earnestly  addresses  himself  to  God. 

13.  Have  mercy  upon  me,  O  Lord.  The  marginal  reading  is,  ^e  ^rraaows  tmto  me. 
In  our  version  it  is  rendered  by  such  phrases  as  those  already  given,  and  by  Have 
pity,  Shoio  favor.  The  human  heart  is  distressingly  inclined  to  despair  of  the  mercy 
of  God,  and  when  it  has  no  hope  toward  God,  its  ruin  is  complete.  It  is  a  great  thing 
for  a  poor  soul  to  be  able  so  far  to  confide  as  to  pray  in  hope  of  being  heard.  And 
we  make  a  right  use  of  past  deliverances  when  we  employ  them  to  arouse  us  humbly 
to  beg  for  yet  other  mercies.  Luther :  "  In  the  same  way  do  all  feel  and  speak,  who 
have  already  overcome  some  tribulation  and  misfortune,  and  are  once  more  op- 
pressed, tormented  and  plagued.  They  cry  and  beg  that  they  may  be  delivered." 
The  Psalmist  repeats  his  cry  for  mercy,  saying.  Consider  my  trouble,  which  I  suffer 
of  them  that  hate  me.  The  word  rendered  consider  is  in  our  version  often  so  given, 
for  more  frequently  see,  sometimes  mark,  sometimes  behold,  look  upon,  have  respect  to. 
It  is  a  great  matter  when  we  can  get  the  Judge  of  all  the  earth  to  viark  our  cause,  to 
look  upon  our  trouble,  to  have  reqoect  to  our  affliction.  The  word  rendered  trouble  is 
more  than  thirty  times  in  our  version  rendered  affliction,  and  but  two  or  three  times 
trouble.  But  our  translators  use  these  and  several  other  words  as  synonymous.  The 
words,  which  I  suffer,  are  not  in  the  original,  but  are  properly  supplied,  as  all  admit. 
Even  the  Doway  Bible  has  them.  This  affliction  came  to  David  from  them  that  hated 
him.  Of  these  there  were  not  a  few.  They  often  far  outnumbered  his  friends ;  so 
that  his  case  would  have  been  hojieless,  if  he  could  not  have  pleaded  with  Jehovah, 
as  thou  that  liftest  me  up  from  the  gates  of  death.  The  word  rendered  death  is  Muth,  not 
Sheol,  as  some  expositions  woil  1  lead  one  to  suppose.  Sheol  is  never  in  our  version 
rendered  death.  The  word  rendered  gates  is  the  same  as  is  found  in  v.  14,  and  is 
commonly  so  translated.  The  gates  of  death  is  a  phrase  found  elsewhere.  See  Ps. 
cvii.  18.  It  denotes  great  peril,  as  if  we  were  about  to  enter  the  grave.  The  figure 
in  the  mind  of  the  writer  was  probably  that  of  a  prison  with  gates  and  bars.  The 
same  figure  is  in  Scripture  applied  to  the  state  of  the  dead.  Job  xvii.  16;  Is.  xxxviii. 
10.  It  is  hardly  probable  that  David  had  the  figure  of  a  fortified  city  in  his  mind. 
He  says  thou  liftest.    He  refers  not  merely  to  what  God  would  do,  or  was  now  doing, 


PSALM  IX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  141 

but  what  he  was  in  the  habit  of  doing,  or  had  often  done.  Calvin :  God  is  accus- 
tomed not  only  to  succor  his  servants,  and  to  deliver  them  from  their  calamities  by- 
ordinary  means,  but  also  to  bring  them  from  the  grave,  even  after  all  hope  of  life  is 
cut  off."  Such  deliverances  from  death,  whether  threatened  by  violence  or  by  pes- 
tilence, should  be  received  by  us  with  the  utmost  humility  and  the  liveliest  gratitude, 
and  should  be  by  us  improved  as  occasions  for  glorifying  God.     So  David  thought : 

14.  That  I  may  shew  forth  all  thy  praise  in  the  gates  of  the  daughter  of  Zion.  Pub- 
lic mercies  call  for  public  praise,  and  great  mercies  for  great  thanksgivings.  If 
those  who  experience  gracious  interpositions  shall  keep  silence,  how  can  God  be 
honored  any  more  by  the  righteous,  than  by  the  wicked  ?  We  may  all  say  as  Bishop 
Hall,  "  0  my  God,  I  am  justly  ashamed  to  think  what  favors  I  have  received  from 
thee,  and  what  poor  returns  I  have  made  to  thee !  Truly,  Lord,  I  must  needs  say, 
thou  hast  thought  nothing  either  in  earth  or  in  heaven  too  good  for  me.  .  .  0  thou 
who  hast  been  so  bountiful  in  heaping  thy  rich  mercies  upon  me,  vouchsafe  to  me 
yet  one  gift  more :  give  me  grace  and  power  to  improve  all  the  gifts  to  the  glory  of 
the  Giver."  Shew  forth,  in  this  verse  is  the  same  word  as  is  found  in  the  beginning 
of  this  Psalm.  See  on  second  clause  of  the  first  verse.  To  show  forth  all  God's 
praise  is  to  enter  largely  into  the  work.  An  occasional  God  I  thank  thee  is  no  fit 
return  for  a  perpetual  stream  of  rich  benefits.  This  work  of  public  praise  was  to  be 
conducted  in  the  most  public  place  in  Jerusalem,  here  called  the  daughter  of  Zion. 
Cities  are  in  Scripture  often  spoken  of  as  young  women,  delicate  ladies,  or  venerable 
matrons.  Ps.  xlv.  12;  Isa.  xxiii.  10,  12;  Gal.  iv.  26.  So  Jerusalem  was  beautiful  for 
situation,  the  joy  of  the  whole  earth.  .Hengstenberg  is  very  confident  that  in  the 
gates  means  simply  within  and  no  more.  There  is  no  evidence  as  some  have  asserted 
that  Jerusalem  was  called  the  daughter  of  Zion,  because  that  city  was  built  round 
about  that  holy  hill,  nor  because  Jerusalem  derived  its  chief  importance  from  the 
religious  solemnities  celebrated  on  Mount  Zion.  Some  praise  God  in  a  manner  de- 
cent for  its  solemnity,  but  gloomy  in  its  temper.  This  was  not  David's  mind.  "/ 
rvill  rejoice  in  thy  salvation.  Blessed  is  he,  who  loves  to  praise  and  give  thanks. 
Mudge,  Edwards,  and  others  regard  w.  13,  14,  as  containing  the  cry  of  the  af- 
flicted, mentioned  in  v.  12,  and  so  Edwards  put  them  in  marks  of  quotation.  But 
there  is  no  evidence  that  these  verses  are  words  put  into  the  lips  of  another.  They 
are  an  appropriate  part  of  this  devotional  composition.  God's  salvation  is  the  deliv- 
erance God  secures  to  believers  and  accomplishes  in  them.  The  word  rendered  re- 
joice is  always  in  our  version  as  translated,  or  be  glad,  or  be  joyful.  And  while  God's 
people  are  shouting  deliverance,  his  enemies  are  gnawing  their  ;ongues  for  anguish ;  for, 

15.  The  heathen  are  sunk  down  in  the  pit  that  they  made.  For  an  explanation  of 
the  figure  here  employed,  see  above  on  Ps.  vii.  15.  The  particular  event  or  events 
here  referred  to  are  concealed,  perhaps  designedly,  from  our  view.  The  wicked  are 
always  meeting  such  overthrows.  Hengstenberg  thinks  the  prophet  here  speaks  of 
an  "  ideal  past,"  but  we  have  as  good  and  as  true  a  sense  by  making  it  a  historical 
past.  Some,  yea,  many  of  Israel's  and  of  David's  foes  had  actually  fallen.  Instead 
of  the  pit  Alexander  prefers  a  pit,  and  in  the  next  clause  a  net.  For  David  adds. 
In  the  net,  which  they  hid  is  their  own  foot  taken.  The  persons  here  spoken  of  are 
the  same  as  before,  the  heathen,  or  the  nations,  see  comment  on  v.  5.  It  is  impossible 
to  tell  which  is  most  detestable,  the  malice  or  the  deceit  of  the  enemies  of  God.  The 
best  of  them  is  a  brier :  the  most  upright  is  sharper  than  a  thorn  hedge.  They  have 
the  cunning  and  venom  of  the  serpent,  the  fierceness  of  wild  beasts,  the  malice  of 
fallen  angels.  They  love  to  dig  pits  and  spread  nets.  But  cunning  is  not  wisdom. 
Every  device  of  the  wicked,  like  the  cannon  of  a  captured  fort,  may  be  turned  to 


142  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ix. 

the  destruction  of  those  Avhora  it  was  designed  to  defend.     Nothing  is  too  hard  for 
God.     He  taketh  the  wise  in  their  craftiness.     And  so, 

16.  The  LoPwD  is  hioivn  by  tfie  judgment,  which  he  executeth.  Even  a  child  is  known 
by  his  doings.  Wise  and  foolish  kings  thus  reveal  their  characters.  Let  God  be 
known  in  the  same  way ;  by  the  worlds  he  has  made ;  by  the  providence  he  exercises 
over  them  ;  by  the  laws  he  has  given  them  ;  by  the  mercy  he  has  revealed  to  sinners; 
and  by  the  judgment,  xohich  he  executeth,  both  for  the  righteous  and  against  the  wicked. 
So  well  is  God's  character  known  in  this  way  that  at  times  the  wicked  have  the  most 
fearful  apprehensions  of  coming  wrath.  The  whole  ungodly  world  in  Christian,  Mo- 
hammedan and  Pagan  lands  may  in  a  moment  be  brought  into  the  deepest  distres.? 
by  the  terrors  of  God.  For  although  when  they  knew  God,  they  glorified  him  not  as 
God,  yet  this  very  failure  to  do  known  duty  is  the  greatest  element  of  weakness  in 
the  cause  and  character  of  the  wicked.  Their  counsels  are  so  narrow  compared  with 
omniscience  that  they  fall  by  the  very  means  devised  for  their  safety;  and  so  the  wicked 
is  snared  in  the  toork  of  his  own  hands.  The  wicked,  singular,  each  and  every  incor- 
rigible sinner,  is  thus  snared.  There  is  more  than  one  sense,  in  which  every  sinner  is 
his  own  destroyer.  The  figure  of  being  snared  is  as  old  as  the  days  of  Moses.  Deut, 
xii.  30.  This  verse  concludes  Avith  the  words :  Higgaion.  Selah.  For  remarks  on 
Selah  see  Introduction,  §  15.  The  word  Higgaion  occurs  here  for  the  first  time.  It 
is  also  found  in  Ps.  xix.  14,  where  it  is  rendered  meditation;  in  Ps.  xcii.  3,  where  it  is 
translated  a  solemn  sound ;  and  in  Lam.  iii.  62,  where  we  read  device.  In  Ps.  xix.  14, 
and  in  Lam.  iii.  62,  it  clearly  means  meditation,  a  musing,  or  thought.  Junius,  Ame- 
sius,  Henry  and  Scott,  hold  that  the  two  words  here  are  equivalent  to  a  thing  to  he 
meditated  on  with  the  greatest  attention.  Edwards  thinks  Higgaion  a  term  relating  to 
the  music.  Morison  inclines  to  the  opinion  that  it  was  intended  to  mark  with  emphasis 
the  sentiment  of  the  Psalm.  Calvin  is  of  the  same  mind.  Bythner  says  the  word 
means  a  discourse,  a  meditation,  a  murmur,  a  sound,  and  thinks  the  import  of  the  two 
words  here  much  the  same  as  that  given  by  Junius,  etc.  Hengstenberg  thinks  it  may 
be  rendered  a  musing  in  every  case,  even  in  Ps.  xcii.  8.  He  thinks  the  word  here 
calls  for  reflection.  The  Doway  Bible  neither  gives  the  word,  nor  any  translation,  or 
interpretation  of  it ;  though  in  his  Explanation  of  the  Psalms  Bellarmine  admits 
that  it  is  in  the  Hebrew,  and  says,  it  signifies  that  the  judgments  of  God  afore-men- 
tioned are  to  be  assiduously  and  continually  thought  of  If  the  word  signifies  anything 
beyond  a  musical  notation,  the  import  of  which  is  not  now  understood,  there  is  no 
better  explanation  given  of  it  than  that  of  the  old  commentators  first  quoted.  Clarke 
says  it  means,  "  Meditate  on  this." 

17.  The  wicked  shall  be  turned  into  hell,  and  all  the  natiotis  that  forget  God.  The 
wicked  here  are  the  same  as  mentioned  in  the  preceding  verse.  The  word  is  here 
plural.  In  the  first  Psalm  and  elsewhere  it  is  rendered  the  xmgodhj.  The  wicked, 
universally  and  indiscriminately,  shall  be  turned  into  hell.  But  what  does  this  mean? 
There  is  nothing  in  the  verb  shall  he  turned  that  necessarily  signifies  evil.  Some  say 
the  meaning  is  that  the  wicked  shall  all  die  and  go  into  the  grave.  But  that  is  as  true 
of  the  righteous  as  of  the  wicked.  The  Hebrew  word  (Sheol)  is  in  our  version  accord- 
ing to  its  connexion  rendered  grave,  pit,  hell.  In  this  case  it  must  be  hell,  else  nothing 
happens  to  God's  enemies  but  what  comes  on  his  friends  also.  It  may  be  well  to  cite 
attention  to  a  few  places  where  it  must  mean  hell.  In  Ps.  cxxxix.  8,  it  is  the  oj^posite 
of  heaven  :  "  If  I  ascend  up  into  heaven,  thou  art  there;  if  I  make  my  bed  in  hell, 
behold  thou  art  there."  In  Pr.  v.  5 ;  vii.  27,  it  is  said  of  the  vile  woman  that  her 
steps  take  hold  on  hell,  and  that  her  house  is  the  way  to  hell.  Does  this  mean  no  more 
than  that  those  who  visit  her  will  die?  In  Pr.  xv.  24:  "The  Avay  of  life  is  above  to 
the  wise,  that  he  may  depart  from  hell  beneath."     A  good  man,  here  called  wise,  does 


PSALM  IX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  143 

not  escape  the  grave,  but  he  does  escape  hell.  In  Isa.  xiv.  9,  it  is  said  to  Belsluizzar, 
"  Hell  from  beneath  is  moved  for  thee  to  meet  thee  at  thy  coming,  it  stirreth  up  the 
dead  for  thee,"  etc.  Now  the  grave  never  received  Belshazzar.  He  never  was  buried. 
In  V.  19  it  is  said.  Thou  art  cast  out  of  thy  grave  as  an  abominable  branch,  etc.  The 
word  here  rendered  grave  is  not  Sheol,  but  the  word  which  in  Ps.  v.  9  is  rendered 
sepulchre,  and  in  Ps.  Ixxxviii.  5, 11  the  grave.  Besides  the  grave  is  silent.  In  Isa.  xiv. 
10-20  hell  is  spoken  of  as  a  place  abounding  in  taunts  and  derisions.  Something 
more  than  the  grave  must  be  meant  in  all  these  places.  Home  says,  "  All  wickedness 
came  originally  with  the  wicked  one  from  hell :  thither  it  will  be  again  remitted,  and 
they  who  hold  on  its  side  must  accompany  it  on  its  return  to  that  place  of  torment, 
there  to  be  shut  up  forever ;"  Clarke  says  the  full  rendering  is.  The  wicked  shall  be 
turned  "  headlong  into  hell,  down  into  hell.  The  original  is  very  emphatic ;"  Scott : 
"  The  future  condemnation  of  the  wicked  seems  to  be  intended ;  for  as  all  men  go 
down  to  the  grave,  the  woi'd,  rendered  hell,  must  in  this  connexion  have  a  more  awful 
meaning;"  Henry  speaks  here  of  Sheol  as  "a  state  of  everlasting  misery  and  torment; 
a  pit  of  destruction,  in  which  the  wicked  and  all  their  comforts  will  be  cast  forever." 
Nor  shall  any  of  the  incorrigibly  wicked  escape  this  dreadful  doom.  The  word  and 
is  not  in  the  original.  It  would  have  been  better  omitted  here,  so  that  we  might  read, 
The  wicked  shall  be  turned  into  hell,  all  nations  that  forget  God.  Numbers  on  the 
side  of  the  wicked  shall  not  save  them.  If  whole  nations  forget  God,  Avhole  nations 
shall  perish.  How  mild  these  words,  yet  how  terrible  their  import,  if  we  consider  the 
sin  here  spoken  of—forgetfulness  of  God.  Henry :  "  Forgetfulness  of  God  is  the  cause 
of  all  the  wickedness  of  the  wicked."  To  forget  God,  or  the  Lord,  occurs  very  often 
in  Scripture  and  is  descriptive  of  irreligion.  It  is  not  confined  as  Venema  seems  to 
think  to  those  who  "  tread  all  law  and  righteousness  beneath  their  feet,  and  manifest 
that  they  have  thrown  off  all  regard  to  God,  the  Judge  of  the  world,  and  the  avenger 
of  crime."  That  forgetfulness  of  God  naturally  leads  to  the  worst  open  sins,  and 
does  actually  lead  many  into  the  greatest  excesses  is  true.  The  same  may  be  said  of 
unbelief  But  both  these  are  spiritual  sins.  They  may  both  be  practised  while  there 
is  a  decent  exterior.  Let  the  reader  examine  Deut.  viii.  14 ;  Ps.  cvi.  21 ;  Isa.  xvii. 
10 ;  Jer.  iii.  21,  and  parallel  passages,  and  he  will  see  that  forgetfulness  of  God  is  not 
necessarily  and  in  all  cases  accompanied  with  the  most  profligate  morals.  It  is  a  sin 
of  the  heart,  the  seat  of  depravity. 

18.  For  the  needy  shall  not  always  be  forgotten.  That  is,  by  a  well-known  figure  of 
speech  he  says,  they  shall  never  be  forgotten.  We  have  a  like  figure  in  1  Pet.  iv.  3. 
There  seems  to  be  an  allusion  to  the  preceding  verse,  q.  d.,  if  the  wicked,  even  nations 
of  them,  forget  God,  yet  it  is  a  glorious  truth,  publish  it  abroad,  that  God  shall  not 
always  seem  to  have  forgotten  the  needy.  The  word.  For,  if  that  is  the  correct  trans- 
lation, gives  the  reason,  why  the  wicked  shall  be  turned  into  hell.  But  the  word  is 
elsewhere  rendered  surely,  certainly,  tndy,  assuredly,  doubtless.  See  Gen.  xxix.  32 ;  Ex. 
iii.  12 ;  Josh.  ii.  24 ;  1  Kings  i.  13  ;  Isa.  Ixiii.  16.  Either  of  these  words  would  here 
give  a  very  good  sense.  The  word  rendered,  for,  is  also  sometimes  translated  ^uhen, 
while,  ivhereas.  Gen.  iv.  12;  Deut.  xix.  6;  Gen.  xxxi.  37.  If  this  is  the  render- 
ing we  may  read  the  two  verses  thus :  The  wicked  shall  be  turned  into  hell,  all  nations 
that  forget  God ;  while  (or  Avhereas)  the  needy  shall  not  be  always  forgotten.  And 
because  they  are  not  forgotten,  they  shall  not  be  ruined.  The  expectation  of  the  poor 
shall  not  perish  forever.  The  word  not  is  properly  supplied  from  the  preceding  clause, 
or  we  may  read  this  hemistich  as  a  question,  Shall  the  expectation  of  the  poor  perish 
forever?  A  strong  mode  of  asserting,  it  shall  not.  The  word  rendered  needy  is  always  in 
our  version  rendered  poor  or  needy,  except  once  when  it  is  translated  beggar.  This  is  the 
first  place  in  the  Psalms,  where  it  occurs.   The  word  rendered  poor  in  the  last  clause  is 


144  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  ix. 

the  same  that  occurred  in  v.  12.,  and  is  there  rendered  Mimble,  or  in  the  margin  afflicted. 
It  is  elsewhere  in  our  version  translated  meek,  lowly.  Ps.  xxv.  9 ;  Pr.  iii.  34.  In  both 
clauses  the  persons  spoken  of  are  the  pious  sufferers.  Their  full  deliverance  may  be 
lawfully  prayed  for,  as  David  does  in  the  next  verse. 

19.  Arise,  0  Lord;  let  not  man  prevail.  Some  here  render  man  by  adding  a  Avord 
such  as  frail,  or  mortal.  On  that  point  see  Introduction,  §  16.  The  2irevailing  of 
man  is  the  carrying  of  his  counsels  and  measures  against  the  laws  of  God  and  the 
principles  of  righteousness.  God  is  invoked  to  arise  to  his  throne,  and  put  down  this 
monstrous  state  of  things  where  a  worm  seems  to  he  strong,  as  the  word  2^'>^€vail  might 
read,  against  omnipotence.  And  so  let  the  heathen  be  judged  in  thy  sight.  The  heathen, 
or  nations  here  are  the  same  spoken  of  in  the  whole  Psalm.  They  had  long  vexed 
the  jDeople  of  God.  The  prayer  is  that  God  as  Judge  would  decide  against  their  cruel 
and  unrighteous  course.  But  the  verb  judge  is  often  taken  in  a  good  sense.  See  Ps. 
Ixxii.  4;  Ecc.  iii.  17  ;  Isa.  i.  17,  and  many  other  places.  In  this  very  Psalm,  v.  4,  the 
corresponding  noun  commonly  rendered  judgment  is  translated  right.  See  also  Ps.  Ixxii. 
1;  Isa.  xxxii.  1;  xlii.  1,  3,  4,  and  many  other  places.  So  that  the  prayer.  Let 
the  heathen  be  judged  might  perhaps  signify,  Let  them  he  brought  under  the  power  of 
truth  and  righteous^iess.  The  serious  difficulty  to  this  view  arises  from  the  fact  that  the 
phrase  in  thy  sight,  and  the  whole  preceding  structure  of  the  Psalm  refer  to  God  sit- 
ting as  a  Judge,  and  not  to  his  becoming  the  author  of  salvation  to  the  wicked.  The 
only  reason  for  supposing  the  word  Judge  to  be  here  as  in  some  other  cases  used  in  a 
good  sense  is  the  fact  that  the  next  verse  has  been  so  interpreted  by  some.  In  our 
version  it  reads : 

20.  Put  them  in  fear,  0  Lord  that  the  nations  may  know  themselves  to  be  but  men. 
John  Rogers'  translation :  0  Lord,  set  a  scolemaster  over  them,  that  the  heithen  maye 
knowe  themselves  to  he  hid  men.  Coverdale :  0  Lorde,  set  a  scolemaster  over  them. 
Fenwick  renders  it  thus : 

Let  them  a  guide  and  teacher  have,  O  Lord ! 
Their  helpless  state  make  thou  the  nations  know. 

Moller :  Set  a  teacher  over  them,  but  he  thinks  teacher  means  one  who  chastises,  as 
Cyrus  was  the  teacher  of  Belshazzar.  He  says  it  cannot  signify  that  the  Holy  Sjiirit 
was  to  be  their  teacher.  Piscator  mentions  this  view  and  expresses  no  dissent  from  it ; 
Horsley :  0  Lord,  place  a  teacher  among  them.  Brent  uses  a  Latin  translation,  w'hich 
reads,  Place  a  teacher  over  them ;  The  Septuagint,  Ethioi^ic,  Syriac,  Vulgate  and 
Doway  all  read,  Put  a  law-giver  over  them  ;  Morison :  Place  a  teacher  or  law-giver 
over  them ;  The  Arabic :  Appoint  a  teacher  of  the  law  over  them ;  Bellarmine 
thinks  it  a  prophecy  respecting  Constantine  and  other  Christian  Emperors,  who  were 
afterwards  set  over  the  nations.  Scott  first  gives  the  sense  as  indicated  by  our  transla- 
tion and  adds,  "  The  original  word,  rendered  fear,  by  varying  a  voAvel  point,  means  a 
Teacher ;  and  in  this  sense  the  prayer  is  for  their  instruction  and  conversion.  Bythner 
allows  it  may  read,  Instruct  them.  Having  given  the  view  suggested  by  the  English 
version,  as  specially  applied  to  Anti-Christian  powers,  Gill  says,  "  Or  these  words  are 
a  prayer  for  the  conversion  of  many  among  the  nations,  and  may  be  rendered  pxd,  0 
Lord,  fear  in  them;  that  is,  the  true  grace  of  fear,  that  the  nations  may  knoxv  themselves,' 
their  sin  and  guilt  and  danger,  and  know  God  in  Christ,  and  Christ,  and  the  way  of 
salvation  by  him  ;  for  at  the  word  knoxo  should  be  a  stoj),  concluding  a  proposition, 
since  the  accent  ^If/mac^  is  there;  and  then  follows  another,  they  are  men,  Selalt  : 
destitute  of  the  fear  and  grace  of  God,  are  capable  of  it,  but  cannot  give  it  to  them- 
selves. Some  notice  that  the  word  rendered  fear  sometimes  means  a  razor,  and  refer 
to  Judg.  xiii.  5 ;    Isa.    vii.   20.     Calvin,  Cocceius,  Patrick,  Edwards,  Fry,  Hengsteu- 


PSALM  IX.]  STUDIES   IN  THE   BOOK  OF  PSALMS.  145 

berg  and  Alexander  reject  the  foregoing  interpretations,  and  suppose  that  our  version 
gives  the  true  idea,  taking  the  word  fear  in  the  sense  of  dread.  They  are  probablv 
correct.  Calvin :  "  The  scope  of  the  passage  requires  that  we  should  understand  it  of 
fear  or  dread ;  and  this  is  the  opinion  of  all  sound  expositors."  There  is  nothing 
malevolent  in  this  prayer.  It  is  a  mercy  to  any  man  so  far  to  be  put  in  fear  as  to 
make  him  know  that  he  is  but  a  man,  a  frail,  dying,  feeble  creature.  Calvin  says 
that  David's  "  language  is  as  if  he  had  said,  Lord,  since  it  is  their  ignorance  of  them- 
selves, which  hurries  them  into  their  rage  against  me,  make  them  actually  to 
experience  that  their  strength  is  not  equal  to  their  infatuated  presumption,  and  after 
they  are  disappointed  of  their  vain  hopes,  let  them  lie  abashed  and  confounded  with 
shame.  It  may  often  happen  that  those,  who  are  convinced  of  their  own  weak- 
ness do  not  yet  reform;  but  much  is  gained  when  their  ungodly  presumption  is 
exposed  to  mockery  and  scorn  before  the  world,  that  it  may  appear  how  ridiculous 
was  the  confidence  which  they  presumed  to  place  in  their  own  strength.  With  respect 
to  the  chosen  of  God,  they  ought  to  profit  under  his  chastisements  after  another 
manner.  It  becomes  them  to  be  humbled  under  a  sense  of  their  own  weakness,  and 
willingly  to  divest  themselves  of  all  vain  confidence  and  presumption.  And  this  will 
be  the  case,  if  they  remember  that  they  are  but  men." 
For  the  sense  of  Selah  see  Introduction,  §  15. 

Doctrinal  and  Practical  Eemarks. 

1.  What  a  great  teacher  is  experience!  How  it  enriches  the  soul  with  knowledge 
and  with  confidence.  The  Christian's  strength  is  acquired  in  exercising  himself  unto 
godliness.     Of  this  truth,  this  whole  Psalm  is  proof 

2.  The  first  great  element  of  true  religion  is  godly  sincerity.  When  we  begin  to 
worship  and  do  other  duties  with  our  whole  heart,  we  begin  to  live,  v.  1.  Without 
this  all  our  doings  are  dead  works,  offensive  to  God. 

3.  Hengstenberg :  "A  spirit  of  thankfulness  is  one  of  the  marks  by  which  the  family 
of  God  is  distinguished  from  the  world.  He  who  cannot  from  the  heart  give  thanks 
shall  beff  in  vain.  The  receiver  raises  himself  more  easily  to  the  hope  of  future 
kindnesses,  when  he  throws  himself  back  on  the  remembrance  of  former  benefits 
derived  from  the  giver.     The  foundation  of  despair  is  always  ingratitude,"  v.  1. 

4.  It  is  no  less  a  duty  than  a  privilege  to  recount  God's  wonders,  v.  1.  What  a 
great  advantage  in  this  respect  is  possessed  by  old  Christians,  who  have  seen  many 
marvellous  tokens  of  God's  love  to  his  chosen.  He,  who  has  been  in  the  wars,  is 
commonly  listened  to  with  interest. 

5.  One  good  work  or  purpose  naturally  leads  to  another.  If  the  j)eople  wili 
heartily  praise  God,  they  will  soon  have  something  to  tell  of  his  wonderful  works,  v.  1. 

6.  In  true  religion  nothing  will  satisfy  but  God  himself,  v.  2.  Dickson:  "Not 
any  benefit  or  gift  received  of  God,  but  God  himself,  and  his  free  favor  is  matter 
of  the  believer's  joy."  Calvin  remarks  that  David  means  to  say  "that  he  finds  in 
God  a  full  and  overflowing  abundance  of  joy,  so  that  he  is  not  under  the  necessity 
of  seeking  even  the  smallest  drop  in  any  other  quarter." 

7.  We  should  find  out  the  most  fitting  way  of  making  known  God's  praises,  y\.  2, 
11,  14,  and  not  tire  in  that  good  work.  Home:  "He,  who,  with  the  spirit  and  the 
understanding,  as  well  as  with  the  voice,  'sings  praise  to  thy  name,  O  Most  High,'  is 
employed  as  the  angels  are,  and  experiences  a  foretaste  of  the  delight  they  feel." 
Let  us  learn  to  sing  with  grace  in  our  hearts,  making  melody  to  the  Lord,  praising 
him  for  existence,  for  his  many  temporal  gifts,  and  passing  to  the  higher  themes 
of  redemption  and  glory. 

8.  We  need  never  fear  that  God  will  be  dethroned,  or  overreached,  or  defeated. 

19 


U6  STUDIES   IN   THE   BOOK   OF  PSALMS.  [psalm  ix. 

He  is  the  Most  High,  v.  2.     His  natural  no  less  than  his  moral  perfections  put  him 
beyond  the  reach  of  all  malice,  earthly  and  infernal. 

9.  How  easily  the  wicked  are  discomfited.  Their  flight  is  a  rout,  v.  3.  Their 
ruin  comes  like  an  armed  man.  Saints  and  sinners  commonly  both  die  a  natural 
death,  but  any  wise  man  had  rather  die  the  death  of  the  Christian  a  thousand  times 
than  the  death  of  the  sinner  once. 

10.  God's  presence  will  confound  any  foe,  v.  3.  Nor  should  we  make  much  of  the 
means,  but  only  of  the  Author  of  our  deliverances  from  dismayed  enemies.  Dickson : 
"The  way  of  giving  God  the  glory  in  every  action,  and  in  special  of  our  victories 
over  our  enemies,  is  to  acknowledge  him  to  be  the  chief  worker  thereof,  and  the 
creatures  to  be  but  instruments,  hj  whom  he  turneth  the  enemy  back." 

11.  The  side  God  is  on  is  sure  to  conquer,  v.  4.  No  other  reason  of  victory  need 
be  assigned.     This  covers  the  whole  ground. 

12.  Past  defeats  should  forewarn  the  wicked  of  the  sad  disasters  and  inevitable 
destruction,  that  must  speedily  come  on  them,  v.  4.  Since  the  world  began,  they 
have  never  carried  a  point.  Even  the  death  of  Christ  was  the  most  dreadful  blow 
ever  given  to  the  empire  of  darkness.  And  before  they  leave  the  shores  of  time  the 
great  mass  of  them  confess  that  sin  is  a  lie  and  the  world  a  cheat.  Who  ever  heard 
"the  people  of  the  world  speak  well  of  it  at  parting?" 

13.  At  earthly  tribunals  a  good  cause  is  not  enough  to  ensure  success;  but  God  is 
always  with  the  right,  v.  4.  He  judges  righteous  judgment.  Three  things  should 
make  our  confidence  in  God  perfect — "God  is  ever  the  same,  and  his  throne  remains 
unshaken — his  administration  of  the  affairs  of  the  world  is  one  of  strict  justice — he 
is  still  his  people's  refuge,  and  still  the  hearer  of  prayer." 

14.  The  men,  the  cities,  the  nations,  that  have  perished,  might  well  warn  every 
man  inclined  to  revolt  against  God  to  beware,  v.  5.  The  fall  of  every  rebel  is  God's 
advertisement  that  none  can  transgress  Avith  impunity.  The  persecutors  and  perse- 
cuting powers  of  earth,  when  found  irreclaimable,  have  always  had  a  dreadful 
overthrow.  Nations,  inflamed  by  ambition,  lusting  for  conquest,  and  regardless 
of  right,  have  always  sooner  or  later  met  a  terrible  doom.  Clarke  solemnly  warns 
"all  the  nations  of  the  earth,  who,  to  enlarge  their  territorj^,  increase  their  wealth, 
or  extend  their  commerce,  have  made  destructive  wars.  For  the  blood,  which  such 
nations  have  shed,  their  blood  shall  be  shed." 

15.  The  wicked  and  the  righteous  are  every  Avay  opposite,  v.  6.  If  one  is  right, 
the  other  must  be  wrong ;  if  one  pleases  God,  the  other  must  be  continually  provoking 
the  heavenly  majesty ;  if  one  is  saved,  the  other  must  be  damned.  The  converse  is 
true.  If  one  is  wrong,  the  other  is  right;  if  one  shall  be  damned,  the  other  must  be 
saved.  God  cannot  love  both.  He  must  love  him,  whose  moral  character  is  like 
that  of  his  Maker. 

16.  Amidst  all  the  changing  scenes  of  earth  and  men,  how  glorious  is  the  truth  that 
God  endures  and  reigns  forever,  v.  7.  In  human  governments  one  dies  and  another 
succeeds.  But  he,  who  alone  hath  immortality,  is  on  the  throne  of  the  universe.  If 
on  earth  we  have  a  good  chief  magistrate,  we  know  not  that  he  will  live  a  day,  nor 
have  we  any  certainty  that  his  successor  will  not  be  a  foolish  or  bad  man. 

17.  Because  God  cannot  deny  himself,  he  must  preside  over  all  human  affairs.  He 
cannot  vacate  the  throne  of  judgment  any  more  than  he  can  cease  to  exist.  Dickson: 
"Court.«  of  justice  among  men  are  not  always  ready  to  hear  plaintiffs;  but  the  Lord 
holdeth  court  conunually;  the  taking  in  of  no  man's  complaint  is  delayed  so  jauch 
as  one  hour,  though  thousands  should  come  at  once,  all  of  them  with  sundry  petitions." 
Morison:  "Delightful  is  it  to  feel,  that  the  reign  of  evil  will  not  be  everlasting;  that 


rsALM  IX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  147 

however  long  it  may  be  permitted  to  exist,  it  shall,  at  last,  cease;  nor  is  it  less  reviving 
to  know,  that  the  reign  of  peace,  and  truth,  and  righteousness,  shall  be  everlasting." 

18.  The  day  of  judgment  will  be  a  great  revealer,  v.  8.     It  cannot  be  otherwise. 

19.  How  vain  is  a  religion  of  forms.  How  idle  it  is  to  attempt  to  hide  ourselves  in 
ordinances  and  ceremonies,  seeing  Jehovah  himself  is  the  refuge  of  his  saints,  v.  9. 

20.  God  can  easily  put  his  people  beyond  the  reach  of  their  mightiest  foes.  He  is 
their  high  place,  v.  9. 

21.  The  true  knowledge  of  God  promotes  quietude.  Henry:  "The  better  Gcd  is 
known,  the  more  he  is  trusted." 

22.  What  everlasting  pillars  of  truth  are  set  up  through  all  the  Scriptures  for  the 
comfort  of  the  saints,  v.  10.  See  also  Heb.  xiii.  5.  Every  such  doctrine  and  promise 
is  as  durable  as  the  throne  of  God. 

23.  The  duty  of  publishing  all  the  truth,  that  shall  be  honorable  to  God  and 
advance  his  kingdom,  is  no  novelty,  v.  11.  The  Old  Testament  reveals  many  of  the 
principles  on  which  the  missionary  enterprise  rests.  And  in  this  work  we  have  great 
encouragement;  for,  as  Dickson  says,  "The  acts  of  the  Lord  for  his  people  are  so 
stamped  with  the  impression  of  his  divinity,  that  they  are  able  to  purchase  glory  to 
God  even  among  the  nations  that  are  without  the  church,  and  to  draw  them  to  him, 
and  so  it  is  not  a  needless,  fruitless,  or  hopeless  work  to  declare  his  doings  among  the 
nations." 

24.  Let  men  be  warned  against  all  murder  and  against  all  malice,  which  leads  to 
murder,  v.  12.  Scott:  "The  blood  of  many  martyrs  has  been  shed,  and  their  persecutors 
have  supposed  that  no  inquisition  would  be  made  for  it :  but  from  time  to  time  the 
Lord  anticipates  that  day  when  'the  earth  shall  disclose  her  blood,  and  shall  no  more 
cover  her  slain.'     He  is  ever  mindful  of  the  cry  of  the  humble." 

25.  Let  not  those  persecuted  for  righteousness  fear  lest  they  shall  be  overlooked  or 
forgotten  by  God,  v.  12. 

26.  An  humble,  fervent  prayer  is  never  lost,  v.  12.  Chrysostom:  "Prayer  is  a 
haven  to  the  shipwrecked  man,  an  anchor  to  them  that  are  sinking  in  the  waves,  a 
staff  to  the  limbs  that  totter,  a  mine  of  jewels  to  the  poor,  a  healer  of  diseases,  and  a 
guardian  of  health.  Prayer  at  once  secures  the  continuance  of  our  blessings,  and  dis- 
sipates the  clouds  of  our  calamities.  0  blessed  prayer!  thou  art  the  unwearied  con- 
queror of  human  woes,  the  firm  foundation  of  human  happiness,  the  source  of  ever- 
enduring  joy,  the  mother  of  philosophy.  The  man  who  can  pray  truly,  though 
languishing  in  extremest  indigence,  is  richer  than  all  beside;  whilst  the  wretch  who 
never  bowed  the  knee,  though  proudly  sitting  as  monai'ch  of  all  nations,  is  of  all  men 
most  destitute."     Never  give  up  prayer. 

27.  How  harmonious  is  the  character  of  a  good  man.  He  is  called  humble,  v.  12, 
and  yet  the  very  same  word  may  be  rendered  by  other  words  and  there  Avill  be  no 
error  taught.  He  is  meek,  he  is  afflicted,  he  is  loivly.  One  evil  passion  may  expel 
another  so  as  completely  to  take  its  place,  but  the  graces  of  the  Christian  all  dwell 
together  in  unity. 

28.  The  old  way  of  coming  to  God,  stripped  of  self-righteousness,  is  the  best,  the 
only  way.     The  holiest  mere  man  that  ever  lived  had  great  need  to  cry  for  mercy, 

V.  is. 

29.  Great  notice  should  be  taken  of  the  marvellous  escapes  from  death  Avhich  we 
experience,  v.  13.  God  lifts  us  up  from  the  gates  of  that  dark  prison.  I  know  a  man 
who  was  puny  all  his  childhood,  and  in  youth  had  so  little  health  that  it  was  often 
said,  he  will  soon  be  in  his  grave.  Almost  invariably  he  was  attacked  with  every 
prevailing  malignant  disease  until  he  was  thirty  years  old.  Once  in  his  early  child- 
hood he  was  within  a  few  yards  of  a  huge,  ravenous  bear.     Soon  after  he  was  felled 


H8  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalji  ix. 

to  the  ground  by  a  terrible  blow  from  an  axe,  unintentionally  inflicted  on  his  face. 
Once  he  fell  from  a  great  height,  and  barely  escaped  death.  Once  he  was  so  nearly 
drowned  that  his  life  was  saved  only  by  his  crawling  to  shore  on  the  bottom  of  the 
river.  Once  it  seemed  impossible  but  that  he  should  be  pitched  headlong  down  a 
precipitous  bank,  towards  which  he  and  his  wagon  were  borne  by  a  powerful  and  un- 
controllable team.  He  has  been  in  a  storm  at  sea  under  the  command  of  a  drunken 
captain,  who  soon  afterwards  lost  his  vessel  in  a  gentle  breeze  in  broad  daylight  inside 
the  capes.  Repeatedly  has  the  most  furious  personal  violence  been  threatened  him. 
Often  has  he  been  in  the  power  of  drunken  drivers,  who  had  not  sense  enough  to  guide 
the  gentlest  team.  Yet  after  more  than  a  half  century  of  such  narrow  escapes  he  still 
lives  to  recount  God's  mercies.  Ought  he  not  to  do  it  with  glowing  love?  And  yet 
perhaps  half  his  cotemporaries  might  narrate  things  no  less  strange. 

30.  Till  God  undertakes  our  cause  we  must  despair.  But  with  his  aid  we  may 
shout  on  the  field  of  battle  before  a  gun  is  fired,  or  a  sword  drawn,  v.  14. 

31.  Clarke :  "  There  is  nothing  that  a  Avicked  man  does  that  is  not  against  his  own 
interest.  He  is  continually  doing  himself  harm,  and  takes  more  pains  to  destroy  his 
soul  than  the  righteous  man  does  to  get  his  saved  unto  eternal  life,"  vv.  15,  16. 

32.  How  dreadful  must  be  the  doom  of  the  wicked,  v.  17.  By  whatever  sound 
law  of  language  we  interpret  the  words  of  Scripture  respecting  their  doom,  we  must 
tremble  when  we  think  of  their  passing  out  of  time  into  eternity.  Morison  says  that 
the  seventeenth  verse  of  this  Psalm  undoubtedly  contains  "  a  threatening  of  punish- 
ment in  an  unseen  state  of  existence ;  and  establishes  the  position  that  a  future  state 
of  rewards  and  punishments  was  not  unknown  to  the  ancient  Jewish  church.  What- 
ever difiiculties  may  arise  as  to  the  critical  meaning  of  the  word  hell,  two  things  per- 
haps will  be  admitted ;  first,  that  it  is  here  introduced  as  a  threatening ;  and  second, 
that  it  is  intended  to  describe  a  fate  peculiar  to  the  wicked.  If  it  be  a  threatening, 
it  cannot  be  the  peaceful  repose  of  the  grave ;  and  if  it  be  intended  to  represent  the 
ignominy  of  the  wicked,  it  must,  of  course,  involve  conscious  existence ;  and  if  so, 
the  hell  spoken  of  can  be  neither  more  nor  less  than  that  prison  of  darkness,  in 
which  the  spirits  of  the  lost  are  reserved  till  the  judgment  of  the  great  day." 

33.  Let  the  distressed  people  of  God  know  that  the  day  of  their  deliverance  is  at 
hand,  v.  18.     Their  time  is  coming ;  and  a  blessed  time  it  shall  be.  Mai.  iii.  16-18. 

34.  However  far  the  wicked  may  go,  they  shall  establish  nothing.  God  will  arise, 
and  their  plans  will  be  dissipated  like  the  morning  mist,  v.  19. 

35.  Every  decision  that  God  has  ever  made,  or  ever  shall  make,  has  been  or  shall 
be  against  the  wicked,  v.  19. 

36.  What  a  blessing  it  would  be  if  men  but  knew  enough  of  themselves  to  abate 
their  extravagant  folly,  and  still  more  to  give  them  some  genuine  modesty.  Augus- 
tine says  that  "  all  man's  humility  consists  in  a  knowledge  of  himself."  But  alas, 
"  Sin  doth  so  beset  ignorant  and  graceless  j)eople,  that  they  forget  that  they  are  mor- 
tal, and  that  God  is  their  judge." 

37.  This  whole  Psalm  shows  that  the  church  is  not  likely  to  be  called  to  endure 
more  than  she  has  already  triumphed  over. 

38.  Will  not  each  reader  lay  to  heart  these  great  and  awful  truths?  Surely  we 
all  have  an  interest  in  securing  salvation.  But  when  shall  it  once  be?  Chalmers 
says,  "  Faith  is  the  starting  post  of  obedience  ;  but  what  I  want  is,  that  you  start 
immediately — that  you  wait  not  for  more  light  to  spiritualize  your  obedience ;  but 
that  you  work  for  more  light,  by  yielding  a  present  obedience  up  to  the  present  light 
■which  you  profess — that  you  stir  up  all  the  gift  which  is  now  in  you  ;  and  this  is  the 
way  to  have  the  gift  enlarged,  that  whatever  your  hand  findeth  to  do  in  the  way  of 
Bervice  to  God,  you  now  do  it  with  all  your  might.     And  the  very  fruit  of  doing  it 


I'SALM  X.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  149 

because  of  his  authority,  is  that  you  will  at  length  do  it  because  of  your  own  reno- 
vated taste.  As  you  persevere  in  the  labors  of  his  service,  you  will  grow  in  the  like- 
ness of  his  character.  The  graces  of  holiness  will  both  brighten  and  multiply  upon 
you.  These  will  be  your  treasures,  and  treasures  for  heaven,  too, — the  delights  oi 
which  mainly  consist  in  the  affections,  and  feelings,  and  congenial  employments  of 
the  new  creature."  Surely  if  men  have  any  reason  or  sense  left,  they  will  use  them 
to  urge  their  flight  from  the  wrath  to  come. 


Psalm  x. 

1  Why  standest  thou  afar  off,  O  Lord  ?  ivhy  hidest  thou  thyself  in  times  of  trouble  ? 

2  The  wicked  in  his  pride  doth  persecute  the  poor :  let  them  be  taken  in  the  devices  that  they 
have  imagined. 

3  For  the  wicked  boasteth  of  his  heart's  desire,  and  blesseth  the  covetous,  ivhom  the  Lord  ab- 
hor re  th. 

4  The  wicked,  through  the  pride  of  his  countenance,  will  not  seek  after  God :  God  is  not  in  all 
his  thoughts. 

5  His  ways  are  always  grievous ;  thy  judgments  are  far  above  out  of  his  sight :  as  for  all  his 
enemies,  he  puffeth  at  them. 

6  He  hath  said  in  his  heart,  I  shall  not  be  moved :  for  I  shall  never  be  in  adversity. 

7.  His  mouth  is  full  of  cursing  and  deceit  and  fraud :  under  his  tongue  is  mischief  and  vanity. 

8  He  sitteth  in  the  lurking  places  of  the  villages:  in  the  secret  places  doth  he  murder  the  in- 
nocent :  his  eyes  are  privily  set  against  the  poor. 

9  He  lieth  in  wait  secretly  as  a  lion  in  his  den :  he  lieth  in  wait  to  catch  the  poor :  he  doth 
catch  the  poor,  when  he  draweth  him  into  his  net. 

10  He  croucheth,  and  hurableth  himself,  that  the  poor  may  fall  by  his  strong  ones. 

11  He  hath  said  in  his  heart,  God  hath  forgotten :  he  hideth  his  face ;  he  will  never  see  it. 

12  Arise,  O  Lord;  O  God,  lift  up  thine  hand:  forget  not  the  humble. 

13  Wherefore  doth  the  wicked  contemn  God  ?  he  hath  said  in  his  heart,  Thou  wilt  not  require  i<. 

14  Thou  hast  seen  it ;  for  thou  beholdest  mischief  and  spite,  to  require  it  with  thy  hand :  the 
poor  committeth  himself  unto  thee ;  thou  art  the  helper  of  the  fatherless. 

15  Break  thou  the  arm  of  the  wicked  and  the  evil  man :  seek  out  his  wickedness  till  thou  find 
none. 

16  The  Lord  is  King  for  ever  and  ever :  the  heathen  are  perished  out  of  his  land. 

17.  Lord,  thou  hast  heard  the  desire  of  the  humble:  thou  wilt  prepare  their  heart,  thou  wilt 
cause  thine  ear  to  hear : 

18  To  judge  the  fatherless  and  the  oppressed,  that  the  man  of  the  earth  may  no  more  oppress. 

IN  the  Septuagint  this  Psalm  is  merged  into  the  ninth  so  as  Avith  it  to  form  one 
Psalm,  and  so  as  to  change  all  the  numbers  by  one  on  to  the  114th  Psalm,  into 
which  the  115th  is  also  merged.  To  complete  the  number  of  one  hundred  and  fifty 
the  Septuagint  divides  our  116th  Psalm  into  two  and  our  147th  into  two  also,  so  that 
in  the  Septuagint,  Ps.  x.,  corresponds  to  our  Ps.  xi.,  and  so  on.  Only  the  first  nine 
and  the  last  three  Psalms  correspond  in  number  in  all  the  Bibles.  The  Vulgate 
and  Doway  follow  the  Septuagint.  We  follow  the  Hebrew  original.  The  Vulgate 
and  Doway  admit  that  the  union  of  Psalms  ix.  and  x.  in  one  is  not  according  to  the 
Hebrew.  The  reason  for  uniting  the  two  may  probably  be  found  in  the  similarity  of 
topics  and  in  the  modes  of  treating  them.  But  this  reason  would  as  much  apply  to 
many  other  Psalms  confessedly  distinct.  It  is  also  probable  that  the  absence  of  any 
title  invited  to  this  union.  Even  Venema  joins  it  with  the  ninth.  No  one  claims  any 
original  caption  for  it. 


150  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  x. 

Many  have  expressed  the  opinion  that  this  Psahn  referred  to  particular  times  and 
events.  Some  have  supposed  that  it  respected  Saul's  persecution  of  David.  No  solid 
reason  is  given  for  this.  It  certainly  derives  very  little  strength  from  the  contents  of 
the  Psalm.  Piscator  thinks  it  relates  to  domestic  enemies.  Others  apply  it  to  the 
invasion  of  Canaan  by  the  hordes  of  Philistines.  This  receives  some  countenance  from 
the  contents,  but  very  few  Avill  think  the  amount  of  evidence  sufficient.  Mudge  and 
Edwards  think  "  that  this  Psalm  was  penned  when  tlie  Assyrians  made  inroads  under 
Hezekiah."  Some  have  thought  it  was  written  during  the  Babylonish  captivity. 
]\rorison :  "  It  is  not,  by  any  means,  an  improbable  conjecture  that  the  envious  and 
l)ersecuting  conduct  of  Sanballat  and  his  associates  occasioned  its  composition  by  some 
unknown  bard  of  Israel."  Clarke  also  :  "  It  was  probably  made  in  reference  to  San- 
ballat and  the  other  enemies  of  the  Jews."  Some  contend  that  it  refers  to  the  dread- 
ful persecutions  under  Antiochus  Epiphanes  and  the  times  of  the  Maccabees.  See 
Venema  on  the  place.  Luther,  Bugenhagius,  Cocceius,  Tillius,  Gill  and  Fry  think  it 
refers  to  Antichrist.  Luther  and  Gill  insist  on  this  view.  The  Syriac  version  has 
tliis  caption :  "  Of  the  attack  of  the  enemy  on  Adam  and  his  race,  and  how  Christ 
shall  put  doAvn  his  arrogance."  Horsley  regards  this  Psalm  as  a  general  account  of 
the  oppression  of  the  righteous  by  apostate  spirits,  atheists,  and  idolaters.  He  seems 
to  have  followed  Patrick,  who  says  this  Psalm  "  is  a  most  lively  description  of  the 
insoleucy  of  wicked  atheistical  men,  when  they  have  power  and  are  in  authority." 
Blade  thinks  it  "  describes  the  character  of  some  wicked  and  cruel  enemy,  or  enemies, 
wlio  persecuted  David  and  the  church  in  his  day ;  and,  no  doubt,  was  intended  to 
d Inscribe  the  enemies  of  Christ  and  his  church."  Calvin  regards  this  Psalm  as  a  com- 
I'laint  "that  fraud,  extortion,  cruelty,  violence,  and  all  kinds  of  injustice  prevailed 
everywhere  in  the  world."  Although  Scott  is  inclined  to  the  opinion  that  this  Psalm 
was  composed  with  reference  to  the  persecutions  of  David  and  other  good  men  during 
the  reign  of  Saul,  yet  he  makes  this  very  just  remark:  "Several  of  the  Psalms  seem 
intentionally  to  have  been  written  in  general  terms,  that  they  might  serve  to  direct 
tlu;  devotions  of  the  church  in  persecution,  and  those  of  every  believer  in  his  personal 
troubles  and  afflictions."  Hengstenberg  is  strongly  in  favor  of  its  general  character : 
"  No  trace  is  anywhere  to  be  found  of  an  individual  reference."  This  is  probably  the 
coi'rect  view.  The  fact  of  so  great  diversity  among  good  men  who  would  give  it  a 
historic  origin  or  interpretation  rather  tends  to  confirm  this  opinion.  The  Psalm  suits 
the  pious  of  very  different  countries  and  ages.  Surely  sinners  in  power  often  show 
very  much  the  same  dispositions  towards  God's  people. 

Those  who  hold  that  this  Psalm  was  written  after  David's  time  do  not  of  course 
regard  him  as  the  author.  But  Calvin,  Venema,  Amesius,  Henry,  Scott,  Hitzig, 
Hengstenberg  and  Alexander  very  i^roperly  ascribe  it  to  the  "sweet  Psalmist  of 
Israel."  It  is  found  in  the  midst  of  Psalms,  confessedly  Davidic  in  authorship. 
Hengstenberg  notices  the  fact  that  the  words  rendered  in  times  of  trouble  in  the  first 
verse  are  found  nowhere  else  but  in  Ps.  ix.  9,  which  was  wi'itten  by  David. 

The  names  of  the  Almighty  occurring  in  this  Psalm  are  Jehovah  Lokd,  Elohim  God 
and  El  God,  on  which  see  above  on  Ps.  i.  2  ;  iii.  2  ;  v.  4. 

Of  course  the  date  of  this  Psalm  is  put  down  according  to  the  views  of  different 
writers  respecting  its  authorship  and  the  events  it  notices.  Clarke  thinks  it  was  writ- 
ten B.  C.  445,  and  Scott  B.  C.  1058.  Cocceius :  "  This  Psalm  is  indeed  not  difficult 
in  its  matter  or  sense ;  but  some  difficulty  arises  from  the  changeable  manner  of  its 
construction  and  from  the  ambiguity  of  some  words  found  in  it." 

1.  Why  standest  thou  afar  off,  O  Lord?  The  verb  in  this  clause  is  generally  ^iven 
in  the  present  tense  in  modern  versions.  The  original  is  in  the  future  ;  so  also  ib  the 
Chaldee.     Septuagint,  Syriac,  Arabic  and  Vulgate  use  the  preterite.     Alexander  Rnji 


PSALM  X.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  151 

the  futures  here  and  in  the  next  clause  imply  the  present  with  a  prospect  of  continu- 
ance. The  expostulation  is  reverent  and  not  unusual.  A  like  form  was  employed  by 
the  Saviour  on  the  cross.  It  is  based  on  the  belief  that  God  sees  what  is  sroins:  on, 
has  power  to  give  relief,  is  a  righteous  God,  and  will  finally  do  justice.  Why  then 
does  he  seem  to  be  an  indifferent  spectator  and  withhold  aid  when  it  is  so  much, 
needed?  The  question  is  repeated  in  other  words :  Why /iw/es^  i/iO(/.  thyself  in  tiine.- 
of  trouble?  The  wJuj  is  brought  forward  from  the  first  clause  and  thi/seff  is  also  sup- 
plied. All  the  old  versions  make  both  clauses  of  the  verse  interrogative.  Some 
moderns  drop  the  tvhy  and  read  Dost  tJiou  hide,  etc.  So  Montanus  and  Ainsworth. 
But  Venema  drops  the  form  of  question  in  this  clause ;  so  also  does  Alexander,  both 
of  them  reading,  Thou  wilt  hide,  etc.;  Jebb  :  Thou  hidest,  etc.;  Hengstenberg :  Thou 
coverest,  etc.  These  various  renderings  do  not  materially  affect  the  sense.  Either 
gives  an  idea  weighty  and  solemn,  but  the  parallelism  is  best  preserved  by  retaining 
the  interrogative  form.  The  expostulation  is  thus  strengthened.  On  the  phrase  in 
times  of  trouble,  see  above  on  Ps.  ix.  9. 

2,  The  wicked  in  his  jjride  doth  persecute  the  poor.  There  seems  to  be  no  good 
ground  for  including  this  verse,  as  Edwards  does,  in  the  same  sentence  with  the  first, 
and  rendering  it.  During  the  insolence  of  the  wicked,  whilst  he  persecutes,  etc.  The 
word  wicked  here  is  the  same  that  is  so  rendered  in  Ps.  vii.  9;  ix.  5 ;  in  Ps.  i.  1. 
4,  5,  6  and  iii.  7  it  is  rendered  ungodly.  The  word  rendered  j^ncZe  is  in  Ps.  Ixviii.  34 
and  in  Deut.  xxxiii.  26,  29  translated  excellency.  This  has  led  some  to  think  the 
word  here  refers  to  the  elevated  j)osition,  occupied  by  persecutors,  and  employed  to 
oppress  the  righteous.  Yet  the  word  is  commonly  rendered  pride,  and  so  most  think 
it  should  be  translated  here.  The  j-toor  of  this  verse  are  the  humble  of  Ps.  ix.  12  and 
the  poor  of  Ps.  ix.  18.  The  word  persecute  some  would  read  is  inflamed  or  burnetii. 
Some  of  the  old  translations  as  well  as  some  critics  so  read.  Although  the  word  may 
be  so  rendered  yet  it  is  given  pursued,  hotly  2^ursued,  chased,  Gen.  xxxi.  36 ;  Lam.  iv. 
19  ;  1  Sam.  xvii.  53.  In  Ps.  vii.  13  the  participle  is  rendered  persecutors.  Our  version 
is  probably  the  best.  The  wicked  are  often  "  exceeding  mad,"  hot  with  rage,  against 
the  afflicted  people  of  God.  The  next  clause  reads,  Let  them  be  taken  in  the  devices 
that  they  have  imagined.  Edwards :  And  they  are  taken  in  the  p>lots  that  they  have  de- 
vised. The  word  here  rendered  devices  is  in  v.  4  thoughts.  It  may  be  taken  in  either  a 
good  or  bad  sense.  Here  it  is  evidently  in  a  bad  sense.  Fry  and  Horsley  render  ii 
"  subtleties."  Horsley :  "  I  choose  this  ambiguous  word ;  being  in  doubt  whetlier  the 
petition  against  the  wicked  be  that  they  may  be  ruined  by  their  own  stratagems  against 
the  righteous,  or  that  they  may  be  the  dupes  of  their  own  atheistical  speculations  upon 
moral  and  religious  subjects."  This  goes  on  the  supposition  that  the  wicked  are  caught 
in  their  own  traps.  If  so,  the  idea  is  the  same  as  is  presented  in  Ps.  vii.  14-16 ;  ix. 
15,  16.  Home  and  Morison  seem  inclined  to  favor  the  reading,  They  shall  be  taken, 
etc.  This  is  better  than  that  of  our  version.  But  none  of  these  seem  to  give  the 
true  sense.  It  is  not  probable  that  the  Psalmist  here  offers  a  petition.  He  does  that 
towards  the  close  of  the  Psalm.  He  is  now  stating  his  case.  The  Septuagint  and 
Vulgate  read,  They  are  caught  in  the  counsels  which  they  have  plotted.  Venema, 
Gill,  Fry,  Hengstenberg  and  Alexander  favor  the  interpretation,  That  the  poor  are 
caught  in  the  devices  of  the  wicked.  This  makes  the  words  harmonize  with  the  con- 
text. If  this  view  be  followed,  the  best  sense  is  obtained  by  reading.  They  [the  poor] 
are  caught  in  the  counsels  which  they  [the  wicked]  have  plotted. 

3.  For  the  wicked  boasteth  of  his  heart's  desire.  This  rendering  closely  follows  the 
Chaldee.  The  Septuagint  and  Vulgate :  The  sinner  is  praised  in  the  desires  of  his 
soul ;  Syriac  and  Arabic :  The  ungodly  glories  in  the  lusts  of  his  soul ;  Seeker  and 
Horsley :  The  wicked  is  mad  upon  the  desire  of  his  soul ;  Hengstenberg :  The  wicked 


152  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  x. 

extols  the  desire  of  his  soul.  The  word  rendered  boasteth  is  also  very  often  rendered 
praise,  sometimes  glory,  commend,  celebrate.  The  sense  is  that  the  wicked  here  spoken 
of  has  ceased  to  be  ashamed  of  his  vileness,  but  openly  speaks  of  it  in  a  commen- 
datory strain.  Clarke :  "  This  shows  the  excess  of  a  depraved  and  embruted  spirit. 
He,  who  can  boast  of  his  iniquity,  is  in  the  broad  road  to  ruin.  Should  such  a  one 
repent,  and  turn  to  God,  it  will  be  equal  to  any  miracle."  Hengstenberg :  "  When 
the  wicked  ventures  to  laud  in  public  the  shameful  lusts  of  his  heart,  as  what  need 
not  shun  the  light,  this  is  the  highest  degree  of  depravity,  and  betokens,  at  the  same 
time,  how  secure  he  has  become  in  consequence  of  his  impunity,  how  sad  the  condition 
of  the  poor,  how  much  occasion  there  is  for  such  to  fear,  how  necessary  it  hence  is  for 
God  to  interfere,  and  what  reason  there  was  for  the  xohy  in  the  first  verse."  He,  who 
has  thus  far  departed  from  God,  goes  further,  and  blesseth  the  covetovs,  whom  the  Lord 
abhorreth.  Mudge  and  Edwards  read,  And  the  greedy  of  gain  blesseth  himself;  the 
marginal  reading  is,  The  covetous  blesseth  himself,  he  abhorreth  the  Lord.  Fry  : 
He  adoreth  gain,  despising  Jehovah ;  Calvin :  The  violent  man  blesseth  himself;  he 
despiseth  Jehovah ;  Hengstenberg :  Whosoever  makes  gain  blesses,  despises  God ; 
Alexander :  And  winning  blesses,  despises  Jehovah.  The  last  two  authors  regard  this 
clause  as  parallel  to  Zech.  xi.  3,  4,  5.  If  this  is  the  correct  view,  then  blesses  has 
(iod  for  its  object,  and  the  man,  who  is  filled  with  unlawful  gains,  is  represented  as 
attempting  to  sanctify,  or  at  least  to  sanction  his  iniquities  by  blessing  God  for  his 
unrighteous  possessions ;  and  in  so  doing  he  despises  God,  contemns  his  moral  char- 
acter, as  if  he  would  make  him  a  partaker  of  his  evil  deeds.  But  our  version  gives  a 
good  sense,  and  has  long  been  approved  by  pious  scholars.  The  original  fairly  allows 
it.  When  a  wicked  man  is  quite  vile  and  secure  in  his  own  sins,  the  next  thing  is  to 
practise  that  gratuitous  kind  of  iniquity,  which  consists  in  having  pleasure  in  the  sins 
of  others.  Rom.  i.  32.  The  reader  may  see  that  the  word  whom  is  not  in  the  Hebrew. 
If  any  change  is  made  in  the  reading  it  would  perhaps  be  best  to  follow  Calvin  in  this 
last  clause :  The  violent  man  blesseth  himself;  he  desjDiseth  Jehovah.  But  there 
seems  to  be  no  good  reason  for  using  violent  instead  of  covetous.  That  the  wicked 
bless  the  vile,  who  are  successful,  is  evident  from  Ps.  xlix.  16-18. 

4.  As  a  natural  consequence  of  despising  the  Lord,  the  ungodly  fall  into  general 
irreligion :  The  wiched,  through  the  pride  of  his  countenance,  will  not  seek  after  God. 
Here  and  in  the  Chaldee,  the  words  after  God  are  supplied.  Kimchi :  "  To  seek  God 
or  to  seek  after  God  is  a  common  phrase  to  designate  the  whole  of  religion."  Dimock 
and  Jebb  read  seek  God.  A  wicked  man's  devices,  and  boastings,  and  pleasure  in 
evil  doers  are  tokens  of  a  ruinous  pride,  Avhich  excludes  all  honest  desires  after  the 
knowledge,  favor,  image,  service  and  fellowship  of  God.  Ainsworth :  The  wicked 
inquireth  not  into  the  height  of  his  [God's]  anger ;  Fry :  The  wicked  in  the  pride 
of  his  anger  inquireth  not.  In  the  Psalms  as  elsewhere  anger  is  the  more  common 
rendering  of  the  word  which  we  here  render  countenance.  But  the  English  translation 
in  this  case  is  to  be  preferred.  Bad  tempers  are  the  basis  of  all  the  cruelty,  persecu- 
tions and  irreligion  of  evil  men.  Calvin  would  read,  The  Avicked,  etc.  inquireth  not ; 
Edwards :  He  will  make  no  inquiry.  Calvin  thinks  that  supplying  any  noun  im- 
properly limits  the  signification :  "  David  simply  means,  that  the  ungodly,  witliout 
examin:ition,  permit  themselves  to  do  anything,  or  do  not  distinguish  between  what  is 
lawful  and  unlawful  because  their  own  lust  is  their  law,  yea,  rather,  as  if  superior  to 
all  laws,  they  fancy  it  is  lawful  for  them  to  do  whatever  they  please.  The  beginning 
of  well-doing  in  a  man's  life  is  inquiry.  .  .  The  exercise  of  inquiry  proceeds  from 
humility,  when  we  assign  to  God,  as  is  reasonable,  the  place  of  Judge  and  Ruler  over 
us ;"  but  Hengstenl)crg,  following  Venema,  who  had  followed  Dieu,  would  read  it : 
The  wicked,  in  his  pride  (says)  he  (God)  searches,  or  perceives  not.     The  Hebrew  verb 


PSALM  X.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  153 

in  this  sentence  is  that  found  in  Ps.  ix.  10,  12,  rendered  seeh  and  make  inqumtion; 
and  in  vv.  13,  14  of  this  Psahn,  rendered  require  and  seek  out.  So  that  this  makes 
the  wicked  deny  a  providence.  In  accordance  with  this  view,  Veneraa  says  of  these 
men,  "  Their  counsels  and  projects  were  such,  that  in  their  very  nature  they  involved 
the  denial  of  God,  and  if  an  inference  might  he  drawn  from  these  concerning  the 
faith  of  those  who  entertain  them,  we  should  conclude  them  to  be  deniers  of  God." 
Either  of  these  interpretations  gives  us  a  weighty  doctrine  consistent  with  truth 
elsewhere  clearly  revealed.  Yet  that  which  leaves  the  text  very  much  as  it  is  in 
our  common  version,  will  probably  be  found,  on  full  investigation,  the  most  satisfac- 
tory. The  natural  tendency  of  every  error  is  to  downright  atheism.  This  ungodly 
man  was  ready  for  any  gross  opinion,  and  so  it  is  added,  God  is  not  in  all  his  thoughts. 
The  is  is  here  properly  supplied.  The  literal  rendering  of  the  Hebrew  is,  No  God, 
all  his  thoughts.  The  Septuagint  and  Vulgate  read,  God  is  not  before  his  face; 
Arabic:  God  is  not  before  him;  Syriac:  Nor  is  God  in  all  his  thoughts;  Edwards: 
He  will  make  no  inquiry ;  There  is  no  God,  are  all  his  wicked  thoughts  ;  Waterland : 
All  his  thoughts  are  without  God ;  Jebb :  Thei-e  is  no  God,  are  all  his  thoughts ; 
Brent :  All  his  thoughts  tend  to  this,  that  there  is  no  God ;  the  margin :  All  his 
thoughts  are.  There  is  no  God ;  Mudge :  No  God  is  all  his  wicked  politics ;  Horsley : 
No  God  is  the  whole  of  his  philosophy ;  Hengstenberg :  God  is  not,  are  all  his  pur- 
poses ;  q.  d.,  his  purposes  are  a  continued  practical  denial  of  God ;  Alexander :  He 
will  not  require,  there  is  no  God — are  all  his  thoughts ;  Fry :  "  There  is  no  God,"  is 
all  his  thought.  For  thoughts  Ainsworth  reads  "  presumptuous  cogitations."  Chal- 
dee :  He  says  in  his  heart  that  all  his  thoughts  are  not  manifest  to  God.  It  will 
be  remembered  that  the  word  rendered  thoughts  is  in  v.  2  translated  devices.  To  say 
that  God  is  not  in  all  his  devices,  that  is,  that  he  lives,  and  plans,  and  feels,  and  thinks 
as  if  he  were  persuaded  that  there  is  no  God  is  as  good  a  sense  and  as  consistent  with 
the  text  and  context  as  any  other. 

5.  His  ivays  are  always  grievous.  The  Septuagint :  His  ways  are  always  profane ; 
Arabic:  He  defiles  his  ways;  John  Rogers'  translation:  His  wayes  are  allwaye 
filthye ;  Genevan  translation :  His  wayes  alway  prosper ;  Schroeder :  His  ways  are 
crooked;  Calvin,  Venema  and  Hengstenberg:  His  ways  are  always  prosperous; 
Horsley  and  Fry :  His  ways  are  ever  confident ;  Alexander :  His  ways  are  firm  in 
all  time ;  Bernard's  Bible :  His  ways  are  always  secure ;  Edwards :  His  ways  are 
impious  at  all  times.  For  grievous  Edwards  reads  perverse ;  Slade,  offensive  and  hurt- 
ful. These  renderings  are  of  three  classes ;  one  asserts  his  ways  to  be  sinful,  wicked, 
profane,  defiled,  filthy,  crooked,  impious,  perverse ;  the  second  represents  them  as  suc- 
cessful, prosperous,  firm,  confident,  secure ;  i.  e.,  he  has  no  fears  and  no  reverses ;  the 
third  is  that  his  ways  are  sorrowful,  grievous,  painful,  vexatious,  to  himself  at  least, 
and  perhaps  to  others  also.  The  difiiculty  in  the  case  arises  from  this,  that  all  these 
explanations  are  in  accordance  with  facts  often  existing  in  the  lives  of  the  wicked, 
and  with  the  teachings  of  Scripture  respecting  them ;  and  from  the  further  fact  that 
the  original  will  bear  various  renderings,  the  translations  differing  according  to  the 
derivation  of  one  word.  A  forcible  reason  for  preferring  the  Genevan  translation  in 
this  case  is  that  it  best  suits  the  context.  The  Psalmist  is  expostulating  with  God 
on  the  existing  state  of  things,  and  he  brings  in  the  persecutions,  artifices,  boastings, 
pride,  and  atheism  of  the  wicked ;  and  to  crown  all,  he  adds  that  this  man  is  pros- 
perous. Moreover  he  is  as  stupid  as  he  is  vile ;  for  thy  judgments  are  far  above  out  of 
his  sight.  The  mind  of  such  a  man  is  debased,  "  the  thoughts  are  otherwise  occupied, 
the  taste  is  perverted,  the  conscience  is  seared,  the  judgment  itself  is  bewildered ; 
nothing,  in  short,  pertaining  to  the  spiritual  world  can  be  seen  in  its  true  character." 
God's  judgments,  whether  by  that  term  we  understand  the  decisions  of  his  word,  his 
20 


154  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  x. 

usual  and  righteous  sway  over  the  events  of  life,  or  the  terrific  displays  of  his  anger 
sometimes  made  against  atrocious  rebels,  are  quite  beyond  the  apprehension  of  such  a 
besotted  man,  quite  out  of  his  sight.  He  is  blind  and  cannot  see  afar  off.  This  is 
the  most  obvious  sense.  But  Hengstenberg  thinks  it  has  regard  to  his  exemption 
from  afflictions — "  thy  righteous  chastisements  are  so  far  removed  from  him,  that  they 
never  reach  him."  If  this  is  the  correct  view,  this  clause  is  no  advance  on  the  last, 
but  only  a  repetition.  Alexander  thinks  this  "  clause  describes  him  as  untouched  or 
unaffected  by  God's  providential  judgments."  When  a  man  ceases  to  fear  God,  he 
soon  learns  not  to  regard  men,  Luke  xviii.  2,  4.  So  here :  As  for  all  his  enemies,  he 
'puffeth  at  them.  The  Septuagint,  Vulgate  and  Arabic  read,  He  lords  it  over  them ; 
Chaldee :  He  is  wrathful  towards  them ;  Ainsworth  thinks  it  means  that  he  defies 
them ;  Syriac :  He  despises  them ;  Patrick's  paraphrase :  He  contemns  them  all 
and  values  them  not  a  straw ;  Clarke :  "  He  whistles  at  them  ;  insults  God,  and  de- 
spises men.  He  overthrows  them  with  his  breath;  he  has  only  to  give  orders  and 
they  are  destroyed ;"  Hengstenberg :  He  blows  at  them,  i.  e.,  he  drives  them  away 
with  little  trouble,  he  has  only  to  breathe  and  they  vanish.  This  clause  describes 
him,  says  Alexander,  "  as  easily  ridding  himself  of  all  his  human  adversaries."  Ve- 
nema,  however,  properly  suggests  that  this  language  refers  to  his  own  estimate  of  what 
he  can  do.  Using  the  plural  instead  of  the  singular  respecting  the  wicked,  Calvin 
gives  this  explanation  of  the  whole  verse :  "  As  they  enjoy  a  continued  course  of 
prosperity,  they  dream  that  God  is  bound  or  plighted  to  them ;  and  hence  they  put 
his  judgments  far  from  them ;  and  if  any  man  oppose  them,  they  are  confident  they 
can  immediately  put  him  down,  or  dash  him  to  pieces  with  a  puff  or  breath." 
So  confident  is  he  that, 

6.  He  hath  said  in  his  heart,  I  shall  not  he  moved:  for  I  shall  never  be  in  adversity. 
The  first  negative  here  is  very  strong,  q.  d.,1  shall  not  from  age  to  age,  I  shall  not 
generation  upon  generation,  I  shall  not  in  all  coming  ages,  I  shall  never,  no  never  be 
moved.  Edwards  employs  simply  never.  Hengstenberg  says.  The  meaning  is: 
Misfortune  shall  never  overtake  me.  Home  gives  the  spirit  of  the  passage:  "Pros- 
perity begets  presumption,  and  he  who  has  been  long  accustomed  to  see  his  designs 
succeed,  begins  to  think  it  impossible  they  should  ever  do  otherwise.  The  long- 
suffering  of  God,  instead  of  leading  such  an  one  to  repentance,  only  hardens  him 
in  his  iniquity.  Because  sentence  against  an  evil  Avork  is  not  executed  speedily,  he 
thinks  it  will  not  be  executed  at  all.  He  vaunteth  himself,  therefore,  like  the  proud 
Chaldean  monarch,  in  the  Babylon  Avhich  he  hath  erected,  and  fondly  pronounceth 
it  to  be  immortal.  Such,  it  is  too  evident,  are  often  the  vam  imaginations  of 
triumphant  wickedness."  The  word  rendered  adversity  in  the  last  clause  is  used  to 
express  both  natural  evil,  and  moral  evil.  Here  it  evidently  means  natural  evil. 
In  this  sense  it  is  also  translated  evil,  urretchedness,  hurt,  trouble,  affliction.  This  vain 
man  says,  he  shall  never  see  these  things.  So  strong  and  so  strange  are  these 
delusions  of  wicked  men,  that  some  have  thought  Ave  have  here  an  ideal  personage. 
But  it  is  not  necessary  to  frame  such  a  device.  Many  a  Avicked  man  thinks  all  this, 
see  Isaiah  xxviii.  15.  That  is  he  says  it  in  his  heart,  in  his  Avish,  in  his  desire,  and 
often  he  believes  this  horrid  lie.     He  does  not  stop  to  think  soberly  or  honestly,  for 

7.  His  mouth  is  full  of  cursing  and  deceit  and  fraud;  under  his  tongue  is  mischief  and 
vanity.  The  Avord  here  rendered  cursing,  is  elscAvhere  oath,  swearing,  Jer.  xxiii.  10; 
curse,  Job  xxxi.  30;  execration,  Jer.  xlii.  18;  Calvin  adds,  peij^j-^/;  the  Avord  deceit  is 
plural,  deceits,  and  is  elsewhere  subtilty,  treachery;  the  Avord  fraud  is  in  our  version 
always  rendered  so,  or  deceit.  Calvin  gives  it  malice;  Fry,  injury;  Hengstenberg, 
oppression.  For  mischief  the  church  of  England  reads  ungodliness;  Hengstenberg, 
sorrow;  Alexander,  trouble;  in  our  version  it  is  elscAvhere  rendered  ^e^-ver^eness,  sorrow, 


PSALM  X.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  155 

wickedness,  trouble,  mischief,  misery,  travail,  grievousness,  iniquity,  etc.  The  word  vanity 
is  in  our  version  clsewhei-c  rendered  iniquity  (tlie  rendering  also  of  Calvin,  Edwards, 
Jebb  and  Alexander)  mischief  (used  also  by  liengstenberg)  affliction,  wickedness,  etc. 
Surely  when  the  ruling  power  of  a  country  was  in  the  hands  of  a  man  or  men  ready 
to  do  such  deeds,  it  was  high  time  for  the  righteous  to  call  on  God,  and  it  was  time 
for  him  to  work.  Some  think  that  the  imagery  of  this  verse  is  partly  drawn  from 
serpents,  which  carry  their  poison  in  their  mouths,  under  their  tongue.  It  may  be 
so,  Ps.  cxl.  3.  But  it  is  probable  that  it  refers  to  the  sweet  morsel  under  the  tongue, 
Job  XX.  12.  Such  vileness  of  character  will  show  itself;  and  so,  "From  words  the 
description  proceeds  to  actions." 

8.  He  sitteth  in  the  lurking-places  of  the  villages:  in  the  secret  jilaces  doth  he  murder 
the  innocent:  his  eyes  are  privily  set  against  the  p)Oor.  All  the  verbs  in  this  verse  are 
in  Hebrew  in  the  future,  and  are  so  given  by  Calvin  and  Alexander.  Calvin  says 
he  leaves  these  verbs  in  the  future,  "because  they  imply  a  continued  act,  and  also 
because  this  Hebrew  idiom  has  extended  even  to  other  languages."  Many  have 
been  perplexed  with  this  and  the  two  following  verses  by  regarding  them  as  a  literal 
description  of  the  wicked  previously  noticed,  whereas  they  contain  the  language 
of  bold  comparison;  q.  d,he  is  like  the  lurking,  cruel,  sneaking  felon.  Thieves  have 
long  had  their  dens;  murderers,  their  caves;  and  robbers,  their  plots.  Striking 
parallel  passages  are  in  Job  xxiv.  14-17 ;  Ps.  Ivi.  6;Pr.  i.  11,  12.  John  Rogers' 
translation  is.  He  sytteth  lurkyng  in  the  gardens;  the  Bishops'  Bible:  He  sitteth 
lurking  in  the  thievish  corners  of  the  streetes;  Horsley  gives  the  whole  verse  thus, 
"  He  sitteth  in  ambush  in  the  villages  in  secret  places ;  he  murdereth  the  innocent ; 
his  eyes  are  ever  watching  for  the  helpless."  In  a  note  he  expresses  a  i^reference  for 
another  form  of  rendering  the  first  clause:  "He  sitteth  prowling  about  the  farm- 
houses." He  adds,  "  The  image  is  that  of  a  beast  of  prey  of  the  lesser  order,  a  fox  or 
a  wolf,  lying  upon  the  watch  about  the  farm-yard  in  the  evening."  Perhaps  no  other 
commentator  agrees  with  Horsley  in  this  view.  The  assassin,  murderer  and  robber 
seem  to  be  in  the  writer's  mind.  Scott  aj)plies  it  to  Saul's  bloody  and  deceitful 
conduct;  Clark,  to  the  insidious  behaviour  of  Sanballat  and  his  companions.  But 
it  cannot  be  shown  that  the  Psalm  has  a  special  reference  to  any  particular  i^ersou. 
The  word  rendered  villages  is  often  found.  In  the  singular  it  generally  signifies  an 
enclosure  or  court  as  of  the  temple,  or  tabernacle,  of  a  prison,  or  of  a  king's  house. 
In  the  plural  it  is  rendered  courts  in  Ps.  Ixv.  4;lxxxiv.  2,  10.  It  is  also  rendered 
towns,  and  in  many  cases  villages.  In  our  version  it  is  never  rendered  palace  or 
palaces.  Yet  upon  the  supposition  that  it  may  be  so  translated  is  based  the  remark 
of  Gill  that  "  the  allusion  is  not  to  mean  thieves  and  robbers,  but  to  persons  of  note 
and  figure.  Hence  the  Septuagint,  the  Vulgate,  Arabic  and  Ethiopic  versions 
render  it,  he  sitteth  in  lurking-places  with  the  rich;  and  may  be  fitly  ajoplied  to  the 
pope  and  his  cardinals."  But  there  is  no  proof  that  this  Psalm  is  prophetic  of  events 
under  the  gospel  further  than  that  what  wicked  persecutors  are  in  one  age  they  will 
in  like  circumstances  be  in  all  ages.  All  the  enemies  of  God's  people,  when 
unrestrained,  display  the  worst  tempers.  If  intrigue,  deceit,  oppression,  iniquity, 
blood-thirstiness  and  violence  could  have  exterminated  the  church  of  God,  there 
would  not  have  been  left  of  it  a  vestige.  The  word  rendered  poor  in  the  last  clause 
is  found  in  this  Psalm,  vv.  8,  10,  14,  and  nowhere  else.  The  rendering  in  our 
version  is  uniform.  In  many  other  places  poor  is  equivalent  to  humble;  here,  to 
afflicted.  Alexander  uses  the  word  sufferer.  Calvin  reads  the  last  clause,  His  eyes 
will  take  their  aim,  etc.,  and  adds  that  their  eyes  are  bent  or  leering,  by  a  similitude 
borrowed  from  the  practice  of  dart-shooters,  who  take  aim  with  leering,  or  half-shut 
eyes,  etc.     Mant  uses  the  phrase  peering  eyes,  and  assigns  the  same  reason  as  given 


156  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  x. 

oy  Calvin  above.     But  the  simile  drawn  from  the  felons  of  those  ancient  times  did 
not  cover  the  whole  ground.     Therefore  it  is  said, 

9.  He  Iteth  in  unit  secretly,  as  a  lion  in  his  den :  he  lieth  in  wait  to  catch  the  poor :  he 
doth  catch  the  poor,  when  he  draweth  him  into  his  net.  For  den  Gesenius  and  Horsley 
read  lair.  In  Jer.  xxv.  38,  it  is  covert.  The  word  twice  rendered  poor  in  this  verse 
is  not  the  same  found  in  v.  8,  but  that  found  in  vv.  2,  12  in  the  latter  case  ren- 
dered humble.  It  is  also  rendered  humble  in  Ps.  ix.  12  and  poor  in  Ps.  ix.  18.  In  this 
verse  the  comparison  is  changed  from  that  of  an  assassin  and  murderer  to  that  of  a 
lion  and  then  again  to  that  of  a  hunter.  Calvin  and  Alexander  also  very  properly 
retain  the  futures  in  this  verse,  and  for  the  reason  given  under  the  last.  Violence, 
cunning  and  cruelty  are  the  ideas  here  involved.  There  has  never  been  an  honest, 
candid,  kind,  gentle,  tender-hearted  persecutor  of  God's  servants.  Net,  the  same  aa 
in  Ps.  ix.  15. 

10.  He  croucheth,  and  humbleth  himself,  tJiat  the  poor  may  fall  by  his  strong  ones. 
There  is  much  diversity  in  the  rendering  of  this  clause.  The  Septuagint,  Ethiopic, 
Arabic  and  Vulgate :  He  will  crouch  and  fall  when  he  shall  have  power  over  (or 
overcome)  the  poor ;  Syriac :  He  shall  lie  low  and  fall,  and  in  his  bones  are  or  shall 
be  grief  and  pangs ;  Ainsworth :  He  [the  lion]  falleth  with  his  strong  paws  on  the 
troop  of  poor ;  Brent :  He  smites,  he  humbles,  and  violently  casts  down  the  poor ; 
Edwards :  The  feeble  are  borne  down,  and  fall  by  his  superior  strength ;  Calvin : 
He  Avill  crouch  low,  and  cast  himself  down,  and  then  shall  an  army  of  the  afflicted 
fall  by  his  strengths,  or  by  his  strong  members ;  Fry :  He  croucheth,  he  stoopeth,  and 
falleth  down.  The  wretched  are  in  his  snares;  church  of  England:  He  falleth 
down  and  humbleth  himself,  that  the  congregation  of  the  poor  may  fall  into  the 
hands  of  his  captains ;  Amesius :  He  lessens  himself,  he  bends  himself,  he  falls  down 
flat  in  all  his  limbs  as  if  they  had  no  strength  ;  Jebb  :  And  the  destitute  fall  by  his 
strong  ones ;  Hengstenberg :  Crushed,  he  [the  poor  man]  sinks  down ;  and  the  poor 
falls  through  his  strong  ones;  Alexander:  And  bruised  he  will  sink;  and  by  his 
strong  ones  fall  the  sufferers.  The  margin  for  croucheth  reads  breaketh  himself.  The 
following  explanations  are  offered.  The  word  rendered  poor  is  here  plural.  It  is  a 
long  word  and  some  think  it  is  composed  of  two  words,  the  first  of  which  means 
company,  army,  congregation,  troop.  Scholars  of  former  times  held  this  view  more 
than  those  who  have  written  in  the  present  century.  The  teaching  is  precisely  the 
same  whether  we  say  the  afflicted  generally,  or  the  company  of  the  afflicted.  The  word 
strong  is  also  a  plural  adjective,  and  has  no  noun  following  it.  Some  think  the  figure 
of  a  lion  is  not  kept  up  here,  but  suppose  the  wicked  is  spoken  of  as  a  persecutor  in 
power  and  so  they  add  ones,  meaning  men  and  captains.  Others  suppose  he  is  here 
spoken  of  as  a  hunter  and  so  they  read  snares,  meaning  strong  snares.  This  gives  us 
precisely  the  same  idea  of  the  enemy,  on  the  whole,  as  if  we  suppose  with  many  that 
the  figure  of  a  lion  is  to  be  preserved  in  the  whole  verse.  In  that  case  we  read 
strong  parts,  limbs,  bones,  jaws,  paws,  members,  teeth.  The  Assembly's  Annotations  gives 
teeth  or  paws.  This  explanation  is  probably  to  be  preferred.  It  is  harmonious  through- 
out ;  it  is  drawn  from  the  context ;  it  is  consistent  with  the  habits  of  the  lion  ;  it  suits 
the  meaning  of  the  words.  Buffon  says,  "  When  the  lion  leaps  upon  his  prey  he 
gives  a  spring  of  ten  or  fifteen  feet,  falls  on  it,  seizes  it  with  his  fore  paws,  tears 
it  with  his  claws,  and  afterwards  devours  it  with  his  teeth."  Gumming  gives  quite 
the  same  account  of  the  habits  of  this  animal.  Indeed  they  are  notorious.  If 
this  view  is  correct  then  the  sense  is  that  the  wicked  imitates  the  lion  in  crouch- 
ing, lying  low,  not  showing  himself,  seeming  even  careless  about  his  prey,  but  at  the 
moment  when  without  trouble  he  has  his  victims  in  his  power,  he  pounces  upon 
the  harmless  and  defenceless,  and  they  are  overcome  at  once.     If  any  more  satisfac- 


PSALM  X.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  157 

tory  exposition  has  been  furnished  let  it  be  adopted.     The  simile  of  a  lion  is  here 
dropped,  and  the  Avicked  is  next  spoken  of  as  an  infidel  or  atheist,  as  in  vv.  2-7. 

11.  He  hath  said  in  his  heart,  God  hath  forgotten :  he  hideth  his  face ;  he  will  never  see  it. 
For  the  import  of  the  first  clause  see  comment  on  v.  6,  Although  all  the  Hebrew 
verbs  here  are  in  the  preterite,  yet  our  translation  probably  gives  the  sense  of  the 
whole  by  employing  the  past,  present  and  future.  See  Introduction,  §  6.  The  word 
rendered  never  would  literally  be  not  forever,  not  to  eternity.  The  sense  is  that  the 
wicked  denies  that  God  has  a  providence  over  the  world,  that  he  remembers,  sees,  oi 
has  his  face  turned  towards  human  affairs,  or  holds  men  accountable  to  him.  They 
deny  his  moral  government.  That  the  wicked  rise  to  this  awful  height  of  presump- 
tion is  elsewhere  declared,  Isa.  xxix.  15.  God's  delay  to  punish  sinners  is  not  pardon 
of  their  sins ;  it  is  not  even  connivance,  though  they  often  think  it  is.  Such  dread- 
ful atheism  makes  the  case  urgent,  and  so  David  says : 

12.  Arise,  O  Lord  ;  i.  e.,  arise  to  thy  throne  of  judgment.  See  Ps.  ix.  19.  Try 
and  decide  this  cause.  0  God,  lift  up  thine  hand.  For  the  name  here  given  to  God, 
see  Ps.  V.  4.  He  is  invoked  not  only  to  give  a  decision,  but  also  to  execute  it.  The 
hand  is  lifted  up  for  various  purposes.  Here  it  seems  to  be  equivalent  to  address  thy- 
self to  this  matter.  Forget  not  the  humhle.  The  reference  is  clearly  to  v.  11.  The  same 
verb  is  used  in  both  places.  For  remarks  on  humhle  see  Ps.  ix.  12.  The  import  of 
the  prayer  is.  Show  all  men  that  these  thy  enemies  are  mistaken  in  saying  that  thou 
hast  forgotten  the  cause  between  thy  people  and  their  persecutors. 

13.  Wherefore  doth  the  wicked  contemn  Godf  he  hath  said  in  his  heart,  Thou  wilt  not 
require  it.  The  phrase  in  his  heart  is  here  found  for  the  third  time  in  this  Psalm. 
See  above  on  v.  6.  For  contemn  many  read  despise.  But  in  Hebrew  it  is  the  past 
tense,  hath  despised,  hath  contemned;  i.  e.,  why  has  the  wicked  been  allowed  so  long  to 
despise  or  contemn  God?  The  word  here  rendered  doth  contemn  is  in  v.  3  abhorred. 
The  church  of  England  reads.  Wherefore  should  the  wicked  blaspheme  God,  Avhile 
he  doth  say  in  his  heart,  Tush,  thou  God  carest  not  for  it?  This  verb  is  rendered  by 
provoke,  abhor,  blaspheme,  contemn,  despise.  Besides  the  two  places  in  this  Psalm,  see 
Ps.  cvii.  11 ;  Pr.  i.  30 ;  Nu.  xvi.  30 ;  Ps.  Ixxiv.  18.  Why  should  the  wdcked  do  either 
or  all  of  these  things?  He  who  does  one  of  them  will  do  them  all.  The  Scripture 
word  blaspheme  does  not  necessarily  imply  scornful  railing,  but  only  evil  speaking  of 
any  description.  The  oldest  translations  terminate  the  interrogation  with  the  first 
clause,  but  Amesius,  Edwards,  Jebb,  Fry,  Hengstenberg  and  Alexander  continue  it 
to  the  end  of  the  verse.  The  word  here  rendered  require  is  found  also  in  Ps.  ix.  10, 
12,  and  in  vv.  4,  15  of  this  Psalm.  See  comment  on  Ps.  ix.  12.  Edwards'  trans- 
lation gives  the  sense,  Why  should  the  wicked  despise  God  ?  Why  should  he  say  in 
his  heart,  Thou  wilt  make  no  inquisition? 

14.  Thou  hast  seen  it;  for  thou  beholdest  mischief  and  spite  to  requite  it  with  thy  hand. 
That  is.  Thou,  who  seest  all  things, hast  seen  all  this  wrong  of  which  I  complain ;  although 
the  wicked  say  the  contrary,  v.  11.  Nor  art  thou  indifferent  to  mischief  and  spite. 
Edwards  has  mischief  and  injustice ;  church  of  Fingland,  ungodlijiess  and  wrong;  Calvin, 
mischief  and  vexation;  Hengstenberg,  ^w^enn^r  and  anger;  Alexander,  trouble  and  perse- 
cution; Doway,  labor  and  sorrow.  The  word  rendered  mischief  is  the  same  that  is  so 
rendered  in  Ps.  vii.  14, 16 ;  in  Ps.  xxv.  18,^aw;in  Ps.  Iv.  10, sorrow;  in  Ps.  Ixxiii.  5,  trouble; 
in  Ps.  xc.  10,  labor;  in  Prov.  xxxi.  7,  misery.  The  word  rendered  spite  is  in  Ps.  vi.  7, 
rendered  grief;  in  Ps.  Ixxxv.  4,  anger;  in  Prov.  xii.  16,  wrath;  in  Eccle.  vii.  S,  sorrow; 
in  1  Kings  xxi,  22,  provocation.  God  sees  and  marks  all  these  things  whether  we  are 
the  objects  or  the  subjects  of  them.  In  particular  he  never  fails  to  mark  for  retribu- 
tion all  the  unwept  and  unforsaken  cruelties  and  wrongs  manifested  to  his  people.  The 
Chaldee  reads,  It  is  known  (or  clear)  unto  thee,  that  thou  wilt  send  upon  the  wicked 


158  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  x. 

sorrow  and  wrath;  thou  lookcst  to  render  a  good  reward  to  the  righteous.  The  word 
rendered  requite  here  is  in  Ps.  i.  3,  bring  forth;  in  Ps.  ii.  8,  give;  in  Ps.  iv.  7,  put;  in 
Ps.  viii.  1,  set.  Elsewhere  it  means  to  deliver,  to  grant,  etc.  To  give  what  is  due 
is  the  sense  here.  Thus  confidence  in  God's  moral  character  is  maintained.  And 
so  the  poor  committeth  himself  unto  thee;  thou  art  the  helper  of  the  fatherless.  The 
word  jioor  is  the  same  as  in  vv.  8,  10,  found  in  this  Psalm  only.  The  word  rendered 
fatherless  is  never  in  our  version  translated  otherwise,  yet  it  often  has  the  sense  of 
friendless,  forlorn,  comfortless.  So  we  have  a  variety  of  versions  of  these  clauses  all  good, 
though  some  are  excellent.  The  Septuagint  and  Vulgate:  The  poor  is  left  to  thee, 
and  to  the  orphan  thou  Avilt  be  a  helper;  Arabic:  In  thee  the  poor  is  comforted;  thou 
art  the  help  of  the  orphan;  Syriac:  To  thee  the  poor  commits  himself,  and  thou  art 
the  helper  of  the  orphan;  Chaldee:  In  thee  the  poor  shall  hope;  thou  wilt  sustain  the 
orphan;  Calvin:  Upon  thee  shall  the  poor  leave  [himself  and  his  concerns];  thou 
shalt  be  a  helper  to  the  fatherless;  church  of  England:  The  poor  committeth  himself 
unto  thee;  for  thou  art  the  helper  of  the  friendless;  Edwards:  The  feeble  leaveth 
himself  to  thee;  for  thou  art  the  helper  of  the  friendless;  Amesius:  He,  who  is  want- 
ing in  strength,  commits  himself  to  thy  faithfulness,  and  thou  art  the  helper  of  the 
orphan  boy ;  Venema :  To  thee  each  sorrowful  one  leaves  it,  thou  hast  been  the  helper 
of  the  fatherless;  Brent:  On  thee  the  poor  is  cast;  to  the  orphan  thou  art  a  helper; 
Jebb:  To  thee  the  destitute  committeth  himself:  The  fatherless,  t'Hs  Thou  w/(o  art 
indeed  his  helper;  Fry:  Upon  thee  the  wretched  casteth  himself:  thou  hast  been  the 
helper  of  the  destitute;  Hengstenberg :  The  poor  surrenders  to  thee.  The  orj)han,  thou 
art  the  helper;  Alexander:  Upon  thee  the  sufferer  will  leave  [his  burden].  An  orphan 
thou  hast  been  helping.  Not  one  of  these  renderings  teaches  error.  We  have  here  a 
delightful  illustration  of  the  harmony  of  God's  people  in  their  views  of  practical  truth, 
and  of  the  rich  and  varied  fulness  of  the  promises  of  God. 

15.  Break  thou  the  arm  of  the  wicked  and  the  evil  msin:  seek  out  his  wickedness  till  thou 
find  none.  To  break  the  arm  is  utterly  to  destroy  the  power.  Our  version  agrees  with  the 
ancient  versions.  For  evil  Edwards  reads  flagitious ;  church  of  England,  malicious ;  Alex- 
ander, bad.  Fry  reads  this  clause.  The  arm  of  the  wicked  is  broken ;  thus  making  the 
pious  sufferer  rejoice  in  a  deliverance  fully  secured  by  relief  already  experienced,  or  by 
faith  distinctly  foreseen.  The  word  man  is  supplied  in  our  version.  The  word  rendered 
eviliwdij  be  either  an  adjective  or  a  noun.  As  the  latter  it  is  found  in  Ps.  v.  4;  vii.  4, 9 ;  x. 
6.  Commonly  in  the  Psalms  it  points  to  a  person.  This  has  led  some  to  terminate  the 
first  clause  with  the  word  wicked.  Hengstenberg  reads  the  last  clause — and  the  evil,  seek 
out  his  iviekedness,  find  them  not.  The  sense  he  gathers  is,  Thou  mayest  seek  his  wicked- 
ness, and  not  find  it.  That  is,  it  will  be  utterly  overthrown  and,  as  it  were,  annihilated ; 
Houbigant:  Seek  out  for  his  iniquity,  that  it  may  not  prevail;  Fry:  Thou  mayest 
search  for  the  wicked,  thou  canst  not  find  him;  Dimock:  Thou  shalt  seek  the  wicked, 
but  shalt  not  find  him.  But  the  word  rendered  seek  is  the  same  as  is  found  in  Ps.  ix. 
10,  12;  X.  4,  13.  Some  think  it  has  the  same  meaning  here  as  in  v.  IS,  require ; 
Houbigant  has  it  require  his  iniquity.  And  so  they  understand  the  Psalmist  as  asking 
God  so  to  subvert  and  bring  to  naught  this  wickedness  that  not  a  trace  of  it  shall  be 
left  even  w^here  it  seemed  most  rampant.  This  view  is  confirmed  by  the  next  verse. 
Clarke  paraphrases  it.  Continue  to  judge  and  punish  transgressors,  till  not  one  is  to  be 
found.     For  the  form  of  im})recation  here  used,  see  Introduction,  §  6. 

16.  The  Lord  is  King  for  ever  and  ever.  The  Septuagint,  Ethiopic,  Arabic  and 
Vulgate  read  this  clause  in  the  future;  The  Lord  shall  be  king,  or  shall  reign  forever. 
The  verb  is  here  supplied.  See  comment  on  Psalm  ix.  5.  Scott  says.  The  original 
words  rendered /o?'  ever  and  ever  appear  "  always  strictly  to  denote  eternity."  All 
comfort  would  at  once  fail  God's  people,  if  there  was  a  shadow  of  doubt  thrown  over 


PSALM  X.]  STUDIES  IN   TUB   BOOK  OF  PSALMS.  159 

the  stabiLty  and  eternity  of  the  divine  government.  In  proof  of  the  truth  of  the  two 
preceding  clauses  a  great  and  notorious  fact  is  called  up:  The  heathen  are  perished 
out  of  his  land ;  Fry  vends,  from  off  his  earth,  i.  e.,  God's  earth,  God's  laud;  either 
the  whole  earth,  or  that  part  of  it,  v^'hich  they  once  inhabited.  The  word  is  the  same 
so  often  rendered  earth  in  the  early  part  of  Genesis.  It  is  also  rendered  kmd,  country, 
ground.  Hitherto  in  the  Psalms  it  has  been  rendered  earth.  Ps.  ii.  2,  8,  10;  viii.  1, 9. 
The  heathen  here  are  called  by  the  same  Hebrew  name  as  in  Ps.  ii.  1,  8;  ix.  5, 15, 17, 
19,  20. 

17.  Lord,  thou  hast  heard  the  desire  of  the  humble.     It  is  often  said  God  hears 
the  prayers  and  cries  of  his  people.     In  Ps.  v.  1,  he  is  asked  to  hear  a  meditation. 
Here  it  is  said  he  has  heard  a  desire.     Right  desires  are  in  God's  esteem  good  prayers. 
In  V.  3,  the  wicked  is  said  to  boast  of  his  heart's  desire ;  but  the  righteous  was 
too  humble  to  boast;  he  longed;  he  had  his  desire;  God  heard  it — the  same  word  is 
used  in   both   verses.     The  humble  are  the  needy,  the  meek,  the  afflicted,  the  poor. 
The  same  word  as  in  Ps.  ix.  12, 18;  x.  12,  is  rendered  humble  and  poor.    This  clause 
may  teach  that  God  has  been  in  the  habit  of  hearing  the  desire  of  the  meek,  or  that 
he  has  done  so  in  this  particular  case.     The  latter  is  probably  what  is  here  intended. 
If  so,  then  the  sense  may  be  that  God  has  done  so,  either  in  the  anticipations  of  a 
strong  faith,  or  in  the  terrible  overthrow  already  visited  on  the  enemy.     There  was 
good  cause  for  the  favorable  regard  shown  to  the  wishes  of  the  righteous.     Thou  unit 
prepare  their  heart,  i.  e.  God  by  his  Holy  Spirit  has  always  given  his  people  right 
dispositions  before  him,  and  he  always  will  do  it.     The  mercy  here  spoken  of  is 
never  to  be  discontinued,  Rom.  viii.  26.     Of  course  God  will  honor  and  answer  the 
desires  put  into  the  hearts  of  his  people  by  the  Comforter.    This  is  the  more  obvious 
sense  of  the  passage,  and  is  adopted  by  Henry,  Scott,  and  others.    Clarke  says,  "See 
the   economy  of  the   grace   of  God;  1.    God  prepares  the   heart;    2.  suggests   the 
prayer ;  3.  Hears  what  is  prayed ;  4.  Ansivey^s  the  petition.     He  who  has  got  a  cry 
in  his  heart  after  God,  may  rest  assured  that  that  cry  proceeded  from  a  Divine  pre- 
paration, and  that  an  answer  will  soon  arrive.     No  man  ever  had  a  cry  in  his  heart 
after  salvation  but  from  God.     He,  who  continues  to  cry,  shall  infallibly  be  heard." 
The  most  common  rendering  of  this  and  some  other  forms  of  the  verb  of  this  clause 
is  to  prepare  or  make  ready.   See  Gen.  xliii.  25 ;  1  Chron.  xv.  1 ;  Ps  Ixv.  9 ;  Pr.  xxx. 
25.     Yet  good  scholars  have  suggested  other  renderings.     Some  instead  of  prepare 
read  direct.     This  is  much  the  same  as  prepare.     If  God  directs  our  hearts,  that  is 
the  very  preparation  we  need  in  prayer  and  in  all  duties.   This  rendering  of  the  word 
is  elsewhere  sometimes  found  in  our  version.     Fry,  reads  strengthene^f ,  but  in  none 
of  its  forms  is  the  verb  ever  so  translated  in  our  English  Bible.    Boothroyd,  Horsley 
and  Jebb,  prefer  establish.     This  is  frequently  the  meaning  of  the  Avoi'd,  and  it  is  so 
rendered  by  our  translators.  Ps.  Ixxxix.  2,  4 ;  2  Chron.  xvii.  5.     With  this  sub- 
stantially agrees  the  rendering  of  Hengstenberg,  Make  firm ;  and  of  Alexander, 
Settle  (or  confirm.)     Yet  how  does  God  establish  the  hearts  of  his  people  but  by 
giving  them  grace,  which  leads  them  to  cry  mightily  to  him  for  help,  and  then 
granting  them  strength?     Perhaps  most  Avill   i^refer  our  common  version.     For, 
Thou  wilt  caiise  thine  ear  to  hear.     Calvin  :  "  The  meaning  of  this  clause  is,  that  it  is 
not  in  vain  that  God  directs  the  hearts  of  his  people,  and  leads  them  in  obedience 
to  his  command,  to  look  to  Plimself,  and  to  call  upon  him  in  hope  and  patience, — 
it  is  not  in  vain,  because  his  ears  are  never  shut  against  their  groanings.     Tlius  the 
mutual  harmony  between  two  religious  exercises  is  here  commended.     God  does  not 
suffer  the  faith  of  his  servants  to  fail,  nor  does  he  suffer  them  to  desist  from  praying ; 
but  he  keeps  them  near  liim  by  faith  and  prayer,  until  it  actually  appears  that  their 
hope  has  been  neither  vain  nor  ineffectual." 


160  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  x. 

18.  This  verse  is  connected  with  the  preceding.  God  will  hear  cries  and  grant 
desires  offered  to  him,  to  judge  the  fatherless  and  the  oppressed.  The  fatherless,  the 
same  word  and  of  the  same  import  as  in  v.  14.  Oppressed,  the  same  as  in  Ps.  ix.  9, 
found  four  times,  thrice  rendered  oppressed,  once  in  Pr.  xxvi.  28,  afflicted.  The  word 
judge  is  the  same  as  in  previous  Psalms.  The  meaning  is  that  God  will  decide  in 
favor  of  the  defenceless  and  the  wronged.  And  he  will  do  this,  that  the  man  of  the 
earth  may  no  more  oppress.  There  is  benevolence  in  all  God  does.  His  government 
is  amiable.  So  far  as  it  is  respected  and  honored,  his  creatures  are  happy.  Indeed 
the  only  perfectly  joyful  society  in  the  universe  is  one,  where  there  is  never  an  in- 
fraction of  any  law  of  God.  But  some  men  will  not  learn  by  words.  Examples 
must  be  put  before  them.  Such  is  "  the  man  of  the  earth,"  a  phrase  found  no  Avhere 
else,  but  like  men  of  the  world,  found  in  Ps.  xvii.  14,  although  in  the  Hebrew  the  two 
phrases  have  not  a  word  in  common.  The  man  of  the  earth  is  earthy,  terrestrial,  in 
his  aims,  hopes  and  desires.  The  men  of  the  world  have  their  portion  in  this  life. 
They  may  become  persecutors  and  oppressors  at  any  moment.  Compare  these  verses. 
For  ojypress  some  read  out-hrave,  xvithstand,  terrify.  Mudge  gives  this  paraphrase : 
"  This  worthless  mortal,  how  much  soever  a  man  of  earth,  cherished  with  all  its  favors, 
and  supported  with  all  its  strength,  shall  no  longer  be  able  to  terrify  the  people  of  Jeho- 
vah, the  God  of  heaven." 

Doctrinal  and  Practical  Remarks. 

1.  It  is  no  new  thing  for  God  to  seem  for  a  while  to  leave  his  people  to  the  power 
of  their  enemies,  v.  1.  This  ought  not  to  cast  them  down.  God's  servants  of  former 
days  endured  all  this,  and  yet  came  off  conquerors. 

2.  There  is  not  in  all  the  militant  church  of  Christ  a  case  of  wrong  suffered,  or  of 
persecution  endured  so  bad  as  to  render  it  doubtful  whether  we  should  at  once  bring 
it  before  God,  v.  1.  "  Good  people  would  be  undone,  if  they  had  not  a  God  to  go 
to,  a  God  to  trust  in,  and  a  future  bliss  to  hope  for."  Cast  all  your  care  on  him,  for 
he  careth  for  you.  It  is  God's  office,  work  and  personal  delight  to  help  the  feeble 
and  defend  the  injured. 

3.  However  sore  may  be  the  trials  of  his  saints,  God  never  finally,  nor  totally  for- 
sakes them.  True,  as  Henry  says,  "  God's  withdrawings  are  very  grievous  to  his 
people  at  any  time,  but  especially  in  times  of  trouble."  But  God's  time  of  coming 
to  the  rescue  is  often  the  nearest,  when  we  think  it  furthest  off.  *'  Man's  extremity 
is  God's  opportunity."  Amesius  draws  this  as  the  first  lesson  from  this  Psalm,  that 
"  in  their  straits  pious  men  chiefly  complain  of  the  absence  of  God ;  because  they 
have  found  that  in  all  that  concerns  them,  God  and  his  providence  are  chiefly  to  be 
regarded,  because  the  absence  of  God  is  cause  of  the  greatest  consternation  to  all 
creatures,  and  because  the  presence  of  God  brings  adequate  consolation  against  all 
evils." 

4.  The  abuse  of  God's  patience  and  mercy  by  each  successive  generation  of  his 
enemies  does  not  seem  to  vary  in  the  least  particular.  The  cavils,  and  scofls,  and  arts 
of  the  wicked,  when  they  dare  indulge  them,  have  a  tedious  uniformity.  The  language 
of  the  wicked  found  in  this  Psalm  has  been  repeated  in  every  succeeding  age.  See 
other  Psalms,  the  prophets,  the  evangelists,  the  last  chapter  of  second  Peter,  and 
church  history  generally. 

5.  Persecution  is  no  new  thing,  v.  2.  When  God's  people  have  much  of  the  Spirit 
of  Christ,  and  when  Christ's  enemies  have  the  power,  the  blood  of  the  martyrs  will 
flow.  But  blessed  be  God,  it  is  better  to  suffer  wrong  than  to  do  wrong.  The  temper 
of  the  wicked  cares  not  for  righteousness  if  they  can  have  their  way.  Their  pride 
will  carr)'  them  on.     Henry  :  "  Tyranny,  both  in  State  and  Church,  owes  its  original 


PSALM  X.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  161 

to  pride ;"  Home :  "  Inconceivable  is  that  malignant  fury,  with  which  a  conceited 
infidel  persecutes  an  humble  believer,  though  that  believer  hath  no  otherwise  offended 
him  than  by  being  such."  Were  there  any  mercy  in  the  hearts  of  persecutors,  the 
harmlessness  and  the  helplessness  of  God's  people  would  awaken  their  compassions. 
But  they  are  relentless.  Truly  it  is  a  great  mercy  to  be  kept  out  of  the  power  of 
the  wicked.     No  wonder  God  is  aroused  by  the  violence  done  to  his  saints. 

6.  Nor  is  it  any  new  thing  for  the  wicked  to  glory  in  their  shame,  v.  3.  They  have 
long  been  foaming  it  out. 

7.  But  let  men  beware  how  they  attempt  to  sanction  their  wickedness  by  pleading 
that  God  gives  them  power,  v.  3 ;  Isa.  x.  12-15. 

8.  One  of  the  most  dangerous  things  man  can  do  is  to  bless  wicked  men,  to  put 
bitter  for  sweet  and  light  for  darkness,  v.  3.  He,  wdiose  commendations  are  for  the 
vilest,  is  utterly  ruined. 

9.  Will  men  ever  learn  the  evil  of  covetousness  ?  It  is  the  root  of  all  evil.  It  is 
condemned  in  the  moral  law,  in  the  Psalms,  in  the  prophets,  in  the  gospels,  in  the 
epistles,  by  conscience,  by  common  sense,  by  the  voice  of  mankind,  by  many  dreadful 
examples  made  of  men,  who  Avere  greedy  of  gain.  The  covetous  man  abhorreth  the 
Lord,  and  the  Lord  abhorreth  him,  v.  3.  It  is  no  more  possible  for  a  man  to  be  saved 
without  hating  covetousness,  than  for  him  to  be  saved  without  hating  lying  or  murder. 

10.  Pride  is  a  sin  of  like  description,  vv.  3,  4.  It  turns  all  blessings  into  curses. 
It  makes  men  shameless.  It  is  denounced  by  all,  renounced  by  few.  One  is  proud 
of  his  humble  origin,  another  of  his  noble  birth,  one  of  his  fine  clothing,  another  of 
his  rough  garments,  one  of  his  virtues,  another  of  his  vices.  There  is  no  ascertainable 
difference  in  the  destructive  tendency  of  the  diflferent  kinds  of  pride,  ■  Pr.  xvi.  18  ; 
xxix.  23. 

11.  One  of  Amesius'  lessons  drawn  from  this  Psalm  is  that  "  In  nothing  does  the 
impiety  of  the  proud  overleap  all  bounds  more  than  in  this  that  they  are  accustomed 
to  praise  themselves  and  those  who  resemble  them  in  wickedness,"  v.  3 ;  Deut.  xxix. 
19,  20,  21. 

12.  A  sufficient  cause  of  the  irreligion  of  all  wicked  men  is  found  in  their  bad 
passions,  vv.  3,  4.  What  crowds  of  men,  like  King  Saul,  have  convictions,  and  some- 
times express  them  with  seriousness  and  tenderness,  but  are  hurried  away  into  sin  by 
their  self-will,  malice,  worldliness,  ambition,  or  jealousy. 

13.  And  how  can  men  be  expected  to  come  to  a  saving  knowledge  of  divine  things, 
when  they  will  not  seek  to  be  informed?  v.  4.  No  honest  inquirer  after  truth  has 
ever  perished.  The  personal  history  of  every  infidel  gives  the  clue  to  his  skepticism. 
It  is  a  fact  that  the  history  of  the  world  has  not  yet  told  us  of  one  calm,  praying, 
unprejudiced  rejecter  of  Gospel  doctrine  and  Gospel  mercy. 

14.  If  sin  had  its  way,  it  would  both  dethrone  and  annihilate  God,  v.  4.  As  far 
as  it  can,  it  acts  and  feels  and  thinks  as  if  he  existed  not. 

15.  We  should  not  be  surprised  at  finding  the  sinner  vile,  v.  5.  Security  in  sin  is 
an  infallible  token  of  impiety,  no  less  than  gross  outbreakings.  All  transgressions 
are  the  fruit  of  an  unregenerate  heart.  It  ought  to  confound  us,  if  an  evil  tree 
brought  forth  good  fruit. 

16.  Nor  should  we  be  surprised  to  find  the  Avays  of  sinners  grievous  even  to  them- 
selves, V.  5.     The  wicked  always  were  and  always  must  be  like  the  troubled  sea. 

17.  Nor  should  the  prosperity  of  the  wicked  amaze  us,  v.  5.  They  get  nothing 
woi*th  having  in  eternity.     They  get  all  their  good  things  in  this  life. 

18.  It  is  no  new  thing  for  sinful  men  to  lack  spiritual  discernment,  v.  5.  They  are 
so  blinded  by  sin,  so  in  love  wath  delusion,  that,  without  a  supernatural  change,  they 
cannot  perceive  any  beauty  eveu  in  holiness. 

21 


162  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psalm  x. 

19.  'If  thou  seest  the  perversion  of  the  poor  and  violent  perverting  of  judgment  and 
justice  in  a  province,  marvel  not  at  the  matter,"  v.  5.  It  was  so  in  Solomon's  day ; 
it  has  always  been  so ;  but  God  will  yet  put  all  right. 

20.  Though  wicked  men  do  sometimes  rise  to  wondrous  heights  of  power,  yet  their 
arrogance  commonly  rises  still  higher,  v.  5. 

21.  The  incorrigibly  wicked  could  not  continue  in  the  secvire  commission  of  his  sins 
but  for  some  strange  delusions,  some  remarkable  rejection  of  evidence,  some  wonderful 
capacity  of  false  reasoning,  v.  6.  A  living  man  may  as  wisely  say,  I  shall  never  die, 
as  a  prosperous  man  say,  I  shall  never  be  in  adversity,  or  as  a  sinner  say,  I  shall  not 
lose  my  soul. 

22.  None  will  be  more  surprised  than  the  wicked  themselves  at  the  depth  and  sud- 
denness of  their  fall.  This  is  unavoidable,  if  they  remain  in  unbelief  An  angel 
from  heaven  could  not  open  their  eyes  to  see  their  coming  doom,  if  they  have  no  will- 
inguQss  to  know  the  truth,  vv.  6,  7. 

23.  There  is  a  consanguinity  between  all  sins.  Compare  v.  6  with  several  preceding 
and  succeeding  verses.  Pride,  cruelty,  cunning,  boasting,  lust,  covetousness,  false 
peace,  want  of  docility,  practical  atheism,  spiritual  blindness,  contempt,  cursing,  deceit, 
fraud,  mischief  and  vanity  are  a  frightful  sisterhood. 

24.  The  apostle  James  told  us  no  new  thing  when  he  depicted  (chap.  iii.  vv.  2-13) 
the  dreadful  evils  of  a  wicked  tongue,  v.  7.  Death  and  life  are  in  its  power.  There 
is  no  greater  wickedness  than  that,  which  breaks  out  in  words. 

25.  It  is  amazing  what  mean  artifices  are  resorted  to  by  the  best  of  the  opposers 
of  God's  truth  and  people,  even  by  people  commonly  fair  in  other  matters,  vv.  7,  8. 

26.  The  fawning,  crouching,  sycophantic  part  often  played  by  the  cruel  and  Avicked 
can  deceive  none  but  the  simple  and  inexperienced,  v.  10. 

27.  The  Scripture  account  of  the  folly  of  sin,  is  fully  sustained  by  the  defences 
which  it  sets  up.  No  maniac  ever  reasoned  more  illogically  than  the  unbeliever, 
vv.  6-11. 

28.  It  is  very  safe  for  those,  who  have  a  good  cause,  to  petition  the  infallible  judge 
to  proceed  at  once  to  decide  the  controversy  between  them  and  their  enemies,  v.  12. 
Calvin  :  "  This  verse  contains  the  useful  doctrine,  that  the  more  the  ungodly  harden 
themselves,  through  their  slothful  ignorance,  and  endeavor  to  persuade  themselves 
that  God  takes  no  concern  about  men  and  their  affairs,  and  will  not  punish  the 
wickedness  which  they  commit,  the  more  should  we  endeavor  to  be  persuaded  of  the 
contrary ;  yea,  rather  their  ungodliness  ought  to  incite  us  vigorously  to  repel  the 
doubts,  which  they  not  only  admit,  but  studiously  frame  for  themselves." 

29.  When  men  see  the  lengths  to  which  sin  leads  the  ungodly,  v.  13,  is  it  unreason- 
able to  suppose  that  every  sinner  would  be  appalled  and  scream  out  in  horror,  if  at 
the  beginning  of  any  course  of  folly  the  end  should  be  clearly  seen  by  him? 

30.  The  divine  omniscience  is  as  comforting  to  saints  as  it  is  terrible  to  sinners,  v.  14. 

31.  The  divine  vengeance,  which  seems  so  slow  to  do  its  work,  will  not  tarry.  Its 
approach  is  more  swift  than  is  thought  by  many.  It  lingereth  not ;  it  slumbereth 
not,  V.  14. 

32.  When  Ave  consider  what  a  friend  the  poor  and  the  orphan  have  in  God,  it  is 
not  wonderful  that  they  rise  from  the  dunghill  and  sit  among  princes.  Their  very 
haixlships  are  a  good  school  for  them.  Their  very  heli)lessness  makes  them  fit  objects 
of  divine  compassion.  Let  all  such  remember  God's  readiness  to  help  them,  v.  14. 
Divine  power  can  crush  any  number  of  foes  to  save  its  friends. 

33.  The  destruction  of  the  wicked  will  be  utter,  v.  15.  God  will  leave  theivi  neither 
root  nor  branch. 

34.  If  we  did  not  read  history  like  atheists,  we  must  learn  some  awful  and  salutary 


PSALM  X.]  STUDIES  IN   THE  BOOK  OF  PSALMS.  16c 

lessons,  V.  16.  Where  are  all  the  ancient  empires  and  emperors?  Where  are  the 
nations  that  forgot  God  ?  Dickson :  "  Earthly  kings  cannot  live  still  to  help  their 
friends,  followers,  or  flatterers,  or  to  persecute  and  molest  God's  church :  but  Christ  is 
the  Lord  and  King  forever  and  ever  to  defend  his  people,  and  punish  his  foes." 

35.  If  we  are  sure  we  have  good  desires,  we  should  be  encouraged  to  hope  for  their 
fulfilment,  v.  17. 

36.  It  is  as  really  a  mercy  as  it  is  a  revealed  truth  that  we  are  dependent  on  God 
for  everything,  even  for  one  right  thought  or  feeling.  If  he  did  not  pi*epare  our 
hearts,  they  would  never  be  fit  for  any  part  of  his  service,  v.  17. 

37.  It  is  not  possible  that  scriptural  prayer  should  not  be  heard  and  answered,  v.  17. 
It  must  be  so  because  God  is  God. 

38.  It  is  a  great  mercy  that  God  judges  in  the  earth,  v.  18.  The  Lord  reigneth,  let 
the  earth  rejoice. 

39.  In  all  ages  wickedness  is  much  the  same.  The  most  learned  men  are  not  agreed 
whether  this  Psalm  best  suits  Saul  and  his  courtiers,  Antiochus  Epiphanes,  Belshazzar, 
Sanballat  and  his  coadjutors,  or  the  Pope  and  his  myrmidons.  The  fact  is  that  the 
temper  and  arts  of  the  haters  of  God's  church  are  so  much  alike  in  disposition,  that  as 
they  have  opportunity,  they  act  very  much  alike. 

40.  The  Assembly's  Annotations  says,  "  This  whole  Psalm  may  serve  for  an  ample 
confutation  of  the  error  of  those,  who  make  the  worldly  success  of  great  undertakers 
an  argument  of  the  goodness  of  their  cause;  as  also  for  the  consolation  and  confirma- 
tion of  those,  who  sufier  though  it  be  much  and  long." 

41.  It  is  unquestionably  wise  to  serve  God.  The  last  account  will  bring  all  right. 
Here  there  is  darkness  about  some  things.  But  saints  and  sinners  will  in  the  last  day 
have  the  same  judgment  respecting  the  folly  of  sin  and  the  wisdom  of  piety. 

42.  Cobbin:  "Our  ground  of  glorying  in  God  is  that  he  is  just.  He  tries  the  right- 
eous as  gold  is  tried  in  the  furnace,  but  he  punishes  the  wicked.  The  one  is  corrected, 
the  other  is  destroyed.  Both  may  suflfer;  but  the  one  for  his  present  and  eternal  good, 
the  other  as  the  prelude  to  everlasting  ruin."  "  Cecil  was  pacing  to  and  fro  in  the 
Botanic  Garden  at  Oxford,  when  he  observed  a  fine  specimen  of  the  pomegranate 
almost  cut  through  the  stem.  On  asking  the  gardener  the  reason,  he  got  an  answer 
which  explained  the  wounds  of  his  own  bleeding  spirit.  'Sir,  this  tree  used  to  shoot  so 
strong,  that  it  bore  nothing  but  leaves.  I  was,  therefore,  obliged  to  cut  it  in  this  man- 
ner, and  when  it  was  almost  cut  through,  then  it  began  to  bear  plenty  of  fruit.'  Ye 
suffering  members  of  Christ,  be  thankful  for  every  sorrow  which  weakens  a  lust  or 
strengthens  a  grace.  Though  it  should  be  a  cut  to  the  heart,  be  thankful  for  every 
sin  and  idol  shorn  away.  Be  thankful  for  whatever  makes  your  conscience  more 
tender,  your  thoughts  more  spiritual,  and  your  character  more  consistent.  Be  thank- 
ful that  it  was  the  pruning-knife  and  not  the  weeding-hook  which  you  felt:  for  if  you 
suffer  in  Christ,  you  siWfer  with  him ;  and  if  with  him  you  suffer,  with  him  you  shall 
also  reign." 

43.  What  an  awful  lesson  this  Psalm  teaches  to  tyrants,  tyrant  monarchs,  tyrant 
judges,  tyrant  executive  officers,  tyrant  landlords,  tyrant  husbands,  tyrant  masters, 
tyrant  creditors,  tyrant  teachers.  O  hoAv  the  down-trodden  of  earth  will  yet  rise  up, 
and  clank  their  chains,  and  show  their  scars,  and  call  to  mind  their  cries  for  mercy  when 
all  were  in  vain. 

44.  To  the  weary,  tempted,  persecuted  follower  of  Christ,  how  sweet  the  rest  of 
heaven  will  be.  Scott:  "From  heaven  alone  will  all  sin  and  temptation  be  excluded: 
no  Canaanite  shall  find  entrance  there;  no  lust  shall  then  remain  in  the  heart  of  any 
inhabitant;  no  imperfection  will  be  known;  but  all  shall  be  complete  in  love,  purity, 
and  joy." 


164  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xi. 


Psalm  xi. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  In  the  Loed  put  I  my  trust:  how  say  ye  to  my  soul,  Flee  as  a  bird  to  your  mountain? 

2  For,  lo,  the  wicked  bend  their  bow,  they  make  ready  their  arrow  upon  the  string,  that  they 
may  privily  shoot  at  the  upright  in  heart. 

3  If  the  foundations  be  destroyed,  what  can  the  righteous  do  ? 

4  The  Lord  is  in  his  holy  temple,  the  Lokd's  throne  is  in  heaven :  his  eyes  behold,  his  eyelids 
try  the  children  of  men. 

5  The  Lord  trieth  the  righteous :  but  the  wicked  and  him  that  lovetli  violence  his  soul  hateth. 

6  Upon  the  wicked  he  shall  rain  snares,  fire  and  brimstone,  and  a  horrible  tempest :  this  shall  be 
the  portion  of  their  cup. 

7  For  the  righteous  Lord  loveth  righteousness ;  his  countenance  doth  behold  the  upright. 

FOE.  remarks  on  the  caption,  see  on  Psalm  iv.  The  words  A  Psalm  are  not  found 
in  the  Hebrew,  but  are  properly  supplied  in  the  Septuagint,  and  other  versions 
ancient  and  modern,  including  the  English.  There  is  no  good  reason  for  doubting  that 
David  was  the  author  of  this  ode. 

Commentators  have  frequently  expressed  the  opinion  that  David  here  describes  some 
part  of  his  troubled  life  during  the  reign  of  Saul.  Theodoret  thus  held.  This  view  is 
favored  by  Calvin,  Moller,  Fabritius,  Patrick,  Edwards,  Henry,  Gill,  Dodd,  Scott  and 
Morison.  Hengstenberg  thinks  quite  differently:  "How  little  color  the  Psalm  affords 
for  a  personal  construction  is  evident  from  this,  that  among  those,  who  take  that  view, 
it  is  a  subject  of  perpetual  controversy,  whether  it  refers  to  the  times  of  Saul  or  of  Ab- 
salom." To  this  it  may  be  replied  that  such  controversy  does  not  disprove  its  reference 
to  either  time,  or  even  to  both,  so  far  as  they  were  alike.  But  nothing  is  gained  by 
fixing  on  a  given  time  or  event  to  suit  a  Psalm,  if  it  has  as  much  fitness  to  many 
other  conditions  of  its  author,  or  of  the  just  man,  whom  he  personifies.  It  is  entirely 
probable  that  much  of  the  language  is  suggested  by  occurrences  in  the  eventful  life  of 
David.  Rosenmuller:  "The  occasion  of  this  Psalm  is  wholly  uncertain,  but  we  may 
reckon  it,  with  Dc  Wette,  among  those,  which,  in  the  name  of  the  people,  implore 
divine  aid  against  barbarous  enemies."  Yet  this  view  is  not  sustained  by  the  contents. 
Brent's  first  remark  is,  "  This  Psalm  is  not  a  prayer,  but  a  confession  of  faith,  against 
calumniators;"  Amesius;  "The  scope  of  David  in  this  Psalm  is  openly  to  declare  that 
consolation,  which  he  possessed,  and  which  he  studied  more  and  more  to  enjoy,  in 
opposition  to  all  those  temptations,  which  assailed  him  on  every  side."  Hengstenberg 
quotes  with  approbation  Claus,  saying,  "Confidence  in  the  Lord  and  his  pi'otection, 
even  against  the  huge  force  of  the  wicked,  is  the  one  subject  of  this  Psalm."  Through- 
out the  Psalm  the  original  for  Lord  is  Jehovah.  See  on  Ps.  i.  2.  Some  have  thought 
that  this  Psalm  was  put  next  the  tenth  on  account  of  a  general  similarity  of  contents, 
and  especially  of  a  resemblance  between  Ps.  x.  8 ;  Ps.  xi.  2.  But  no  such  reason 
seems  to  have  governed  in  making  the  arrangement,  else  many  other  changes  would 
have  been  made,  differing  from  the  present  order. 

1.  Jrt  the  Lord  put  I  my  trust;  how  say  ye  to  my  soul,  Flee  as  a  bird  to  your  mountain  f 
The  first  verb  in  this  verse  is  the  same  as  is  found  in  Ps.  ii.  12 ;  v.  11 ;  vii.  1.  Our 
version  always  gives  it  trust,  or  j;i<^  trust  in,  except  in  Ps.  Ivii.  1,  where  it  is  rendered 
make  my  refuge,  and  in  Pr.  xiv.  32,  wliere  wc  read,  hath  hope.  Many  Latin  versions 
read  confide  in.  Trust  in  God  is  a  vital  matter  in  religion.  It  is  at  the  foundation 
of  all  rational  piety.     The  Glial  dee  has :  In  the  word  of  the  Lord  do  I  hope ;  Auis- 


I'SALM  SI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1(3? 

worth :  In  Jehovah  do  I  hope  for  safety.  Commentators  are  not  agreed  as  to  the 
persons  addressed  by  the  pronoun  ye.  Luther  says  that  they  are  "  erroneous  and 
fanatical  spirits,  who  draw  away  men  .  .  .  characters  having  the  peculiar  mark  of 
hypocrites, — that  they  arrogantly,  proudly,  and  with  high  looks  despise  and  deride 
the  truly  godly ;"  Slade  supposes  that  "  David's  friends  recommended  him  to  fly ;" 
Patrick  thinks  "David's  friends"  were  here  his  tempters;  Morison  calls  them  "his  short- 
sighted and  misjudging  friends;"  Alexander  speaks  of  them  as  "timid  and  desponding 
friends  rather  than  taunting  and  exulting  enemies ;"  Scott  supposes  "  timid  friends" 
to  be  addressed ;  Gill  holds  the  same  view ;  so  also  does  Clarke ;  but  Hengstenberg 
regards  the  tempters  here  as  "  godless  enemies ;"  Amesius  also  speaks  of  the  language 
as  that  of  "  adversaries."  If  they  were  friends,  they  wei-e  very  much  like  Job's  wife. 
Cowardice  is  always  dangerous.  Nothing  is  so  rash.  It  is  commonly  criminal,  pro- 
ceeding from  unbelief  Any  advice  to  desert  a  post  of  duty  is  unwise  and  wicked. 
On  the  words  to  viy  soul,  see  comment  on  the  same  expression  in  the  Hebrew  in  Ps. 
iii.  2.  What  they  said  distressed  him,  wounded  his  feelings.  The  advice  given  him 
was,  Flee  as  a  bird  to  your  mountain.  The  word  rendered  bird  is  commonly  so  ren- 
dered, but  in  Ps.  viii.  8  ;  cxlviii.  10,  and  some  other  cases,  it  is  rendered /ot<;^;  and  in 
Ps.  Ixxxiv.  3 ;  cii.  7  it  is  rendered  sparroiv.  Morison :  "  The  words  which  denote 
the  names  of  most  animals  in  the  Hebrew  admit  of  application  to  the  individual  or 
the  species."  Some  have  thought  this  clause  proverbial,  but  if  so,  the  evidence  seems 
not  to  have  been  afforded.  It  is  clear  that  Pr.  xxvii.  8,  relied  on  by  some,  does  not 
prove  it.  There  is  some  diversity  in  the  rendering  also.  Hammond:  "The  Hebrew 
reads,  '  To  your  mountain,  a  sparrow ;'  all  the  ancient  interpreters,  uniformly,  '  to 
your  mountain  as  a  sparrow ;'  and  so  possibly  the  reading  anciently  was.  However, 
if  it  be,  '  fly,  sparrow,  to  your  mountain,'  the  sense  will  be  the  same ;"  Horsley :  Flee, 
sparrows,  to  your  hill ;  Alexander :  Flee  (to)  your  mountain  (as)  a  bird.  But  none 
of  these  variations  materially  alter  the  sense.  We  get  the  same  idea  whether  we  read 
bird  or  sparroiv,  and  whether  Ave  suppose  David  is  called  a  bird  and  bid  to  flee,  or 
whether  he  is  told  to  flee  as  a  bird.  In  each  case  we  have  the  same  general  idea.  But 
instead  of  reading,  Flee  to  your  mountain,  some  would  read  from  your  mountain, 
meaning  Zion,  or  the  hill  country  of  Judea,  or  some  particular  hiding-place.  The 
first  who  suggested  this  rendering  were  certain  Jewish  expositors.  Gill  names  Kimclii 
and  Ben  Melech,  and  Morison  speaks  of  "  many  of  the  Jewish  writers"  as  taking  this 
view ;  and  adds,  "  It  must  be  admitted  that  the  word  [rendered  flee']  does  signify 
more  the  act  of  passing  from  than  that  of  fleeing  to."  This  remark  is  hardly  borne 
out  by  the  use  of  the  word.  But  some  have  proposed  to  read  in  or  through  the  moun- 
tain. If  the  word  rendered  flee  is  to  determine  the  preposition  following,  this  would 
be  as  good  as  either  of  the  others,  if  not  better.  The  participle  is  in  Gen.  iv.  12,  14 
rendered  vagabond.  If  they  said  to  him.  Go,  wander  in  the  mountain,  having  no 
certain  place  of  resort,  then  we  have  the  whole  sense  contended  for  by  Calvin,  though 
he  reads  into,  and  not  in  or  throiigh.  He  says  that  "  men  advised  David  to  leave  his 
country,  and  retire  into  some  place  of  exile,  where  he  might  be  concealed,  inasmuch 
as  there  remained  for  him  no  hope  of  life,  unless  he  should  relinquish  the  kingdom, 
which  had  been  promised  to  him."  Calvin  :  "  I  do  not,  however,  think  that  any  par- 
ticular mountain  is  pointed  out,  but  that  David  was  sent  away  to  the  desert  rocks, 
wherever  chance  might  lead  him."  To,  into,  in,  or  through,  gives  a  better  sense  than 
from.  But  the  pronoun  ijour  and  the  verb/ee  are  in  Hebrew  plural.  So  this  counsel 
given  is  not  merely  to  David,  but  to  all  his  associates,  all,  who  made  common  cause 
with  him.  The  church  of  England  version  is  therefox'e  not  good :  How  say  ye  to 
my  soul  that  she  should  flee  as  a  bird  unto  the  hill  ?     Instead  of  as  a  bird.  Brent 


IQQ  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xi. 

reads  m'iftly.     Our  translators  never  so  render  the  word.     No  doubt  swiftness  is  im 
plied  in  the  flight,  so  also  are  danger,  fearfulness  and  helplessness. 

2.  For,  lo,  the  iviched  bend  their  how,  they  make  ready  their  arrow  iqyon  the  string, 
that  they  may  x>i'ivily  shoot  at  the  upright  in  heart.  The  translations  of  this  verse  vary. 
Edwards :  For  behold  the  Avicked  bend  the  bow,  they  fix  their  arrows  upon  the  string 
to  shoot  in  the  dark  at  the  upright  in  heart ;  Fry :  For,  lo !  the  wicked  bend  their 
bow ;  they  have  fixed  their  arrow  upon  the  string;  to  shoot  secretly  at  the  upright  in 
heart;  Jebb:  For  behold,  the  ungodly  bend  the  bow;  they  make  ready  their  arrow 
upon  the  string,  to  shoot  at  them  in  darkness,  even  at  the  upright  in  heart;  Calvin: 
Sur(,ly,  behold !  the  ungodly  shall  bend  their  bow,  they  have  fixed  their  arrows  upon 
the  string,  to  shoot  secretly  at  the  upright  in  heart;  church  of  England:  For  lo, 
the  ungodly  bend  their  bow,  and  make  ready  their  arrows  within  the  quiver,  that  they 
may  privily  shoot  at  them  which  are  true  of  heart ;  Hengstenberg :  For,  lo !  the 
wicked  bend  the  bow,  place  their  arrow  upon  the  string,  to  shoot  in  the  dark  at  the 
upright.  The  word  rendered  string  is  in  our  version  never  translated  quiver,  and  ought  in 
no  case  to  be.  For  quiver  two  other  and  very  different  words  are  found  in  the  Hebrew. 
Gen.  xxvii.  3 ;  Ps.  cxxvii.  5.  The  bending  of  the  bow  here  is  to  be  explained  as  in 
Ps.  vii.  12.  The  word  rendered  arrow  is  in  the  singular.  The  tenses  of  the  verbs  in 
our  version  will  be  found  as  good  as  in  any  other  translation.  See  Introduction,  §  6. 
But  are  the  words  of  this  verse  spoken  by  those  who  advised  David  to  flee,  or  by 
David  himself?  The  former  opinion  is  embraced  by  Boothroyd,  Edwards,  Gill,  Plorne, 
Slade,  Scott,  Clarke,  Morison,  Hengstenberg  and  Alexander.  But  Calvin  thinks  that 
David  "  here  continues  his  account  of  the  ti-ying  circumstances  in  which  he  was  placed. 
His  design  is  not  only  to  place  before  our  view  the  dangers  with  which  he  was  sur- 
rounded, but  to  show  us  that  he  was  even  exposed  to  death  itself  He  therefore  says, 
that  wherever  he  might  hide  himself,  it  w^as  impossible  for  him  to  escape  the  hands 
of  his  enemies."  This  view  is  probably  to  be  preferred.  If  so,  then  in  the  first  verse 
David  tells  us  Avhat  others  said,  and  in  this  informs  us  of  the  actual  state  of  things. 
Everywhere  the  enemies  of  David  and  his  associates  were  surrounded  by  foes  already 
armed  and  prepared  in  the  most  stealthy  manner  to  shoot  at  the  upright  in  heart,  the 
men  of  rectitude.  Vitringa :  "  It  is  implied  in  the  idea  of  rectitude,  that  there  is 
some  canon,  rule,  or  common  measure,  according  to  which  judgment  may  be  given  in 
regard  to  all  spiritual  operations.  What  is  conformed  to  this  standard  is  morally 
straight,  as  that  is  also  called  in  architecture,  which  is  done  according  to  the  line  or 
plummet."  God's  people,  so  far  as  they  are  sanctified,  are  not  crooked,  but  straight, 
straighiforivard,  upright.  The  same  word  is  found  in  Ps.  vii.  10,  and  in  the  7th  verse 
of  this  Psalm. 

3.  If  the  foundations  be  destroyed,  what  can  the  righteous  dof  There  is  great  diver- 
sity in  the  renderings  of  this  verse.  Septuagint :  They  have  destroyed  the  things 
which  thou  hast  prepared:  but  what  has  the  righteous  done?  Chaldee :  For  if  the 
foundations  be  destroyed,  why  does  the  righteous  work  good?  Arabic:  They  have 
destroyed  that  which  thou  hast  prepared :  but  Avhat  has  the  innocent  done?  Booth- 
royd :  When  the  foundations  of  justice  are  subverted,  Avliat  can  even  a  righteous  man 
do?  Calvin:  Truly,  the  foundations  are  destroyed:  what  hath  the  righteous  One 
done?  Edwards:  When  the  foundations  are  pulled  up,  what  has  the  righteous  man 
to  do?  church  of  England:  For  the  foundations  will  be  cast  down;  and  what  hath 
the  rigl  fceous  done?  Amesius :  When  the  foundations  themselves  are  destroyed,  what 
shall  the  just  man  do?  Jebb:  For  the  foundations  Avill  be  cast  down:  the  righteous, 
what  can  he  do?  Fry :  For  the  foundations  are  overthrown :  what  has  the  Just  One 
done?  Hengstenberg:  For  the  foundations  are  destroyed:  the  righteous,  what  does 
he  do?  Alexander  :  For  the  pillars  (or  foundations)  will  be  (are  about  to  be)  destroyed; 


PSALM  XI.]  STUDIES   IN  THE   BOOK  OF  PSALMS.  167 

what  has  the  righteous  done,  i.  e.,  accomplished  ?  The  word  rendered  jounaations  is 
also  in  Isa.  xix.  10,  where  it  is  translated  j^ttr^oses  in  the  text,  but  in  the  margin /o?«i- 
dations.  By  foundations  Jerome  understands  laws.  But  this  is  not  defining  the  word, 
but  interpreting  it.  Some  Jewish  writers  suppose  the  reference  to  be  to  the  counsels, 
plots  and  snares  of  wicked  men,  which  are  bi-oken  and  overthrown  by  the  Lord,  and 
not  by  men,  for  what  can  the  righteous  do  in  a  matter  of  so  cunning  and  extensive 
devices?  Some  apply  it  to  the  destruction  of  the  priests  of  Nob.  1  Sam.  xxii.  The 
other  opinions  are  that  the  word  should  be  rendered  pillars  or  foundations.  Figura- 
tively pillars  may  signify  princes  or  nobles.  But  the  more  common  impression  is  that 
David  is  speaking  of  the  foundations  of  justice  as  Boothroyd  and  others.  Alexan- 
der :  "  The  pillars  or  foundations  are  those  of  social  order  or  society  itself;"  Clarke  : 
"  They  have  utterly  destroyed  the  foundations  of  truth  and  equity ;"  Venema  :  "  The 
foundations  are  destroyed  in  communities  remarkably  corrupt,  in  which  the  laws  of 
right  and  equity  are  wantonly  trodden  under  foot."  Hengstenberg  regards  the  clause 
as  descriptive  of  a  general  state  of  moral  dissolution,  which  deprived  .the  righteous 
of  any  footing,  subverting  the  basis  of  society,  which  is  the  supremacy  of  justice  and 
righteousness."  This  is  pretty  certainly  the  correct  vieAV.  The  verb  he  destroyed  is 
in  Hebrew  future.  The  idea  is  that  this  dreadful  disorder  now  exists  and  is  likely  to 
continue.  If  so,  what  can  the  righteous  dof  Some  put  this  in  the  past  tense,  literally 
rendering  the  Hebrew,  What  has  the  righteous  done?  They  understand  the  question 
to  be  in  substance.  What  has  the  righteous  effected  to  hinder  this  dreadful  state  of 
things?  But  the  obvious  sense  gathered  from  our  version  is  very  good,  i.  e.,  Thi.< 
state  of  things  continuing,  what  can  a  righteous  man  accomplish  ?  The  grammar 
will  admit  of  this  rendering.  There  is  no  evidence  that  for  righteous  man  we  should 
read  Just  One,  meaning  Messias.  Calvin  understands  the  question,  What  hath  the 
righteous  done?  as  equivalent  to,  what  evil  hath  he  done?  But  this  is  pretty  cer- 
tainly a  misapprehension  of  the  sense.  The  Psalmist  thus  distressed  looks  around 
for  relief.     Nor  is  his  faith  without  an  object. 

4.  The  LoED  is  in  his  holy  temple.  This  doubtless  should  read.  The  Lord  is  in  thf 
palace  of  his  holiness.  The  word  here  rendered  temple  is  repeatedly  rendered  palace, 
plural  palaces.  2  Kings  xx.  18  ;  Ps.  xlv.  8,  15  ;  cxliv.  12  ;  Pr.  xxx.  28 ;  Is.  xiii.  22,  and 
many  other  places.  It  is  true  that  the  name  of  temple  is  given  to  the  tabernacle 
before  David  was  born,  1  Sam.  i.  9 ;  iii.  3,  so  that  no  argument  can  be  drawn  from 
that  source.  But  the  connection  shows  that  David  is  here  speaking  of  God  as  a 
Judge  and  King,  governed  by  righteousness,  sitting  in  heaven,  not  presenting  him- 
self in  the  Shechinah  of  the  tabernacle.  See  Comment  on  Ps.  v.  7.  Calvin  render.- 
this  clause,  Jehovah  is  in  the  palace  of  his  holiness ;  Alexander :  Jehovah  (is)  in  his 
palace  (or  temple)  of  holiness ;  Fry :  Jehovah  is  in  his  holy  habitation ;  Venema 
and  Patrick  also  use  palace.  That  David  here  refers  to  heaven,  the  true  sanctuary 
of  which  the  temple  was  but  a  figure,  is  evident  from  the  next  clause,  where  he  says 
expressly,  The  Lord's  throne  is  in  heaven;  q.  d.,  On  earth  at  present  all  is  confusion, 
one  can  obtain  no  justice  or  equity,  but  I  do  not  trust  in  man,  but  in  him  whose  king- 
dom ruleth  over  all,  ever  dealing  in  righteousness,  ever  lifted  up  above  the  power  of 
malice,  and  never  relinquishing  his  rights  as  Governor  and  Judge  of  all.  Calvin : 
"  There  is  in  these  words  an  implied  contrast  between  heaven  and  earth ;  for  if 
David's  attention  had  been  fixed  on  the  state  of  things  in  this  world,  as  they  appeared 
to  the  eye  of  sense  and  reason,  he  would  have  seen  no  prospect  of  deliverance  from 
his  present  perilous  circumstances.  But  this  was  not  David's  exercise ;  on  the  con- 
trary, when  in  the  world  all  justice  lies  trodden  under  foot,  and  faithfulness  has 
perished,  he  reflects  that  God  sits  in  heaven  perfect  and  unchanged,  from  whom  it 
became  him  to  look  for  the  restoration  of  order  from  this  state  of  miserable  confusion. 


io8  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psalm  xi. 

He  does  not  simply  say  that  God  dwells  in  heaven ;  but  that  he  reigns  there,  as  it 
were,  in  a  royal  palace,  and  has  his  throne  of  judgment  there."  Such  is  David's 
confidence  in  the  existence  and  efficiency  of  the  providence  of  Jehovah  that  he  imme- 
diately adds :  His  eyes  behold,  his  eyelids  try  the  children  of  men.  God  is  an  earnest 
spectator  of  all  that  passes  even  in  states  of  the  Avildest  confusion.  His  book  of 
remembrance  is  continually  recording  all  that  occurs  whether  good  or  bad.  There 
is  no  authority  for  adding,  as  the  Septuagint  and  Fry,  after  behold  the  words  "  the 
poor  one,"  or  "  the  afflicted  one."  The  verb  rendered  behold  is  found  also  in  v.  7. 
There  is  no  better  translation  of  it  than  that  of  our  version.  The  verb  rendered  try 
is  found  also  in  v.  5.  It  is  often  rendered  by  the  verb  prove,  Ps.  xvii.  3 ;  Ixvi.  10 ; 
Ixxxi.  7.  In  Ps.  xxvi.  2  it  is  rendered  examine.  Eyelids  is  parallel  to  eyes  in  the 
preceding  clause.  Hie  children  of  vien,  literally,  the  sons  of  Adam.  See  Introduction, 
§  16.  Patrick's  paraphrase  of  this  verse  is  striking.  He  makes  David  say  to  those 
who  tempted  him  and  to  all  these  sad  disorders,  "My  answer  is,  that  the  world 
js  not  governed  by  chance,  nor  can  men  carry  things  just  as  they  please:  but  the 
LoKD  into  whose  holy  palace  no  unjust  counsels  can  possibly  enter,  and  whose  throne 
is  infinitely  above  that  of  the  highest  king  on  earth :  He,  I  say,  is  the  supreme  and 
most  righteous  Euler  of  all  affairs ;  and  no  mischief  can  be  so  secretly  contrived, 
no  wicked  design  so  artificially  dissembled,  but  it  lies  open  before  his  eyes,  and  he 
sees  through  it :  nor  need  he  take  any  pains  to  discover  it ;  for  at  the  first  glance,  as 
we  speak,  he  perfectly  discovers  how  all  men  are  inclined,  and  looks  to  the  very  bot- 
tom of  their  hearts."  So  grateful  is  this  view  of  the  Divine  government  that  David 
dwells  on  it  in  the  next  verse. 

5.  The  Lord  trieth  the  righteoiis.  God  proves,  examines  his  people.  See  v.  4.  For 
trieth  Edwards  uses  explores.  The  word  rendered  righteous  is  the  same  as  in  Ps.  i.  5, 
6 ;  V.  12 ;  vii.  9.  In  Hebrew  the  verb  try  here  and  in  v.  4  is  in  the  future,  thus 
declaring  that  God  does  this  thing  and  will  continue  to  do  it.  There  is  no  danger 
that  he  will  ever  cease  to  do  it.  Some  think  that  this  clause  ought  to  be  extended  so 
as  to  include  the  word  tuicked,  and  so  as  to  read,  The  Lord  trieth  the  righteous  and 
the  ivicJced.  This  is  favored  by  the  Septuagint,  Vulgate,  Ethiopic,  Arabic,  and  by 
Ainsworth,  Brent,  Edwards  and  Fry.  Alexander  also  regards  this  division  as 
admissible.  On  the  other  hand  the  Chaldee  and  Syriac  with  Calvin,  Amesius 
and  Hengstenberg  retain  the  division  of  our  version.  There  seems  to  be  no 
good  reason  for  adopting  the  suggestion  of  some  so  as  to  read.  The  righteous 
Jehovah  trieth,  i.  e.,God  proceeds  as  a  righteous  Judge.  This  is  indeed  true,  but 
is  not  the  truth  here  taught.  If  we  adopt  the  pointing  suggested  above,  then  the 
last  clause  reads,  And  him  that  loveth  violence  his  soid  hateth.  For  loveth  Edwards 
gives  delighteth;  Calvin  and  Fry,  apj^roveth.  The  cruelty,  rage  and  pride  of  violence 
are  utterly  repugnant  to  the  divine  nature.  Luther  says  this  clause  "  is  spoken 
emphatically,  in  that  the  prophet  does  not  simply  say  that  God  hates,  but  his  soul  hates, 
thereby  declaring  that  God  hates  the  wicked  in  a  high  degree,  and  with  his  whole 
heart."  In  our  version  hardly  any  word  has  so  uniform  a  rendering  as  the  last  verb 
in  this  verse.  When  given  as  a  verb  it  is  uniformly  translated  hate.  Not  fire  is  so 
opposed  to  water  as  the  nature  of  God  to  sin.  To  him  it  is  a  horrible  thing. 
(consequently, 

6.  Upon  the  wicked  he  shall  rain  snares,  fire  and  brimstone,  and  a  horrible  tempest : 
this  shall  be  the  portion  of  their  cup.  In  this  verse  the  word  snares  has  occasioned 
considerable  discussion.  Hare  and  Edwards  think  it  does  not  belong  to  the  Hebrew 
text,  and  ought  to  be  stricken  out.  They  object  that  it  injures  the  metre.  But  the 
Psalms  have  never  been  shown  to  be  metrical  in  the  original.  They  further  object 
that  this  word  injures  the  sense.     But  this  will  be  easily  answered.     Edwards  indeed 


PSALM  XI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  169 

translates  it,  putting  it  in  Italics.     But  he  thinks  that  if  any  word  be  used,  it  should 
be  another  word  than  the  one  commonly  found  in  the  Hebrew  Bible,  and  so  reads  hot 
cinders.     Brent  also  reads  hot  cinders.     The  word  rendered  coals  in  Pr.  xxvi.  21 ;  Isa. 
xliv.  12;  liv.  10, very  much  resembles  the  word  here  rendered  snares.     But  it  is  not 
the  same.     The  word  rendered  snares  is  found  in  the  singular  or  plural  in  the  Psalms 
nine  times,  and  in  our  version  is  unifurndy  translated.     In  some  other  parts  of  Scrip- 
ture our  version  uses  the  word  gin  as  a  fit  rendering,  but  a  gin  is  a  snare.     Jebb 
regards  the  word  much  as  Edwards  does,  and  connects  it  with  the  next  word  and 
reads  the  whole,  He  shall  rain  upon  the  ungodly  coals  of  fire,  and  brimstone,  and  a 
wind  of  horror ;  Boothroyd :  On  the  wicked  he  raineth  flakes  of  sulphureous  fire,  a 
horrible  tempest  is  the  portion  of  their  cup ;  Waterland :  Upon  the  wicked  he  shall 
rain  snares :  Fire  and  brimstone  and  a  tempestuous  wind  shall  be  the  portion  of  their 
cup  ;  Horsley  :  Upon  the  impious  he  shall  rain  glowing  embers  :  Fire  and  brimstone, 
and  a  tempestuous  blast,  is  the  portion  of  their  cup ;  Fry :  He  will  rain  upon  the 
wicked  lightning,  fire,  and  sulphur ;  and  the  hot  "  wind  of  the  desert,"  shall  be  the 
})ortion  of  their  cup.     Araesius  reads,  burning  coals ;  the  margin,  quick  burning  coals; 
Lowth  prefers  live  coals  or  hot  burning  coals.     He  says,  "  This  is  certainly  more  agree- 
able to  the  context  than  snares.     Michaelis  and  others  say  that  the  Arabians  call 
lightnings,  snares,  i.  e.,  fiery  7'ojjes.     The  verb  rendered  shall  rain  expresses  a  great 
abundance  of  anything  good  or  bad  descending  from  above.     Thus  it  is  applied  to  the 
descent  of  manna  and  of  quails  in. the  wilderness.  Ex.  xvi.  4;  Ps  Ixxviii.  24,  27.     So 
also  it  is  applied  to  the  descent  of  hail,  Ex.  ix.  23.     In  Gen,  xix.  24  it  is  used  to 
show  how  Sodom  and  Gomorrah  were  destroyed  by  fire  and  brimstone,  viz.:  by  a 
copious  descent  of  those  destructive  elements.     That  the  wicked  are  to  be  caught  in 
snares  is  frequently  asserted  in  Scripture.  In  Job  xviii.  9 ;  Ps.  Ixix.  22 ;  Pr.  vii.  23 ; 
xxii.  5 ;  Ecc.  ix.  12 ;  Is.  viii.  14 ;  xxiv.  17,  18 ;  Jer.  xlviii.  43,  44  the  same  word  is 
used  as  is  found  in  the  text,  showing  how  familiar  to  inspired  writers  was  the  idea  of 
the  destruction  of  the  wicked  by  snares.     And  even  where  the  same  word  is  not  used, 
the  same  idea  is  often  presented  in  other  words  as  in  Ps.  vii.  15 ;  ix.  15,  16 ;  Is.  viii. 
15;  xxviii.  13.     So  that  destruction  by  snares  is  not,  without  better  cause  than  has 
yet  been  shown,  to  be  rejected  from  this  place.     Hengstenberg :  "  While  the  wicked 
believe  that  they  have  the  righteous  in  their  snares,  and  are  now  able,  with  little  diffi- 
culty, to  destroy  them,  suddenly  a  whole  load  of  snares  is  sent  down  upon  them  from 
heaven,  and  after  all  flight  is  cut  off  for  them,  they  are  smitten  by  the  overpowering 
judgment  of  God."     Calvin :  "  The  Psalmist,  with  much  beauty  and  propriety,  puts 
snares  before  fire  and  brimstone.     We  see  that  the  ungodly,  while  God  spares  them, 
fear  nothing,  but  give  themselves  ample  scope  in  their  wayward  courses,  like  horses 
let  loose  in  an  open  field ;  and  then  if  they  see  any  adversity  impending  over  them, 
they  devise  for  themselves  ways  of  escape :  in  short,  they  continually  mock  God  as  if 
they  could  not  be  caught,  unless  he  first  entangle  and  hold  them  fast  in  his  snares. 
God,  therefore,  begins  his  vengeance  by  snares,  shutting  up  against  the  wicked  every 
way  of  escape ;  and  when  he  has  them  entangled  and  bound,  he  thunders  upon  them 
dreadfully  and  horribly,  like  as  he  consumed  Sodom  and  the  neighboring  cities  Avith 
fire  from  heaven."     No  doubt  the  figure  of  fire  and  brimstone  is  taken  from  the  over- 
throw of  the  cities  of  the  plain.     An  horrible  tempest  shall  also  beat  on  the  wicked. 
The  word  rendered  horrible  is  found  also  in  Ps.  cxix.  53  where  we  read  horror  and  in 
Lam.  V.  10  whei-e  we  read  terrible.     Bythner  thinks  it  signifies  a  sudden  tempest  that 
burns  and  scorches  as  it  goes.     It  is  literally  a  wind  of  horrors  or  of  terrors.     Some 
commentators  think  the  figure  is  drawn  from  the  Avind,  which  the  Arabs  call  Smum, 
Samum,  or  Samoom,  as  it  is  variously  spelled.    But  this  wind  never  blows  in  Palestine, 
and   would  hardly  be  here  mentioned.     Hengstenberg:   "The  only  well-grounded 
22 


170  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xi. 

exposition  is  strong  wrath."  Edwards  reads  it  stormy  tempests;  Alexander,  raging 
wind,  literally  wind  or  (blast  of  furies;)  church  of  England,  storm  and  te7)ipest;  Calvin, 
a  stonn  of  whirlwinds.  The  last  phrase,  the  portion  of  their  cup,  is  probably  originally 
taken  from  the  custom  of  putting  into  the  cup  of  each  guest  the  portion  designed  for 
him  at  feasts.  It  is  a  common  figure  of  Scripture  denoting  the  allotments  of  provi- 
dence. It  is  often  taken  in  a  bad  sense.  Ps.  Ixxv.  8  ;  Isa.  li.  17 ;  Ezek.  xxiii.  32-34 ; 
Matt.  XX.  22,  23 ;  xxvi.  39 ;  Luke  xxii.  42.  The  prominent  ideas  presented  in  the 
whole  verse  are  the  abundance,  the  suddenness,  the  terribleness,  the  destructiveness  and 
the  irresistible  violence  of  the  calamities,  which  shall  at  last  come  on  the  Avicked,  how- 
ever appearances  may  for  a  long  time  be  to  the  contrary.  Morison  :  "  All  these  terrific 
images  are  but  sensible,  and  therefore  defective  representations  of  invisible  and 
spiritual  realities.  The  most  fearful  objects,  with  which  the  human  eye  or  the  human 
imagination  is  familiar,  can  furnish  no  just  [adequate?]  representation  of  that  scene 
of  horror  and  dismay  upon  which  the  wicked  enter  at  death.  Enough,  however,  is 
revealed  of  it,  to  awaken  salutary  fear,  and  to  cause  every  man  to  tremble  lest  he 
should  come  into  this  place  of  torment."  Nor  is  the  punishment  of  the  wicked,  nor 
the  treatment  of  the  righteous  capricious.  God  acts  as  he  does  because  he  is  what  he 
is.     And  so  it  is  said, 

7.  For  the  righteous  Lord  loveth  righteousness ;  his  countenance  doth  behold  the  ^ip- 
right.  For  doth  behold,  Calvin  reads  approveth.  Edwards  reads  the  whole  verse, 
For  Jehovah  is  righteous  ;  he  loveth  upright  actions  ;  his  countenance  beholds  with 
pleasure  that  which  is  just;  Hengstenberg :  For  righteous  is  the  Lord,  he  loves 
righteousness,  his  countenance  beholds  the  upright ;  Alexander :  For  righteous  (is) 
Jehovah  ;  righteousness  he  loves ;  the  upright  (man)  shall  his  face  behold.  Instead 
of  the  upright,  the  church  of  England  reads  the  thing  which  is  just.  The  sense  given 
by  each  of  these  renderings  is  good  and  scriptural.  None  of  them  is  any  improve- 
ment on  our  English  version,  which  is  concise,  and  well  corresponds  to  the  original. 
There  is  no  good  reason  for  reading  with  Dimock,  Jehovah  will  justify  him  that 
loveth  righteousness,  etc.  The  word  behold  is  the  same  that  is  so  rendered  in  v.  4. 
There  it  is  said  his  eyes  behold,  here  his  countenance  doth  behold,  i.  e.,  the  aspect  of  his 
countenance  is  friendly  towards  the  upright.  In  the  former  part  of  the  Psalm 
David  had  argued  from  God's  ofiice  as  King  and  Judge  that  he  would  be  against  the 
wicked.  Here  he  argues  from  the  divine  nature  that  he  will  favor  the  righteous. 
Calvin  appropriately  says,  "  It  is  a  strained  interpretation  to  view  the  last  clause  as 
meaning  that  the  upright  shall  behold  the  face  of  God."  The  reason  why  such  a 
rendering  has  been  thought  of  is  that  the  verb  is  singular,  and  the  word  upright  is 
singular,  while  the  word  countenance  is  plural.  But  it  is  not  inconsistent  with  He- 
brew usage  to  have  a  singular  verb  and  a  plural  nominative.  See  Introduction,  §  6.  This 
is  especially  the  case,  where  the  doctrine  of  the  Trinity  may  be  supposed  to  be 
brought  to  view,  as  here.  The  aspect  of  every  person  in  the  Godhead  is  unitedly 
benignant  towards  God's  people. 

Doctrinal  akd  Practical  Remarks. 

1.  Faith  in  God  is  necessary  under  all  dispensations  and  in  all  situations.  It  is 
impossible  to  proceed  a  step  in  the  right  way  without  it,  v.  1. 

2.  There  is  always  ground  of  hope  to  one  who  trusts  in  God.  All  is  not  lost,  that 
is  brought  into  jeopardy.  While  God  lives  and  reigns,  there  is  hope  for  a  good 
cause  and  for  a  good  man.  We  may  boldly  challenge  all  who  would  drive  us  to 
despair,  v.  1. 

3.  He,  who  purposes  to  do  his  duty,  must  make  up  his  mind  to  knoAi  no  man 


PSAI.M  XI.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  171 

after  the  flesh,  and  to  listen  to  no  counsel  however  kindly  it  may  seem  to  be  given, 
if  it  conflicts  with  the  known  will  of  God,  v.  1. 

4.  How  extreme  is  the  folly  of  sin.  Nothing  seems  more  justifiable  in  the  eyes 
of  carnal  men  than  flight  in  time  of  peril.  Yet  Ave  must  often  cry  out,  How  say 
ye,  etc.,  v.  1. 

5.  It  is  always  wise  to  stand  in  our  lot,  v.  1.  The  post  of  duty  is  a  high  tower. 
Henry  j  "  That  which  grieved  David  in  this  matter,  was,  not  that  to  flee  would 
savor  of  cowardice,  and  ill  become  a  soldier,  but  that  it  would  savor  of  unbelief,  and 
would  ill  become  a  saint,  who  had  so  often  said.  In  the  Lord  jnit  I  my  trust."  Cal- 
vin :  "  This  verse  teaches  us,  that  however  much  the  world  may  hate  and  persecute 
us,  we  ought  nevertheless  to  continue  steadfast  at  our  post,  that  Ave  may  not  deprive 
ourselves  of  a  right  to  lay  claim  to  the  promises  of  God,  or  that  these  may  not  slip 
away  from  us,  and  that  however  much  and  however  long  we  may  be  harassed,  we 
ought  always  to  continue  firm  and  unwavering  in  the  faith  of  our  having  the  call 
of  God." 

6.  In  maintaining  an  unwavering  profession  and  steadfastness  Ave  must  carefully 
avoid  all  influence  from  the  wisdom  of  the  flesh,  v.  1.  Men,  Avho  are  Christians, 
may  yet  be  carnal  to  a  sad  degree,  1  Cor.  iii.  1.  When  they  are  so  their  advice 
often  is  much  the  same  as  that  given  by  ungodly  men. 

7.  Good  men  should  not  be  surprised  at  any  amount  of  wickedness  they  shall  Avit- 
ness.  Bad  men  have  ahvays  been  very  bad,  v.  2.  The  Avicked  ahvays  shall  do 
Avickedly.  It  is  in  their  hearts.  Every  generation  has  its  Cain,  its  Ahithophel,  its 
Sanballat,  its  Judas,  its  Demas,  its  false  brethren,  its  dogs,  its  unprincipled  coAvards 
and  brutal  tyrants. 

8.  There  is  a  nice  adaptation  betAveen  the  proceedings  and  purposes  of  evil  men. 
Stealthy  acts  befit  stealthy  plans,  v.  2.  Many  a  sinner  shoots  privily,  Avho  has  too 
much  shame  to  enable  him  to  attack  openly.  Deeds  of  darkness  befit  the  children 
of  darkness. 

9.  It  is  important  that  we  often  ask  ourselves.  Are  we  upright?  v.  1.  If  Ave  are, 
we  are  also  doAvnright,  outright,  straight,  straightforward.  Crooked  ways  belong  not 
to  godliness.  When  we  find  ourselves  inclined  to  an  uncandid  course,  we  may  know 
all  is  not  right. 

10.  It  is  always  necessary  to  adhere  to  first  principles,  v.  3.  This  is  as  important 
in  religion  as  in  anything  else.  Henry:  "If  you  destroy  the  foundations,  if  you 
take  good  people  from  off"  their  hope  in  God,  if  you  can  persuade  them  that  their 
religion  is  a  cheat  and  a  jest,  and  can  banter  them  out  of  that,  you  ruin  them,  and 
break  their  hearts  indeed,  and  make  them  of  all  men  the  most  miserable."  With 
care  and  examination  adopt  first  principles.     When  adopted,  stick  to  them. 

11.  In  temptations,  Avhich  lead  us  to  deny  first  truths  in  religion,  there  is  one 
advantage,  viz.,  we  see  at  once  that  we  must  hold  fast  our  integrity,  or  give  up 
conscience,  peace  of  mind,  principle,  God  and  salvation.  It  is  a  great  point  Avhen 
Ave  are  able  to  see  the  bearings  of  our  conflicts.  If  the  foundations  shall  fail,  all  is 
lost,  V.  3, 

12.  What  an  inestimable  blessing  is  a  good  government,  established  and  conducted 
on  true,  just  and  uniform  principles.  If  those,  Avho  complain  of  ordinary  burdens  in 
a  good  government,  Avere  placed  even  for  a  short  time  under  the  terrors  of  misrule 
or  anarchy,  they  would  find  a  state  of  things,  which  Avould  probably  make  them 
thankful  for  a  return  to  any  form  of  regular  and  free  government,  v.  3. 

13.  But  if  Ave  are  placed  by  God  in  states  of  social  and  civil  life,  wholly  unsettled, 
let  us  remember  that  others  before  us  have  seen  all  order  subverted,  all  justice  denied, 
V.  3.     Through  God  they  have  outlived  such  a  state  and  come  to  better  days ;  and 


172  STUDIES   IN   THE   BOOK  OF  PSALMS.  [psalm  xi. 

SO  may  we.  A  Roman  would  not  despair  of  the  republic.  A  Christian  should  hope 
well  of  all  affairs  in  the  government  of  God.  Home :  "All  is  not  over,  while  there 
is  a  man  left  to  reprove  error,  and  bear  testimony  to  the  truth ;  and  a  man,  who  does 
it  w'ith  becomiuo-  spirit,  may  stop  a  prince,  or  senate,  when  in  full  career,  and  recover 
the  day.  .  .  No  place  on  earth  is  out  of  the  reach  of  care  and  trouble.  Temptations 
are  everywhere ;  and  so  is  the  grace  of  God." 

14.  We  see  what  would  be  the  state  of  things  if  infidels  had  the  sway.  All  virtue 
and  with  it  all  justice  and  all  order  would  perish.  Every  foundation  would  be 
destroved.  Morison:  "Such  men  are  Avont  to  boast  of  liberty;  but  wo  to  the 
righteous  of  the  land  when  left  to  their  tender  mercies !  Those,  who  have  impiously 
shaken  off  their  allegiance  to  the  Almighty,  cannot  be  supposed  to  treat  with 
much  deference  his  humble  and  devoted  servants.  The  liberty,  of  which  infidels 
talk  so  much,  is  but  an  exhibition  of  that  selfishness,  above  which  their  system  can 
never  elevate  them,  and  it  only  requires  that  the  same  selfishness  should  dictate  a 
line  of  persecution,  for  them  instantly  to  adopt  it.  In  the  absence  of  all  principle 
they  are  necessarily  driven  wherever  passion,  or  prejudice,  or  interest  may  impel  them." 

15.  However  wild  confusion  may  reign  around  us,  and  the  true  ends  of  government 
be  forgotten,  yet  it  may  well  make  the  hearts  of  the  righteous  to  rejoice  that  God  is 
not,  and  cannot  be  dethroned,  v.  4.  All  other  sceptres  shall  be  broken  and  all  other 
crowns  fall  to  the  ground,  but  the  pious  shall  ever  shout,  Alleluiah,  for  the  Lord 
God  omnipotent  reigneth. 

16.  The  more  wholly  the  springs  of  earthly  comfort  go  dry,  the  more  should  we 
come  to  the  wells  of  salvation,  and  with  delight  draw  thence  all  needed  refreshments, 
V.  4.  Calvin :  "  Being  destitute  of  human  aid,  David  betakes  himself  to  the  provi- 
dence of  God.  It  is  a  signal  proof  of  faith  to  borrow  light  from  heaven  to  guide  us 
to  the  hope  of  salvation,  when  we  are  surrounded  in  this  world  with  darkness  on 
every  side.  All  men  acknowledge  that  the  world  is  governed  by  the  providence 
of  God;  but  when  there  comes  some  sad  confusion  of  things,  which  disturbs  their 
ease  and  involves  them  in  difficulty,  there  are  few  who  retain  in  their  minds  the  firm 
persuasion  of  this  truth."  Yet  that  is  the  very  time,  when  faith  is  most  needed  and 
may  be  most  illustrious. 

17.  How  consolatory  to  the  humble  soul  is  the  doctrine  of  God's  omniscience,  v.  4. 
If  one  such  is  ashamed  of  his  own  imperfections  and  shortcomings  he  can  appeal  to 
God  for  his  sincerity.  If  men  misunderstand  and  misconstrue  his  best  actions  and 
designs,  he  is  sure  that  Jehovah  approves  them.  If  he  feels  that  wicked  counsels  are 
more  than  a  match  for  his  penetration,  he  has  an  almighty  Friend,  who  fathoms  all 
wicked  devices.  Henry :  "  God  not  only  sees  men,  but  he  sees  through  them,  not 
only  knows  all  they  say  and  do,  but  knows  what  they  think,  what  they  design,  and 
how  they  really  stand  affected,  whatever  they  pretend.  We  may  know  what  men 
seetn  to  be,  but  he  knows  what  they  are,  as  the  refiner  knows  what  the  value  of  the 
gold  is,  when  he  has  tried  it." 

18.  It  should  make  ui-n  solemn  to  know  that  God  searches  and  tries  them,  v.  5. 
Many  make  in  words  very  solemn  appeals  to  their  Maker,  but  in  their  hearts  they 
are  light  and  vain.  Tiie  heart-searcher  has  no  pleasure  in  fools.  He  trifles  with 
none.     He  will  not  be  trifled  with  by  any. 

19.  Wicked  men  have  no  more  right  to  believe  that  God  will  favor  their  evil 
doings  than  that  he  will  change;  for  his  whole  moral  nature  is  set  against  the 
workers  of  iniquity,  v.  5.  Calvin:  "God  hates  those  who  are  set  upon  the  infliction 
of  injuries,  and  upon  doing  mischief.  As  he  has  ordained  mutual  intercourse  between 
men,  so  he  would  have  us  maintain  it  inviolable.  In  order,  therefore,  to  preserve 
this  his  own  sacred  and  appointed  order,  he  must  be  the  enemy  of  the  wicked,  who 


PSALM  XI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  173 

wrong  and  are  troublesome  to  others."     Society  is  God's  ordinance.     All  that  tends 
to  its  subversion  God  will  punish. 

20.  Because  God  is  what  he  is,  it  is  impossible  that  the  righteous  and  the  wicked 
should  forever  fare  alike,  much  less  that  the  wicked  should  always  have  the  righteous 
in  his  power,  and  be  able  to  torment  him,  v.  5. 

21.  If  God  does  try  the  righteous,  it  is  for  their  good;  and  so  there  is  a  vast 
difference  between  the  sufferings  of  saints  and  of  sinners,  not  in  the  degree,  so  much 
as  in  the  design,  end  and  effects,  v.  5.  Morison:  "We  here  perceive  the  unspeakable 
difference  between  fatherly  chastisements  and  the  infliction  of  God's  displeasure  on 
his  enemies.  The  one  is  for  correction,  the  other  is  for  punishment;  the  one  is  an 
expression  of  covenanted  regard,  the  other  is  an  intimation  of  righteous  displeasure 
and  approaching  judgment;  the  one  is  the  rebuke  of  a  father,  justly  offended;  the 
other  is  the  uplifted  rod  of  a  judge,  who  will,  ere  long,  smite  down  all  his  foes." 

22.  The  calamities,  that  shall  overtake  the  wicked,  are  inconceivably  dreadful, 
V.  6.  The  Bible  beyond  all  books  is  sober,  and  even  in  its  boldest  figures  gives  no 
exaggerated  view  of  the  future  misery  of  wicked  men,  who  die  impenitent.  How 
intolerable  must  the  wrath  of  God  be,  when  it  is  expressed  by  such  terrific  words  as 
are  used  in  this  Psalm  and  elsewhere  in  the  Bible.  I  marvel  not  that  great  and 
good  men,  who  have  proclaimed  salvation  in  a  loud  and  earnest  manner,  have 
commonly  spoken  on  the  loss  of  a  soul  in  subdued  tones  and  with  many  tears.  But 
there  is  nothing  to  excuse  silence  on  so  awful  a  matter,  Ezek.  iii.  18;xxxiii.  7,  8. 
Damnation  is  more  dreadful  than  it  has  ever  been  represented. 

23.  Henry:  "Though  honest  good  people  may  be  run  down,  and  trampled  upon, 
yet  God  does  and  will  own  them,  and  favor  them,  and  smile  upon  them,  and  that  is 
the  reason  why  God  Avill  severely  reckon  with  persecutors  and  oppressors,  because 
those  whom  they  oppress  and  persecute  are  dear  to  him ;  so  that,  whosoever  toucheth 
them,  toucheth  the  apple  of  his  eye,"  v.  7. 

24.  This  whole  Psalm  teaches  us  that  if  tempted,  we  must  not  comply,  but  resist 
the  devil,  and  he  shall  flee  from  us. 

25.  Nor  can  we  read  such  Psalms  mthout  seeing  that  there  is  a  difference  betwixt 
saints  and  sinners,  those  that  serve  God  and  those  that  serve  him  not. 

26.  All  the  evils,  which  in  this  life  come  on  the  ungodly,  are  but  the  beginning 
of  their  sorrows,  but  the  righteous  has  all  his  evil  things  before  he  reaches  eternity. 

27.  One  thing  should  greatly  cheer  the  saints  in  their  approaches  to  God,  viz:  that 
it  is  now  known  not  only  that  he  reigns,  but  that  he  reigns  by  one,  Jesus  Christ. 
God  is  surely  on  his  throne.     He  is  as  surely  in  Christ  Jesr. ;. 

28.  Morison  closes  his  comments  on  this  Psalm  thus:  "Impenitent  sinner!  read 
this  Psalm,  and  mark  your  approaching  doom!  To  flatter  yourself  with  the  hope 
of  escape  is  vain.  The  elements  of  omnipotent  wrath  are  all  prepared,  and  the 
tempests  which  will  hurl  you  to  perdition  will  speedily  begin  to  blow.  Already  the 
moral  heavens  are  covered  Avith  threatening  clouds,  and  the  lightning's  flash  is  seen 
playing  around  your  devoted  head,  the  gulf  from  beneath  is  yawning  Avide  to 
receive  you ;  but  one  more  stage  in  impenitence,  and  you  are  undone  forever ;  the 
Judge  stands  at  the  door,  the  last  call  to  repentance  is  about  to  be  addressed  to  you, 
the  knell  of  judgment  shall  speedily  be  heard,  and  through  the  gloomy  shade  of  death 
you  shall  pass  into  a  region  Avhere  the  wrath  of  God  shall  be  the  everlasting  portion 
of  your  cup.  Hasten  then,  O  sinner,  to  the  cross  of  Christ.  He  Avho  died  on  that 
cross  welcomes  you,  after  all  your  impenitence  he  welcomes  you.  Your  hard  and 
flinty  heart  he  can  soften  and  change.  Your  sins  of  crimson  dye  he  can  pardon  and 
remove ;  but  forget  not  that  the  day  of  your  merciful  visitation  hastens  to  a  close, 
and  that  the  insulted  compassion  of  a  dying  Saviour  will  realize  a  fearful  vindication 
in  the  ceaseless  torments  it  will  produce." 


174  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xii. 


Psalm  xii. 

To  the  chief  Musician  upon  Sheminith,  A  Psalm  of  David. 

1  Help,  Lokd;  for  the  godly  man  ceaseth ;  for  tlie  faithful  fail  from  among  the  children  of  men. 

2  They  speak  vanity  every  one  with  his  neighbor :  with  flattering  lips  and  with  a  double  heart 
do  they  speak. 

3  The  Lord  sliall  cut  off  all  flattering  lips,  and  the  tongue  that  speaketli  proud  things: 

4  Who  have  said,  With  our  tongue  will  we  prevail ;  our  lips  are  our  own  :  who  is  lord  over  us  ? 

5  For  the  ojjpression  of  the  poor,  for  the  sighing  of  the  needy,  now  will  I  arise,  saith  the  LoRi> ; 
T  will  set  him  in  safety  from  him  that  pufFeth  at  him. 

6  The  words  of  the  Lord  are  pure  words :  as  silver  tried  in  a  furnace  of  earth,  purified  seven 
times. 

7  Thou  shalt  keep  them,  O  Lord,  thou  shalt  preserve  them  from  this  generation  for  ever. 

8  The  wicked  walk  on  every  side,  when  the  vilest  men  are  exalted. 

FOR  an  explanation  of  the  title  see  above  on  Psalms  iv.  and  vi.  at  the  beginning. 
There  is  no  good  cause  for  doubting  that  David  wrote  this  Psalm. 

Many  attempts  have  been  made  to  fix  a  time  and  place  for  the  composition  of  this 
Psalm,  but  without  success.  Hengstenberg  quotes  Geier  as  rightly  describing  this 
Psalm  when  he  says  it  contains  "  the  common  complaint  of  the  church  of  all  times." 
Many  a  period  of  David's  history  and  of  the  history  of  every  good  man  is  here  set 
forth.  But  it  cannot  be  shown  to  have  any  more  distinct  fulfilment  in  the  times  of 
Doeg  and  the  Ziphites,  or  of  Absalom  than  in  the  days  of  the  Babylonish  captivity 
or  of  Antiochus  Epiphanes.  Rampant  wickedness  has  always  shown  itself  in  the 
manner  here  described. 

Two  words,  used  as  names  of  God,  are  found  in  this  Psalm — Jehovah  Lord  and 
Adonai  Lord,  on  which  see  above  on  Ps.  i.  2 ;  ii.  4. 

1.  Helji,  Lord  ;  for  the  godly  man  ceaseth;  for-  the  faithful  fail  from  among  the  chil- 
dren of  men.  By  far  the  most  common  rendering  of  the  first  verb  in  this  verse  is 
save ;  after  that  deliver,  preserve,  avenge,  rescue,  hel}:).  The  same  word  in  the  same 
form  is  found  in  2  Sam.  xiv.  4 ;  2  Kings  vi.  26,  and  is  rendered  help.  It  is  found 
in  Ps.  iii.  7;  vi.  4;  vii.  1,  and  is  rendered  save.  The  Septuagint,  Vulgate,  Ethiopic, 
Arabic  read,  Save  me ;  church  of  England,  Help  me.  But  the  Syriac  and  Chaldee 
simply,  Save.  Luther  well  says,  "  It  sounds  more  impressive,  when  one  says,  Deliver, 
or  give  help,  than  to  say,  deliver  me.  As  one  therefore  says  in  our  language,  under 
circumstances  of  great  distress,  or  approaching  death :  Help,  thou  compassionate 
God,  crying  aloud  with  the  utmost  vehemence,  and  using  no  prefatory  words  upon 
the  danger  in  hand;  so  does  the  prophet,  as  one  inflamed  with  zeal  on  account  of  the 
oppressed  state  of  God's  people,  cry  out  without  any  prefatory  words,  and  implore 
in  the  most  impressive  manner,  the  help  of  God."  The  language  of  strong  emotion 
is  commonly  abrupt  and  elliptical,  but  not  therefore  the  less  intelligible,  or  impres- 
sive. The  word  help  does  not  call  for  merely  some  aid,  but  for  full  and  eflfectual 
deliverance.  The  reason  assigned  comes  next, /or  the  godly  man  ceaseth;  for  thefaith- 
fxd  fail  from  am,ong  the  children  of  men.  There  is  considerable  diversity  in  render- 
ing these  words.  The  Septuagint :  For  the  holy  (man)  has  left,  and  truths  have  be- 
come few  among  the  children  of  men ;  Vulgate:  For  the  holy  (man)  has  failed; 
for  truths  are  diminished  from  among  the  children  of  men;  the  Ethiopic  follows  the 
Septuagint;  Arabic:  For  the  just  (man)  has  failed,  and  truth  is  diminished 
among  the  sons  of  men ;  Syriac :  For  the  virtuous  has  failed,  and  fidelity  is 
wanting  in  the  eartli ;  Chaldee :  For  the  righteous  are  consumed ;  for  the  faithful 


PSALM  xii.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  17^ 

fail  from  among  the  sons  of  men;  Calvin:  For  the  merciful  man  hath  failed,  and  the 
faithful  are  wasted  away  from  among  the  children  of  men;  Amesius:  For  the  benefi- 
cent (man)  is  wanting,  for  the  truthful  have  failed  from  among  the  sons  of  men ; 
Brent :  For  the  man  that  does  good  is  rare  ;  and  few  are  the  sincere  among  the  sons 
of  men ;  Edwards  :  For  the  good  man  is  no  more ;  for  the  faithful  are  not  to  be 
found  among  the  sons  of  men  ;  Fry,  (applying  the  Psalm  to  Gospel  times) :  For 
the  Beloved  hath  failed,  for  the  faithful  have  expired  among  the  children  of  men ; 
church  of  England :  For  there  is  not  one  godly  man  left :  for  the  faithful  are  min- 
ished  from  among  the  children  of  men  ;  Jebb  :  For  there  is  a  ceasing  of  the  godly : 
for  there  is  a  minishing  of  the  faithful  among  the  children  of  men ;  Alexander : 
For  the  merciful  (or  the  object  of  divine  mercy)  ceascth,  for  the  faithful  fail  from 
(among)  the  sons  of  men.  The  word  rendei-ed  godhj  is  (in  the  plural)  most  fre- 
quently rendered  mints ;  (in  the  singular)  sometimes  holy ;  thrice.  Holy  one ;  some- 
times merciful;  once,  good;  in  Ps.  iv.  3;  xxxii.  6,  godly.  No  better  rendering  can  be 
given  to  the  second  adjective  thsin  faithful  or  truthful.  The  verbs  rendered  cease  and 
fail  are  in  the  preterite  in  the  Hebrew,  showing  that  the  state  of  things  here  described 
was  not  merely  beginning  to  exist,  but  even  now  Avas  a  sad  reality.  These  words, 
descriptive  of  the  dreadful  state  of  society,  are  not  to  be  taken  as  denying  that  there 
were  some  good  men  left,  as  the  faithful  band,  who  adhered  to  David,  and  others ; 
but  as  asserting  that  good  men  were  already  scarce,  making  the  call  on  God  to  be 
urgent.  Micah  vii.  2,  is  a  parallel  passage.  Patrick  well  speaks  of  this  part  of  the 
Psalm  as  "  a  sad  complaint  of  the  corrupt  manners  of  that  age,  in  which  it  was  hard 
to  find  an  honest  plain-dealing  man,  in  whom  one  might  confide."  Children  of  men, 
literally  sons  of  Adam.  Lacking  holiness  and  truth,  the  mass  of  the  people  were 
ready  for  any  enormity,  and  so  he  says, 

2.   They  speak  vanity  every  one  ivith  his  neighbour.     For  vanity  the  Septuagint,  Vul- 
gate   and   Ethiopic   have   vain   things;   Chaldee,   a   lie;   Syriac,  Mudge,   Edwards 
and  Fry,  falsehood ;  Luther,  profitless  things ;  Calvin,  deceit.     In  our  English  version 
the  word  is  more  commonly  rendered  vanity,  or  in  vain,  as  twice  in  the  third  com- 
mandment, Ex.  XX.  7  ;  but  sometimes  it  is  translated  by  false,  lying,  etc.     Ainsworth 
has  it  false  vanity,  or  vain  falsehood ;  Alexander  translates  it  "vanity,  i.  e.,  falsehood  ;" 
Hengstenberg  suggests  that  the  word  rieighbour  in  this  case  points  to  a  very  intimate 
relationship.     It  may  be  so,  but  it  is  the  same  word  found  once  in  the  9th  and  three 
times  in  the  10th  commandments.     It  is  the  word  used  in  Lev.  xix.  18,  which  Jesus 
Christ  has  explained,  Luke  x.  29-37.     It  is  indeed  sometimes  rendered  friend,  fellow, 
companion,  brother.    Deut.  xxiv.  10  ;    Jud.  vii.  13 ;    1  Sam.  xiv.  20 ;    2  Sam.  xvi.  17 ; 
1  Chron.  xxvii.  33.     But  it  is  also  often  rendered  by  the  simple  word  another.  Gen. 
xi.  3,  7;  XV.  10;  2  Kings  vii.  9.     In  the  Psalms  it  is  always  rendered  by  one  of  these 
words,  neighbour,  friend,  or  companion.  Ps.  xv.  3  ;  xxxv.  15  ;  cxxii.  8.     Tlie  jDarallel 
clause  is  With  flattering  lips  and  with  a  double  heart  do  they  speak.     Edwards  :  They 
speak  with  smooth  tongues  and  double  hearts ;  Jebb :  With  a  lip  of  flatteries,  Avith 
a  double  heart  they  speak  ;  Horsley  has  smooth  lips,  and  explains  that  they  are  "  not 
smooth  with  flattery,  but  with  glossing  lies,  with  ensnaring  eloquence,  and  specious 
arguments  in  support  of  the  wretched  cause  which  they  espouse."     Flattering  lips 
are  smooth  lijys,  slippery  lips.     Literally  it  would  read  a  Up  of  flatteries,  of  blandish- 
ments, of  smoothnesses.     The  word  rendered  lip  is  often  translated  by  language  or  speech, 
as  in  Gen.  xi.  1,  6,  7,  9  ;  Ps.  Ixxxi.  5  ;  Pr.  xvii.  7.     The  phrase  ivith  a  double  heart  is  in 
the  Hebrew  literally  iviih  a  heart  and  a  heart.     This  form  is  retained  in  the  Septuagint, 
F^thiopic,  Syriac,  several  Latin,  and  some  of  the  French  versions.     This  is  a  form  of 
sjieech  unknown  among  us.     The  sense  according  to  English  idiom  is  given  in  the 
text  .'if  our  version.     The  English  word,  duplicity,  seems  to  convey  the  precise  idea. 


176  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psami  xit. 

That  is,  these  men  thought  one  thing,  and  spoke  another ;  they  said  one  thing  to  one 
man,  and  a  different  thing  to  another ;  they  did  not  speak  the  truth  in  their  hearts. 
Ps.  XV.  2.  The  phrase  is  found  nowhere  else  but  in  1  Chron.  xii.  33,  where  as  here  it 
is  rendered  a  double  heart.  Hengstenberg  seems  to  think  it  much  the  same  as  that 
of  a  "  double-minded  man,"  in  Jas.  i.  8.  Yet  he  gives  weight  to  the  explanation  of 
Venema  :  "  "With  a  double  mind,  the  one  which  they  express,  and  another  which  they 
conceal,  the  former  bland  and  open,  the  other  impious  and  malignant ;"  and  of 
Umbreit,  "  That  is  that  they  have  one  for  themselves,  and  another  for  their  friends." 
The  phrase  is  probably  parallel  to  that  of  "  divers  weights"  and  "  divers  measures," 
in  Deut.  xxv.  13,  14,  which  literally  would  be  a  weight  and  a  weight  (or  a  stone  and 
a  stone,)  and  a  measure  and  a  measure  (an  ephah  and  an  ephah.)  Clarke:  "They 
seem  to  have  two  hearts ;  one  to  speak  fair  words,  and  the  other  to  invent  mischief." 
This  state  of  things  should  not  last  always  ;  for, 

3.  The  Lord  shall  cut  off  all  flattering  lips.  Edwards :  May  the  Lord  cut  off  all 
smooth  lips  ;  Jebb  :  The  Lord  shall  cut  off  all  lips  of  flattery  ;  Calvin  :  Let  Jehovah 
cut  off  all  flattering  lips ;  church  of  England :  The  Lf)RD  shall  root  out  all  deceitful 
lips ;  Fry :  Jehovah  -will  cut  off  all  flattering  lips  ;  Hengstenberg :  The  Lord  cut  off" 
all  flattering  lips ;  Alexander :  May  Jehovah  destroy  all  lips  of  smoothness,  i.  e.,  flat- 
tering lips.  The  form  of  the  verb  is  here  best  rendered  in  the  future  and  is  so  given 
in  a  majority  of  cases  in  our  common  version.  The  Lord  shall  cut  off.  Flattering  lips, 
the  same  words  in  the  Hebrew  as  in  the  preceding  verse,  except  that  lijJS  is  plural. 
To  cut  off  is  by  far  the  most  frequent  rendering  of  the  verb,  though  it  is  sometimes 
given  cut  down,  etc.  The  meaning  is  that  God  will  in  wrath  remove  these  sinners 
from  their  earthly  possessions,  and  that  he  will  separate  them  from  the  congregation 
of  the  blessed.  Excision  from  the  congregation  of  the  holy  shall  come  on  flatterers. 
I^or  is  this  all.  God  shall  also  cut  off  the  tongue  that  speaketh  proud  things.  The 
word  rendered  proud  occurs  about  thirty  times  in  the  Psalms,  and  is  in  every  other 
case  translated  great.  Here  and  in  Ps.  Ixxi.  19,  it  is  plural  and  in  the  latter  case  it 
is  rendered  gi^eat  things.  This  rendering  is  favored  by  the  Chaldee,  Septuagint,  Vul- 
gate, Ethiopic,  Syriac,  Calvin,  Jebb,  Hengstenberg  and  Alexander.  The  same  word 
is  found  in  Jer.  xlv.  5  and  is  translated  great  things.  Hengstenberg  renders  it.  The 
tongue  that  speaks  big ;  Morison  gives  the  sense  Avhen  he  says  "  proud  boasters"  are 
pointed  out — "  those  who  talk  big,  who  speak  great  things ;"  Hengstenberg  regards 
these  phrases  as  designating  the  same  class  of  persons  as  those  mentioned  in  Isa.  xxviii. 
15,  who  say,  "  "VVe  have  made  lies  our  refuge,  and  under  falsehood  have  we  hid  our- 
selves." AVhen  men  flatter,  lie  and  slander,  they  are  on  the  road  to  hell ;  when  they 
boast  of  their  skill  in  these  things  and  rely  on  them  to  bring  them  through,  they  ai-e 
ready  to  drop  into  hell. 

4.  Who  have  said,  With  our  tongue  ivill  we  p)revail.  Hengstenberg :  Through  our 
tongue  we  are  strong;  Alexander:  By  our  tongues  will  we  do  mightily;  Edwards:  We 
are  masters  of  our  tongues ;  Horsley :  We  will  flay  the  man  with  our  tongue ;  Calvin : 
We  will  be  strengthened  by  our  tongues  ;  several  ancient  versions  :  We  will  magnify 
our  tongue.  ISTone  of  tl.ese  renderings  give  the  sense  more  clearly  than  our  transla- 
tion ;  though  several  cast  light  on  it.  This  clause  is  one  of  those  proud  things  men- 
tioned in  the  preceding  verse.  Shocking  as  is  the  wickedness  thus  bursting  forth,  it  is 
but  an  expression  of  the  depravity  common  to  men.  Only  hundreds  may  say  it,  yet 
millions  think  it.  The  forms  of  speech,  on  which  wicked  men  rely,  are  slander, 
flattery,  boasting,  scorning,  lying,  misrepresentation  of  every  kind.  But  all  such 
boasting  is  evil.  It  cannot  stand  because  the  truth  is  not  its  basis.  Men  may  affect 
but  can  never  effect  independence  of  God.  These  same  rebels  say.  Our  lips  are  our 
own.     Calvin :  Our  li])s  are  in  our  own  power ;    Brent :  Our  speech  is  in  our  own 


PSALM  XII.]  STUDIES   IN  THE   BOOK  OF  PSALMS.  177 

liand;  cliurch  of  England:  We  are  they  that  ought  to  speak;  Alexander:  Our  lip 
are  with  us,  meaning  either  that  they  are  our  own,  at  our  disposal,  or,  they  are  on  oui' 
side;  Fry:  Our  lips  for  us;  Edwards,  Jebb,  and  the  Do  way  agree  with  the  authorized 
version.  Morison  gives  the  sense :  "  We  may  utter  what  we  please.  We  have  skill. 
power,  and  liberty  to  speak.  .  .  They  think  and  speak  as  if  their  lips  were  their  own, 
by  absolute  right.  In  the  utterance  of  imprecations,  falsehood,  impurity,  and  irreli- 
gion,  they  have  no  feeling  that  they  are  strictly  accountable.  Their  lips  they  consider  as 
their  inalienable  property,  and  they  uniformly  employ  them  in  the  service  of  a  depraved 
heart."  And  so  they  add,  Who  is  lord  over  us  ?  This  form  of  irreligious  speech  seems 
to  be  peculiarly  congenial  to  depraved  minds.  It  expresses  in  the  form  of  a  chal- 
lenge the  atheism  of  the  heart.  The  sense  is.  Who  is  so  our  master,  as  to  hinder  us 
froi^.i  saying  and  doing  what  we  please?  Fry:  Who  shall  be  our  master?  But  such 
cruelty  and  Avickedness  cannot  last  always.  The  triumphing  of  the  wicked  is  short. 
Accordingly  we  next  read, 

5.  For  the  oppression  of  the  poor,  for  the  sighing  of  the  needy,  now  will  I  arise  saith 
the  Lord  ;  I  will  set  him  in  safety  from  him  that  puffeth  at  him.  For  means  because 
of,  on  account  of.  The  word  rendered  poor  is  found  in  Ps.  ix.  12  and  is  there  rendered 
humble.  That  rendered  needy  is  found  in  Ps.  ix.  18.  See  on  those  verses.  This  whole 
verse  is  quite  variously  rendered.  Calvin :  Because  of  the  spoiling  (or  oppression)  of 
the  needy,  because  of  the  groaning  of  the  poor,  I  will  now  arise,  Jehovah  will  say ;  I 
will  set  in  safety  him  whom  he  snareth,  i.  e.,  him  for  wdiom  the  wicked  lay  snares ; 
Edwards :  For  the  oppression  of  the  afflicted,  for  the  groaning  of  the  needy,  I  will 
now  arise,  saith  Jehovah ;  I  will  set  him,  Avhom  he  would  ensnare,  in  safety ;  Horsley 
thinks  "  cruel  treatment  of  the  helpless"  would  be  better  than  "  oppression  of  the 
poor,"  and  instead  of  "  sighing  of  the  needy,"  he  prefers  "  outcry  of  the  poor ;"  church 
of  England :  Now  for  the  comfortless  troubles'  sake  of  the  needy :  and  because  of  the 
deep  sighing  of  the  poor ;  I  will  up,  saith  the  Lord,  and  will  help  every  one  from  him 
that  swelleth  against  him,  and  will  set  him  at  rest;  Hengstenberg :  Because  of  the 
desolation  of  the  poor,  because  of  the  sighing  of  the  needy,  now  will  I  arise,  saith  the 
Lord ;  place  Avill  I  in  safety  him  who  sighs  after  it :  Alexander :  From  the  desolation 
of  the  wretched,  from  the  sighing  of  the  poor,  now  will  I  arise,  shall  Jehovah  say,.  I 
will  place  him  in  safety  that  shall  pant  after  it ;  Fry  has  the  last  clause :  I  will  set 
him  in  safety  from  him  that  panteth  after  him,  understanding  a  panting  like  a  savage 
beast,  with  eager  desire  to  devour  his  prey  ;  Houbigant :  I  will  procure  them  safety, 
that  they  may  breathe.  Instead  of  p>iiffeth  at  him,  the  Italian  reads,  speaketh  boldly 
against  him;  Chaldee:  I  will  ordain  redemption  to  my  people,  but  against  the  wicked 
I  will  testify  evil.  For  the  meaning  of  the  word,  arise,  see  above  on  Ps.  iii.  7 ;  vii.  6 ; 
ix.  19 ;  X.  12,  where  the  same  verb  is  used,  though  in  a  different  tense.  God  sees  the 
wrongs  and  hears  the  sighs  of  his  people,  however  needy,  poor,  humble  and  afflicted, 
and  will  in  due  time  arise  to  judge  and  avenge  them,  seems  to  be  the  sum  of  what  is 
meant  in  the  first  part  of  the  verse.  The  verb  rendered,  saith  in  the  original  is  in  the 
future,  but  so  it  is  in  many  other  cases,  where  it  is  rendered  in  the  present  and  even 
in  the  past  tense.  Ps.  xi.  1 ;  xli.  5;  Iv.  6 ;  Ixxvii.  10 ;  Isa.  i.  11 ;  xxxviii.  21.  The 
sum  of  what  is  promised  in  the  second  clause  is  rest,  deliverance,  salvation  from 
proud,  insidious,  taunting  foes.  All  this  is  made  sure  by  the  promise  of  God  to  all 
the  humble  and  needy,  Avho  long  for  repose  in  the  bosom  of  God..  No  nmrvel  thai 
such  promises  are  very  precious  to  the  saints.     They  praise  them,  saying:. 

6.  The  words  of  the  Lord  are  pure  words.  The  word  rendered  ^nirc  is  translated 
ckan  in  Ps.  xix.  9;  li.  10,  and  in  many  other  places,  and  pure  in  Hab.  i.  13;  Mai. 
i.  11.  It  often  occurs  in  connection  with  the  word  gold,  and  is  then  always  rendered 
pure,  i.  e.,  free  from  alloy.     The  reference  here  seems  to  be,  not  to  gold,  but  to  another 

23 


178  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xii. 

precious  me-tal,  for  it  is  added  that  God's  words  are  as  silver  tried  in  a  fnrnace  of  earth, 
pw-ifiecl  seven  times.  God's  words  are  pure  from  all  error,  all  mistake,  all  equivoca- 
tion, all  deception,  all  eucouragement  to  sin,  all  weakness.  They  are  more  replete 
with  meaning,  with  faithfulness,  with  grace  than  the  best  minds  and  the  strongest  faith 
have  ever  conceived  or  alleged.  There  is  something  amazing  in  the  power  of  God's 
word.  It  differs  from  all  other  writings.  Some  confine  the  sense  of  this  clause  to  the 
words  of  God  spoken  in  the  preceding  verse.  Although  they  are  included  in  this 
(Statement,  the  proposition  here  laid  down  respecting  God's  words  is  a  universal  truth. 
There  is  considerable  diversity  in  rendering  a  part  of  this  verse.  Calvin  and  Amesius: 
Silver  melted  in  an  excellent  crucible  of  earth ;  Edwards :  Like  silver  refined  in  an 
earthen  vessel;  Jebb:  Silver  tried  in  the  furnace  from  the  earth;  church  of  England: 
Even  as  the  silver,  which  from  the  earth  is  tried ;  Fry :  Silver  refined  from  the  cruci- 
ble ;  Horsley :  Silver  assayed  in  a  crucible  of  earth ;  Alexander :  Silver  purged  in  a 
furnace  of  earth.  The  intelligent  reader  will  probably  find  his  confidence  in  the  com- 
mon version  strengthened  by  these  renderings.  But  Hengstenberg  would  have  it  that 
David  here  says  God's  words  ai-e  purified  silver  of  a  lord  of  the  earth;  and  he  has  a  long 
comment  to  show  that  this  is  the  only  correct  rendering.  But  his  argument  will  hardly 
satisfy  many.  Still  it  must  be  admitted  that  this  clause  is  not  without  difiiculties  on 
account  of  the  unusual  collocation  of  words.  Venema,  besides  his  own  learned  expo- 
sition, gives  a  note  from  a  learned  friend,  showing  that  great  difiiculties  attend  the 
philology  of  the  clause.  The  number  seven  was  among  the  Jews  a  number  of  per- 
fection. Seven  times  purified  is  the  same  as  perfectly  purified.  Notwithstanding  the 
difiiculties  in  some  of  the  words,  yet  the  general  sense  is  remarkably  clear.  Even  the 
Do  way  Bible  does  not  lead  us  astray  in  the  practical  truth  taught:  The  words  of  the 
Lord  are  pure  words :  as  silver  tried  by  the  fire,  purged  from  the  earth,  refined  seven 
times.     God's  words  are  full  of  consolation  as  well  as  of  purity. 

7.  Thou  shalt  heep  them,  0  IjO'RT),  thou  shalt  jyreserve  them  from  this  generation  for  even- . 
The  persons  referred  to  by  the  pronouns  of  this  verse  are  those  mentioned  in  verse  5. 
These  pronouns,  because  they  designate  the  same  persons,  are  properly  both  given  in 
the  plural,  them,  though  in  the  Hebrew  the  latter  is  singular,  Mm.  But  Hammond 
thinks  them  refers  to  the  words  of  the  Lord  mentioned  in  the  preceding  verse,  and  him 
to  the  just  man,  and  so  he  would  read.  Thou,  O  Lord,  shalt  keep,  or  perform,  those 
words  ;  thou  shalt  preserve  the  just  man  from  this  generation  forever.  The  word  ren- 
dered heep  is  applied  to  keej^ing  covenant,  keeping  truth,  as  well  as  keeping  one  in 
safety,  or  preserving  one.  It  has  probably  as  great  a  variety  of  signification  as  our 
English  word,  keep.  The  idea  is  well  given  in  the  English  version.  Some  have  sup- 
posed that  by  putting  Am  in  the  second  instance  there  is  a  reference  to  the  small  num- 
ber of  the  pious,  l)ut  such  things  belong  to  the  idiom  of  the  language,  and  it  is  not 
WLse  to  strain  things  in  this  way.  For  him,  Edwards  has  each  one  of  them;  Chaldee: 
Thou  wilt  preserve  just  (men),  thou  wilt  guard  them.  The  Septuagint,  Vulgate, 
Ethiopic,  Arabic  and  Fry  have  us  instead  of  them.  This  reading  rests  on  the  au- 
tliority  of  one  manuscript,  an  insufiicient  support.  By  this  generation  is  meant  this 
sort  of  men,  viz.,  those  described  in  vv.  2,  3,  4.  Calvin  says,  that  from  this  expression 
"we  learn  that  the  world,  at  that  time,  was  so  corrupt,  that  David,  by  way  of  reproach, 
puts  them  all,  as  it  were,  into  one  Inindle.  Moreover  it  is  of  importance  to  remembei 
that  he  does  not  here  speak  of  foreign  nations,  but  of  the  Israelites,  God's  chosen  peo- 
ple_"  The  wicked  shall  not  have  power  either  to  corrupt  and  debauch,  or  to  destroy 
and  exterminate  the  saints.  Forever  is  a  correct  rendering.  Hengstenberg:  It  always 
means  eternity.  See  above  on  Ps.  ix.  5,  7.  Blessed  be  God,  by  and  by  the  wicked 
sliall  cease  from  troubling  and  the  weary  shall  be  at  rest.  Though  the  wicked  shall 
not  be  annihilated,  they  shall  be  outcasts  and  deprived  of  power  to  torment  the  saints. 


PSALM  XII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  179 

8.  The  wicked  xvalh  on  every  side,  when  the  vilest  men  are  exalted.  Perhaps  no  verse 
of  Scripture  has  been  more  variously  rendered  than  this.  Hare  acknowledges  that  he 
does  not  understand  it.  John  Rogers'  translation:  And  why?  when  vanyte  and 
ydlenes  getteth  the  overhande  among  the  chyldren  of  men,  all  are  full  of  the  ungodly; 
Bishops' Bible:  The  ungodly  walke  on  every  syde:  when  they  are  exalted,  the  chil- 
dren of  men  are  put  in  rebuke;  the  Genevan  translation:  The  wicked  walke  on  every 
side:  when  they  are  exalted  it  is  a  shame  for  the  sonnes  of  men;  Doway,  following 
the  Septuagint,  Vulgate,  and  Ethiopic:  The  wicked  walk  round  about;  according  to 
thy  highness,  thou  hast  multiplied  the  children  of  men.  Other  old  translations  are 
also  variant.  Calvin:  The  ungodly  walk  on  every  side;  when  they  are  exalted,  there 
is  reproach  to  the  children  of  men ;  Edwards :  The  wicked  walk  up  and  down  on  every 
side ;  as  thou  art  high  exalted,  thou  art  become  contemptible  to  the  sons  of  men ; 
church  of  England :  The  ungodly  walk  on  every  side :  when  they  are  exalted,  the 
children  of  men  are  put  to  rebuke;  Brent  renders  it  as  our  English,  except  that  he 
reads  vain  for  vilest;  Clarke:  The  wicked  walk  on  every  side,  as  villany  gains  ground 
among  the  sons  of  Adam.  As  Hengstenberg's  views  are  quite  peculiar,  his  transla- 
tion is  given  together  with  so  much  of  his  comment  as  may  convey  his  lull  idea:  "  The 
wicked  walk  round  about,  they  have  compassed  the  righteous  on  all  hands,  so  that  with- 
out God's  help  deliverance  is  impossible.  Comp.  Ps.  iii.  6.  As  elevation  is  depression 
to  the  sons  of  men,  i.  e.,  although  now  the  righteous  are  overborne  by  the  wicked,  yet 
their  distress  is  to  be  regarded  in  the  light  of  prosperity,  because  God  forsakes  not  his 
own,  but  will  rightly  recompense  them  for  the  sufferings  they  have  endured."  Per- 
haps the  general  verdict  will  be  that  our  common  version  is  better  than  any  of  these, 
and  that  among  those,  which  materially  vary  from  it,  one  is  hardly  to  be  preferred  to 
another.  Clarke:  "Were  we  to  take  this  in  its  obvious  sense  it  would  signify  that  at 
that  time  wickedness  was  the  way  to  preferment,  and  good  men  the  objects  of  persecu- 
tion." There  seems  to  be  no  good  reason  for  Patrick's  paraphrase :  It  "  will  make  the 
wicked  not  know  which  way  to  turn  themselves ;  but  be  ready  to  burst  with  anger  and 
vexation,  when  they  see  these  poor  men,  whom  they  contemned  and  vilified,  not  only 
preserved,  but  exalted  by  thy  favor  to  dignity  and  honor." 

Doctrinal  and  Practical  Remarks. 

1.  It  is  no  ncAv  thing  for  the  church  to  be  small.  In  the  old  world  it  was  reduced 
to  the  family  of  Noah.  In  the  days  of  Elijah  there  were  in  all  the  kingdom  but 
seven  thousand,  who  did  not  bow  the  knee  to  Baal.  In  the  days  of  David  the  godly 
ceased,  grew  scarce,  v.  1.  Jacob  has  commonly  been  small.  Once  the  cry  was.  The 
world  against  Athanasius,  and  Athanasius  against  the  world.  Christ's  people  are  a 
little  flock.  The  strength  of  the  church  consists  not  in  the  number  of  her  visible 
members,  but  in  the  almightiness  of  her  Head. 

2.  If  the  church  is  small,  let  us  pray  for  her  enlargement,  v.  1.  No  matter  of 
prayer  is  more  pleasing  to  God.  True  followers  of  God  are  the  light  of  the  world 
and  the  salt  of  the  earth.  "  The  Lord  make  his  people  a  hundred  times  so  many 
more  as  they  be." 

3.  One  of  the  ways  in  which  good  men  become  scarce,  is  by  death.  Some  think 
there  is  a  reference  to  such  an  event  in  v.  1.  It  is  right  to  lament  the  death  of  good 
men.  How  sadly  does  Isaiah  say,  "  The  righteous  perisheth,  and  no  man  layeth  it  to 
heart :  and  merciful  men  are  taken  away,  none  considering  that  the  righteous  is  taken 
away  from  the  evil  to  come,"  Is.  Ivii.  1.  The  children  of  Israel  wept  for  Moses  in 
the  plains  of  Moab  thirty  days,  Deut.  xxxiv.  8.  So  devout  men  carried  Stephen  to 
his  burial  and  made  great  lamentation  over  him,  Acts  viii.  2. 

4.  In  all  our  troubles,  in  particular  in  our  sadness  respecting  the  low  state  of  reli- 


180  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xii. 

gion,  let  US  rely  ou  none  but  God.  Help,  Lord,  v.  1.  Desertion  of  our  post  of  duty 
is  no  o-ood  sign  in  any  man.  Go  where  Ave  will,  we  shall  never  be  beyond  the  reach 
of  trouble.  Slade :  "  Temptations  are  everywhere,  and  so  is  the  grace  of  God."  The 
sooner  we  go  to  God  with  our  cares  the  better  for  us. 

5.  So  marvellously  is  society  bound  together  that  if  one  member  rejoices,  and  is 
saved,  or  suffers,  errs,  and  perishes,  others  are  thereby  deeply  affected,  v.  1.  Every 
human  being  adds  something  to  the  vice  or  virtue,  to  the  happiness  or  misery  of  his 
generation.  For  good  cause  there  is  mourning  or  shouting  at  the  death  of  every  hu- 
man being.     None  of  us  liveth  to  himself. 

6.  Unchecked  depravity  manifests  itself  with  great  uniformity.  One  by  one  faith- 
ful, godly,  honest,  candid  men  disappear  from  the  community ;  as  when  clouds  arise 
in  the  night  star  after  star  is  covered  till  not  a  ray  of  light  comes  down  to  cheer  the 
traveller,  v.  1. 

7.  The  church  of  God  has  never  been  perfect.  In  this  world  spots  and  wrinkles 
and  blemishes  are  ever  found  on  her.  Calvin :  "  David  does  not  here  accuse  strangers 
or  foreigners,  but  informs  us  that  this  deluge  of  iniquity  prevailed  in  the  church  of 
God.  Let  the  faithful,  therefore,  in  our  day,  not  be  unduly  discouraged  at  the  melan- 
choly sight  of  a  very  corrupt  and  confused  state  of  the  world."  No  new  thing  has 
happened.  People  who  glorify  past  ages  as  all  purer  than  the  present,  must  forget 
the  church  in  the  days  of  the  prophets  and  apostles.  Every  generation  has  had  much 
to  deplore.  Home :  "  The  universal  depravity  of  Jew  and  Gentile  caused  the  church, 
of  old,  to  pray  earnestly  for  the  first  advent  of  Christ ;  and  a  like  depravity  among 
those  who  call  themselves  Christians,  may  induce  her  to  pray  no  less  earnestly  for  his 
appearance  the  second  time  unto  salvation." 

8.  Wherever  sin  is  dominant,  it  is  sure  to  manifest  itself  in  vanity,  falsehood,  flat- 
tery and  deceit,  v.  1.  In  other  words  as  society  forsakes  God,  it  becomes  hollow ; 
hollowness  requires  deception  to  disguise  its  baseness ;  and  so  instead  of  hearty  good 
wishes  we  hear  idle  compliments ;  instead  of  serious  profitable  discourse  we  have  froth 
and  vanity.  The  manner  in  which  God  everywhei'e  condemns  these  sins,  shows  their 
utter  contrariety  to  holiness.  Henry:  " The  devil's  image  complete  is  a  complication 
of  malice  and  falsehood." 

9.  Some  sins  imply  others.  He  that  will  steal  will  also  lie.  He  who  blasphemes 
God  will  live  without  prayer.  Home :  "  When  men  cease  to  be  faithful  to  their  God, 
he  who  expects  to  find  them  so  to  each  other  will  be  much  disappointed,"  vv.  1,  2. 

10.  Nothing  so  deforms  the  church  of  God  as  disingenuous,  hypocritical  members, 
V.  2.  Morison :  "  Honest-hearted  worldlings,  who  shrink  not  from  the  avowal  of  their 
proper  characters,  are  innocent  members  of  the  community,  compared  Avith  those  who 
Avound  character  and  feeling  under  the  halloAved  garb  of  friendship,  formed  and  fos- 
tered in  the  sanctuary  of  God." 

11.  Dickson :  "  Vain  talk,  cozening  speeches,  flattering  Avords  are  unbeseeming 
honest  men,  and  argue  in  so  far  as  men  affect  them,  ungodliness,  unfaithfulness,  and 
doceitfulness  in  man,"  v.  2. 

12.  Truth  and  kindness  are  elements  of  society  so  essential,  that  their  absence  Avill 
induce  general  wretchedness  among  all  thinking  men,  v.  2.  Morison :  "It  is  a  mourn- 
ful thing  Avhcn  those  who  are  brethren  cannot  confide  in  each  other.  It  is  still  more 
mournful  Avhen  deceit  and  falsehood  are  resorted  to,  in  order  to  impart  a  coloring  and 
a  complexion  to  events,  Avhich  they  Avould  not  otherAvise  Avear." 

13.  Home:  "They  Avho  take  pleasure  in  deceiving  others,  Avill  at  the  last  find  them- 
selves most  of  all  deceived,  Avhen  the  sun  of  truth,  by  the  brightness  of  his  rising, 
shall  at  once  detect  and  consume  hypocrisy,"  v.  3. 

14.  Calvin :  "  Certainly  falsehood  and  calumnies  are  more  deadly  than  SAVords  ano 


PSALM  XII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  181 

all  other  kinds  of  weapons,"  v.  3.     "  Life  and  death  arc  in  the  power  of  the  tongue," 
is  a  divine  decision. 

15.  No  set  of  men  are  more  vain  than  boasters — those  whose  talk  is  big,  v.  3.  "  He 
that  boasteth  himself  of  a  false  gift  is  as  clouds  and  wind  without  rain."  One  rea- 
son why  men  should  not  tell  all  the  good  they  know  of  themselves,  is  that  such  are 
apt,  for  lack  of  something  veracious,  to  tell  something  quite  beyond  the  truth. 

16.  The  temporal  judgments,  which  often  befall  the  wicked,  are  forerunners  of 
worse  things  to  come.  They  who  in  Avrath  are  cut  off  here  (v.  3)  are  cut  off  from  the 
life  everlasting. 

17.  How  dismal  are  the  prospects  of  the  wicked.  All  their  hopes  rest  on  the  most 
monstrous  errors,  such  as  that  God  does  not  care  what  they  do,  and  that  their  tongues 
are  omnipotent,  v.  4.  Because  for  awhile  they  can  make  a  lie  pass  for  a  truth,  they 
hope  to  do  so  always,  but  they  shall  be  sorely  disappointed.  A  day  is  coming  when 
eloquence  .will  all  be  vain.  There  may  be  as  much  eloquence  in  hell  as  in  heaven. 
The  wicked  now  say  all  religion  is  vain  superstition,  that  true  philosophy  is  about  to 
gain  the  ascendancy,  and  that  the  world  will  soon  be  better  by  reason  of  a  new  era  in 
thought,  but  they  are  mistaken.     All  their  brightest  hopes  shall  fail  them. 

18.  None  but  wicked  men  would  dare  to  deny  their  perfect  accountability,  saying, 
Our  lips  are  our  own,  v.  4.  "  By  thy  words  thou  shalt  be  justified,  and  by  thy  words 
thou  shalt  be  condemned." 

19.  The  denial  of  God's  ownership  of  us  does  not  in  the  least  impair  its  perfection, 
any  more  than  a  denial  that  he  created  us  would  change  the  fact  in  that  case,  v.  4. 
God  is  our  Master,  our  Owner,  our  Lord.  To  deny  this  may  prove  us  atheists,  but 
it  cannot  weaken  his  claims. to  our  hearty  and  cheerful  obedience. 

20.  Dickson :  "  From  the  faults  of  the  wicked,  v.  4,  we  must  learn  three  contrary 
lessons;  to  wit:  1.  That  nothing  which  we  have  is  our  own.  But,  2.  Whatsoever  is 
given  to  us  of  God  is  for  service  to  be  done  to  him.  3.  That  whatsoever  Ave  do,  or 
say,  we  have  a  Lord  over  us  to  whom  we  must  be  answerable  Avhen  he  calleth  us  to 
account." 

21.  Blood  and  tears  both  have  voices.  They  cry  louder  and  are  heard  farther  than 
thunder,  v.  5.  They  travel  even  to  the  throne  of  God,  though  shed  in  some  secret 
place  on  earth. 

22.  When  God  undertakes  our  cause  deliverance  must  come,  salvation  cannot  be 
far  off,  V.  5.  The  wicked  may  puff  and  blow,  may  exert  their  fury  and  their  power, 
but  God  is  a  munition  of  rocks.  And  when  God  delivers  it  is  with  a  strong  arm. 
He  did  not  enable  the  Israelites  to  outrun  the  Egyptians ;  he  utterly  destroyed  the 
latter.  To  the  Jews  in  Babylon  he  not  merely  sent  deliverance  from  Belshazzar ;  he 
sent  them  to  rebuild  their  city  and  temple.  Calvin:  "To  the  unjustly  oppressed 
God  promises  an  entire  restitution." 

23.  How  excellent  is  holy  Scripture.  It  is  pure  from  all  tendency  to  sin.  It  coun- 
tenances no  iniquity,  unrighteousness,  or  crime.  It  denounces  all  error,  deceit,  false- 
hood. The  words  of  the  Lord  are  pure  words,  etc.  Henry :  "  This  expression  denotes 
(1.)  The  sincerity  of  God's  word ;  everything  is  really  as  it  is  there  represented,  and 
not  otherwise;  it  does  not  jest  Avith  us,  nor  impose  upon  us,  nor  has  it  any  other  design 
tOAvard  us  than  to  do  us  good.  (2.)  The  preciousness  of  God's  word ;  it  is  of  great 
intrinsic  value,  like  silver  refined  to  the  highest  degree ;  it  has  nothing  in  it  to  depre- 
ciate it.  (3.)  The  many  proofs  that  have  been  given  of  its  power  and  truth ;  it  has 
been  often  tried,  all  the  saints  in  all  ages  have  trusted  it,  and  so  tried  it,  and  it  never 
deceived  them,  or  frustrated  their  expectations  ;  but  they  have  all  set  to  their  seal  that 
God's  Avord  is  true."  Their  experience  and  their  faith  well  agree.  To  add  to  the 
truth  of  Scripture  is  superstition ;  to  take  from  it  is  sacrilege.     Morison :  "  0  Chris- 


182  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xir. 

tian  !  bind  God's  word  to  your  very  heart.  Read  it  with  care,  study  it  with  diligence, 
pray  over  its  hallowed  contents  with  fervor  and  importunity.  Ask  the  teaching  of 
the  divine  Spirit,  that  you  may  understand  and  obey  its  pure  dictates,  and  only 
quit  the  study  of  it  with  existence  itself"  The  promises  are  all  confirmed  with  an 
oath. 

24.  Therefore  what  Christians  need  is  not  less  trial,  or  lighter  affliction,  but  stronger 
and  simpler  faith.  There  are  but  few  men  who  impiously  deny  the  truth  of  Scrip- 
ture. But  Calvin  well  observes  that  "  those,  who  while  lying  in  the  shade  and  living 
at  their  ease,  liberally  extol  by  their  i^raiscs  the  truth  of  God's  word,  when  they  come 
to  struggle  with  adversity  in  good  earnest,  although  they  may  not  venture  openly  to 
pour  forth  blasphemies  against  God,  often  charge  him  with  not  keeping  his  word. 
Whenever  he  delays  his  assistance  we  call  in  question  his  fidelity  to  his  j^romises  and 
murmur  just  as  if  he  had  deceived  us.  There  is  no  truth  which  is  more  generally 
received  among  men  than  that  God  is  true ;  but  there  are  few  who  frankly  give  him 
credit  for  this  Avhen  they  are  in  adversity." 

25.  When  God  is  our  keeper  and  preserver,  all  enemies  are  vain,  v.  7.  The 
chaff  cannot  contend  with  the  whirlwind,  nor  the  feather  with  the  burning  fiery 
fiirnace;  neither  can  sinful  Avorms  war  against  the  Almighty.  Neither  the  multitude 
of  God's  enemies,  nor  the  fewness  of  his  friends  at  all  affects  the  certainty  of  deliver- 
ance to  the  righteous.  A  bundle  of  wheat  is  worth  more  than  ten  thousand  fields 
of  tares.  God's  people  are  not  saved  by  their  own  wisdom,  strength,  I'ighteousness, 
or  numbers.  Some  eminent  Christian  men  have  enumerated  hundreds  of  instances, 
in  which  God  marvellously  rescued  them  from  imminent  perils.  God  never  deserts 
his  people  so  that  their  enemies  can  compass  their  ruin. 

26.  Civil  and  political  broils  and  commotions  are  no  novelty,  v.  8.  Those,  which 
occur  in  modern  times  are  often  as  nothing,  comj)ared  with  the  agitations  and 
turmoils  of  David's  day. 

27.  It  is  clearly  a  right  as  well  as  a  duty  to  pray  for  our  rulers,  that  they 
may  be  wise,  good,  useful  and  happy  men.  Such  rulers  are  the  richest  blessings, 
2  Sam.  xxiii.  4. 

28.  What  a  vast  difference  there  is  in  all  things  between  saints  and  sinnere.  Their 
hopes  and  fears,  joys  and  griefs,  tastes  and  aversions,  ends  and  aims  all  differ.  The 
state  of  things  described  in  this  Psalm  greatly  afflicted  David,  but  to  the  unprincipled 
wicked  it  was  a  time  of  great  rejoicing.  The  same  is  seen  noAV.  The  sinners  of  our 
day  complain  of  bad  crops,  decay  of  trade,  heavy  taxes,  low  wages,  war  and  pestilence. 
In  their  esteem  these  and  such  like  things  make  bad  times.  But  the  practical 
judgment  of  the  pious  is  that  times  are  bad  when  God  is  dishonored,  Christ  rejected, 
the  Spirit  resisted,  the  gospel  despised,  or,  as  Henry  has  it,  "  when  there  is  a  general 
decay  of  piety  and  honesty  among  men ;  .  .  .  Avhen  dissimulation  and  flattery  have 
corrupted  and  debauched  all  conversation ;  .  .  .  when  the  enemies  of  God,  of  religion 
and  of  religious  people  are  impudent  and  daring,  and  threaten  to  run  doAvn  all  that 
is  just  and  sacred ;  .  .  .  when  the  poor  and  needy  are  oppressed,  and  abused,  and 
puffed  at;  .  .  .  and  when  wickedness  abounds  and  goes  bare-faced,  under  the 
protection  and  countenance  of  those  in  authority,  then  the  times  are  very  bad." 

29.  To  the  righteous  the  darkest  night  is  followed  by  the  bright  morning.  Tliere 
is  hope  always  left  for  the  humble.  Slade:  "However  the  wicked  may  prevail,  their 
triumph  is  but  shoi't;  as  Jesus  said  to  his  enemies  who  came  to  take  him,  'This  is 
yf)ur  hour,  and  the  power  of  darkness.'"  Sadness  shall  one  day  take  her  eternal 
flight  from  the  redeemed.  "The  Loed  shall  be  thine  everlasting  light,  and  the  days 
of  thy  mourning  shall  be  ended,"  Isa.  Ix.  20.  "From  the  uttermost  part  of  the 
earth  have  we  heard  songs,  even  glory  to  the  righteous,"  Isa.  xxiv.  16. 


rsALM  XIII.]  STUDIES   IN   THE   BOOK  OF   PSALMS.  183 

30.  There  is  a  day  coming,  when  peace  and  righteousness  shall  greatly  prevail. 
when  the  church  of  God  shall  receive  as  much  favor  from  earthly  potentates,  as  in 
Ibrmer  ages  she  received  disfavor,  when  kings  shall  be  her  nursing  fathers,  and 
ijueeus  her  nursing  mothers,  and  "earth  shall  keep  jubilee  a  thousand  years." 


Psalm  xiii. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  How  long  wilt  thou  forget  me,  O  Lord?  for  ever?  how  long  wilt  thou  hide  thy  face  frona  me? 

2  How  long  shall  I  take  counsel  in  my  soul,  having  sorrow  in  my  heart  daily?  how  long  shall 
m.ine  enemy  be  exalted  over  me  ? 

3  Consider  and  hear  me,  O  Lord  my  God:  lighten  mine  eyes,  lest  I  sleep  the  deej)  of  death; 

4  Lest  mine  enemy  say,  I  have  prevailed  against  him;  and  those  that  trouble  me  rejoice  when 
I  am  moved. 

5  But  I  have  trusted  in  thy  mercy;  my  heart  shall  rejoice  in  thy  salvation. 

6  I  will  sing  unto  the  Lord,  because  he  hath  dealt  bountifully  with  me. 

FOR  remarks  on  the  title,  see  above  on  title  of  Ps.  iv. 
Theodoret  thought  this  Psalm  was  written  by  David,  not  during  his  troubles 
with  Saul,  but  during  the  rebellion  of  Absalom.  For  this  opinion  he  assigns  this 
reason,  "  that  the  trouble  which  Saul  gave  him  was  before  his  great  sin,  and  so  he 
was  full  of  confidence ;  but  that  of  Absalom  was  after  it,  and  this  made  him  cry  out 
in  this  doleful  in:inner."  Patrick  and  Scott  favor  this  view.  Morison  argues  in 
favor  of  it.  He  says  it  "  seems  by  no  means  void  of  support.  There  is  a  pensive- 
ness  of  feeling  evinced  in  its  different  parts,  exceedingly  characteristic  of  the  state 
of  mind,  which  the  repentant  monarch  must  have  cherished  on  that  mournful  occa- 
sion. When  he  fled  from  Saul,  his  heart  was  not  bowed  down  by  the  remembrance 
of  '  presumptuous  sins ;'  but  when  he  hastened  from  the  face  of  Absalom,  the  cloud 
of  outward  sorrow  was  but  a  faint  emblem  of  that  more  than  midnight  darkness, 
which  brooded  over  his  soul."  Although  many  have  thought  there  Avas  a  tincture 
of  sadness  in  the  Psalms  written  by  David  after  his  fall  beyond  that  found  in  his 
earlier  compositions,  yet  it  is  not  manifest  that  this  Psalm  is  any  more  sad  than 
others  which  were  confessedly  written  to  commemorate  events  occurring  in  the  days 
of  Saul. 

Clarke  says  this  Psalm  "  is  supposed  to  have  been  written  during  the  Captivity; 
and  to  contain  the  prayers  and  supplications  of  the  disti'essed  Israelites,  worn  out 
with  long  and  oppressive  bondage."  But  against  this  view,  we  have  the  authority 
of  the  title,  which  expressly  ascribes  it  to  David  ;  we  have  also  the  whole  structure 
of  the  Psalm.  Hengstenberg :  "  The  situation  [of  the  author]  is  that  of  one,  who, 
through  lengthened  persecutions  and  continued  withdrawal  of  divine  help,  has  been 
brought  to  the  limits  of  despair,  and  is  plunged  in  deadly  sorrow.  This  particular 
state  of  mind  may  be  recognized  in  the  four  times  repeated  question,  how  long  f 

Luther :  "  This  is  a  prayer  full  of  the  sighings  and  groanings  of  an  afflicted  heart 
in  the  hour  of  darkness,  and  almost  overwhelmed,  under  that  darkness,  with  the  ex- 
treme of  grief  and  sorrow,  and  driven  to  the  greatest  strait  of  mind."  He  under- 
stands it  of  every  pious  man,  who  was  persecuted  as  David  was.  The  Arabic  haa 
.his  title :  "  In  this  Psalm  mention  is  made  of  the  insolence  of  his  enemies,  with  a 
prophecy  concerning  the  presence  of  Christ." 


184  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  xui. 

Scott  dates  this  Psalm  B.  C.  1057 ;  Clarke  B.  C.  540.  The  names  of  the  Most 
High  in  this  Psalm  are  Jehovah  Lord  and  Elohim  God,  on  which  see  respectively  on 
Ps.  i.  2;  iii.  2. 

1.  How  long  rollt  thou  forget  vie,  0  Lord? /or  everf  Hotv  long  wilt  thou  hide  thy 
face  from  me  ?  The  Septuagint,  Vulgate,  Ethiopic,  Chaldee,  Syriac,  Calvin,  Fabri- 
tius,  church  of  England,  Brent,  Fry,  Hengstenberg  and  Alexander,  make  but  one 
(jUGstion  closing  with /or  ever.  Venema  without  good  reason  drops  for  ever,  out  of 
his  translation;  Piscator  and  Araesius  read:  How  long  O  Lord ?  Wilt  thou  forget 
me  for  ever?  Edwards  and  Jebb  give  the  pointing  as  in  our  English  version.  This 
is  perhaps  to  be  preferred.  Instead  of  for  ever,  Hengstenberg  reads  continually ;  and 
he  says  the  original  word  "  marks  the  uninterruptedness,  and  consequently  the  entire- 
ness  of  the  forgetting.  The  Psalmist's  darkness  was  enlightened  by  no  ray  of  divine 
favor,  his  misery  had  no  lucid  intervals."  Yet  he  subsequently  expresses  doubt 
whether  this  is  the  correct  view.  In  Pr.  xxi.  28,  the  same  word  is  rendered  con- 
danthj.  Yet  this  is  the  only  instance.  It  is  commonly  translated  alway,  for  ever,  and 
with  a  negative  never,  literally  not  for  ever.  Used  as  an  adjective  it  is  also  translated 
perpetual.  Fry  has  still,  and  Houbigant  idferly,  instead  of  for  ever.  Luther  and 
Gesenius  prefer  entirely.  The  same  view  is  taken  by  Muis :  "  Thou  showest  thyself 
to  me  such  as  if  thou  hadst  entirely  forgotten  me."  In  our  version  the  word  is  never 
rendered  still,  utterly,  or  entirely,  nor  is  there  any  instance,  except  this  verse  and  Pr. 
xxi.  28,  where  it  is  known  that  any  one  contends  for  such  a  meaning.  Alexander 
thinks  both  words  may  be  preserved  in  the  same  sentence,  sense  and  reason  ciyiug 
out  for  ever  f  but  faith,  how  long  f  But  all  these  difficulties  are  avoided  by  adopting 
the  punctuation  of  the  English  Bible,  or  that  of  Piscator  and  Amesius.  The  words 
how  long  ?  are  found  four  times  in  this  and  the  next  verses.  Some  have  thought 
that  this  was  on  account  of  the  fourfold  captivity  of  Israel,  viz.  the  Babylonish,  the 
Median,  the  Grecian,  and  the  Roman,  so  making  this  Psalm  an  enigmatical  pro- 
phecy. But  this  is  an  unsafe  way  of  interpreting  God's  word.  Luther  speaks  much 
more  to  the  purpose.  "In  Hebrew  the  word  hoiv  long  is  four  times  repeated  without 
alteration ;  instead  of  which,  however,  the  Latin  Translator  has  substituted  another 
word  at  the  third  repetition,  because  he  wished  to  make  some  variation.  But  we 
would  rather  preserve  the  simplicity  of  the  Hebrew  dialect,  because  by  the  fourfold 
ufce  of  the  sajne  word,  it  seeks  to  express  the  affection  of  the  prophet,  and  the  im- 
pressiveness  of  which  is  weakened  by  the  change  adopted  by  the  Latin  interpreter." 
Morison :  "  The  words,  hoiv  long,  express  the  utmost  distress,  and  the  most  earnest 
cry  for  deliverance."  Calvin  :  "  The  words,  how  long,  for  ever  f  are  a  defective  form 
of  expression ;  but  they  are  much  more  emphatic  than  if  he  had  put  the  question 
according  to  the  usual  mode  of  speaking,  Why  for  so  long  a  time  f  By  speaking 
thus,  he  gives  us  to  understand,  that  for  the  purpose  of  cherishing  his  hope,  and  en- 
couraging himself  in  the  exercise  of  patience,  he  extended  his  view  to  a  distance, 
and  that,  therefore,  he  does  not  complain  of  a  calamity  of  a  few  days'  duration,  as 
the  effeminate  and  the  cowardly  are  wont  to  do,  Avho  see  only  what  is  before  their 
feet,  and  immediately  succumb  at  the  first  assault."  As  to  forget  God  is  a  form  of 
expression  denoting  wickedness  in  us,  so  for  God  to  forget  us  is  for  him  to  withhold 
his  needed  aid,  Ps.  ix.  12,  18;  x.  12.  To  hide  the  face  is  to  refuse  to  look  into  an 
affair  so  as  to  grant  relief,  Ps.  x.  11,  or  to  withhold  smiles  of  approbation.  The 
Chaldee  has  it,  "How  long  wilt  thou  hide  the  glory  of  thy  fixce  from  me?"  Mor- 
ison :  "  The  hiding  of  Jehovah's  fece  is  an  expression  borrowed,  in  all  probability, 
from  the  sensible  manifestations  of  the  divine  presence  in  the  tabernacle."  Home : 
'  While  God  permits  his  servants  to  continue  under  affliction,  he  is  said,  after  the 
manner  of  men,  to  have  'forgotten,  and  hid  his  face  from'  them." 


PSALM  xiii.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  18^ 

2.  Hoxo  long  shall  I  take  counsel  in  imj  soul,  having  sorrow  in  my  heart  daily  f 
The  hoiv  long  is  the  same  as  before.  This  part  of  the  verse  is  variously  rendered. 
Hare  renders  the  first  part  thus:  How  long  shall  I  have  vexation  in  my  soul? 
Boothroyd :  How  long  shall  I  be  distressed  in  mind  ?  Indeed  all  the  part  of  the 
verse  quoted  above  is  given  with  some  variety.  Edwards :  How  long  shall  I  grieve 
in  my  soul,  and  have  sorrow  in  my  heart  ?  Calvin :  How  long  shall  I  take  counsel  in 
my  soul  ?  and  have  sorrow  in  my  heart  daily  ?  Jebb :  How  long  shall  I  take  counsel 
in  my  soul,  with  sorrow  in  my  heart  daily?  church  of  England:  How  long  shall  I 
seek  counsel  in  my  soul,  and  be  so  vexed  in  my  heart?  Fry :  How  long  shall  I  lay  up 
anxiety  in  my  soul,  sorrow  in  my  heart  all  the  day?  Alexander:  Till  when,  how  long, 
shall  I  place  (or  lay  up)  counsels,  plans,  in  my  soul,  grief  in  my  heart  by  day  f  Morison 
says.  The  Alexandrine  Septuagint  reads  the  last  clause  afore  given :  How  long  shall 
I  have  grief  day  and  night?  Boothroyd  :  How  long  [shall  I]  be  all  day  grieved  in 
heart  ?  The  word  rendered  counsel  is  in  the  original  plural,  counsels.  It  occurs  nearly 
ninety  times,  is  once  rendered  advice,  once  advisement,  twice  pwpose,  in  all  other  cases 
counsel,  or  where  united  with  another  noun  counsellor,  i.  e.,  man  of  counsel.  Morison : 
"  It  is  evidently  the  act  of  painful  rumination  that  is  here  described."  Luther : 
"  When  the  unhappy  man  finds  that  God  feels  towards  him  in  the  manner  described, 
it  then  happens  to  him  as  follows : — That  is,  his  heart  is  as  a  raging  sea,  in  which  all 
sorts  of  counsels  move  up  and  down ;  he  tries  on  all  hands  to  find  a  hole  through 
■which  he  can  make  his  escape ;  he  thinks  on  various  plans,  and  still  is  utterly  at  a 
loss  what  to  advise.  .  .  As  soon  as  the  face  of  God  is  turned  away  from  us,  presently 
follow  consternation,  distraction,  darkness  in  the  understanding  and  uncertainty  of 
counsel,  so  that  we  grope,  as  it  were,  in  midnight,  and  seek  everywhere  how  we  may 
find  escape."  Alexander :  "  By  day  is  elsewhere  put  in  opposition  to  hy  night,  as  for 
instance  in  Ps.  i.  2  above.  Here  it  may  possibly  mean  all  day,  but  more  probably  it 
means  evenj  day,  daily,  as  in  Ezek.  xxx.  16."  The  last  clause  of  this  verse  is,  Hoxv 
long  shall  mine  enemy  be  exalted  over  me  f  Calvin  and  Jebb's  rendering  of  this  is 
identical  with  our  version;  church  of  England:  How  long  shall  mine  enemies  triumph 
over  me  ?  Edwards :  How  long  shall  my  enemy  exalt  himself  against  me  ?  Hengsten- 
berg :  How  long  shall  ray  enemy  exalt  himself  over  me  ?  Alexander :  Till  when  shall 
my  enemy  be  high  above  me  ?  To  be  high  or  exalted  is  to  be  successful,  to  be  beyond 
the  reach  of  effectual  opposition.  The  word  here  rendered  enemy,  occurs  some 
hundreds  of  times,  and  is  always  rendered  enemy,  in  the  plural  enemies,  except  once, 
where  it  is  foes.     It  may  point  to  any  foe,  visible  or  invisible,  human  or  diabolical. 

3.  Consider  and  hear  me,  0  Lord  my  God ;  lighten  mine  eyes,  lest  I  sleep  the  sleep 
of  death.  This  verse  is  variously  rendered.  Calvin :  Behold  [or  look  upon  me,] 
answer  me,  O  Jehovah  my  God  ;  enlighten  mine  eyes  lest  I  sleep  in  death  ;  Edwards : 
Look  upon  me ;  answer  me,  Jehovah  my  God ;  enlighten  my  eyes,  lest  I  sleep  the 
sleep  of  death;  Alexander:  Look,  hear  me,  Jehovah,  my  God,  lighten  my  eyes, 
lest  I  sleep  the  death.  The  verb  rendered  consider  does  not  occur  more  than 
seventy  times  in  the  Hebrew  Bible.  It  is  commonly  rendered  look,  behold,  see,but  it  is 
sometimes  rendered  consider,  sometimes  regard,  have  respect.  Ps.  cxix.  6 ;  Lam.  v.  1 ; 
Hab.  i.  5.  The  word  here  seems  to  signify.  Consider  favorably.  The  verb  rendered 
hear  is  found  in  Ps.  iii.  4.  It  is  more  commonly  rendered  answer.  That  is  the  sense 
here.  The  meaning  is,  kindly  regard  and  answer  me.  Everywhere  else  this  form 
of  the  verb  lighten  is  rendered,  cause  to  shine,  or  make  to  shine.  Ps.  xxxi.  16  ;  Ixxx. 
3,  19 ;  cxix.  135  ;  Dan.  ix.  17.  Perhaps  it  would  be  better  to  retain  that  form  here, 
Cause  mine  eyes  to  shine,  ^.  e.,to  have  that  peculiar  lustre,  which  evinces  health,  glad- 
ness and  confidence.  The  Chaldee  has  it :  "  Enlighten  mine  eyes  in  thy  law,  lest  I 
sin,  and  sleep  with  them  which  are  guilty  of  death."     But  no  such  spiritual  sense  is 

24 


186  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xiii. 

naturally  suggested  by  the  words.  All  these  petitions  seem  naturally  to  arise  out  of 
the  sad  state  of  things  described  in  the  former  verses.  To  consider  is  the  opposite  of 
forgetting  to  answei',  of  hiding  the  face;  and  to  enlighten  is  the  very  mercy  needed  by 
one  who  has  been  perplexed  and  filled  with  distrust  and  sorrow.  Calvin  and  Heng- 
stenberg  explain  the  enlightening  of  the  eyes  by  a  reference  to  the  effect  the  honey  had 
on  Jonathan's  eyes,  1  Sam.  xiv.  27,  29.  Hengstenberg  also  thinks  that  to  sleep  the 
sleep  of  death  is  a  phrase  like  that  in  Jer.  li.  39,  57.  Luther :  "  When  the  Lord  lifts 
upon  us  the  light  of  his  countenance,  and  turns  his  face  towards  us,  listening  to  our 
cry,  then  are  our  eyes  again  enlightened,  and  we  have  no  difficulty  in  obtaining 
counsel."  The  third  verse  does  not  produce  a  pause  in  the  sense  as  is  seen  from  the 
beginning  of  the  next  verse. 

4.  Lest  mine  enemy  say,  I  have  prevailed  against  him.  The  enemy  here  is  the  same 
mentioned,  v.  2.  Whether  Saul,  or  Satan,  or  any  other  particular  person  is  intended, 
the  scorn  and  contempt  he  manifested  were  terrible  to  David.  Cruel  mockings  either 
from  men  or  devils  are  not  easily  borne.  That  is  a  very  bitter  cry  in  Ps.  cxxiii.  3,  4 : 
"  We  are  exceedingly  filled  with  contempt.  Our  soul  is  exceedingly  filled  with  the 
scorning  of  those  that  are  at  ease,  and  with  the  contempt  of  the  proud."  No  trial 
has  a  keener  edge  than  the  insults  and  exultations  of  enemies.  Where  they  are  clearly 
the  enemies  of  God,  their  derisions  terribly  pierce  the  righteous.  But  as  they  greatly 
dishonor  God,  Ave  may  appeal  to  him  not  to  permit  his  name  to  be  evil  sjjoken  of 
through  the  audacious  success  and  open  triumph  of  ungodly  enemies.  But  David 
had  many  foes,  to  none  of  whom  he  desired  triumph  in  their  evil  course.  And  so  he 
prays  for  mercy  and  deliverance,  assigning  this  reason,  lest  those  that  trouble  me  rejoice 
when  I  am  moved.  The  wicked  are  greatly  emboldened  by  success,  even  though  it  be 
but  temporary.  Calvin  reads  it,  And  [lesf]  those  who  afflict  me  rejoice  if  I  should  fall ; 
Edwards :  And  [lest]  my  enemies  exult,  when  I  am  fallen  ;  church  of  England :  For 
if  I  be  cast  down,  they  that  trouble  me  will  rejoice  at  it ;  Fiy :  My  adversaries  re- 
joice because  I  am  moved ;  Alexander :  And  [lest]  my  adversaries  shout  when  I  am 
shaken,  or  because  I  shall  be  shaken ;  Doway :  They  that  trouble  me  will  rejoice  when 
I  am  moved.  The  last  verb  in  this  clause  is  commonly  rendered  as  here,  or  he  re- 
moved; yet  in  Ps.  Ixxxii.  5  it  is  rendered  are  out  of  course.  In  Ps.  xlvi.  5,  and  Isa. 
liv.  10,  it  is  applied  to  the  convulsions  of  nature ;  in  Deut.  xxxii.  35  it  is  rendered 
slide,  and  in  Ps.  xvii.  5  slip.  The  moving  here  spoken  of  may  regard  either  the  dis- 
may, the  defeat,  the  death,  or  the  spiritual  discomfiture  of  David.  Any  failure,  which 
would  give  occasion  of  exultation  to  the  enemy,  was  here  prayed  against.  After 
moved  the  Chaldee  adds/ro?)i  thy  ways. 

5.  But  I  have  trusted  in  thy  mercy.  Calvin  and  Hengstenberg :  I  trust  in  thy  good- 
ness ;  Edwards  and  Jebb  :  But  as  for  me,  in  thy  mercy  I  trust ;  Fry :  But  I,  I  have 
trusted  in  thy  tenderness ;  church  of  England  :  But  ray  trust  is  in  thy  mercy ;  Alex- 
ander :  And  I  in  thy  mercy  have  trusted.  The  past  tense,  have  trusted,  agrees  with 
the  original,  and  gives  the  fullest  and  best  sense.  Trust  in  God's  mercy  Avas  an  old 
habit  of  mind  with  David,  and  was  still  kept  up.  It  should  never  forsake  him.  Such 
a  one  may  well  say.  My  heart  shall  rejoice  hi  thy  salvation.  Morison  :  "  The  word  ren- 
dered rejoice  involves  in  it  the  idea  of  ardent  exultation  corresponding  to  the  great 
salvation."  There  is  no  better  assurance  of  final  victory  than  that  drawn  from  the 
grace  which  enables  us  to  trust  in  the  divine  mercy  in  the  darkest  hours.  The  church 
of  England  reads :  My  heart  is  joyful ;  Hengstenberg  and  Fry  also  use  the  present 
tense,  rejoices ;  Calvin,  Edwards  and  Jebb  use  the  future,  shall  or  ivill;  Alexander: 
Let  my  heart  exult  in  thy  salvation.  Salvation  in  every  Scriptural  sense  of  the  term 
has  long  been  owned  by  the  church  of  God  to  be  exclusively  from  the  Lord.  In  him 
alone  is  safety  and  protection.     Even  deliverance  from  temporal  ills  can  be  wjoM/jht 


PSALM  XIII.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  187 

by  none  except  God  be  with  him.  How  much  jnore  then  is  spiritual  deliverance,  the 
salvation  of  the  soul,  the  work  of  God.  He  alone  devised  the  wondrous  plan.  He 
alone  executed  it  by  his  Son.  He  alone  applies  it  by  his  Holy  Spirit.  But  every 
effectual  deliverance  is  from  Jehovah.  One  thing  is  very  noticeable  in  God's  dealings 
with  his  people ; — his  interpositions  are  so  arranged  as  to  show  that  relief  comes  from 
him  alone.  He  interposes,  wlien  all  other  helpers  fail.  If  we  adopt  the  rendering, 
Let  my  heart  exult  in  thy  salvation,  then  the  prayer  is  that  all  other  trust  may  be 
excluded,  and  all  disposition  to  fix  any  time  for  his  rescue  be  laid  aside. 

6.  I  will  sing  unto  the  IjOUD,  because  he  hath  dealt  bountifully  rvith  me.  The  order 
of  this  Psalm  is  natural  and  beautiful.  In  vv.  1,  2,  David  four  times  cries  out.  How 
long?  In  V.  3,  he  begins  earnestly  to  pray  for  help.  In  v.  4,  he  uses  that  argument 
so  often  prevalent  with  God  to  vindicate  his  name  and  that  of  his  chosen  against  the 
wicked.  Thus  pleading,  he  increases  in  faith.  Thus  believing,  he  rejoices  in  God. 
Thus  I'ejoicing,  he  breaks  forth  into  songs  of  praise.  Alexander  prefers  another  form 
of  gradation :  "  First  a  fact  is  stated :  '  I  have  trusted  in  thy  mercy ;'  then  a  desire 
is  expressed :  '  let  my  heart  rejoice  in  thy  salvation ;'  then  a  fixed  purpose  is  announced : 
'  I  will  sing  unto  Jehovah.'  "  The  verb  rendered  dealt  bountifully  is  rendered  in  the 
same  way  in  Ps.  cxvi.  7 ;  cxix.  17 ;  cxlii.  7.  Elsewhere  it  is  rendered  by  the 
verb  rewarded.  Parkhurst  contends  for  that  sense  here,  applying  the  Psalm  to  Mes- 
siah. The  word  recompense  is  also  used  to  translate  it,  2  Sara.  xix.  36 ;  Joel  iii.  4. 
In  Pr.  xi.  17,  the  participle  from  it  is  rendered  doeth  good.  Amesius  here  renders  it, 
hath  done  me  good.  Our  version  cannot  be  improved.  It  agrees  with  Luther,  Heng- 
stenberg  and  many  others.  But  God's  favors  should  awaken  gratitude,  and  gratitude 
demands  a  song  for  its  expression  ;  and  so  David  says,  I  will  sing  unto  the  Lord.  A 
good  resolution  is  a  capital  thing.  If  any  man  ever  glorifies  God  in  thought,  word, 
or  deed,  it  must  be  consequent  upon  a  solemn,  humble,  deliberate  purpose  to  do  so. 
Edwards  reads :  I  will  sing  to  Jehovah  for  having  been  gracious  to  me ;  church  of 
England :  I  will  sing  of  the  Lord  because  he  hath  dealt  so  lovingly  with  me.  In  the 
Septuagint  and  the  versions  which  follow  it,  this  clause  is  added  to  the  end  of  the 
verse :  I  will  make  a  Psalm  (or  sing)  to  the  name  of  the  Lord  most  high.  But  these 
words  are  not  found  in  the  Hebrew  text.  Jebb  and  Merrick  follow  Lowth  in  suppos- 
ing that  they  ought  to  be  added  in  order  to  complete  the  usual  form  of  Hebrew  po- 
etry. In  the  Septuagint  the  clause  added  is  precisely  the  same  as  the  last  clause  of 
Ps.  7,  which  see. 

Doctrinal  and  Practical  Remarks. 

1.  Dark  days  are  to  the  people  of  God  no  new  thing,  vv.  1,  2.  David  saw  such 
ti'mes.  All  the  saints  have  seen  them.  Dickson:  "Trouble  outward  and  inward, 
of  body  and  spirit,  fightings  Avithout,  and  terrors  within,  vexations  from  heaven  and 
earth,  from  God  deserting  and  men  pursuing  may  fall  upon  a  child  of  God."  No 
temptation  befalls  good  men  now  but  such  as  has  always  been  common  to  the  saints. 

2.  No  darkness  is  so  dreadful  as  spiritual  darkness,  v.  1.  Job's  misery  reached 
its  height  when  he  said,  "O  that  I  knew  where  I  might  find  him.  .  .  Behold,  I  go 
forward,  but  he  is  not  there;  and  backward,  but  I  cannot  perceive  him:  on  the  left 
hand,  where  he  doth  work,  but  I  cannot  behold  him :  he  hideth  himself  on  the  right 
hand,  that  I  cannot  see  him."  Luther  says  that  David  here  "paints  this  most 
pungent  and  bitter  grief  of  mind,  in  the  most  graphic  words,  as  one  that  feels  he  has 
to  do  with  a  God  alienated  from  him,  hostile,  unappeasable,  inexorable,  and  forever 
angry.  For  here  hope  itself  despairs,  and  despair  hopes  notwithstanding,  and  there 
^nly  lives  the  unutterable  groaning  with  which  the  Holy  Spirit  intercedes  in  us. 


188  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xni. 

Rom.  viii.  26,  who  moved  upon  the  darkness  which  covered  the  waters,  as  is  said  at 
the  beginning  of  Genesis.     This  no  one  understands  who  has  not  tasted  it." 

3.  When  God  delays  his  visits  of  relief,  he  has  wise  reasons  for  his  conduct. 
God's  time  of  deliverance  is  commonly  further  off  than  man's  ignorance  esteems  best, 
vv.  1,  2.  Yet  it  is  often  nearer  than  man's  unbelief  allows  him  to  hope.  The  reason 
is,  God  is  wiser  and  greater  than  man. 

4.  To  cry  out  under  the  hidings  of  God's  countenance  is  not  sinful.  Even  the  man 
without  sin  cried,  "My  God,  my  God,  why  hast  thou  forsaken  me?"  Let  us  imitate 
his  lowliness  and  his  faith.  We  must  guard  our  souls  against  the  great  error 
of  inferring  refusal  from  postponement  of  deliverance.     We  must  give  God  his  time. 

5.  Because  God's  people  love  him  above  all  else,  therefore  the  thought  of  final  and 
total  rejection  is  intolerable,  v.  1.  They  can  bear  anything  but  this.  They  will 
die,  if  they  behold  not  his  face  in  peace  and  in  righteousness. 

6.  All  repetition  in  prayer  is  not  forbidden,  but  only  vain  repetition,  vv.  1,  2. 
Four  times  does  David  cry  out.  How  long? 

7.  It  is  well  for  us  often  to  ask  ourselves  in  the  midst  of  trials.  Will  this  thing 
much  affect  me  a  month,  or  a  year  hence?  what  will  I  think  of  it  in  a  dying  hour? 
in  eternity  will  I  regard  it  as  of  any  moment?  Calvin  says  that  by  crying  out.  How 
long?  forever?  David  "teaches  us  to  stretch  our  view  as  far  as  possible  into  the 
future,  that  our  present  grief  may  not  entirely  deprive  us  of  hope." 

8.  Yet  what  poor  creatures  the  greatest  and  best  men  are,  if  forsaken  of  God ! 
vv.  1,  2.  How  bitter  is  the  cry  of  the  soul,  unsustained  by  God.  Henry:  "Nothing 
is  more  killmg  to  a  soul  than  the  want  of  God's  favor,  nothing  more  reviving  than 
the  return  of  it.  .  .  Long  afilictions  try  our  patience  and  often  tire  it.  It  is  a  common 
temptation,  when  trouble  lasts  long,  to  think  it  will  last  always;  despondency  then 
turns  into  despair,  and  those  that  have  long  been  without  joy,  begin,  at  last,  to  be 
without  hope." 

9.  Calvin :  "  It  is  the  peculiar  office  of  God  to  repress  the  audacity  and  insolence 
of  the  wicked,  as  often  as  they  glory  in  their  wickedness."  Therefore  let  us  at  all 
times  carry  our  cause  to  him  as  David  did,  w.  1,  2,  3.  God's  character  forbids  that 
he  should  abandon  the  righteous  to  the  power  and  derision  of  his  and  their  enemies. 
That  he  far  from  thee,  0  Lord. 

10.  There  must  be  a  great  deal  of  dross  in  even  good  men  to  make  daily  and 
long-continued  sorrow  necessary  to  their  sanctification,  vv.  1,  2. 

11.  Let  none  be  surprised  that  the  haughty  wicked  often  have  for  a  time 
considerable  success,  and  carry  things  with  a  high  hand.  It  has  long  been  so,  v.  2. 
Their  time  of  defeat  and  disaster  is  coming. 

12.  How  marvellous  it  is  that  God  should  often  permit  his  people  to  be  for  a  time 
under  the  power  of  cruel,  tyrannical  husbands,  parents,  masters  and  rulers,  v.  2. 
Daniel  and  his  pious  cotemporaries  must  live  under  those  capricious  Chaldean 
monarchs.  Abigail  lives  with  a  husband,  who  is  such  a  son  of  Belial  that  a  man 
cannot  speak  a  word  to  him.  Such  is  the  school,  where  the  saints  are  often 
disciplined  for  usefulness  and  even  for  glory.  Intolerable  hardship  leads  to  bliss 
and  victory. 

13.  If  faith  had  no  victories  and  comforts,  it  would  quite  despond,  v.  3.  Blessed 
be  the  name  of  God,  he  never  leaves  himself  without  witness,  nor  permits  his  people 
to  be  tempted  beyond  what  they  are  able  to  bear. 

14.  That  is  good  for  us,  Avhich  leads  us  to  pray,  v.  3.  It  is  better  to  be  praying 
in  the  whale's  belly  than  asleep  in  the  ship.  How  prayer  here  helps  David.  "God's 
mercy  supported  his  faith;  his  faith  in  God's  mercy  filled  his  heart  with  joy  in  his 
Balvation;   his  joy  in  God's  salvation  would  fill  his  heart  with  songs  of  praise." 


PSALM  XIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  189 

Henry :  "  It  is  some  ease  to  a  troubled  spirit  to  give  vent  to  its  griefs,  especially  to 
give  vent  to  them  at  the  throne  of  grace,  where  we  are  sure  to  find  one,  who  is 
afflicted  in  the  afflictions  of  his  people,  and  is  troubled  with  the  feeling  of  their 
infirmities." 

15.  We  cannot  too  often  plead  our  covenant  relation  to  God,  v.  3.  How  uniformly 
do  the  saints  cry,  O  Lord  my  God.  Let  them  never  disuse  so  excellent  a  practice. 
It  is  a  great  nourisher  of  the  soul.     If  men  will  not  consider  our  cause,  God  will. 

16.  Nothing  so  cheers  the  heart  and  lightens  the  eyes  as  the  gracious  presence 
of  God,  V.  3.     It  is  the  life  of  the  soul. 

17.  How  dreadful  is  the  malice  of  the  wicked.  They  often  rejoice  Avhen  God's  peo- 
ple sufier  in  character,  or  person,  or  plans,  v.  4.  The  hatred,  which  rejoices  at  calam- 
ities on  the  good,  will  surely  be  requited,  Pr.  xvii.  5.  How  much  does  wickedness  on 
earth  resemble  that  of  the  world  of  woe !  How  justly  and  inevitably  hell  follows  un- 
pardoned, unrepented  sin! 

18.  How  essential  at  every  stage  of  the  Christian  life  is  faith,  v.  5.  Calvin:  "It  is 
not  in  a  human  way,  or  from  natural  feelings,  we  recognize  in  our  misery  that  God 
cares  for  us,  but  by  faith  we  apprehend  his  invisible  providence.  So  David,  as  far  as 
he  could  gather  from  the  actual  state  of  things,  seemed  to  himself  to  be  deserted  by 
God.  Still,  however,  having  previously  enjoyed  the  light  of  faith,  he  penetrated,  with 
the  eye  of  his  mind,  into  the  hidden  grace  of  God ;  else  how  should  he  have  directed 
his  groans  and  desires  to  him?" 

19.  To  the  believing  sinner  or  sufferer  how  sweet  is  mercy,  v.  5.  He  lives  by  it. 
He  hopes  in  it.  He  prefers  it  to  all  other  sources  of  joy.  He  is  never  more  blessed 
than  when  he  thinks  of  no  other  resource. 

20.  However  long  the  time  of  suffering  to  the  righteous,  it  shall  not  last  always, 
but  be  soon  followed  by  a  time  of  joy,  v.  5.  Tholuck:  "A  great  number  of  our  own 
[German]  hymns  were  composed  in  the  gloomy  days  of  the  thirty  years'  war."  All 
God's  people  should  here  begin  the  work  of  praise,  and  so  tune  their  souls  to  immortal 
songs. 

21.  No  change  is  so  great  or  so  sudden  that  God  will  not  eflfect  it  for  his  people,  if  it 
is  for  their  good.     David  begins  his  song  in  sadness,  but  he  ends  it  in  joy. 

22.  The  salvation  which  succeeds  warfare,  temptation  and  sorrow,  will  be  wonderful, 
V.  5.  The  rest  of  Canaan  was  a  delightful  successor  to  the  weary  journey  of  the  wil- 
derness. 

23.  The  trials  and  victories  of  the  saints  of  all  ages  are  so  uniform  that  the  same 
complaints  and  songs  suit  successive  generations  of  God's  y  -ople.  This  Psalm  is  as 
applicable  to  believers  in  this  as  in  any  preceding  age. 


Psalm  xiv. 

To  the  chief  Musician,  J.  Psafoiof  David. 

1  The  fool  hath  said  in  his  heart,  There  is  no  God.     They  are  corrupt,  they  have  done  abomi- 
nable works,  there  is  none  that  doeth  good. 

2  The  Lord  looked  down  from  heaven  upon  the  children  of  men,  to  see  if  there  were  any  that 
did  understand,  and  seek  God. 

3.  They  are  all  gone  aside,  they  are  all  together  become  filthy:  there  is  none  that  doeth  good,  no, 
not  one. 


190  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xiv. 

4  R  (ve  all  the  workers  of  iniquity  no  knowledge  ?  who  eat  up  my  people  as  they  eat  bread,  and 
call  n<^t  upon  the  Lord. 

5  Tliere  were  tliey  in  great  fear:  for  God  is  in  the  generation  of  the  righteous. 

6  Ye  have  shamed  the  counsel  of  the  poor,  because  the  Lokd  is  his  refuge. 

7  Oh  that  the  salvation  of  Israel  ivere  come  out  of  Zion  !  when  the  Lord  bringeth  back  the  cap- 
tivity of  his  people,  Jacob  shall  rejoice,  and  Israel  shall  be  glad. 

THE  title  has  not  the  word  Psalm  in  it,  but  it  is  properly  supplied  in  our  English 
Bible.  Calvin  and  Hengsteuberg  propose  to  read  the  title  thus :  To  the  chief 
musician  of  David.  This  is  a  literal  rendering  of  all  that  is  in  the  Hebrew  title.  But 
Alexander  agrees  with  the  sense  of  the  English  version,  and  renders  it:  To  the  chief 
musician,  by  David.     This  is  probably  correct. 

In  either  case  the  inscription  indicates  the  date  of  the  Psalm,  i.  e.,  some  period  in 
David's  life.  That  he  is  its  author  is  made  sufficiently  to  appear  by  Hengsteuberg, 
although  Edwards,  Rosenmuller  and  others  employ  a  very  confident  tone  of  denial, 
arguing  especially  from  the  seventh  verse.  But  there  is  no  evidence  that  the  language 
of  that  verse  is  in  its  true  intent  more  applicable  to  times  hundreds  of  years  after  David 
than  during  his  life.     Good  men  always  longed  for  the  coming  salvation. 

The  attempt  of  some  to  apply  this  general  description  of  evil  men  to  the  heathen, 
and  not  to  human  nature  generally,  is  an  awkward  failure.  For  first  the  descrip- 
tions elsewhere  given  of  man  quite  correspond  with  the  statements  here  made;  and 
secondly,  the  inspired  apostle  quotes  this  Psalm  in  proof  that  both  Jews  and  Gentiles 
are  all  under  sin,  Rom.  iii.  9,  12.  Not  only  are  the  heathen  sinners;  all  men  are  sin- 
ners also. 

The  resemblance  of  this  Psalm  to  Ps.  liii.  has  been  often  noticed.  It  is  not  certain, 
though  it  is  probable  this  is  the  older  composition.  Venema  well  says  that  between 
these  Psalms  there  is  "  no  variation,  which  does  not  provide  a  sense  excellent  in  both 
Psalms,  and  suited  to  the  scope."  The  strain  of  the  liii.  is  more  elevated  in  some 
points  than  this.  Venema  properly  adds  that  "the  style  of  this  Psalm  is  plain,  easy 
and  simple."  The  whole  composition  is  well  adapted  to  the  use  of  the  church  in  all 
ages. 

In  this  Psalm  we  have  Jehovah  Lord  and  Elohim  God,  on  which  see  above  on  Pe. 
i.  2;  iii.  2. 

1.  The  fool  hath  said  in  his  heart,  There  is  no  God.  The  fool  here  spoken  of  is  the 
sinner.  Diodati  says  the  fool  is  "  the  sensual  and  jDrofane  man,  not  enlightened  with 
the  lively  light  of  God's  Spirit :  Avho,  through  the  malice  of  his  heart,  puts  out  as  far 
as  in  him  lieth  the  natural  lights  of  knowledge,  and  of  conscience,  concerning  God, 
his  providence,  law  and  judgment,  that  he  may  run  headlong  to  all  manner  of  evil." 
Morison :  "  The  Hebrew  word,  rendered  fool,  is  derived  from  a  verb,  which  signifies  to 
fade  and  wither,  as  the  falling  leaves  of  autumn ;  and  which  connects  with  this  jirimary 
signification,  as  applied  to  persons,  the  idea  of  moral  decay  and  worthlessness.  As  a 
verbal  it  seems  to  denote  not  only  an  individual  foolish  and  vaporing,  but  one  who 
is  very  depraved  and  ungodly.  It  is  worthy  of  notice  that  the  corresponding  word  in 
Arabic  signifies  an  atheist,  an  unbeliever."  For  fool  Fry  reads  ivretch,  and  in  a  note 
explains  the  word  as  signifying  "  a  fallen,  decayed,  vile,  contemptible,  or  foolish 
wretch  :"  Calvin :  "  As  the  Hebrew  word,  translated  fool,  signifies  not  only  a  fool,  but 
also  a  pervei-se,  vile  and  contemptible  person,  it  would  not  have  been  unsuitable  to 
have  translated  it  so  in  this  place ;  yet  I  am  content  to  follow  the  more  generally 
'•eceived  interpretation,  which  is,  that  all  profane  persons,  who  have  cast  oflT  all  fear  of 
God,  and  abandoned  themselves  to  iniquity,  are  convicted  of  madness."  The  meaning  is 
not  that  in  their  own  eyes,  nor  in  the  eyes  of  worldly  men  they  are  fools;  but  that  they 
are  so  in  the  eyes  of  God  and  of  sound  reason,  and  the  result  will  show  it.     The  word 


PSALM  XIV.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  191 

rendered  fool  is  in  Isa.  xxxii.  5,  6,  rendered  the  vile  person;  but  elsewhere  it  is  in  our 
version  invariably  rendered  as  hei'e  fool  or  foolish.  The  corresponding  noun  is  in  the 
English  text  rendered  folly,  villamj,  so  vile  a  thing,  and  in  the  margin  xvickedness.  Gen. 
xxxiv.  7 ;  Isa.  xxxii.  6 ;  Jer.  xxix.  23 ;  Josh.  vii.  15 ;  Jud.  xix.  24.  There  is  no 
evidence  that  the  word /oo^  designates  merely  open  libertines  and  profane  persons ;  much 
less  is  it  confined  to  the  heathen. 

The  fool  hath  said.      Edwards  reads  saith;   Luther  and  Hengstenberg,  speaks; 
the  Syriac  also  uses  the  present  tense,  says.     But  in  the  Hebrew  the  verb  is  in  the 
preterite,  hath  said.     Alexander  :  "  The  preterites  [of  this  verse]  include  the  present, 
but  suggest  the  additional  idea  that  the  truth  here  asserted  is  the  result  of  all  pre- 
vious experience  and  observation."     There  seems  to  be  no  ground  for  a  play  on  the 
word  said,  such  as  Lord  Bacon  supposes,  in  opposition  to  thought.     In  his  heart.     By 
this  term  Fry  understands  "  secretly."     Chillingworth  :  He  is  "  both  a  resolute,  secret 
atheist,  and  withal  wise  enough  to  keep  his  folly  to  himself;"  Alexander :  "  To  himself, 
if  not  to  others ;"  Morison :  "  The  word  signifying  heart  has  reference,  as  used  among 
the  Hebrews,  more  to  the  intellect  than  the  feeling.     It  seems  here  to  refer  to  the  evil 
thoughts  and  surmises  of  a  depraved  and  atheistical  mind."     On  the  other  hand 
Hengstenberg  thinks  "  the  discourse  here  is  not  of  the  atheism  of  the  understanding, 
but  of  the  atheism  of  the  heart."     The  word  rendered  heart  is  found  more  than  five 
hundred  times  in  the  Hebrew  Bible.     It  is  used  in  Gen.  vi.  5,  6,  twice  in  Gen.  viii.  21. 
It  is  often  used  in  Exodus  where  the  hardening  of  Pharaoh's  heart  is  mentioned. 
See  also  Ps.  iv.  7 ;  ix.  1,  and  many  other  places.     In  moral  judgments  the  heart  has  great 
-power.     "  The  loish  is  father  to  the  thought."     There  is  no  God.     The  words  thei'e  is 
are  supplied  by  the  translators.     Morison  and  Alexander  argue  that  the  translators 
correctly  supply,  There  is.     Perhaps  they  are  right.     The  same  is  done  in  the  last 
clause  of  the  verse,  where  all  admit  its  propriety.     Yet  some  learned  men  have  sup- 
posed that  it  was  best  to  omit  There  is,  and  read,  "  No   God,  i.  e..  Let  there  be  no 
God — I  wish  there  was  no  God."     However  this  may  be  we  know  there  are  these 
kinds  of  atheists :  1.  Those  Avho  wish  that  there  was  no  God.     They  are  atheists  in 
desire.     Henry :  "  The  fool  cannot  satisfy  himself  that  there  is  no  God,  but  he  wishes 
there  were  none,  and  pleases  himself  with  the  fancy  that  it  is  possible  there  may  be 
none ;  he  cannot  be  sure  there  is  one,  and  therefore  he  is  willing  to  thhik  there  is  no7ie." 
Could  the  wicked  have  it  their  way  there  would  be  no  God.     They  hate  him  and  do 
not  like  to  retain  him  in  their  knowledge.     2.  We  have  practical  atheists.     Chilling- 
worth  :  "  They  live  as  if  there  were  no  God,  having  no  respect  at  all  to  him  in  all  their 
projects,  and  therefore,  indeed,  and  in  God's  esteem,  become  formally,  and  in  strict 
propriety  of  speech,  very  atheists.     In  heart  and  life  many  are  and  act  very  much  as 
if  there  was  no  God.     Luther :  "  The  fool  speaks  there  is  no  God,  not  with  the  mouth, 
gesture,  appearance,  and  otlier  external  signs,  for  in  such  respects  he  often  boasts 
before  the  lovers  of  God  that  he  knows  God — but  in  heart,  that  is,  in  his  inward  sen- 
timents.    These  in  the  ungodly  are  deluded,  and  thence  presently  follows  blindness 
of  understanding,  so  that  he  can  neither  think  rightly  of  God,  nor  speak,  nor  direct 
his  conduct  properly.     Accordingly,  those  alone  have  God  who  do  not  believe  in  God 
with  hypocritical  faith.     All  besides  are  fools,  and  say  in  their  hearts :  there  is  no 
God."     3.  There  are  speculative  atheists  whose  foolish  heart  is  so  darkened,  whose 
conscience  is  so  defiled,  and  whose  minds  are  so  alienated  from  the  life  of  God  through 
the  ignorance  that  is  in  them,  that  they  prevailingly  doubt  or  in  word  deny  that  there 
is  a  God.     There  have  been  such  persons.     They  have  shown  great  zeal  for  their 
opinions,  and  even  a  readiness  to  die  for  them.     4.  But  many  who  admit  the  divine 
existence  deny  the  divine  government  and  providence.     How  it  can  evince  wisdom 
or  cb  good  to  admit  that  there  is  a  God,  who  yet  does  nothing,  sees  nothing,  cares 


192  STUDIES  IN  THE   BOOK  OF   PSALMS.  [psalm  xiv. 

nothing,  i*egards  nothing,  punishes  nothing,  rewards  nothing,  has  never  been  shown. 
Many  suppose  that  this  is  the  class  of  atheists  here  referred  to.  First,  there  are  such 
persons  described  in  this  book,  Ps.  xciv.  7.  Secondly,  the  word  used  here  is  not  JeJio- 
vah  but  Elohivi.  They  do  not  say  there  is  no  self-existent,  independent,  eternal, 
unchangeable  being,  but  "  there  is  no  Elohim,  no  Judge  or  Governor  of  the  world, 
no  Providence  presiding  over  the  affairs  of  men."  The  Chaldee  paraphrases  it.  There 
is  no  (power  or)  government  of  God  in  the  earth.  It  very  naturally  follows  respect- 
ing such,  Tlieij  are  corrupt.  The  Chaldee  reads.  They  corrupt  their  works  ;  Edwards  : 
They  corrupt  themselves ;  Alexander :  They  have  done  corruptly.  From  any  and 
every  kind  of  atheism  flows  a  corruption  so  horrible  that  nothing  on  earth  can  be 
worse.  Atheists  not  only  become  corrupt  after  embracing  their  huge  error,  but  their 
corruption  made  them  atheists.  The  verb  here  used  is  in  the  preterite.  It  is  some- 
times rendered  marred,  frequently  corrupted,  more  frequently  destroyed.  The  wicked 
have  marred  themselves,  broken  themselves,  destroyed  themselves  by  their  corrup- 
tion. They  have  done  abominable  works.  Edwards :  They  commit  abominable 
actions ;  IMudge :  They  are  abominable  in  their  frolics ;  Jebb :  They  are  abomina- 
ble in  their  doings ;  Horsley :  They  are  abominable  in  their  profligacy ;  Fry : 
They  have  done  abominable  deeds;  Hengstenberg :  They  are  abominable  in  their 
actions ;  Calvin :  They  have  done  abominable  works ;  church  of  England :  They 
are  become  abominable  in  their  doings ;  Alexander :  They  have  done  abomi- 
nably (in)  deed  (or  act ;)  Doway :  They  are  become  abominable  in  their  ways ; 
Syriac:  They  are  become  corrupt  in  their  artful  devices.  Each  of  these  gives  a 
good  sense,  though  some  are  rather  too  free  translations.  There  is  none  that  doeth 
good;  Septuagint:  There  is  none  that  doeth  good,  no,  not  one;  Edwards:  There  is 
not  one  that  doeth  good ;  Alexander :  There  is  none  doing  good.  The  most  literal 
rendering  is,  There  is  not  (any)  that  doeth  good.  The  works  of  sinners  are  them- 
selves sinful.  Their  ploughing  is  sin,  Pr.  xxi.  4.  Their  sacrifice  is  an  abomination, 
Pr.  XV.  8.  Even  their  solemn  meeting  is  iniquity,  Is.  i.  13.  Wicked  men  may  do 
that  which  is  right  for  the  matter  of  it,  but  their  motives  are  all  wrong.  They  do 
nothing  that  God  esteems  a  good  work,  for  he  looks  at  the  heart.  "  Love  is  the  fulfill- 
ing of  the  law,"  and  they  have  no  love.  "  Without  faith  it  is  impossible  to  please  God," 
and  they  are  swayed  by  unbelief.     Sin  mars  and  ruins  all  the  works  of  the  wicked. 

2.  The  Lord  looked  down  from  heaven  upon  the  children  of  men  to  see  if  there  were 
any  that  did  understand  and  seek  God.  Edwards  and  Hengstenberg  put  the  first  verb 
in  the  present  tense,  looks  or  looketh.  But  not  without  cause,  Calvin,  Fry,  Jebb  and 
Alexander  agree  with  the  English  version  in  using  the  past  tense,  looked.  The  last 
of  these  writers  well  says  however  that  "  the  force  of  the  preterite  is  the  same  as  in 
the  preceding  verse."  The  tense  used  denotes  here  a  continuous  act.  From  the  begin- 
ning God  has  done  this  thing.  Gen.  vi.  12;  xi.  5;  xviii.  21.  There  is  an  all-seeing 
eye,  and  it  has  always  been  inspecting  human  affairs.  While  men  rave  against  God, 
that  very  God  upholds  them  in  existence,  or  banishes  them  to  hell.  In  this  verse 
"  the  infallible  judgment  and  scrutiny  of  God  "  determine  the  univei'sal  corruption 
of  human  nature.  Man's  depravity  is  a  doctrine,  not  of  human  invention  or  of 
sourness  of  mind.  It  is  the  clear  teaching  of  him,  Avho  loves  purity,  and  has 
searched  the  earth  with  the  scrutiny  of  omniscience,  and  found  all  men  veiy  far 
gone  in  sin.  This  depravity  manifests  itself  chiefly  in  two  ways,  blindness  and  aver- 
sion to  God.  Men  neither  understand,  nor  do  they  seek  God.  If  their  minds  were 
not  darkened  they  would  see  the  beauty  of  divine  things,  and  then  they  would  love 
them.  And  if  men  loved  and  so  sought  divine  things,  they  would  soon  perc**'^  e 
something,  yea,  much  of  their  beauty.  We  cannot  see  beauty  without  loving  it,  and 
we  cannot  feel  a  lively  and  pleasing  interest  in  anything  without  being  in  such  a- 


PSALM  XIV.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  19C 

state  as  readily  to  embrace  true  perceptions  respecting  it.  The  participle  here  ren- 
dered understand  is  elsewhere  rendered  wise,  prudent,  expert,  skilful,  Dan.  xii.  10  ; 
Amos  V.  13;  Jer.  1.  9;  Dan.  i.  4;  it  is  also  rendered  to  teach,to  behave  wisely,  2  Chrou. 
XXX.  22 ;  1  Sam.  xviii.  14,  15.  Other  forms  of  the  word  are  rendered  by  the  verbs 
to  consider,  to  prosper,  to  instruct,  to  he  instructed,  to  have  good  success,  to  deal  prudently, 
Job  xxxiv.  27 ;  Jer.  x.  21 ;  xx.  11 ;  xxiii.  5 ;  Neh.  ix.  20 ;  Pr.  xxi.  11 ;  Josh.  i.  8 ;  Isa.  lii. 
13.  In  their  soul's  affairs  the  wicked  are  neither  wise,  nor  prudent,  nor  expert,  nor 
skilful,  nor  do  they  behave  wisely,  nor  teach  correctly,  nor  are  they  well  instructed, 
nor  do  they  duly  consider,  nor  do  they  deal  prudently,  nor  have  they  good  success, 
nor  do  they  prosper.  They  are  all  silly.  There  is  not  one  element  of  wisdom  in  all 
their  behaviour  concerning  duty  and  salvation.  The  remark  of  Hengstenberg  that 
the  word  rendered  understand  is  "  always  used  of  the  conduct,  to  act  prudently,"  does 
not  appear  to  be  well  founded.  The  word  rendered  seek  is  often  so  translated,  as  in 
Ps.  ix.  10 ;  xxii.  26 ;  and  many  other  places.  It  is  also  rendered  to  inquire,  Deut. 
xiii.  14 ;  to  search,  Jer.  xxix.  13 ;  to  regard.  Job  iii.  4 ;  to  care  for,  Deut.  xi.  12 ;  Ps.  cxlii. 
4.  The  wicked  are  very  vile.  They  neither  regard  God,  nor  care  for  him,  nor  in- 
quire after  him,  nor  search  for  him,  nor  seek  him.  The  correlative  verb  in  some 
eases  is  to  find.  True  wisdom  consists  in  seeking  and  finding  God.  The  next  verse 
contains  God's  decision  respecting  man's  character. 

3.  They  are  all  gone  aside.  Chaldee :  They  are  all  turned  backward ;  Arabic : 
They  have  all  gone  astray  at  once ;  The  Doway  agrees  with  the  authorized  version ;; 
Edwards ;  They  are  all  gone  out  of  the  right  way ;  Calvin  :  Every  one  of  them  has 
gone  aside ;  Fry  :  They  are  all  gone  astray  ;  church  of  England  :  They  are  all  gone 
out  of  the  way ;  Jebb :  They  are  all  gone  aside  together ;  Hengstenberg :  All  are 
gone  away ;  Alexander :  The  whole  has  apostatized.  Venema  reads  this  whole  verse 
as  if  it  was  a  continuation  of  the  inquiry  begun  in  the  previous  verse.  But  for  this 
there  appears  to  be  no  good  reason.  Calvin :  "  Some  translate  the  verb  rendered. 
gone  aside,  to  stink,  as  if  the  reading  were,  Euery  one  of  them  emits  an  offensive  odor, 
that  it  may  correspond  in  meaning  with  the  verb  in  the  next  clause,  which  in  He- 
brew signifies  to  become  pidrid  or  rotten.  But  there  is  no  necessity  for  explaining  the 
two  words  in  the  same  way,  as  if  the  same  thing  were  repeated  twice."  Ainsworth  : 
The  all,  that  is,  the  whole  universal  multitude  is  departed ;  All  in  general,  and  every 
one  in  particular.  It  is  added:  They  are  all  together  become  filthy.  The  word  all  is 
supplied  from  the  preceding  clause,  these  here  spoken  of  being  the  same  as  those 
there  mentioned.  The  word  rendered  filthy  is  found  but  three  times  in  the  Hebrew. 
Bible,  is  in  each  case  rendered  the  same  way,  and  in  each  case  applied  to  man.  Ps^. 
liii.  3;  Job  xv.  16.  For  filthy  Edwards,  Fry,  Hengstenberg,  and  the  Arabic  use  co^'- 
rupt ;  Calvin  :  indrid  or  rotten ;  the  Septuagint,  Vulgate  and  Doway,.  unprofitable; 
Alexander :  Together  they  have  putrefied ;  Morison :  The  allusion,  perhaps,  is  to 
an  animal  substance  in  a  state  of  dreadful  decay.  In  whatever  else  mankind  may 
differ,  in  this  they  are  agreed,  that  they  have  deeply  revolted  against  God,  and  are 
become  offensive.  They  are  together,  or  in  like  manner  become  filthy.  There  is 
union,  agreement,  verisimilitude  here.  He  adds :  There  is  none  that  doeth  good,  no, 
not  one.  In  the  Hebrew,  the  Septuagint,  and  the  Vulgate,  this  clause  is  precisely 
like  the  last  clause  of  the  first  verse,  which  see.  How  the  variation  in  the  English 
was  brought  about  is  not  certain.  In  some  editions  of  the  Septuagint  the  words,  No, 
not  one,  are  wanting.  In  the  common  editions  of  that  version  they  are  found  both 
here  and  in  the  first  verse.  Some  contend  that  later  editors  inserted  them  in  the  text  of 
the  Septuagint  bringing  them  from  Kom.  iii.  12.  But  this  is  hardly  probable.  The 
Septuagint  Interpreters  gave  what  they  regarded  as  the  sense  of  the  author,  and 
Paul  approves  of  this  as  the  true  meaning  of  the  Psalmist,  and  so  adopts  it.     There 

25 


194  STUDIES   IN  THE   BOOK  OF  PSALMS.  [psalm  xiv. 

is  no  sufficient  gi-ound  for  believing  that  Paul  misquoted  the  Greek  version.  The 
churcli  of  England  here  inserts  several  verses  from  Rom.  iii.  but  quite  without  au- 
thority. They  are  not  found  in  the  Hebrew,  nor  even  in  the  Syriac,  or  Chaldee, 
though  they  are  in  the  Septuagint. 

4.  Have  all  tlie  workers  of  iniquity  no  hnoivledge  f  Many  unregenerate  men  make 
great  proficiency  in  science,  in  literature,  in  the  arts  of  war  and  peace,  of  government 
and  civilization ;  but  in  religious  matters  they  are  left  to  themselves,  and  "  an  arch- 
angel left  to  himself  would  be  a  fool."  In  religious  matters,  in  his  soul's  affairs,  every 
wicked  man  sets  at  defiance  every  maxim  of  sound  wisdom,  every  dictate  of  divine 
knowledge.  Sin  is  as  great  a  madness  as  it  is  a  wickedness.  Edwards  renders  this 
clause,  Do  not  any  of  the  workers  of  iniquity  observe  ?  church  of  England :  Have 
they  no  knowledge,  that  they  are  all  such  workers  of  iniquity  ?  The  chief  reference 
in  this  clause  is  thought  by  some  to  be  to  the  great  self-ignorance  of  the  wicked.  They 
know  not  their  own  sinfulness,  or  guilt,  or  misery,  or  ruin.  Who  eat  up  my  people. 
Horsley  and  Morison  connect  these  words  with  the  first  clause  of  the  verse,  and  make 
a  full  pause  in  the  sense  at  the  word  people.  They  then  read  the  residue  of  the  verse : 
They  eat  bread,  and  call  not  up)on  the  name  of  the  Lord.  The  word  as,  in  our  version, 
has  nothing  in  the  original  to  correspond  to  it.  This  reading  also  gives  a  good  sense. 
The  great  mass  of  the  wicked  are  slaves  to  sense  and  lust  and  appetite.  They  know 
nothing  but  what  they  know  naturally  as  brute  beasts.  They  are  fond  of  the  good 
things  of  this  life ;  but  they  are  averse  to  prayer  and  praise.  They  call  not  upon  the 
Lord.  This  may  be  the  teaching  of  the  place ;  but  it  has  not  been  the  common  un- 
derstanding of  the  passage.  None  of  the  ancient  versions  so  read  the  verse.  Most 
moderns  approve  the  sense  given  in  our  version.  The  cruelty  of  the  wicked  is  well 
expressed  by  their  eating  up  the  saints,  both  here  and  in  Ps.  xxvii.  2 ;  Mic.  iii.  3. 
Eat,  often  so  rendered,  also  to  consume,  to  devour.  Eat  is  the  best  word  here.  Luther: 
"  Those  eat  the  people,  who  draw  only  profit  from  them,  and  who  do  not  employ  their 
station  for  the  glory  of  God,  and  the  salvation  of  those  over  whom  they  are  placed." 
Persecutors  eat  up  the  church  when  they  vex,  torment,  and  murder  the  saints. 

5.  There  were  they  in  great  fear.  Literally,  There  they  feared  a  fear.  So  Jebb. 
Calvin  :  There  they  did  tremble  with  fear.  Our  version  gives  the  true  sense.  There 
seems  to  be  no  good  reason  for  the  rendering  given  by  Fry  :  Tremble  with  feai'.  The 
word  is  never  so  rendered  in  our  version,  although  in  Job  iv.  14  a  kindred  Avord  shake 
is  used.  But  the  verb  is  in  the  preterite,  just  as  several  other  verbs  in  this  Psalm. 
The  best  sense  is  obtained  from  the  common  version.  The  Septuagint,  Vulgate,  Ara- 
bic, Ethiopic  and  church  of  England  add  the  words.  Where  no  fear  was.  These  words 
are  brought  here  from  Ps.  liii.  5 ;  but  they  are  not  in  the  Hebrew,  Chaldee,  or  Syriac 
of  this  Psalm.  The  wicked  have  their  fears  so  roused  at  times  as  to  make  earth  like 
hell.  One  cried,  "  O  hell !  if  thou  canst  cover  me,  take  me."  Another :  "  O  the 
insufferable  pangs  of  hell  and  damnation."  Many  of  the  profane  and  blasphemous 
speeches  of  ungodly  sinners  are  signs  of  the  fearful  strife  in  their  minds.  The  late 
school-boy  whistles  as  he  passes  by  the  grave-yard.  One  great  fact  troubles  the  wicked. 
They  have  not  the  favor  of  God  themselves,  and  tliey  fear.  For  God  [Elohim]  is  in 
the  generation  of  the  righteous.  Chaldee :  For  the  word  of  God  is  in  the  generation 
of  the  just.  But  the  original  justifies  no  such  limitation  of  the  sense.  God  himself 
is  so  remarkably  with  his  people  that  the  heathen  have  been  struck  with  it,  Esther  vi. 
13.  The  sense  of  in  Calvin  thinks  is  ivith  or  for.  John  "Wesley,  dying,  said:  "The 
best  of  all  is,  God  is  witli  us."  In  this  world  sinners  are  often  overwhelmed  and 
brought  to  repentance  by  a  full  conviction  that  God  is  with  his  people,  1  Cor.  xiv.  25. 

6.  Ye  have  shamed  the  counsel  of  the  poor  hecaxise  the  Lord  is  his  refuge.  The  word 
rendered  counsel  is  always  so  translated,  or  by  the  words  advice,  advis&nent,  purpose, 


PSALM  XIV.]  studip:s  in  the  book  of  psalms.  195 

Ps.  i.  1 ;  xiii.  2.  The  jtwor  is  the  suffering,  the  cifflicted,  in  the  singular.  In  Ps.  ix.  12 
the  word  is  rendered  humble.  8ee  comment  on  that  place.  The  word  rendered  shamed 
is  often  rendered  confounded.  The  wicked  often  fill  the  hearts  of  God's  people  with 
grief,  shame  and  confusion  by  opposing  and  defeating  all  their  wise  and  benevolent 
plans  and  counsels  for  the  glory  of  God  and  the  good  of  men,  even  for  the  salvation 
of  their  opposers  and  contemners.  The  verb  in  Hebrew  is  in  the  future.  And  so 
Alexander  reads  :  The  plan  of  the  sufferer  ye  will  shame ;  Edwards  makes  it  a  ques- 
tion :  Will  ye  laugh  at  the  resolution  of  the  afflicted  because  Jehovah  is  his  refuge  ? 
Venema  also  makes  a  question  of  the  first  clause :  Will  ye  shame  the  counsel  of  the 
afflicted  and  poor?  Mudge:  Will  ye  now  shame  or  laugh  at  the  poor  oppressed  people 
for  making  God  their  refuge?  But  I  find  no  ancient  and  few  modern  versions 
using  the  interrogative  form.  There  seems  to  be  no  propriety  in  translating  the  first 
clause  as  Horsley :  The  counsel  of  the  helpless  man  shall  put  them  to  shame.  If  our 
version  is  correct,  then  the  sense  is  that  the  very  piety  of  the  afflicted  provokes  the 
contempt  of  the  wicked,  as  we  know  it  often  does,  Ps.  xxii.  8;  Matt,  xxvii.  43.  Some 
have  thought  the  language  ironical :  You  may  confound  the  plan  of  the  righteous  if 
you  can.  But  this  is  hardly  authorized.  Instead  of  because,  Diodati  proposes  to  read 
but,  and  this  is  authorized  by  our  translation  of  Gen.  xvii.  15.  This  gives  a  good 
sense.  The  wicked  may  laugh  at  the  2^oor,  the  sufferer,  as  they  please,  but  Jehovah  is 
his  refuge.  He  is  as  safe  when  the  world  blasphemes  as  when  it  utters  its  idle  praises. 
Boothroyd  also  has  it,  But  Jehovah  will  be  his  refuge.  Hardly  any  word  is  more 
variously  rendered  than  that  translated  because.  Refuge,  elsewhere  kuiee  translated 
shelter,  Job  xxiv.  8 ;  Ps.  Ixi.  3 ;  and  twice  hope,  Jer.  xvii.  17 ;  Joel  iii.  16 ;  in  all 
other  places  refuge. 

7.  Oh  thai  the  salvation  of  Israel  v/ere  come  oid  of  Zion  !  There  is  great  diversity  in  ren- 
dering this  clause.  Most  of  the  ancient  versions  read.  Who  shall  give  out  of  Zion  deliver- 
ance to  Israel  ?  Chaldee :  "  Who  shall  bring  forth  out  of  Ziozi  the  redemption  of  Israel  ? 
Calvin :  Who  shall  give  salvation  to  Israel  out  of  Zion  ?  Montanus :  Who  will  give 
from  Zion  the  salvation  of  Israel?  Edwards:  Oh  that  the  deliverance  of  Israel  might 
br^  granted  from  Zion ;  Boothroyd :  0  that  some  would  give  from  Zion  the  salvation 
of  Israel;  Jebb:  Who  will  give  from  Sion  salvation  to  Israel?  Fry:  O  that  the  salva- 
tion of  Israel  were  given  out  of  Zion !  Hengstenberg  says  it  is  literally.  Who  will  give 
from  Zion  the  deliverance  of  Israel?  Yet  he  does  not  reject  the  sense  given  by  the 
English  version,  which  is  as  good  as  any.  Fabritius  and  Alexander  say  that  the 
phrase  ivho  will  give  is  an  idiomatic  optative  in  Hebrew.  All  the  pious  associations  of 
the  Israelites  were  with  Zion  as  the  capital  of  the  theocracy,  the  city  of  their  solemni- 
ties, and  the  prophetic  source  of  deliverance,  Rom.  xi.  26.  The  salvation  sought  is  for 
the  church  and  is  deliverance  from  the  wickedness  and  wicked  men  above  described; 
and  that  these  foolish  people  may  have  a  better  mind,  and  no  longer  deny  God,  or 
providence,  but  piously  confess  both.  Wien  the  Lord  bringeth  back  the  cajjtivity  of  his 
people,  Jacob  shall  rejoice,  and  Israel  shall  be  glad.  Calvin  agrees  with  our  version 
except  that  for  bringeth  he  reads  shall  have  brought.  The  word  rendered  bringeth  back 
has  very  varied  significations.  It  is  found  in  precisely  the  same  form  in  Ps.  liii.  6; 
cxxvi.  1.  Often  elsewhere  it  is  found  in  connection  with  captivity.  See  Job  xlii.  10  ; 
Jer.  xxix.  14;  Eze.  xvi.  53.  In  Ps.  xxiii.  3  it  is  restoreth.  It  is  often  rendered  turn, 
return.  Edwards  has  it,  When  Jehovah  restoreth  his  captive  people,  Jacob  will  exult, 
Israel  will  be  glad.  But  this  rendering  is  based  on  the  supposition  that  this  Psalm 
was  written  during  the  Babylonish  captivity,  which  is  a  mistake.  Edwards  is  followed 
by  Fr} .  Hengstenberg  connects  the  whole  verse  and  reads,  Oh  that  the  salvation  of 
Israel  were  come  out  of  Zion,  and  the  Lord  returned  to  the  imprisonment  of  his  peo- 
ple!    Then  let  Jacob  rejoice  and  Israel  be  glad ;  Alexander:  Who  will  give  out  of 


196  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xiv. 

Zion  salvation  to  Israel,  in  Jehovah's  returning  the  captivity  of  his  people?  Let  Jacob 
exult,  let  Israel  joy.  The  chief  difficulty  arises  from  the  phrase,  bringing  back  the 
captivity.  Whoever  will  examine  all  the  places  where  it  (or  in  the  original  the  same 
})hrase  turn  again  the  cajMvity)  occurs,  will  at  once  see  that  it  has  no  reference  to  literal 
imprisonment,  or  bondage.  Job  was  never  sent  to  prison,  nor  was  he  ever  sold  into 
captivity.  To  turn  or  bring  back  captivity  is  to  set  free  from  any  great  evil  or  distress. 
And  so  when  God  gives  his  people  deliverance  there  is  joy,  and  the  greater  the  deliver- 
ance, the  greater  the  joy.  Jacob  [infirmity]  shall  rejoice.  Israel  [a  prevailing  prince] 
shall  be  glad.  These  names  are  given  to  the  whole  church.  When  she  is  weak  she  is 
strong.  There  seems  to  be  no  good  reason  for  supposing  as  Calmet  and  Patrick,  that 
Jacob  means  Judah,  and  Israel  the  ten  tribes.  Ainsworth:  "Jacob  is  a  name  that 
noteth  infirmity ;  for  he  strove  for  the  birth-right,  but  obtained  it  not,  when  he  took 
his  brother  by  the  heel  in  the  womb,  and  thereupon  Avas  called  Jacob.  But  Israel  is  a 
name  of  ^ower  and  principality;  for  after  he  had  wrestled  with  the  angel,  behaved 
himself  princely,  wept,  prayed,  and  prevailed,  his  name  was  changed  from  Jacob  to 
Israel,  as  a  prince  ov  prevailer  with  God."  Alexander:  "Let  Jacob  exult,  let  Israel  joy. 
.  .  .  This  is  both  an  exhortation  and  a  wish,  but  the  latter  is  the  prominent  idea,  as  the 
parallelism  of  the  clauses  show." 

Doctrinal  and  Practical  Remarks. 

1.  The  leading  truths  of  natural  religion  are  so  clear  that  it  is  folly  to  deny  them, 
V.  1.     Rom.  i.  19,  20. 

2.  The  boast  of  philosophy  and  wisdom,  so  often  made  by  sinners,  is  all  vain,  v.  1. 
Fabritius:  "Impiety  has  its  birth  in  folly,  that  is,  in  ignorance  of  God;"  Dickson: 
"Every  man,  so  long  as  he  lieth  unrenewed  and  unreconciled  unto  God,  is  in  efiect 
nothing  but  a  madman,  running  to  his  own  destruction  in  losing  his  soul  and  eternal 
life,  even  when  he  seems  most  to  gain  the  world ;"  Calvin :  "  There  is  no  stupidity 
more  brutish  than  forgetfulness  of  God." 

3.  No  utterances  are  decisive  of  character  but  the  utterances  of  the  heart,  v.  1. 
Words  are  cheap;  but  what  a  man  says  in  his  heart  shows  whether  he  is  a  wise  man  or 
a  fool,  a  saint  or  a  sinner.  The  seat  of  all  goodness  and  of  all  wickedness  in  man  is 
his  heart. 

4.  While  wicked  words  disprove  all  claims  to  piety,  right  words  cannot  establish  a 
character  for  godliness,  if  in  actions  we  deny  God,  v.  1.  The  life  must  be  holy  as  well 
as  the  profession. 

0.  As  all  error  has  its  rise  in  the  practical  atheism  of  the  heart,  so  all  error  natu- 
rally leads  to  open  and  avowed  atheism  in  belief,  v.  1.  To  one  who  is  fairly  started 
in  a  career  of  false  doctrine,  there  is  no  guaranty  that  he  will  stop  short  of  the  disbe- 
lief of  the  divine  existence.  Home:  "Infidelity  is  the  beginning  of  sin,  folly  the 
foundation  of  infidelity,  and  the  heart  the  seat  of  both." 

6.  It  is  no  novelty  to  see  men  avowing  the  most  horrible  opinions  and  indulging  the 
vilest  practices,  even  mocking  at  sacred  things.  Calvin:  "David  does  not  here  bring 
against  his  enemies  the  charge  of  common  foolishness,  but  rather  inveighs  against  the 
folly  and  insane  hardihood  of  those  whom  the  world  accounts  eminent  for  their  wis- 
dom. We  commonly  see  that  those,  who,  in  the  estimation  both  of  themselves  and 
of  others,  highly  excel  in  sagacity  and  wisdom,  employ  their  cunning  in  laying  snares, 
and  exercise  their  ingenuity  in  despising  and  mocking  God." 

7.  The  docti-ine  of  the  universal  depravity  of  man  is  and  always  has  been  true, 
since  the  fall  of  Adam.  It  is  asserted  in  all  the  Scriptures,  vv.  1,  2,  3,  4.  See  many 
parallel  passages,  also  Jer.  v.  1;  Matt.  xv.  19;  Rom.  i.,  ii.,  iii.  Luther:  "See  how 
many  redundant  words  he  uses,  that  he  may  comprehend  all  men  in  the  charge,  and 


PSALM  XIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  IQ-j 

except  none.  First,  he  says  all,  afterwards  once  and  again,  that  there  is  not  so  much 
as  one;"  Calvin:  "All  of  us,  when  we  are  born,  bring  with  us  from  our  mother's 
womb  this  folly  and  filthiness  manifested  in  the  whole  life,  which  David  here  describes, 
and  we  continue  such  until  God  makes  us  new  creatures  by  his  mysterious  grace." 

8.  It  is  a  great  advantage  in  learning  human  nature  from  the  Bible  that  we  there  find 
the  results  of  divine,  omniscient  and  infallible  scrutiny,  v.  2.  Dickson  :  "  God  is  the 
only  right  judge  of  regeneration  and  unregeneration,  and  the  only  true  searcher  of 
the  heart." 

9.  The  reason,  why  hearts  and  motives  are  properly  brought  into  view  in  deciding 
our  real  characters  in  God's  esteem,  is  that  God's  kingdom  is  not  only  over  us  but 
within  us.     If  the  heart  is  wrong,  all  is  wrong,  vv.  2,  3. 

10.  The  human  understanding  no  less  than  the  human  heart  needs  renewal,  v.  2.  It 
IS  marvellous  that  any  should  have  denied  this.  The  Scriptures  make  it  clear.  Eph.  i. 
17,  18 ;  iv.  18;  Ps.  cxix.  18 ;  1  Cor.  ii.  14,  15.  If  men  saw  the  real  beauty  and  excel- 
lence of  divine  things  they  would  seek  them. 

11.  If  the  Scriptural  designations  of  things  should  determine  our  views,  then  we 
cannot  have  too  terrible  conceptions  of  moral  evil,  vv.  1,  2,  3,  4.  It  is  folly,  corrup- 
tion, abomination,  lack  of  understanding,  refusal  to  seek  God,  apostasy,  going  astray, 
filthiness,  iniquity.  Those  who  commit  evil  are  sinners,  rebels,  unjust,  wicked, 
enemies  of  God,  fools,  haters  of  God,  accursed. 

12.  The  agreement- of  the  iinrenew^ed  in  sinning  against  God  is  perfect,  v.  8.  They 
are  all  together  become  filthy.  In  stature,  in  complexion,  in  intellect,  in  disposition, 
and  even  in  the  outward  acts  of  sin  there  is  diversity ;  but  in  hardness  of  heart,  which 
is  the  core  of  depravity,  in  unbelief  and  rebellion  all  sinners  are  agreed. 

13.  In  the  treatment  of  divine  things  the  wicked  show  that  they  are  destitute  of 
every  principle  of  sound  knowledge,  v.  4.  The  workers  of  iniquity  have  no  know- 
ledge of  God  or  of  themselves,  of  truth,  duty,  privilege,  or  obligation.  Luther : 
"  Will  they  then  not  once  perceive  that  they  are  such  people,  as  occasion  sorrow  to 
themselves  ?  There  is  not  one  sound  principle  of  conduct  entering  into  the  behaviour 
of  the  enemies  of  God  and  of  his  church."  Calvin  :  "  The  effect  of  the  habit  of  sin- 
ning is,  that  men  grow  hardened  in  their  sins,  and  discern  nothing,  as  if  they  were 
enveloped  in  thick  darkness." 

14.  The  greediness,  with  which  sinners  devour  the  saints  is  amazing,  v.  4.  They 
eat  them  as  bread.  They  make  nothing  of  injuring  the  church  of  God.  Dickson  : 
"  The  nature  of  all  unrenewed  men  is  to  bear  deadly  enmity  against  those  that  are 
really  God's  people,  and  delight  to  undo  the  godly,  as  contemners  of  all  that  live  not 
as  they  do." 

15.  A  sufficient  cause  for  the  spirit  of  persecution  in  sinners  against  the  godly  is 
found  in  the  prayerless  lives  they  lead,  v.  4.  They  so  lightly  esteem  Jehovah  as  not 
to  call  upon  him,  and  so  they  naturally  hate  those,  whose  example  condemns  their 
irreligion, 

16.  Wicked  men  may  rage  and  blaspheme,  may  boast  and  be  confident;  but  they 
will  all  prove  themselves  the  veriest  cowards  at  last,  v.  5.  Not  one  of  them  will  have 
boldness  in  the  day  of  judgment.  They  cannot  fortify  even  here  against  fears  the 
most  idle,  yet  the  most  terrible.  Lev.  xxvi.  17,  36  ;  Pr.  xxviii.  1 ;  1  Thess.  v.  3.  Often 
are  they  a  terror  to  themselves  and  their  friends.  Jer.  xx.  4.  Dickson  :  "  The  near 
oonjunction  which  God  hath  with  the  godly  is  the  reason  of  the  greatness  of  the  sin 
)f  persecuting  them  for  godliness ;  for  here  it  is  given  as  a  reason  why  there  they  were 

in  fear."  Morison  :  "  When  least  anticipating  any  son-owful  reverse,  and  when  least 
orepared  to  meet  it,  the  wicked  are  often  thrown  into  a  state  of  consternation  as  alarm- 
ing as  it  is  unexpected.     Either  the  dispensation  itself  is  very  awful,  or  their  minds, 


Vji  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xiv 

being  full  of  guilty  recollections,  are  an  easy  prey  to  the  first  onset  of  alarming 
events.  The  courage  of  which  ungodly  men  not  unfrequeutly  boast,  in  general  for- 
sakes them  in  the  hour  of  sudden  overwhelming  calamity.  With  a  heart  all  corroded 
with  care,  and  all  distracted  with  bitter  anguish  and  remorse,  they  are  but  ill  pre- 
l^tired  for  a  transition  from  sensual  ease  and  pleasure,  to  a  prospect  all  gloomy  and 
terrific."  • 

17.  Men  may  now  laugh  at  the  divine  protection  of  the  saints;  but  when  all 
God's  mercies  to  his  people  shall  appear,  the  wicked  themselves  will  pronounce  them 
blessed,  v.  6. 

18.  No  such  refuge  is  found  as  God  himself,  v.  6. 

19.  What  remarkable  words  are  found  in  all  the  Scriptures  respecting  God's 
people.  This  Psalm  is  the  third,  in  which  we  find  the  word  salvation,  v.  7.  Ps.  iii.  8  ; 
ix.  14.  There  is  no  sweeter  word  than  this !  It  is  a  word  of  constant  recurrence  in 
the  worship  of  the  temple  not  made  with  hands. 

20.  Our  dependence  on  God  is  complete  and  absolute.  We  are  always  in  captivity 
until  he  sets  us  free,  v.  7. 

21.  God's  saving  interpositions  occasion  unfeigned  joy  in  the  true  church  of  all 
names  and  ages,  v.  7. 

22.  The  minds  of  the  prophets  are  full  of  the  great  theme  of  salvation,  and  often 
turn  to  it  with  apparent  abruptness,  v.  7.  That  the  salvation  sjDoken  of  in  the  last 
verse  is  that  of  which  Christ  is  the  author  has  been  held  by  many.  Diodati  applies 
it  to  David,  but  especially  to  the  great  Saviour  of  the  world,  of  whom  David  was  only 
a  type,  to  gain  everlasting  salvation  for  his  church.  Hengstenberg :  "  The  wish  here 
expressed  found  its  highest  fulfilment  in  Christ,  and  this  is  also  to  reach  its  highest 
stageof  developementin  the  future,  when  the  triumphant  church  shall  take  the  place 
of  the  militant.  Till  then  we  shall  have  occasion  enough  to  make  the  wish  of  the 
pious  Psalmist  our  own."  This  application  to  Christ  seems  to  be  supported  by  such 
passages  as  Luke  i.  68-74 ;  iv.  18.  Gill :  "  The  Jews  refer  this  to  the  times  of  the 
Messiah."  He  is  clear  and  decided  in  doing  so  himself  Morison  :  "  To  whatever 
extent  this  prayer  might  apply  to  existing  outward  calamities,  it  seems,  beyond  all 
reasonable  doubt,  to  have  had  an  ultimate  reference  to  the  coming  of  Messiah,  and 
to  the  mighty  achievements  of  his  spiritual  reign."  Cobbin :  "  Oh  that  Christ  the 
Saviour  of  Israel  were  come  out  of  Zion."  Home  not  only  applies  this  verse  to  the 
salvation  from  the  captivity  under  sin  and  death,  but  like  Hengstenberg  regards  its 
most  glorious  fulfilment  as  yet  future :  "  How  doth  the  whole  church,  at  this  time, 
languish  for  the  consummation  of  her  felicity,  looking,  even  until  her  eyes  fail,  for  that 
glorious  day  of  final  redemption,  when  every  believing  heart  shall  exult,  and  all  the 
sons  of  God  shall  shout  aloud  for  joy."  Henry,  Scott  and  Clarke  also  refer  the  last 
verse  to  the  coming  of  Christ. 

23.  Venema :  "  This  whole  Psalm  may  very  well  be  applied  to  all  times,  when  the 
church  is  afilicted  and  her  hope  derided  by  the  ungodly,  and  is  most  admirably 
adapted  to  confirm  the  hope  of  the  pious,  and  to  prevent  despairing  thoughts." 


PSALM  XV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  I99 


Psalm  xv. 

A  Psalm  of  David. 

1  LoKD,  who  shall  abide  in  thy  tabernacle  ?  who  shall  dwell  in  thy  holy  hill  ? 

2  He  that  walketh  uprightly,  and  Avorketh  righteousness,  and  speaketh  the  truth  in  his  heart. 

3  He  that  backbiteth  not  with  his  tongue,  nor  doeth  evil  to  his  neighbour,  nor  taketh  up  a 
reproach  against  his  neighbour. 

4  In  whose  eyes  a  vile  person  is  contemned ;  but  he  honoureth  them  that  fear  the  Lokd,  He 
that  sweareth  to  his  own  hurt,  and  changeth  not. 

5  He  that  puttcth  not  out  his  money  to  usury,  nor  taketh  reward  against  the  innocent.  He  that 
doeth  these  things  shall  never  be  moved. 

THE  title  is  the  same  with  the  first  part  of  the  title  of  Psalm  iii.  remarks  oa  which 
see.  No  name  of  God  but  Jehovah  Lord  is  found  in  this  Psalm.  See  above 
on  Psalm  i.  2. 

It  seems  very  fitting  that  this  Psalm  should  immediately  follow  the  fourteenth.  That 
delineates  the  character  of  the  sinner ;  this  shows  us  the  character  of  the  saint ;  that, 
of  the  bad  man ;  this,  of  the  good.  From  the  resemblance  of  this  Psalm  to  the  twenty- 
fourth  some  have  supposed  that  it  was  written  on  the  occasion  of  the  removal  of  the  ark  to 
Mount  Zion.  This  may  be  so,  but  the  evidence  is  not  conclusive.  It  is  certain  how- 
ever that  David  is  the  author  of  it,  for  the  title  ascribes  it  to  him.  Some  think  that 
the  use  of  the  word  tabernacle  as  applied  to  the  resting  place  of  the  ark  shows  that  il 
could  not  have  been  written  later  than  the  reign  of  David,  or  the  beginning  of  that 
of  Solomon.  After  that  period  it  is  alleged  that  the  Avord  tabernacle  is  used,  if  at  all. 
not  more  than  once  in  application  to  the  abode  of  the  ark  of  God,  and  then  figura- 
tively, or  as  a  designation  of  the  holy  city.  Lam.  ii.  4.  After  that  time  the  temple  is 
spoken  of,  or  some  term  employed  that  avoids  the  word  tabernacle.  Nor  could  it  have 
been  written  earlier  than  the  time  of  David,  for  he  removed  the  ark  to  Mount  Zion. 

Tholuck  thinks  this  Psalm  is  quoted  in  Isa.  xxxiii.  14-16.  If  so,  it  can  have  no 
historic  reference  to  the  Babylonish  captivity. 

1.  Lord,  who  shall  abide  in  thy  tabernacle?  who  shall  chvell  in  thy  holy  Mllf  Calvin  : 
0  Jehovah,  who  shall  dwell  in  thy  tabernacle?  Who  shall  rest  in  the  mountain  of 
thy  holiness?  In  this  he  very  nearly  agrees  with  the  Septuagint,  Vulgate,  Syriac. 
Ethiopic  and  church  of  England.  Edwards :  Jehovah,  who  shall  sojourn  in  thy  taber- 
nacle? Who  shall  lodge  upon  thy  holy  mountain?  Jebb:  Lord,  who  shall  sojourn 
in  thy  tabernacle?  Who  shall  dwell  in  the  hill  of  thy  holiness?  Fry :  Jehovah  !  who 
shall  abide  in  thy  tabernacle?  Who  shall  dwell  on  thy  holy  hill  ?  Other  translations 
generally  agree  with  some  of  the  foregoing.  There  has  been  much  said  to  show  that  one 
of  the  verbs  in  this  verse  has  more  respect  to  permanency  of  abode  than  the  other.  If 
this  were  so,  it  would  not  support  the  theories  that  have  been  based  upon  this  interpreta- 
tion. Each  clause  of  the  verse  evidently  has  the  same  general  import,  and  so  tlie 
parallelism  is  here  preserved.  But  there  is  a  discrepancy  among  critics,  as  to  which 
is  the  stronger  word.  Fry  thinks  the  first  verb  refers  to  perpetual  residence,  and  for 
proof  refers  to  Ps.  Ixi.  4.  Clarke  and  Jebb  maintain  (the  former  at  some  length  j 
that  the  first  verb  implies  a  brief  abode,  and  that  the  latter  work  regards  a  long  con- 
tinued residence.  That  the  latter  verb  has  necessarily  no  reference  to  permanent 
abode  is  evident  from  Gen.  xxii.  5  ;  Ex.  xxiv.  14 ;  Nu.  xxii.  19.  Mount  Zion  w-as  a  type 
of  the  Gospel  Church,  and  Jerusalem  was  a  type  of  the  heavenly  abode  of  the 
redeemed.     And  so  the  questions  of  this  verse  inquire.  Who  shall  be  an  acceptable 


200  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xv. 

worshipper  of  God  on  earth,  and  so  be  prepared  to  worship  God  in  the  temple  not 
made  with  hands?  Diodati:  "Who  shall  be  a  true  member  of  thy  church,  rever 
to  be  cast  out  of  it?  and  who  shall  enter  into  thine  everlasting  tabernacles  of  glory?" 
The  tabernacle  in  David's  time  on  Mount  Zion  was  a  new  one  prepared  by  that  royal 
propliet,  and  not  that  which  had  been  used  in  the  Avilderness  which  remained  at 
Gibeon,  The  holy  hill,  or  mountain  of  holiness,  is  Mount  Zion  in  Jerusalem.  See 
above  on  Ps.  iii.  4.  The  Chaldee  reads :  The  mount  of  the  house  of  thy  holiness ; 
Tholuck:"The  fundamental  thought  of  Psalm  xv.  is  this:  He  only  who  shoivs  Ms  piety 
not  only  in  God's  jmhlic  ivorship,  but  in  his  life,  is  tvorthy  of  the  prerogative  of  dwelling 
in  the  house  of  God.  As  it  is  the  object  of  this  Psalm  to  show  the  indissoluble  con- 
nection between  the  adoration  of  God  in  the  temple  and  its  evidences  in  life,  it  can- 
not seem  strange  that  it  insists  upon  our  duties  towards  man."  Who  then  is  accepted 
of  God  in  his  worship  on  earth,  and  so  has  the  essentials  of  a  character  fitting  him 
tor  heaven?  This  question  is  of  the  greatest  weight  and  the  most  solemn  moment. 
It  is  answered  in  vv.  2,  4  positively,  and  in  vv.  3,  5  negatively. 

2.  This  verse  has  in  it  three  clauses  responding  to  v.  1.  Perhaps  each  of  them,  and 
certainly  the  first,  relates  to  the  habit  of  the  life.  It  is.  He  that  walketh  uprightly. 
Chaldee :  He  that  walketh  in  perfection ;  Septuagint,  Vulgate,  Arabic,  Syriac,  Ethio- 
pic  and  Doway:  He  that  Avalketh  without  blemish  [or  spot.]  The  Septuagint  in 
translating  the  w"ord  rendered  uprightly  uses  the  word,  which  in  Eph.  i.  4  is  rendered 
without  blame;  in  Eph.  v.  27, without  blemish;  in  Heb.  ix.  14, luithout  spot;  in  Rev. 
xiv.  15,  withoid  fault ;  in  Jude  24,  faultless ;  and  in  Col.  i.  22, unblamable.  Calvin  and 
Venema :  He  who  walketh  in  integrity ;  Edwards  :  He  who  walketh  with  integrity  ; 
church  of  England :  Even  he  that  leadeth  an  uncorrupt  life ;  Fry  :  He  that  walketh 
in  sincerity ;  Hengstenberg :  He  who  walks  blamelessly ;  Alexander :  Walking  per- 
fect. The  accepted  worshipper  is  as  the  Scriptures  use  these  terms  perfect,  blameless, 
sincere,  uncorrupt,  a  man  of  integrity,  faultless,  unblamable,  upright,  etc.  The  word 
rendered  uprightly  is  in  the  Old  Testament  applied  to  lambs  to  be  oflTered  in  sacrifice, 
which  were  to  be  without  blemish.  In  Ps.  cxix.  1  it  is  rendered  undefiled.  A  servant 
of  God  must  keep  himself  unspotted  from  the  world.  The  good  man's  heart  is  the 
best  part  about  him.  He  loves  holiness.  He  hates  sin.  Indwelling  sin  and  out- 
breaking sin  greatly  annoy  and  distress  him.  He  hates  vain  thoughts.  He  loves 
God's  law.  If  he  could  have  his  wish  he  never  would  sin  again.  He  abhors  iniquity. 
He  despises  the  crooked  ways  of  carnal  men.  He  is  honest  Avith  God,  with  men,  with 
himself.  Deceit  is  no  part  of  a  gracious  character.  The  second  clause  of  the  descrip- 
tion is,  and  worJceth  righteousness.  All  the  ancient  versions  render  this  clause  the 
same  way.  The  Doway  Bible  here  as  commonly  elsewhere  uses  justice  for  righteous- 
ness. Calvin,  Edwards,  Jebb  and  Fry :  Doeth  righteousness ;  Alexander :  Doing 
right.  In  the  English  Bible  the  word  is  commonly  rendered  righteousness,  a  few  times 
justice,  right.  No  child  of  God  is  a  worker  of  iniquity.  It  is  his  habit  to  do  justly. 
And  speaheth  the  tridh  in  his  heart.  There  is  a  remarkable  agreement  in  ancient  ver- 
sions with  our  English  Bible  in  rendering  this  clause;  though  Venema,  Edwards, 
Fry  and  the  church  of  England  read  from  the  heart.  Calvin  well  says :  "  To  speak  in 
the  heart  is  a  strong  figurative  expression,  but  it  expresses  more  forcibly  David's  mean- 
ing than  if  he  had  said  from  the  heart.  It  denotes  such  agreement  and  harmony 
between  the  heart  and  tongue  as  that  the  speech  is,  as  it  were,  a  vivid  representation 
of  the  hidden  affection  or  feeling  within."  The  first  clause  of  this  verse  requires  rec- 
titude or  sincerity  in  the  largest  sense ;  the  second,  honesty  and  justice ;  the  third, 
truth,  or  a  correspondence  between  the  signs  of  language  or  gesture,  and  one's  real 
thoughts.  Alexander  thinks  the  last  phrase,  in  his  heart,  qualifies  both  xvorking  right- 
eousness and  speaking  truth. 


PSALM  XV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  201 

3.  The  next  verse  describes  this  same  man  negatively.  He  that  backbiteth  not  with 
his  tongue.  Chaldee:  Does  not  practise  detraction  Avith  his  tongue;  Septuagint  and 
most  of  the  versions  which  follow  it:  Who  hath  not  used  deceit  in  his  tongue;  Syriac: 
Neither  is  he  crafty  in  his  tongue;  Arabic:  And  he  does  not  deceive  any  one  with 
his  tongue;  Calvin:  He  that  slandercth  not  with  his  tongue;  Edwards:  That 
detracteth  not  with  his  tongue;  Jebb:  He  backbiteth  not  with  his  tongue;  Fry: 
Who  hath  no  slander  on  his  tongue;  Hengstenberg :  He  slanders  not  with  his  tongue; 
Alexander:  (Who)  hath  not  slandered  with  his  tongue.  The  word  backbiting  is  found 
but  twice  in  our  translation  of  the  Old  Testament,  viz.:  here  and  in  Pr.  xxv.  23.  But 
in  the  latter  case  the  word  is  not  the  same  as  here,  but  a  word  meaning  covert  or  secret, 
or  hiding.  The  word  here  rendered  backbiteth  is  but  once  so  translated,  and  once, 
slandered,  2  Sam.  xix.  27.  It  is  commonly  in  our  version  rendered  by  the  verb  sjyy, 
and  the  participle  by  the  noun  spies.  The  verb  means  literally  to  go,  to  walk.  And 
as  slanderers  are  restless  bodies  and  go  about,  spying  out  other  peoples'  aftairs  and 
spreading  injurious  or  false  reports,  the  word  came  to  designate  the  act  of  backbiting. 
Hengstenberg  thinks  there  is  an  allusion  to  Lev.  xix.  16.     He  is  probably  correct. 

The  next  thing  said  of  this  good  man  is,  Nor  doeth  evil  to  his  neighbour.  Chaldee. 
Nor  brings  evil  on  his  neighbour;  Septuagint,  Vulgate,  and  Ethiopic:  Nor  has  done 
evil  to  his  neighbour;  Arabic,  Syriac  and  Venema:  Nor  doth  he  evil  to  his  neigh- 
bour; Calvin:  Nor  doeth  evil  to  his  companion;  Edwards:  Doth  no  evil  to  hi.^ 
friend;  Jebb:  He  doeth  not  to  his  neighbour  evil;  Fry:  Who  hath  done  no  evil  to 
his  friend;  Hengstenberg:  He  does  not  evil  to  his  friend;  Alexander:  (Who)  hath 
not  done  his  neighbour  harm.  The  word  rendered  evil  is  elsewhere  commonly  so 
translated  in  our  English  Bible,  and  frequently  wickedness,  bad,  [as  opposite  of  good,] 
hurt,  harm,  ill,  sorrow,  mischief,  vnvng,  displeasure,  affiiction,  adversity,  trouble,  calamity. 
The  word  rendered  neighbour  is  commonly  so  found  in  our  version,  also  sometimes 
friend,  felloiv,  cov}panio7i.  See  above  on  Ps.  xii.  2.  Neighbour  is  the  best  rendering 
if  we  follow  Christ's  explanation  of  that  word,  Luke  x.  29-37.  A  good  man  will 
not  of  choice  do  anything  to  harm,  wrong,  or  needlessly  displease,  trouble,  or  afflict 
any  human  being.  Calvin  well  explains  the  word  companion  and  neighbour  found 
in  his  rendering  of  this  verse,  as  designating  "  all  men,  to  whom  we  are  bound  by  the 
ties  of  humanity  and  a  common  nature."  One,  who  thus  far  does  well,  will  be  safe 
in  other  respects,  and  so  it  is  added,  Nor  taketh  up  a  reproach  against  his  neighbour. 
The  word  rendered  take  up  is  elsewhere  translated  bear,  spare,  accept,  stir  tip,  suffer, 
respect,  exalt,  contain,  raise,  regard,  bring,  help,  and  often  lift  up.  Reproach,  always  so 
rendered  in  the  Psalter  but  once,  where  it  is  rebuke.  In  Dan.  xii.  2  it  is  shame.  It 
is  found  in  Ps.  xxii.  6;  xxxi.  11;  xxxix.  8.  A  good  man  is  not  willingly  even  the 
repository  of  evil  rumors  against  any  of  his  kind.  The  word  here  well  rendered 
neighbour  is  not  the  same  as  in  the  preceding  clause.  It  is  often  applied  to  those 
who  are  near  of  kin.  Neighbour  is  a  good  translation.  It  points  out  any  one,  with 
whom  we  have  the  intercourse  of  life.  Though  the  words  here  are  so  few  and  clear, 
yet  this  clause  has  occasioned  considerable  difficulty  and  is  quite  diversely  rendered. 
Gill  explains  it  that  this  good  man  "does  not  himself  raise  any  scandalous  report  on 
his  neighbour,  nor  will  he  bear  to  hear  one  from  another,  much  less  will  he  spread 
one;  nor  will  he  suffer  one  to  lie  upon  his  neighbour,  but  will  do  all  he  can  to 
vindicate  him,  and  clear  his  character."  This  is  very  good,  if  our  translation  is  to 
be  preferred.  But  other  renderings  are  suggested.  Chaldee:  Does  not  sustain  or 
support  a  reproach,  etc.;  Calvin :  Nor  raiseth  up  a  calumnious  report,  etc.;  Alexander: 
And  a  scandal  hath  not  taken  up  against  his  neighbour.  Hengstenberg  thinks  the 
best  rendering  is,  Who  does  not  take  up,  or  raise  a  reproach  against  his  neighbour. 
Edwards,  following  Mudge,  thinks  this  rendering  the  best:  Nor  throweth  a  disgrace 

26 


2y\J,  STUDIES  IN  THE  BOOK  OF  PSALMS,  [psalm  xv 

ujiGU  Jiis  neighbour,  viz.:  by  dishonoring  his  wife  or  daughter.  He  says,  "I  under- 
stand it  so  for  two  reasons,  one  that  the  common  translation  comes  too  near  the 
meanino-  of  the  first  clause  of  this  verse;  the  other  that  otherwise  something  very 
essential  to  a  good  man,  and  which  is  usually  made  part  of  his  character  (see  Ezek. 
xviii.)  would  be  omitted."  The  great  objection  to  this  view  is  that  we  have  no  right 
to  make  such  a  specification  without  some  authority.  It  is  purely  conjectural.  Some 
think  the  verb  in  this  clause  may  signify  to  originate  or  invent,  to  make  tt}^  slanderous 
stories  witliout  cause.  But  Calvin  well  says  that  "here  is  also  rebuked  the  vice 
of  undue  credulity,  which,  when  any  evil  reports  are  spread  against  our  neighbours, 
leads  us  either  eagerly  to  listen  to  them,  or  at  least  to  receive  them  without  suflicient 
rea.son;  whereas  we  ought  rather  to  use  all  means  to  suppress  and  trample  them 
under  foot.  When  any  one  is  the  bearer  of  invented  falsehoods,  those  who  reject 
them  leave  them,  as  it  were,  to  fall  to  the  ground;  while,  on  the  contrary,  those  who 
propagate  and  publish  them  from  one  person  to  another  are,  by  an  expressive  form 
of  speech,  said  to  raise  them  up." 

4.  This  verse  resumes  the  positive  account  of  a  gracious  character,  and  in  three 
clauses  continues  the  delineation.  In  whose  eyes  a  vile  person  is  contemned.  There  is 
quite  a  variation  in  rendering  this  passage.  Chaldee :  Who  is  despised  and  worth- 
less in  his  own  eyes ;  church  of  England :  He  that  sitteth  not  by  himself  but  is 
lowly  in  his  own  eyes ;  Jebb  :  He  is  contemned  in  his  own  eyes,  he  is  abased.  Such 
a  rendering  destroys  the  antithesis  between  this  and  the  next  clause.  Yet  the  sense 
is  good.  The  righteous  often  abhors  himself  and  blushes  and  is  ashamed  to  look 
up  on  account  of  his  vileness.  Septuagint :  In  his  eyes  a  malignant  person  is  set  at 
naught,  as  the  same  Greek  verb  is  rendered  in  Mark  ix.  12.  Several  translations 
follow  this.  The  Syriac  is  peculiar :  In  his  eyes  a  provoking  man  is  despised.  But 
the  Hebrew  word  is  never  rendered  in  our  version  in  the  sense  of  one,  who  excites 
another  to  anger.  Calvin :  In  his  eyes  the  offcast  [reprobate,  wicked,  vile,  abomi- 
nable] is  despised  ;  Edwards :  That  despise  a  worthless  person  ;  Fry  :  The  reprobate 
is  despised  in  his  eyes.  The  word  we  render  a  vile  person  may,  according  to  Bythner 
and  others,  be  rendered  rejected,  desjyised,  rej^robate.  Our  version  of  Jer.  vi.  30,  uses 
reprobate;  and  our  translation  of  several  other  places  would  justify  us  in  using  cast- 
away. The  word  designates  one  who  is  justly  cast  off,  rejected,  abhorred.  Hengsten- 
berg :  In  his  eyes  the  rejected  is  despised ;  Alexander :  Despised  in  his  eyes  (is)  a 
reprobate.  Morison  supposes  the  vile  person  here  spoken  of  to  be  "  an  ungodly, 
profane,  contemptible  individual,  whose  very  intercourses  carry  pollution  and  death 
along  with  them.  Such  a  man  the  expectant  of  glory  rejects  ;  he  will  have  no  un- 
necessary fellowship  with  him ;  for  his  good  and  the  good  of  others,  he  stands  at  a 
distance  from  him  ;  and  never  ventures  to  come  near  to  him,  save  with  the  hope  of 
benefitting  his  perishing  soul."  Wealth,  rank,  wit,  learning,  power  and  beauty  can 
never  hinder  a  good  man  from  despising  such  a  castaway.  Memorable  instances  ol 
good  men  despising  reprobates  we  have  in  Mordecai's  behaviour  towards  Haman, 
Elisha's,  towards  Ahab,  and  Daniel's,  towards  Belshazzar,  Esth.  iii.  2 ;  2  Kings  iii. 
14;  Dan.  v.  17,  and  onward.  The  same  is  illustrated  in  Bunyan's  treatment  of 
Charles  II.  It  is  proper  to  say  that  the  feeling  of  the  righteous  towards  the  Avickeo 
is  not  that  proud,  haughty,  malignant  contempt,  Avhich  marks  the  behaviour  of  the 
wicked  towards  the  children  of  God.  It  is  just,  true,  benevolent.  It  is  the  abhor- 
rence of  his  character,  not  of  his  person. 

Such  a  man  will  have  other  good  traits  of  character ;  therefore  it  is  said.  But  he 
honoureth  them  that  fear  the  Lord.  The  word  here  rendered  honotireth  is  in  many 
places  in  our  version  rendered  glorify,  Ps.  1.  15,  23;  Ixxxvi.  9,  12.  Glorify  is  used 
in  many  of  the  ancient  and  in  the  Doway  versions.     But  the  word  glorify  in  Eng- 


PSALM  XV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  208 

lisli  commonly  denotes  the  honor  the  righteous  give  to  God,  or  the  lienor  God  gives 
to  liis  people.  The  liighest  kind  of  honor  demanded  by  the  nature  of  the  case  is 
here  intended,  Ex.  xiv.  4,  17;  Nu.  xxii.  17;  1  Sam.  ii.  30.  The  church  of  England 
has  it,  And  maketh  much  of  them  that  fear  the  Lord,  Habitually  to  do  this  re- 
quires a  higher  character  than  belongs  to  man  by  nature.  Calvin  :  "  As  those  who 
fear  God  are  often,  as  it  were,  the  filth  and  the  offscouring  of  all  things  in  the  esti- 
mation of  the  world,  so  it  frequently  happens  that  those  who  show  them  favor  and 
sympathy,  excite  against  themselves  everywhere  the  hatred  of  the  world.  The 
greater  part  of  mankind,  therefore,  refuse  the  friendship  of  good  men,  and  leave 
tliem  to  be  despised,  which  cannot  be  done  without  grievous  and  heinous  injury  to 
God."  The  house  of  God  ignores  the  factitious  distinctions  set  up  by  human  society 
and  exalts  the  distinctions  owned  by  God,  James  ii.  1-7.  He  who  goes  thus  far, 
will  do  Avhatever  else  is  required  by  integrity.  Therefore  it  is  added.  He  that 
siveareth  to  his  own  hurt,  and  changeth  not.  Hammond :  "  LXX.,  instead  of  to  hurt, 
seem  to  have  read  to  his  felloiu,  and  so  the  Syriac,  Latin,  Arabic  and  Ethiopic."  The 
Hebrew  words  for  hurt  and  felloxv  are  very  much  alike.  It  also  gives  a  good  sense 
to  read.  He  siveareth  to  his  neighbours,  and  changeth  not,  or  as  the  Syriac  has  it,  lies  not, 
deceives  not.  But  Anderson  well  observes  that  our  English  version,  which  gives 
the  ordinary  reading,  "  sets  forth  the  moral  integrity  of  the  good  man  in  a  still  more 
striking  light,  by  describing  him  as  performing  his  oath  in  the  face  of  the  greatest 
temptations  to  break  it,  when  the  performance  of  it  may  prove  detrimental  to  his 
own  interests;  and  this  is  no  mean  trial  of  a  man's  virtue."  Alexander  justly 
thinks  there  is  a  reference  to  Lev.  v.  4 ;  "  if  a  soul  swear  to  do  evil  or  to  do  good," 
i.  e.,  whether  to  his  own  advantage  or  the  contrary,  or  as  Hengstenberg  has  it  "  for 
hurt,  or  for  benefit."  That  is,  the  oath  is  binding,  however  we  may  regard  it  as 
affecting  our  interests.  Hengstenberg :  "  When  he  happens  to  have  made  a  promise 
or  oath,  which  tends  to  his  hurt,  he  still  most  religiously  fulfils  it."  Luther :  "  I  be- 
lieve that  what  the  prophet  here  says  of  keeping  an  oath  is  to  be  understood  also  of 
every  sort  of  promise.  For  its  object  is  to  inculcate  truth  and  fidelity  among  men. 
But  it  makes  special  mention  of  the  oath,  because,  in  a  pre-eminent  way,  good  faith 
is  thereby  kept  or  broken." 

5.  The  last  verse  completes  the  description  of  the  character  of  the  righteous  by 
giving  two  additional  points  in  a  negative  form.  First,  He  that  putteth  not  out  his 
Tnoney  to  usury.  The  word  rendered  money  is  everywhere  else  in  the  Psalms,  and  most 
commonly  in  the  other  scriptures,  rendered  silver.  It  occurs  very  often.  There  is 
hardly  a  point  of  morals,  concerning  which  the  people  of  the  Nineteenth  Century  have 
more  need  of  instruction,  than  that  contained  in  this  clause.  Many  trading  men  are  evi- 
dently living  in  ignorance  or  error  respecting  usury.  The  original  word  here  rendered 
usury  is  derived  from  a  verb  that  is  commonly  translated  to  bite,  as  a  serpent,  Gen. 
xlix.  17  ;  Num.  xxi.  6,  8,  9  ;  Pr.  xxiii.  32 ;  Ecc.  x.  8  ;  Jer.  viii.  17  ;  Am.  v.  19  ;  ix. 
8  ;  Mic.  iii.  5 ;  Hab.  ii.  7.  Morison  well  says,  this  is  "a  striking  emblem  of  a  greedy, 
griping  usurer,  who  grinds  the  faces  of  the  poor  and  distressed."  By  a  figurative  use 
of  the  Avord  it  expresses  in  Deut.  xxiii.  19,  20  the  act  of  lending  upon  usury.  Who- 
ever wishes  to  see  all  the  passages  where  the  word  here  rendered  usury  is  found  in  the 
Hebrew  Scriptures,  may  examine  Ex.  xxii.  25 ;  Lev.  xxv.  36,  37 ;  Deut.  xxiii.  19 ; 
Pr.  xxviii.  8;Ezek.xviii.8, 18,17;  xxii.  12.  The  word  has  one  uniform  rendering 
throughout  our  English  version.  In  the  Doway  Bible  it  is  also  invariably  rendered 
usury.  A  verb  of  the  same  root  is  twice  found  in  Jer.  xv.  10,  and  is  rendered  lent  on 
umry.  In  Ex.  xxii.  25  it  is  translated  as  an  usurer.  In  Isa.  xxiv.  2  it  is  rendered  as 
xvith  the  taker  of  usury.  But  as  lenders  and  creditors  in  corrupt  states  of  the  Jewish 
nation  often  became  usurers,  so  the  form  of  the  verb  under  consideration  came  to  sig- 


204  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  xv. 

nify  to  lend,  Dcut.  xv.  2;  xxiv.  10, 11,  then  a  creditor,  2  Kings  iv.  1 ;  Isa.  1. 1 ;  then  to 
exact,  Neh.  v.  7, 10, 11.  And  as  usury  is  often  accompanied  with  extortion,  our  trans- 
lators render  the  verb  in  Ps.  cix.  11  the  extortioner,  though  another  word  for  extortioner 
is  employed  by  Isa.  xvi.  4.  The  word  extortion  found  in  Ezek.  xxii.  12  is  also  of  a 
different  derivation.  The  foregoing  passages  are  all  that  are  found  in  the  Hebrew 
Scriptures  bearing  on  the  subject.  Perhaps  as  to  the  origin,  force  and  uniform  usage 
of  words,  there  never  was  a  clearer  case  of  exposition  than  that  of  this  clause  pro- 
hibiting usury.  And  none  of  these  views  are  repealed  or  modified  in  the  New 
Testament. 

The  word  usurer  is  not  found  in  the  New  Testament,  and  the  word  usury  but  twice. 
Matt.  XXV.  27 ;  Luke  xix.  23.  The  allusion  in  these  cases  shows  that  usury  was  still 
in  the  estimation  of  the  people  a  practice  peculiar  to  "hard  men." 

One  who  has  the  preceding  principles  of  morality  will  be  proof  against  bribery, 
and  so  it  is  added,  Nor  taketh  reward  against  the  innocent.  Our  version  often  renders 
the  Avord  as  here  innocent,  also  guiltless,  clear,  blameless.  Reward  is  also  rendered  gift, 
bribe,  present.  A  good  man,  called  to  sit  in  judgment  in  any  matter,  because  he  knows 
his  own  weakness,  is  not  willing  to  receive  a  gift,  knowing  its  power  to  lead  one  astray, 
"The  king  by  judgment  establisheth  the  land:  but  he  that  receiveth  gifts  overthroweth 
it,"  Pr.  xxix.  4.  Of  all  social  evils  not  one  is  worse  than  the  perversion  of  law, 
justice  and  equity.  The  corruptions  attending  such  a  state  of  things  are  countless 
and  frightful.  The  spirit  of  extorting  money  from  even  poor  prisoners,  and  from 
weak  and  injured  parties,  has  polluted  the  fountains  of  justice  in  all  ages,  Ex.  xxiii. 
8;  Deut.  xvi.  19;  xxvii.  25;  Acts  xxiv.  26.  When  law  is  administered  by  favor, 
the  poor  are  sold  for  a  pair  of  shoes.  But  when  the  balance  of  justice  is  held  by  an 
impartial  hand,  the  humblest  has  his  rights  secured.  Such  a  man  as  is  described  in 
this  Psalm  shall  be  blessed.  He  that  doeth  these  things  shall  never  be  moved.  In  his 
holy,  innocent  life,  he  has  the  evidence  that  he  is  a  child  of  God.  He  shall  never  in 
God's  esteem  be  separated  from  the  congregation  of  accepted  worshippers.  Sometimes 
the  word  rendered  moved  is  translated  fallen  in  decay,  shaken,  slip,  slide,  removed,  etc. 
A  man  of  the  foregoing  character  shall  never  so  fall  into  decay,  as  not  to  flourish  in 
eternal  youth,  never  be  so  shaken  as  to  lose  his  steadfastness,  never  so  slip  as  not  to 
recover  himself,  never  so  slide  as  to  rise  no  more,  never  be  removed  from  the  Mount 
Zion  above.  Instead  of  never,  we  might  read  not  forever.  Eternity  itself  shall  see 
no  ruin,  no  overthrow,  come  on  this  man.  Slade:  "He  shall  hold  on  his  way  towards 
heaven,  unmoved  by  temptation,  and  arrive  there  in  safety.  .  .  He  shall  not  be  moved, 
to  eternity." 

Doctrinal  and  Practical  Remarks. 

1.  Because  God  is  God,  therefore  he  alone  can  determine  what  will  and  what  will 
not  please  him  in  his  worshipjoers.  His  decision  is  infallible,  and  so  we  should  resort 
to  him,  V.  1. 

2.  We  cannot  too  often  or  too  solemnly  inquire,  AVhat  is  a  true  profession  of  the 
true  religion?  v.  1.     There  is  no  more  important  question. 

3.  Ho  is  not  fit  for  the  church  on  earth,  who  is  not  fit  for  the  church  in  glory.  He 
who  is  accepted  of  God  here,  is  accepted  there,  v.  1.  Tholuck :  "  Only  those  shall 
share  in  the  communion  of  the  kingdom  of  glory,  who  were  no  strangers  to  it  on 
earth." 

4.  The  tenor  of  one's  life  is  his  xmlk,  and  must  determine  his  character,  v.  2.  A 
river  may  run  in  various  directions,  but  its  course  is  in  the  main  to  its  mouth,  else  it 
would  not  empty  itself. 

5.  Kcligion  without  morality  is  monstrous.     It  has  no  countenance  in  Scripture, 


PSALM  XV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  206 

vv.  2-5.  Justification  is  by  faith  sole,  but  not  solitary.  True  faith  purifies  the  heart 
works  by  love,  and  overcomes  the  world.  Cobbin  :  "  No  man  can  be  a  true  membei 
of  the  church  of  God  who  is  a  stranger  to  moral  righteousness." 

6.  Without  holiness  no  man  shall  see  the  Lord,  v.  2.  Sincerity,  uprightness,  integ- 
rity are  essentials  of  a  gracious  character.  Dickson  :  "  The  sincere  endeavor  of  uni- 
versal obedience  in  a  man's  conversation  is  a  fruit  and  evidence  of  true  faith,  and  a 
mark  of  a  true  member  of  the  church  invisible ;"  Luther :  "  Not  on  this  account, 
because  thou  art  a  holy  monk ;  not  on  this  account,  because  thou  prayest  much,  be- 
cause thou  dost  miracles,  because  thou  teachest  admirably,  because  thou  art  dignified 
with  the  title  of  Father,  nor,  finally,  because  of  any  particular  work,  except  right- 
eousness, shalt  thou  dwell  upon  the  holy  hill  of  God ;"  Henry  :  "  I  know  no  religion 
but  sincerity,"  John  i.  47 ;  2  Cor.  i.  12 ;  Calvin :  "  No  doubt,  God  adopted  Abraham 
freely,  but,  at  the  same  time,  he  stipulated  with  him  that  he  should  live  a  holy  and 
upright  life,  and  this  is  the  general  rule  of  the  covenant  which  God  has,  from  the  be- 
ginning, made  with  his  church.  .  .  If  we  really  wish  to  be  reckoned  among  the  num- 
ber of  the  children  of  God,  the  Holy  Ghost  teaches  us,  that  we  must  show  ourselves 
to  be  such  by  a  holy  and  an  upright  life." 

7.  The  great  pillar  of  the  morality  which  God  teaches  is  jtistice,  v.  2.  Without 
this  charity  is  a  fraud,  a  monstrous  lie.  Morison :  "  A  professing  servant  of  God, 
without  common  honesty,  is  surely  a  fearful  anomaly." 

8.  Another  of  the  great  pillars  of  a  sound  morality  is  truth,  v.  2.  Nothing  more 
marks  an  heir  of  perdition,  a  child  of  the  devil,  than  lying.  John  viii.  44.  Morison : 
"  In  the  mtercourse  of  society,  truth  is  an  essential  quality  to  the  peace,  honor,  and 
ornament  of  life.  Nothing  can  proceed  comfortably  without  it,  in  the  church  or  in  the 
world.  It  is  a  kind  of  element  which  must  pervade  all  things.  True  piety,  therefore, 
must  include  it,  as  a  constituent  part  of  the  renewed  heart.  In  the  heart  it  must  have 
its  seat,  or  in  the  life  and  conversation  it  will  never  be  exhibited."  The  doom  of 
liars  is  most  fearful,  Rev.  xxi.  8,  27 ;  xxii.  15. 

9.  If  the  aggravation  of  sin  may  be  determined  by  the  shame  and  misery  it  causes 
hei-e,  few  sins  will  be  more  terribly  punished  in  eternity  than  that  of  evil-speaking, 
call  it  backbiting,  slander,  detraction,  or  by  any  other  name.  The  good  man  hates 
it  cordially,  v.  3.  Saurin :  "  Slander  is  a  vice  that  strikes  a  double  blow,  wounding 
him  that  commits  it,  and  him  against  whom  it  is  committed."  Sir  Walter  Raleigh : 
"If  the  divines  do  rightly  infer  from  the  sixth  commandment,  TIwu  shalt  not  kill — scan- 
dalizing one's  neighbor  with  false  and  malicious  reports,  whereby  I  vex  his  spirit,  and 
consequently  impair  his  health,  is  a  degree  of  murder."  Till!;t3on:  "A  good  word  Ls 
an  easy  obligation ;  but  not  to  speak  ill  requires  only  our  silence,  w'hich  costs  us 
nothing."  Beveridge :  "  I  am  resolved  by  the  grace  of  God,  to  speak  of  other  men's 
sins  only  before  their  faces,  and  of  their  virtues  only  behind  their  backs."  Henry : 
"  The  citizen  of  Zion  knows  the  worth  of  a  good  name,  and  therefore  he  backbites 
not,  defames  no  man,  speaks  evil  of  no  man,  makes  not  others'  faults  the  subject  of 
his  common  talk,  much  less  of  his  sport  and  ridicule,  nor  speaks  of  them  with  plea- 
sure, nor  at  all  but  for  edification  ;  he  makes  the  best  of  everybody  and  the  worst  of 
nobody."  Dickson:  "A  fruit  of  faith  is  conscience-making  of  what  a  man 
speaketh."  Calvin: "David  sets  down  calumny  and  detraction  as  the  first  point  of 
injustice  by  w^hich  our  neighbors  are  injured.  If  a  good  name  is  a  treasure,  more 
precious  than  all  the  riches  of  the  world,  (Prov.  xxii.  1,)  no  greater  injury  can  be 
inflicted  upon  men  than  to  wound  their  reputation.  .  .  It  cannot  be  doubted  that  the 
design  of  the  Holy  Spirit  is  to  condemn  all  false  and  wicked  accusations."  A  heathen 
once  said,  "  A  slanderer  is  the  most  terrible  of  wild  beasts." 


206  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psalm  xv. 

10.  The  law  of  love  to  our  neighbor  has  always  been  binding,  v.  8.  Men  always 
were  bound  to  love  others  as  themselves. 

11.  Tale-hearino-  is  one  of  the  worst  vices.  No  good  man  will  allow  it,  v.  3.  The 
Rev.  Charles  Simeon  of  blessed  memory  said,  "  The  longer  I  live,  the  more  I  feel  the 
importance  of  adhering  to  the  following  rules,  which  I  have  laid  down  for  myself  in 
relation  to  such  matters : 

1st.  To  hear  as  little  as  possible  what  is  to  the  prejudice  of  others. 

2d.  To  believe  nothing  of  the  kind  until  I  am  absolutely  forced  to  it. 

3d.  Never  to  drink  into  the  spirit  of  one  who  circulates  an  ill  report. 

4th.  Always  to  moderate,  as  far  as  I  can,  the  uukiudness  which  is  expressed 
towards  others. 

5th.  Always  to  believe  that  if  the  other  side  were  heard,  a  very  different  account 
would  be  given  of  the  matter."  William  Penn  said:  "Believe  nothing  against  another, 
but  on  good  authority ;  nor  report  what  may  hurt  another,  unless  it  be  a  greater  hurt 
to  another  to  conceal  it." 

What  a  wonderful  example  in  this  point  we  have  in  our  blessed  Saviour.  It  seems 
to  have  lieen  universally  understood  that  he  abhorred  all  backbiting.  "  The  north 
wind  driveth  away  rain :  so  doth  an  angry  countenance  a  backbiting  tongue."  Pr.  xxv. 
23.  Morison  :  "  That  man  must  have  a  black  heart,  if  it  were  dissected,  who  would 
not  exert  himself  to  stay  the  desolating  progress  of  an  evil  report.  If  he  knew  him- 
self, or  felt  the  glow  of  genuine  benevolence,  he  would  shrink  with  horror  from  the 
crime  of  standing  sentinel  upon  his  brother,  ready  to  seize  on  him  and  drag  him  to 
punishment,  on  the  discovery  of  the  slightest  offence."  The  author  would  here  record 
his  serious  belief  that  a  full  half  of  all  the  misery  he  has  witnessed,  in  the  course  of  a 
life  neither  short,  nor  unattended  with  fair  opportunities  of  observation,  was  caused 
by  a  sinful  abuse  of  the  power  of  speech,  and  that  more  than  half  the  misery  thus 
caused  would  have  been  avoided,  if  all  in  the  community  who  had  no  part  in  origina- 
ting them  had  at  once  done  their  duty,  and  frowned  on  evil  reports.  James  iii.  2-10. 

12.  As  a  good  man  does  not  and  cannot  feel  alike  towards  saints  and  sinners,  so 
his  conduct  towards  men  must  vary  according  to  his  conception  of  their  character,  v. 
4.  Dickson :  "  A  fruit  of  faith  is  the  low  estimation  of  any  worldly  excellency  where- 
with a  wicked  man  can  be  busked,  .  .  .  but  where  he  seeth  one  that  feareth  God,  he 
esteemeth  highly  of  him  in  his  heart."  Morison  :  "  Genuine  piety  will  ever  struggle 
to  breathe  its  own  healthful  element.  It  will  draw  heart  to  heart.  It  will  seek  its 
own  appropriate  companionship.  Wherever  it  sees  the  image  of  God,  it  will  honor 
that  image.  However  lowly  may  ])e  the  outward  garb,  it  will  be  sufficient  to  proclaim 
in  its  hearing — 'This  is  a  child  of  God.'"  When  indeed  we  find  wicked  men  in 
power,  we  must  honor  them  in  their  office,  submit  cheerfully  to  all  their  lawful 
requirements,  and  pray  for  them ;  but  we  cannot  be  expected  to  love  or  revere  those 
persons,  who  are  odious  and  vile.  Calvin :  "  Paul  teaches  us,  (Eph.  v.  11,)  that  it  is 
a  species  of  fellowship  with  the  unfruitful  works  of  darkness  when  Ave  do  not  reprove 
them."  Isa.  v.  20. 

13.  The  law  respecting  promises  and  oaths  is  that  the  inconvenience  of  fulfilling 
them  does  not  in  the  least  dissolve  their  obligation,  v.  4.  If  we  have  rashly  bound 
ourselves  to  any  lawful  act,  our  solemn  and  faithful  performance  of  our  engagements 
may  not  only  cure  our  hastiness  of  spirit,  but  it  will  evince  our  strength  of  principle. 
Calvin:  "The  faithful  will  rather  submit  to  suffer  loss  than  break  their  word.  When 
a  man  keeps  his  promises,  in  so  far  as  he  sees  it  to  be  for  his  own  advantage,  there  is 
in  this  no  arguriient  to  prove  his  uprightness  and  faithfulness."  Every  lawful  promise, 
covenant  and  oath  must  he  kept,  unless  we  are  released  not  by  constraint,  but  willingly 
by  the  party,  to  whom  we  are  bound.     Unlawful  engagements  of  every  kind  aj  »>.  to  be 


PSAI.M  XV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  207 

rei)ented  of  and  broken.  But  let  men  beware  lest  they  pronounce  that  unlawful, 
which  is  merely  contrary  to  their  wishes  or  self-interest. 

14.  This  Psahn  casts  light  upon  the  pi'actice  of  usury,  which  is  so  prevalent  in  thia 
nineteenth  century,  v.  5.  Where  the  usury  given  or  received  is  greater  than  the  law 
of  the  land  allows,  the  sin  is  against  all  those  divine  precepts,  which  require  obedience 
to  every  ordinance  of  man,  that  is  not  wicked,  Rom.  xiii.  1-5;  1  Pet.  ii.  13.  Every 
good  man  is  a  good  citizen,  and  keeps  the  laws.  When  the  receiving  of  usury  damages 
the  poor  and  needy,  it  is  manifestly  condemned,  though  the  amount  may  be  no  greater 
than  the  laws  of  the  land  allow.  Nor  is  there  anywhere  in  Scripture  a  hint  to  the 
contrary  of  these  principles,  even  though  money  be  borrowed  or  lent  for  the.  purposes 
of  commerce.  Indeed  the  violation  of  these  principles  is  sufficient  to  bring  about  those 
alternate  expansions  and  contractions,  which  for  a  long  time  have  been  afflicting  the 
commercial  world.  It  is  true  that  a  return  to  sound  practice  on  this  subject  will  not 
be  comjDassed  by  one  man.  But  the  truth  is  mighty.  And  the  truth  on  this  subject 
is  as  potent  as  on  any  other  matter.  On  such  a  subject  let  others  speak.  Calvin, 
speaking  of  the  first  clause  of  the  fifth  verse,  says :  "  With  respect  to  this  clause,  as 
David  seems  to  condemn  all  kinds  of  usury  in  general,  and  without  exception,  the 
very  name  has  been  everywhere  held  in  detestation.  But  crafty  men  have  invented 
specious  names  under  which  to  conceal  the  vice;  and  thinking  by  this  artifice  to  escape, 
they  have  plundered  with  greater  excess  than  if  they  openly  and  avowedly  lent  on 
usury,  God,  however,  Avill  not  be  dealt  with  and  imposed  upon  by  sophistry  and  false 
pretences.  He  looks  upon  the  thing  as  it  really  is.  There  is  no  worse  species  of  usury 
than  an  unjust  way  of  making  bargains,  where  equity  is  disregarded  on  both  sides. 
Let  us  then  remember  that  all  bargains  in  which  the  one  party  unrighteously  strives 
to  make  gain  by  the  loss  of  the  other  party,  whatever  name  may  be  given  to  them, 
are  here  condemned.  .  .  I  would,  above  all  things,  counsel  my  readers  to  beware  of 
ingeniously  contriving  deceitful  pretexts,  by  which  to  take  advantage  of  their  fellow- 
men,  and  let  them  not  imagine  that  anything  can  be  lawful  to  them  which  is  grievous 
and  hurtful  to  others. 

"With  respect  to  usury,  it  is  scarcely  possible  to  find  in  the  world  a  usurer  who  is 
not  at  the  same  time  an  extortioner,  and  addicted  to  unlawful  and  dishonorable  gain. 
Accordingly  Cato  of  old  justly  placed  the  practice  of  usury  and  the  killing  of  men 
in  the  same  rank  of  criminality,  for  the  object  of  this  class  of  people  is  to  suck  the 
blood  of  other  men.  It  is  also  a  very  strange  and  shameful  thing,  that,  while  all 
other  men  obtain  the  means  of  their  subsistence  with  much  toil  .  .  .  money  mongers 
should  sit  at  their  ease,  and  receive  tribute  from  the  labor  of  all  other  people." 

Morisou :  "  '  He  that  putteth  not  out  his  money  to  usury.'  By  the  spirit  of  a  subtle 
philosophy,  the  entire  force  of  this  precept,  or  rather  declaration,  may  be  done  away 
with.  It  may  be  urged  that  money,  like  every  other  commodity,  is  a  species  of  pro- 
perty, and  that  a  man  has  the  right  to  make  the  best  of  it.  In  this  mode  of  putting 
the  argument  there  may  be  a  speciousness  to  deceive  weak  minds,  and  quiet  con- 
sciences which  greatly  need  the  application  of  such  a  balm ;  but  can  a  man  who  really 
fears  God,  and  is  acting  under  the  direction  of  his  principles,  suflJer  himself  to  take 
advantage  of  a  distressed  neighbor,  because  he  happens  to  have  more  than  he,  at  any 
given  time,  of  this  particular  commodity  of  money?  The  law  of  God,  whatever  may 
be  the  avaricious  feeling  of  the  human  heart,  says,  No;  the  principle  of  true  benevo- 
lence says.  No;  the  honor  of  the  Christian  profession  says,  No.  And  let  philosophy, 
and  infidelity,  and  covetousness  have  all  the  happiness,  which  can  be  the  result  of 
setting  at  naught  considerations  which,  if  uniformly  acted  upon,  would  turn  this  wil- 
derness of  sin  and  death  into  the  paradise  of  God." 


208  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xvi. 

Tlie  foreo-oinw  views  are  so  clear,  so  sound,  so  Scriptural,  that  they  cannot  be  re- 
futed. 

15.  The  dreadful  corruption  sometimes  manifested  in  courts  is  no  novelty,  v.  5 ; 
Eccle.  V.  8.  Yet  the  doom  of  corrupt  judges  and  jurors,  dying  without  repentance, 
will  be  dreadful,  Isa.  v.  23,  24. 

16.  While  everything  else  is  fickle,  God's  people  are  stable,  v.  5.  Gibraltar,  the 
Himalayas  and  the  Apalachian  range  shall  melt  like  wax,  but  God's  people  shall  not 
be  moved,  to  eternity. 

17.  This  whole  Psalm  shows  us  that  hypocrisy  is  no  novelty.  It  was  always  neces- 
sary to  distinguish  between  the  genuine  and  spurious  convert.  False  professors  can 
do  wonders  for  awhile,  but  they  cannot  perseveringly  keep  the  law  of  God.  Luther  : 
"  This  Psalm  strikes  against  the  lovers  of  outward  show.  For  the  Jews  boasted  them- 
selves over  all  other  people,  on  the  two  grounds  that  they  alone  were  the  seed  of  the 
Fathers,  and  alone  possessed  the  law  of  God."  Calvin :  "  If  we  really  wish  to  be 
reckoned  among  the  number  of  the  children  of  God,  the  Holy  Ghost  teaches  us  that 
we  must  show  ourselves  to  be  such  by  a  holy  and  upright  life ;  for  it  is  not  enough 
to  serve  God  by  outward  ceremonies,  unless  we  also  live  uprightly  and  without  doing 
wrong  to  our  neighbors." 

18.  The  grace  of  God  is  absolutely  necessary  to  enable  poor,  fallen  man  to  main- 
tain, through  all  temptations,  the  morality  required  by  the  law  of  God,  even  as 
expounded  in  this  short  Psalm.  JNIorison  :  "  How  unlike  this  picture  to  the  shufiling, 
mean,  and  ungenerous  conduct  of  many  who  only  bear  the  Christian  name  to  dis- 
grace it !  In  so  far  as  they  are  bound  by  human  laws,  you  may  calculate  on  their 
honor  and  integrity ;  but  if  you  leave  anything  to  the  native  impulse  of  their  prin- 
ciples, alas !  alas !  you  will  be  fatally  deceived !  They  are  a  compound  of  selfish- 
ness, injustice,  and  worldly  policy ;  and  a  more  hideous  compound  cannot  be  contem- 
plated." 

19.  This  Psalm  is  specially  clear  as  to  the  character  of  true  and  accepted  worship- 
pers. Calvin :  "  Access  to  God  lies  open  to  none  but  his  pure  worshippers."  Morison  : 
"  It  cannot  be  too  strongly  imiDressed  upon  the  minds  of  men  that  principles  merely 
professed,  however  excellent,  which  do  not  sanctify  the  heart  and  mould  the  charac- 
ter, cannot  be  acceptable  with  God." 

20.  In  the  delineation  of  the  character  of  an  approved  citizen  of  Zion  the  second 
table  of  the  law  alone  is  referred  to  in  this  Psalm.  The  same  is  true  in  many  other 
parts  of  Scripture.  The  reason  is  that  if  we  love  not  our  brother,  whom  we  have 
seen,  it  is  idle  to  pretend  to  love  God  Avhom  we  have  not  seen. 

21.  This  Psalm  and  parallel  passages  furnish  an  excellent  standard  by  which  to 
examine  ourselves. 


Psalm  xvi. 

Michtam  of  David. 

1  Preserve  me,  O  God :  for  in  thee  do  I  put  my  trust, 

2  Omy  soul,  thou  ha-st  said  unto  the  Lord,  Thou  art  my  Lord :  my  goodness  extendeth  not  to  thee , 

3  But  to  the  saints  that  are  in  the  eartli,  and  to  the  excellent,  in  whom  is  all  my  delight. 

4  Their  sorrows  shall  be  multiplied  that  hasten  a/ler  another  god:  their  drink  offering  of  blood 
will  I  not  ofler,  nor  take  up  their  names  into  my  lips. 

5  The  Loud  is  the  portion  of  mine  inheritance  and  of  my  cup:  thou  maintainest  my  lot. 

6  The  lines  are  fallen  unto  me  in  pleasant  places;  yea,  I  have  a  goodly  heritage. 


psAMi  XVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  209 

7  I  will  bless  the  Lord,  who  hath  given  me  counsel :  my  reins  also  instruct  me  iu  the  night 
seasons. 

8  I  have  set  the  Lord  always  before  me :  because  he  is  at  my  riglit  hand,  I  shall  not  be  moved 

9  Therefore  my  heart  is  glad,  and  my  glory  rejoiceth :  my  flesh  also  shall  rest  in  hope. 

10  For  thou  wilt  not  leave  my  soul  in  hell ;  neither  wilt  thou  suiler  thine  Holy  One  to  see  cor 
ruption. 

11  Thou  wilt  shew  me  the  path  of  life:  in  thy  presence  is  fulness  of  joy;  at  thy  right  hand 
there  arc  pleasures  for  evermore. 

THAT  David  is  tlie  author  of  this  Psalm  is  declared  by  the  title,  by  Peter  on  the 
day  of  Pentecost,  Acts  ii.  25,  and  by  Paul,  Acts  xiii.  35-37. 

The  Avord  Michtam  found  in  the  title  is  also  in  the  titles  of  five  other  Psalms,  Ivi., 
Ivii.,  Iviii.,  lix.,  Ix.  Perhaps  no  word  has  occasioned  greater  diversity  of  opinion. 
Kimchi  thinks  it  is  the  name  of  a  musical  instrument.  Jarchi  supposes  it  refers  to  the 
tune  to  be  sung.  Calvin  inclines  to  this  opinion.  Some  regard  it  as  derived  from  a 
Avord  which  signifies  to  cut,  to  engrave,  denoting,  as  Anderson  says,  "  that  the  Psalm 
is  fit  to  be  engraven  on  a  valuable  and  durable  pillar."  This  is  the  view  taken  by 
Theodoret.  Chaldee :  A  right  engraving  (or  a  straight  sculpture,  as  some ;)  Septua- 
gint :  An  inscription  on  a  pillar ;  Vulgate :  An  inscription  of  a  title  to  David  him- 
self The  Syriac  is  still  different :  Of  David.  The  election  of  the  church  and  the 
resurrection  of  Christ ;  the  Arabic  has  the  same  with  the  addition,  A  writing  con- 
cerning the  covenant ;  Edwards  following  Mudge  thinks  it  may  designate  a  Psalm  to 
be  vrritten  in  gold  letters  to  teach.  Many  have  thought  that  Michtam  is  derived  from 
a  word  which  signifies  gold  and  that  it  is  intended  to  designate  this  as  a  golden  Psalm, 
that  is  a  composition  very  precious,  a  writing  exceedingly  excellent.  This  view  is 
favored  by  Boothroyd,  Amesius,  Luther,  Gill,  Dimock,  Patrick,  Diodati,  Ainsworth, 
Morison,  Cobbin,  Henry,  Scott,  Clarke  and  many  others.  Greater  weight  of  authority 
can  be  adduced  for  this  than  for  any  other  opinion.  But  Houbigant  renders  3Iich- 
tarn  by  the  Latin  arcanum,  a  secret.  Hengstenberg  is  of  the  same  mind,  A  secret — 
a  song  ivith  a  deep  import ;  Alexander  takes  the  same  view  and  thinks  it  "  signifies  a 
mystery  or  secret.  .  .  It  probably  indicates  the  depth  of  doctrinal  and  spiritual  import 
in  these  sacred  compositions."  Mant  seems  to  favor  the  union  of  two  of  the  forego- 
ing views :  "  As  a  sepidchral  inscription,  it  might  have  been  written  on  our  Kedeemer's 
tomb ;  as  a  triumphal  monument,  it  might  have  been  sung  by  him  in  the  region  of 
departed  spirits ;  and  iu  either,  or  in  any  sense,  it  may  well  be  considered  as  a  golden 
composition,  as  applies  of  gold  in  a  net-work  of  silver,  invaluable  in  its  subject,  most 
pleasing  in  its  structure."  Those  who  favor  the  explanation  drawn  from  gold  quote 
many  titles  of  eastern  and  ancient  productions,  as  the  golden  verses  of  Pythagoras,  etc. 
But  there  seems  to  be  no  good  reason  for  giving  any  pre-eminence  to  the  six  Psalms 
]  laving  Michtam,  so  as  to  call  them  Golden  above  all  others. 

After  this  array  of  great  names  it  may  seem  almost  rash  to  prefer  another  opinion. 
Ft  is  that  Michtam  here  is  the  same  as  Michtab,  found  in  Isa.  xxxviii.  9  and  several 
other  times  in  Scripture.  The  best  scholars  assert  that  the  letters  by  which  this  vari- 
ation would  be  produced,  are  often  interchanged.  If  this  is  the  true  view,  then 
Michtam  here  simply  means  A  ivriting.  This  would  militate  against  the  view  of 
Hengstenberg  that  David  is  fond  of  enigmatical  designations  in  the  titles,  yet  even 
Hengstenberg  admits  that  very  probably  David  just  changed  a  letter  and  thus  "  trans- 
formed a  word  from  a  very  common  meaning  into  a  similar  one  of  deeper  significa- 
tion."    Michtam  of  David  is  then  probably  A  uniting  of  David. 

That  this  is  a  Messianic  Psalm  is  shown  by  Peter,  Acts  ii.  25-36,  and  by  Paul,  Act^ 
xiii.  35-37.     Some  have  insisted  that  everything  in  this  Psalm  refers  exclusively  to 
Christ.     That  there  is  no  need  of  so  construing  this  excellent  song  is  shown,  perhaps 
27 


220  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  xvi. 

siifficienUv,  in  the  Introduction,  §  8.  Even  Cocceius  says :  "  Many,  as  well  ancients 
as  moderns,  supi)ose  that  Christ  is  the  speaker  in  this  Psalm.  But  I  think  David 
speaks  in  the  whole  Psalm.  I  suppose  the  mode  of  applying  it  to  Christ  and  to  David 
is  best  explained  in  Acts  ii.  29,  30." 

At  what  period  in  the  life  of  David  this  Psalm  was  written  we  have  no  means  of 
determining. 

The  names  of  the  Almighty  in  this  Psalm  are  El  God,  Jehovah  Lord,  and  Adonai 
Lord,  on  which  respectively  see  above  on  Ps.  v.  4 ;  i.  2 ;  ii.  4. 

1.  Preserve  me,  0  God:  Chaldee,  Septuagint  and  Calvin:  Keep  (or  guard)  me,  O 
God.  The  same  verb  is  rendered  also  by  such  words  as  observe,  mark,  take  heed  to, 
wait  for,  regard,  save.  Horsley:  "The  Hebrew  word  expresses  the  actions  of  tliose 
who  watch  over  another's  safety,  as  of  guards  attending  their  king,  or  a  shepherd 
keeping  his  flock."  The  more  full  the  sense,  the  better  in  this  case.  Alexander : 
"  The  prayer,  jyreserve  me,  implies  actual  suffering  or  imminent  danger."  The  word 
here  rendered  God  is  not  Elohim,  l)ut  El.  The  reason  why  he  thus  boldly  asks  to  be 
guarded  and  saved  is  his  confidence  in  God,  which  he  now  exercises,  but  which  is  no 
new  thing  with  him.  For  in  thee  do  1 2nd  my  trtist.  In  the  Hebrew  it  is.  In  thee  I 
have  trusted,  yet  implying  continued  action.  In  the  Chaldee  it  is,  I  have  depended  on 
thy  word.  This  paraphrase  often  puts  God's  word  for  himself.  This  prayer  was  in 
substance  suitable  for  David  and  for  Christ,  who  in  the  days  of  his  flesh  offered  up 
prayers  and  supplications  with  strong  crying  and  tears  unto  him  that  was  able  to  save 
him  from  death. 

2.  O  my  soul,  thou  hast  said  unto  the  Lord,  Thou  art  my  Lord.  The  words,  0  my 
sold,  are  not  in  the  Hebrew.  Our  translators  have  followed  the  Chaldee  and  supplied 
them.  This  is  better  than  with  the  Septuagint,  Vulgate,  Ethiopic,  Syriac,  Arabic, 
Edwards  and  Fry,  to  read,  I  have  said,  although  some  MSS.  so  have  it.  Calvin, 
Hengstenberg,  Tholuck,  Alexander,  church  of  England  and  others  give  their  weight 
in  favor  of  our  version.  What  the  soul  said  was.  Unto  Jehovah.  Reliance  on  him 
is  well  founded ;  and  obedience  to  him  is  most  reasonable.  Whoso  is  wise,  let  him 
say  to  Jehovah,  Thou  art  my  Lord.  The  word  is  Ado7iai.  The  last  clause  of  the 
verse  is  full  of  difficulty:  My  goodness  extendeth  not  to  thee.  Chaldee:  My  good  is 
given  only  by  thee ;  Syriac :  My  goodness  is  of  thee ;  Septuagint,  Vulgate,  Ethiopic, 
and  Doway :  Thou  hast  no  need  of  my  goods ;  Arabic :  Thou  hast  no  need  of  my 
good  works ;  John  Rogers'  translation  :  My  goodes  ai-e  no  thinge  unto  the  ;  Bishops' 
Bible :  My  goodes  are  nothing  unto  thee  ;  Genevan  translation  and  Calvin  :  My  well- 
doing extendeth  not  to  thee ;  Edwards  folloAving  Mudge :  INIy  good  things  are  not 
suited  to  thee ;  Jebb :  My  goodness  is  nothing  unto  thee ;  Fry :  The  benefit  of  my 
services  is  not  to  thee ;  Venema:  My  goodness  is  nothing  above  thee ;  Hengstenberg: 
My  salvation  is  not  Avithout  thee;  Alexander:  My  goodness  (is)  not  besides  thee  (or 
beyond  thee) ;  Amesius :  Thou  wilt  not  lay  up  my  goodness  with  thee ;  Horsley : 
Thou  art  ray  good, — not  beside  thee ;  Boothroyd :  IsTo  good  have  I  but  from  thee ; 
Kennicott :  My  goodness  is  not  without  thee ;  Clarke :  My  bounty  is  not  to  thee ; 
Houbigant  and  Lowth  :  I  have  no  goodness  without  thee.  None  of  these  renderings 
teach  any  dangerous  doctrine.  The  word,  which  we  read  goodness,  is  also  rendered 
good,  prosperity,  wealth,  welfare,  good  deeds,  pleasure,  kindness.  Of  all  these  senses 
that  of  kindness  scGms  to  be  the  best  in  2  Sam.  ii.  6 ;  2  Kings  xxv.  28,  kindly;  in 
2  Chron.  vi.  41 ;  Ps.  xxi.  3 ;  xxiii.  6,  the  Avord  means  kindness,  though  rendered  good- 
negs;  see  also  Ps.  Ixv.  11 ;  Ixviii.  10.  In  Hos.  xiv.  2  it  is  rendered  graciously,  i.  e.,in 
kindness.  Whether  those  words  relate  to  David  in  person  or  as  a  type  of  Christ,  this 
gives  a  good  sense — My  kindness  is  not  to  thee,  as  its  object.  God  is  independent,  sove- 
reign, beyond  want.     We  cannot  profit  the  Almighty,  J'  b  xxii.  2,  3;  sxxv.  7,  8 ; 


PSALM  XVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  211 

Luke  xvii.  10.  Compassion  towards  God  is  impossible.  To  him  avc  can  manifest  no 
grace.  We  can  never  give  him  but  of  his  own,  1  Chron.  xxix.  14.  All  we  can  pay 
him  is  his  just  due.  He  needs  no  help,  no  pity,  no  kindness.  Even  Christ  did  not 
become  incarnate  and  die,  to  show  kindness  to  God,  but  to  exhibit  to  sinners  the  kind- 
ness of  God  and  of  his  Son.  If  we  take  the  word  goodness  in  the  sense  of  merit,  the 
clause  would  be  true  of  David  as  a  man,  but  not  of  Christ,  whose  infinitely  precious 
righteousness  is  before  God,  and  is  by  him  esteemed  of  great  worth,  meritorious  beyond 
all  bounds.  Other  explanations  are  offered,  but  that  given  seems  to  be  preferable  to 
all  others. 

3.  But  to  the  saints  that  are  in  the  earth.  That  is,  my  goodness  or  kindness  is  to, 
upon,  or  towards  the  people  of  God  on  earth.  This  is  true  of  David  the  type,  and 
of  Christ  the  anti-type.  All  good  men  love  God's  saints.  Jesus  loves  them.  He 
gave  himself  for  them.  Good  men  wish  well  to  all,  but  especially  to  those  who  wear 
the  image  of  God.  Jesus  Christ  came  not  into  the  world  to  condemn  the  world,  but 
he  laid  down  his  life  for  his  sheep.  His  kindness  and  grace,  as  well  as  the  brotherly 
love  of  his  people,  are  pre-eminently  to  the  saints  that  are  in  the  eax-th,  and  to  the 
excellent.  For  the  signification  of  the  word  excellent,  see  Ps.  viii.  1,  9.  For  solid 
worth,  for  upright  dispositions,  for  exalted  aims,  all  of  which  will  stand  the  test  of 
the  last  day,  God's  people  are  the  choice  ones  of  the  race,  the  flower  of  the  world,  the 
elite  of  the  universe.  In  ivhom  is  all  my  delight.  Both  Christ  and  his  people  have 
complacency  in  the  righteous.  Their  kindness  is  towards  them.  Their  delight  is  in 
them,  1  John  iv.  7 ;  Prov.  viii.  27-31.  The  Avord  rendered  delight  is  also  translated 
desire,  pleasure,  purpose.  Their  desire  is  in  them.  Their  pleasure  is  in  them.  Their 
purpose  of  heart  is  toward  them.     It  is  fixed  in  that  direction. 

4.  Their  sorrows  shall  be  multiplied  that  hasten  after  another  god.  This  verse  has 
led  some  to  suppose  this  Psalm  was  written  by  David  during  his  residence  among 
the  Philistines.  But  a  devout  and  intelligent  mind  may  know  and  be  deeply  affected 
with  the  miseries  of  the  heathen  without  having  ever  resided  among  them,  and  of 
course  after  having  seen  them  and  removed  from  them.  The  sixth  verse  would 
greatly  discourage  the  idea  that  David  was  now  among  any  heathen  people.  All  do 
not  render  these  words  in  the  same  way.  Chaldee :  They  multiply  their  idols,  and 
then  hasten  that  they  may  offer  gifts ;  Septuagint,  Vulgate,  Ethiopic  and  Doway : 
Their  infirmities  were  multiplied :  aftei'wards  they  made  haste ;  Arabic :  Their  sor- 
rows were  multiplied,  and  then  they  made  haste ;  Syriac :  The  worst  sorrows  were 
swiftly  multiplied  to  them ;  Amesius :  They  multiply  their  sorrows,  who  endow  an- 
other ;  Calvin :  Their  sorrows  shall  be  multiplied  who  offer  to  a  stranger  that  is,  to 
a  strange  God — another  than  the  true  God  ;  Edwards :  Their  pains  will  increase  Avho 
bribe  another  God  ;  Jebb  and  Fry  agree  with  our  English  Bible ;  Hengstenberg ; 
Many  are  the  sorrows  of  those,  who  purchase  of  another  [god ;]  Alexander :  Many 
(or  multiplied)  shall  be  their  sorrows — another  they  have  purchased.  Many  under- 
stand god  after  another.  Prof.  Stuart,  after  another  puts  ivay,  but  the  prophet 
had  previously  said  nothing  of  a  way,  though  he  had  of  a  God  and  a  Lord, 
vv.  1,  2.  The  same  remark  applies  to  the  supposition  of  Gill  and  Clarke  that  we 
may  read  another  Messiah.  The  authorized  version  probably  gives  the  true  sense  of 
the  whole  clause.  Though  idols  are  vanities  and  vexations,  yet  sorroivs  is  the  best 
word  here.  One  reason  why  the  early  Christians,  who  had  been  converted  from 
idolatry,  prized  the  Christian  religion  so  highly  was  that  it  saved  them  from  so  much 
temporal  misery  and  was  such  a  fountain  of  happiness  even  in  this  life.  Some  of 
them  express  themselves  much  as  Ave  should  expect  the  damned  to  do,  if  they  were 
row  saved  from  hell.  They  had  known  by  a  horrible  experience  the  truth  of  this 
clause.     For  hasten  after,  our  translators  authorize  in  the  margin,  give  gifts  to,  but  I 


210  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvi. 

ilv.  -lot  find  the  word  so  rendered  in  the  text  of  the  common  version  except  in  Ex. 
xxii.  16  •  where  we  have  endoiv,  and  no  where  else  than  here  in  the  margin.  Their 
drink-offerinqs  of  blood  uill  I  not  offer,  nor  take  up  their  names  into  my  lips.  This 
rendering  frives  the  whole  sense.  Hengstenberg  well  remarks  that  the  words  their 
before  drink-offerings  and  names  are  referred  by  many  expositors  to  "  the  idol- 
aters and  by  some  again  to  the  idols.  The  admissibility  of  the  latter  exposition 
cannot  be  denied."  Calvin  holds  this  view ;  Hengstenberg  also  thinks  there  is  a 
reference  to  Ex.  xxiii.  13;  as  there  is  also  in  Hos.  ii.  17.  He  adds:  "  The  drink- 
offerings  of  blood  are  understood  by  various  expositors  literally;  but  in  this  reference 
to  a  particular  heathenish  custom,  .  .  .  the  connection  is  not  attended  to  .  .  .  One 
must  ratlier,  with  a  comparison  of  Isa.  Ixiii.  3,  explain  thus  the  drink-offerings  of 
blood :  drink-ofterings,  which  are  as  much  objects  of  abhorrence  as  if  they  consisted, 
not  of  wine,  which  externally  they  were,  but  literally  of  blood.  The  expression  of 
blood,  was  the  more  natural  as  wine  is  named  the  blood  of  grapes  in  Gen.  xlix.  11 ; 
Dent,  xxxii.  14 ;  Drink-offerings  outwardly  of  the  blood  of  grapes,  inwardly  of  the 
blood  of  men."  The  real  saints  of  whom  David  was  one,  much  more  Christ  himself, 
abhorred  idolatry  in  every  shape  and  form.  The  gods  of  the  heathen  are  no  gods. 
They  are  vanities  and  lies.     They  that  serve  them  are  like  unto  them. 

5.  The  Lord  is  the  portion  of  mine  inheritance  and  of  my  cuj).  The  language  of 
this  verse  and  of  the  next  is  evidently  borrowed  from  the  partition  of  the  land  of 
Canaan,  giving  to  each  man  his  inheritance  or  heritage  or  portion  by  lot,  and  bounding 
it  by  lines.  In  that  division  the  whole  land  was  distributed  by  lot,  i.  e.,  by  casting 
lot,  but  no  share  was  given  to  the  priests  and  Levites.  Jehovah  was  their  portion, 
the  lot  of  their  inheritance.  So,  here  David  says  his  portion  was  in  God.  The  same 
is  elsewhere  asserted  by  David,  Ps.  cxix.  57 ;  and  by  Asaph,  Ps.  Ixxiii.  26.  There  is 
a  remarkable  agreement  in  the  ancient  versions  in  rendering  this  clause.  Horsley's 
reading  varies  from  the  common  :  Jehovah,  my  measured  portion,  and  my  cup,  art 
thou  ;  Alexander  gives  it  very  succinctly :  Jehovah  (is)  my  allotted  portion,  and  my 
cup.  And  as  these  words  were  true  of  David,  so  are  they  of  David's  greater  Son. 
His  portion  both  of  suffering  and  reward  was  given  liim  by  Jehovah,  Matt.  xxvi.  39, 
42;  Isa.  xlix.  5-12;  Heb.  xii.  1,  2.  It  is  added:  T  hou  maintainest  my  lot.  The  verb 
in  the  original,  is  in  the  future,  not  that  the  act  was  not  now  performing,  but  he  was 
confident  it  would  be  continued  to  the  end.  The  Chaldee  and  Jebb  have  it  in  the 
future;  Venema:  Thou  wilt  make  my  lot  ample;  Alexander:  Thou  wilt  enlarge 
my  lot ;  Hengstenberg :  Thou  makest  my  lot  glorious ;  Edwards  :  Thou  art  he  that 
upholdeth  my  lot.  For  viaintainest  several  read  siistainest.  It  is  the  word  applied 
to  the  act  of  staying  iq?  the  hands  of  INIoses,  Ex.  xvii.  12.  It  is  often  rendered  by 
retain.  There  seems  to  be  nothing  to  justify  the  rendering  of  the  Septuagint,  Vul- 
gate, Ethiopic,  Syriac :  It  is  thou  that  writ  restore  my  inheritance  to  me. 

6.  The  lines  are  fallen  unto  me  in  pleasant  places ;  yea,  I  have  a  goodly  heritage. 
David  seems  to  have  had  great  delight  in  his  portion  in  Canaan.  Even  the  Avater 
of  his  own  city  seemed  to  him  better  than  that  of  any  other  place,  2  Sam.  xxiii.  15; 
1  Chron.  xi.  17.  But  his  portion  of  land  in  Israel  was  hardly  more  than  a  memento 
of  his  real  and  great  inheritance,  which  Avas  God  himself  So  also  Christ  Jesus, 
tlioufrh  Maker  of  all  worlds  and  Lord  of  all,  yet  gloried  not  in  any  temporal  or 
worldly  possessions.  In  the  midst  of  all  things  justly  his  own,  he  yet  lived  in  poverty, 
cliierty  dependent,  during  his  public  ministry,  on  charity  even  for  the  necessaries  of 
life.  Yet  the  Lord  will  "  divide  him  a  portion  with  the  great."  Isa.  liii.  10-12.  His 
heritage  excels  that  of  all  men  and  of  all  angels,  Heb.  i.  5-13. 

7.  /  will  bless  the  Lokd,  who  hath  given  me  counsel.  The  ancient  versions  are  quite 
agreed  in  the  sense  of  this  passage.     The  moderns  vary  it  somewhat.     Church 


PSALM  XVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  213 

of  England :  I  will  thank  the  Lord  for  giving  mc  warning ;  Calvin :  I  will  magnify 
Jehovah,  who  giveth  me  counsel ;  Fry :  I  bless  Jehovah,  who  hath  disclosed  to  me 
his  counsels.  The  English  version  can  hardly  be  improved.  David  was  led  by  God 
to  adopt  that  counsel  and  those  views,  which  betoken  coming  salvation.  Calvin's 
view  is  excellent:  "David  confesses  that  it  was  entirely  owing  to  the  pure  grace 
of  God  that  he  had  come  to  possess  so  great  a  good,  and  that  he  had  been  made  a 
partaker  of  it  by  faith.  .  .  Let  us  know  that  both  these  things  proceed  from  the  free 
liberality  of  God;  first,  his  being  our  inheritance,  and  next  our  coming  to  the 
possession  of  him  by  faith."  It  was  the  Spirit  resting  on  the  man  Christ  Jesus,  that 
made  him  also  so  wise  and  wonderful  in  counsel,  Isa.  xi.  1-5;  Ixi.  1-3;  Luke  iv. 
18-20.  My  reins  also  instruct  me  in  the  night-seasons.  For  the  signification  and  use 
of  the  word  reins  see  Ps.  vii.  9.  Walford:  "The  reins  or  kidneys  arc  used  to  signify 
the  interior  faculties ;  and  the  divine  speaker  observes,  that  in  seasons  of  solitude, 
his  thoughts  were  instinctively  employed  in  contemplating  the  heavenly  discoveries 
that  were  communicated  to  him."  In  Tyndale's  Bible  it  is:  My  reins  also  have 
chastened  me  in  the  night ;  Alexander :  Also  by  night  have  my  reins  prompted  me. 
The  word  rendered  night  or  night-season  is  in  the  plural,  and  points  to  the  habit 
of  mind  both  of  David  and  of  Christ.  Indeed  in  all  ages  pious  men  have  chosen  the 
night  as  a  time  peculiarly  favorable  to  deep  reflection  and  devout  exercises  of  every 
kind.  The  eighth  and  nineteenth  Psalms  seem  to  have  been  in  good  part  the  result 
of  meditation  at  night.  How  our  Saviour  retired  from  all  the  noisy  and  busy  scenes 
to  solitary  places  and  places  for  prayer,  and  there  spent  the  night  in  the  highest  acts 
of  personal  communion  with  God  the  gospel  declares,  Luke  vi.  12;  xxi.  37. 

The  four  remaining  verses,  with  the  exception  of  the  last  clause  of  the  last  verse, 
are  quoted  from  the  Septuagint  literally  by  Peter  on  the  day  of  Pentecost,  and  are 
commented  on  by  him  as  follows : 

"  Ye  men  of  Israel,  hear  these  words ;  Jesus  of  Nazareth,  a  man  approved  of  God 
among  you  by  miracles,  and  wonders,  and  signs,  which  God  did  by  him  in  the  midst 
of  you,  as  ye  yourselves  also  know:  Him,  being  delivered  by  the  determinate  counsel 
and  foreknowledge  of  God,  ye  have  taken,  and  by  wicked  hands  have  crucified  and 
slain :  Whom  God  hath  raised  up,  having  loosed  the  pains  of  death ;  because  it  was 
not  possible  that  he  should  be  holden  of  it.     For  David  speaketh  concerning  him, 

"  'I  foresaw  the  Lord  ahvays  before  my  face,  for  he  is  on  my  right  hand,  that  I  shoidd 
not  he  moved:  Therefore  did  my  heart  rejoice,  and  my  tongue  was  glad;  moreover,  also, 
my  flesh  shall  rest  in  hope:  Because  thou  ivilt  not  leave  my  soxd  in  hell,  neither  wilt  thou 
suffer  thine  Holy  One  to  see  corruption.  Tlum  hast  made  known  to  me  the  ways  of  life; 
thou  shalt  make  me  full  of  joy  with  thy  countenance.^ 

"Men  and  brethren,  let  me  freely  speak  unto  you  of  the  patriarch  David,  that  he 
is  both  dead  and  buried,  and  his  sepulchre  is  with  us  unto  this  day.  Therefore  being 
a  prophet,  and  knowing  that  God  had  sworn  with  an  oath  to  him  that  of  the  fruit 
of  his  loins,  according  to  the  flesh,  he  would  raise  up  Christ  to  sit  on  his  throne;  he 
seeing  this  before,  spake  of  the  resurrection  of  Christ,  that  his  soxd  was  not  left  in  hell, 
neither  his  flesh  did  see  corruption. 

"This  Jesus  has  God  raised  up,  whereof  we  are  all  Avitnesses.  Therefore  being  by 
rhe  right  hand  of  God  exalted,  and  having  received  of  the  Father  the  promise  of  the 
Holy  Ghost,  he  hath  shed  forth  this,  which  ye  now  see  and  hear.  For  David  is  not 
.iscended  into  the  heavens :  but  he  saith  himself,  The  Lord  said  unto  my  Lord,  Sit 
thou  on  my  right  hand,  until  I  make  thy  foes  thy  footstool.  Therefore  let  all  the  house 
of  Israel  know  assuredly,  that  God  hath  made  that  same  Jesus,  whom  ye  crucified, 
both  Lord  and  Christ,"  Acts  ii.  22-36. 

Any  interpretation  of  these  four  verses  of  the  Psalm,  which  is  inconsistent  witli 


0]^4  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvi. 

Peter's  iif.'pired  remarks  upon  them,  is  of  course  erroneous,  and  must  be  given  up. 
Let  us  bnelly  consider  each  verse. 

8.  /  have  set  the  LoKD  always  before  me.  There  is  no  evidence  that  David  was 
pious  li'om  his  birth,  much  less  that  his  love  and  obedience,  even  after  his  regenera- 
tion were  without  fault.  Yet  this  expression  seems  to  be  equivalent  to  a  claim 
of  spotless  perfection.  If  so,  it  cannot  belong  to  any  but  the  Son  of  man.  The 
reiidcriuo-  of  the  authorized  version  is  certainly  more  literal  than  that  of  the  Septua- 
ffint  quoted  by  Peter  in  Acts.  Calvin:  I  have  set  Jehovah  continually  before  me; 
Amesius:  I  propose  to  myself  Jehovah  always;  Edwards:  I  set  Jehovah  always 
before  me;  Jebb:  I  have  set  the  Lord  before  me  continually;  Fry:  I  have  set 
Jehovah  ever  before  me;  church  of  England:  I  have  set  God  always  before  me; 
Heugstenberg:  I  set  the  Lord  always  before  me;  Alexander:  I  have  set  Jehovah 
before  me  always.  The  act  here  spoken  of  is  one  of  pious  regard  to  God's  nature 
and  will,  as  they  are  made  known  by  himself  To  eye  God  in  everything  is  a  mark 
of  a  holy  life.  If  this  clause  be  taken  in  such  a  modified  sense  as  makes  it  declare 
sincerity  and  integrity  of  character,  yet  admitting  want  of  absolute  perfection,  then 
indeed  it  might  ajjply  to  David.  But  Peter's  aim  on  the  day  of  Pentecost  was  to 
prove  that  the  passage  quoted  by  him  had  no  application  whatever  to  David.  This 
is  conclusive.  In  this  and  the  following  verses  we  have  an  instance  of  transition 
from  one  subject  to  another  like  it  or  suggested  by  it.  The  destruction  of  Jerusalem 
was  so  terrible  that  in  its  horrors  it  resembled  the  last  great  day.  So  Christ 
naturally  passes  from  an  account  of  the  one  to  the  other,  and  it  is  not  always  easy 
to  say  where  the  one  subject  is  wholly  dropped,  and  the  other  first  taken  up.  This 
difficulty  is  removed  in  the  present  instance  by  Peter's  sermon.  Christ's  piety  was 
perfect.  In  it  infinite  purity  saw  no  blemish.  It  is  added.  Because  he  is  at  my  right 
hand,  I  shall  not  he  moved.  The  foregoing  reasonings  would  apply  this  clause  also  to 
Christ.  The  Chaldee  reads :  Because  his  majesty  [or  Shechinah]  rests  upon  me,  I 
shall  not  be  moved.  The  other  ancient  versions  retain  very  much  the  sense  of  ours. 
Jehovah  was  at  the  right  hand  of  Christ  "to  counsel  and  instruct,  to  help,  protect, 
and  defend."  The  power  and  wisdom  of  God  secured  and  shall  ever  secure  to  Christ 
a  certain  victory.  He  shall  not  be  moved.  The  word  is  the  same  that  is  so  rendered 
in  Ps.  X.  6;  xiii.  4;  xv.  5,  which  see.  The  mediatorial  purpose,  work,  throne  and 
glory  are  as  stable  as  the  nature  of  God,  Isa.  xlii.  4;  1.  5-9. 

9.  Therefore  my  heart  is  glad,  and  my  glory  rejoiceth.  Most  of  the  Hie  of  the 
Redeemer  on  earth  was  marked  with  tears  and  sorrows.  Yet  even  here  there  Avas 
an  hour  when  he  rejoiced  in  spirit,  Luke  x.  2L  And  in  his  greatest  sufferings  there 
was  a  secret  perception  of  good  things  to  come.  "The  joy  set  before  him"  made  the 
cross  as  nothing.  He  despised  the  shame,  Heb.  xii.  2.  And  when  the  heart  is  glad, 
the  "glory"  of  a  man,  that  is,  his  tongue  rejoiceth.  When  the  fire  burns  Avithin, 
then  soon  the  mouth  will  be  open.  For  glory  Peter  uses  tongue,  quoting  the  Septua- 
glnt.  In  the  Psalms  the  word  more  than  once  has  this  sense,  see  xxx.  12;  Jvii.  8; 
cviii.  1.  For  glory  Calvin  reads  tongue,  Edwards  and  Fry  soid.  Heugstenberg  and 
Alexander  interpret  it  of  the  soul.  The  Avord  is  that  commonly  rendered  glory  or 
honor.  Anderson  is  confident  it  here  means  the  tongue.  My  flesh  also  shall  rest  in 
hope,  i.  e.,  in  hope  of  a  speedy  and  glorious  resurrection  as  is  explained  in  the,  next 
verse. 

10.  For  [meaning  becaiise']  thou  wilt  not  leave  my  soxd  in  hell;  neither  wilt  thou  suffer 
thine  Holy  One  to  see  corruption.  John  Rogers' Translation :  For  why?  thou  shalt 
not  leave  my  soulo  in  hell,  nether  shalt  thou  suffre  thy  saincte  to  see  corrupcyon  ; 
Genevan  Translation :  For  thou  wilt  not  leave  my  soule  in  the  grave :  neither  wilt 
thou  suffer  thine  holy  one  to  see  corruption;  Calvin :  For  thou  wilt  not  leave  my  soul 


PSALM  XVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  215 

in  the  grave ;  neither  wilt  thou  make  thy  Holy  One  to  see  the  pit ;  Edwards :  For 
thou  wilt  not  leave  my  soul  to  the  grave ;  thou  wilt  not  suffer  thy  favored  one  to  see 
corruption  ;  Fry :  For  thou  wilt  not  leave  my  soul  in  the  abode  of  the  dead,  nor  suffer 
thy  beloved  to  see  corruption  :  Alexander :  For  thou  wilt  not  leave  my  soul  to  Hell ; 
thou  wilt  not  give  thy  Holy  One  to  see  corruption ;  Hcngstenberg  is  still  difibrent : 
Thou  wilt  not  leave  my  soul  to  hell,  nor  give  up  thy  holy  ones  to  see  corruption ; 
Venema  also  has  the  plurp.l  thy  pious  ones  in  the  text,  and  iu  brackets  the  singular; 
Jebb  says  it  "  is  plui-al  among  the  received  copies  of  the  Jews ;  but  Dr.  Kennicott 
remarks  that  it  is  in  the  singular  number  in  six  editions  of  the  printed  Talmud.  In 
one  hundred  and  eighty  copies  of  Kennicott,  in  the  LXX.,  and  Syriac  it  is  singular." 
So  is  it  also  in  the  Arabic,  Ethiopic  and  Vulgate.  Peter  quotes  it  in  the  singular, 
and  his  argument  requires  that  it  be  applied  to  one  not  to  many.  Paul  quotes  it  the 
same  way  in  Acts  xiii.  35-37.  In  explanation  of  the  difficulties  of  the  case  it  may 
be  remarked  that  the  word  rendered  soul,  though  it  often  has  that  signification,  yet  by 
no  means  necessarily  requires  that  rendering  in  all  cases.  Home  thinks  it  means  his 
anivial  frame.  In  Gen  i.  20,  30,  and  often  elsewhere  it  is  translated  life.  In  Gen. 
i.  21,  24 ;  ii.  19,  and  elsewhere  it  is  rendered  creature.  In  Gen.  xxiii.  8  it  is  mind. 
In  many  cases  it  signifies  persons.  Gen.  xxxvi.  6 ;  xlvi.  15,  18,  22,  25,  26 ;  Ex.  i.  5, 
etc.  In  Lev.  xix.  28  ;  xxi.  1 ;  xxii.  4,  and  elsewhere  it  is  rendered  the  dead.  In  Nu. 
ix.  6,  7,  10  it  is  rendered  dead  body.  In  this  Psalm  it  seems  to  mean  no  more  than 
dead  body.  Then  it  may  read,  Thou  Avilt  not  leave  my  dead  body  in  the  grave.  This 
is  all  that  the  parallelism  of  the  verse  requires.  It  is  all  that  the  word  rendered  soul 
makes  necessary.  It  is  all  that  Peter  drew  from  it  on  the  day  of  Pentecost.  For 
remarks  on  the  word  rendered  hell,  see  on  Ps.  vi.  5 ;  ix.  17.  Its  most  common  signifi- 
cation is  the  grave,  the  pit.  To  suffer  thine  Holy  One  is  literally  to  give  thine  Holy 
One.  See  the  same  form  of  expression  in  Gen.  xx.  6  ;  xxxi.  7  ;  Ex.  iii.  19,  and  often 
elsewhere,  where  it  is  rendered  suffer  or  let.  To  see  corruption  is  to  become  corrupt,  to 
rot ;  as  to  see  death  is  to  die.  Ps.  Ixxxix.  48 ;  Luke  ii.  26.  Christ's  body  was  dead, 
but  it  never  was  dissolved.  The  word  rendered  corruption  is  rendered  ditch,  Ps.  vii. 
15  ;  pit,  Ps.  ix.  15  ;  destruction,  Ps.  Iv.  23 ;  the  grave,  Job  xxxiii.  22 ;  and  corruj)tion 
here,  Ps.  xlix.  9  ;  Jon.  ii.  6.  The  sense  here  is  clearly  corruption  or  destruction.  Peter 
and  Paul  both  approve  this  sense,  as  Luke  informs  us  in  the  Acts  of  the  Apostles. 

11.  Thou  wilt  sheiv  me  the  jxdh  of  life.  The  Chaldee  and  Alexander:  Thou  wilt 
teach  me  the  way  of  life;  Syriac;  Thou  wilt  show  me  the  way  of  life;  Calvin: 
Thou  wilt  make  me  to  know  the  path  of  life ;  Edwards  has  the  same  as  our  version  : 
Hcngstenberg :  Thou  wilt  make  known  to  me  the  way  of  life ;  Fry :  Thou  makest 
known  to  me  the  path  of  life.  The  word  rendered  life  is  in  the  plural.  This  may 
denote  the  excellence  and  richness  of  the  life  of  the  risen  Saviour.  Some  think  it 
may  allude  to  the  fact  that  Christ's  resurrection  secures  the  resurrection  and  eternal 
life  of  all  his  people.  This  is  a  truth  whether  taught  here  or  not.  Christ's  resurrec- 
tion was  to  be  permanent,  not  followed  by  mortality,  but  by  his  walking  in  the  path 
of  life — life  without  end.  In  thy  p)resence  is  fulness  of  joy.  The  Septuagint:  Thou 
shalt  make  me  full  of  joy  with  thy  countenance.  Christ's  resurrection  was  followed 
by  his  ascension,  and  his  ascension  by  his  session  at  the  right  hand  of  God.  There 
his  joy  is  perfect.  There  he  is  exalted.  There  he  is  glorified.  At  thy  right  hand 
there  are  pleasures  for  evermore.  This  clause  is  not  quoted  by  Peter  on  the  day  of 
Pentecost.  It  was  not  essential  to  his  purpose.  What  those  pleasures  are  no  mortal 
cat^  comprehend,  but  they  are  such  as  forever  ravish  the  pure  spirits  around  the 
tnrone.     They  satisfy  the  God-man,  Christ  Jesus  for  all  his  toils  and  sorrows. 


2X6  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvi. 

Doctrinal  and  Practical  Remarks. 

1.  Anything  is  good  for  us,  if  it  leads  us  to  hearty,  believing  prayer,  v.  1. 

2.  It  is  a  wonder  that  more  men  do  not  sink  into  despair,  so  many  are  sore  pressed, 
and  yet  so  few  know  the  way  to  the  mercy-seat,  v.  1. 

3.  If  the  Lord  Jesus  Christ  in  his  humiliation,  for  the  support  and  encouragement 
of  his  human  nature,  so  constantly  and  earnestly  betook  himself  to  prayer,  how  vain 
are  those  poor  sinful  men,  who  think  they  can  do  without  it,  v.  1.  It  is  impossible 
that  any  mere  man  on  earth  should  live  in  holiness  and  peace  without  constant  help 
from  God. 

4.  "Wonderfully  and  reasonably  God  demands  our  trust  and  confidence  at  every 
step.  We  can  do  nothing  aright  without  faith,  v.  1.  Calvin :  "  Our  safety  both  in 
life  and  in  death  depends  entirely  upon  our  being  under  the  protection  of  God." 

5.  True  faith  naturally  leads  to  prayer,  v.  1.  Luther:  "See  here  how  trust  calls 
upon  the  Lord.  How  can  he  call  upon  the  Lord,  who  has  not  confided  in  him  ? 
Confidence  and  believing  trust  are  reckoned  among  those  things  that  regard  God  as 
'T^racious  according  to  his  compassion,  and  through  which  he  will  make  us  perpetu- 
ally blessed." 

6.  True  religion  is  matter  of  experience.  He,  who  is  in  the  enjoyment  of  it,  can 
appeal  to  his  own  consciousness,  and  address  his  own  soul,  v.  2.  This  was  true  of 
Christ  and  of  every  good  man  that  ever  lived.  Dickson  :  "  The  first  solid  evidence 
of  the  sincerity  of  saving  faith  is  the  testimony  of  the  conscience,  bearing  witness  to 
a  man  that  he  hath  laid  hold  on  the  covenant  of  grace,  and  hath  chosen  God 
for  his  protector  and  master,  and  that  he  is  resolved  to  depend  upon  God,  and  serve 
him." 

7.  It  is  of  the  essence  of  true  piety  always  and  devoutly  to  acknowledge  God's  right 
of  dominion  over  us.  We  should  often  say  to  him,  Thou  art  my  Lord,  v.  2.  Thus 
pious  men  have  always  done.  Thus  Christ  acknowledged  himself  a  servant.  We 
are  not  our  own  property.     We  are  not  our  own  masters. 

8.  The  doctrine  that  after  our  best  obedience  we  are  still  unprofitable  servants 
is  no  novelty.  It  was  taught  of  old,  v.  2.  Calvin :  "  Let  men  strive  ever  so  much  to 
laj'  themselves  out  for  God,  yet  they  can  bring  no  advantage  to  him,  Our  goodness 
extcndeth  not  to  him,  not  only  because,  having  in  himself  alone  an  all-sufficiency, 
lie  stands  in  need  of  nothing,  but  also  because  we  are  empty  and  destitute  of  all 
good  things,  and  have  nothing  wherewith  to  show  ourselves  liberal  towards  him." 
Scott :  "  Even  the  perfect  righteousness  of  the  Saviour  can  add  nothing  to  the  essen- 
tial glory  and  happiness  of  the  Father ;  but  it  is  the  meritorious  cause  of  the  accept- 
ance and  sanctification,  and  eternal  felicity  of  his  people,  in  whom  alone  of  Adam's 
race  he  greatly  delights." 

9.  And  so  Christ's  benevolence  was  to  the  sinner  and  not  to  the  Sovereign  sinned 
against,  v.  3.  The  same  truth  is  taught  in  John  iii.  16 ;  xvii.  19.  And  as  Christ 
set  us  an  example  of  pity  and  kindness  to  feeble,  prejudiced,  sinful  men,  so  we  must 
walk  in  his  footsteps.  Calvin  :  "  As  our  good  deeds  cannot  extend  to  him,  God  sub- 
stitutes the  saints  in  his  place,  and  towards  them  we  are  to  exercise  our  charity." 

10.  The  friendship  of  the  pious  is  well  bestowed  on  the  saints,  for  they  are  the  ex- 
rellent  of  the  earth,  v.  3.  One  of  great  purity  of  character  and  close  discernment 
will  indeed  sec  many  blemishes  in  the  best  of  mere  men;  still  believers  are  the  salt 
of  the  earth.  As  a  class  they  are  so  superior  to  mere  worldlings  that  a  true  child 
of  God  finds  them  to  be  as  gold  compared  with  dross.  Diodati :  They  are  "  the  true, 
free,  and  noble  children  of  God,  heirs  of  his  kingdom,  and  transformed  into  his 
image  from  glory  to  glory."     Hengstcnberg :  "  The  saints  are  the  chosen  ones,  those 


PSALM  XVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  217 

whom  God  has  taken  out  of  the  territory  of  the  profane  world,  and  raised  to  the 
standing  of  his  people.  Of  this  elevation  in  dignity,  an  elevation  in  sentiment  is 
certainly  the  consequence."  The  love  of  Christ  to  his  people  was  first  that  of  good 
will.  He  pitied  them  and  redeemed  them.  It  is  next  that  of  delight  in  their  char- 
acters, not  as  j)erfect,  but  as  sincere  and  upright.  Christ  loves  his  own  image  wherever 
he  sees  it. 

11.  True  benevolence  would  certainly  demand  the  universal  diffusion  of  the  sav- 
ing knowledge  of  God,  because  the  wretchedness  of  all,  who  embrace  false  religions, 
is  so  great,  v.  4.  Their  sorroivs  are  multiplied.  Alexander :  "  In  the  word  translated 
their  sorrows  there  seems  to  be  an  allusion  to  a  very  similar  form,  which  would  mean 
their  idols,  as  if  to  suggest  that  false  gods  are  mere  ti'oubles  and  vexations." 

12.  Yet  how  strongly  and  strangely  are  men  bent  to  falsehood,  and,  even  to  the 
grossest  form  of  it,  idolatry.  The  heathen  are  mad  upon  their  idols.  The  wicked 
hasten  after  another  God,  v.  4.  •  Human  nature  is  foolish,  perverse  and  depraved, 
This  is  the  only  way  of  accounting  for  human  folly  in  matters  of  religion.  Morison : 
"  The  tendency  of  apostate  human  nature  to  run  into  idolatrous  practices  is  one  of 
its  most  marked  features.  Every  people  on  the  face  of  the  earth  has  displayed  this 
tendency  ;  and  there  is  no  instance  upon  record  in  which  the  work  of  self-deliverance 
has  been  effected."  The  idolatry  of  the  heart  towards  anything  that  God  has  made 
will  be  followed  by  like  misery. 

13.  Let  us  never  under  any  circumstance  do  anything  to  countenance  any  form  of 
false  worship,  v.  4.     The  last  clause  of  that  verse  finds  its  parallel  in  Ex.  xxiii.  13. 

14.  God  himself  is  the  portion  of  all  the  souls  that  trust  in  him,  v.  5.  In  many 
things  the  righteous  is  wise.  He  puts  truth  before  error,  eternity  before  time,  saints 
before  sinners,  the  spirit  before  the  flesh ;  but  the  height  of  his  sagacity  is  in  prefer- 
ring God's  will  to  his  own,  God's  favor  to  that  of  all  creatures,  and  God  himself  to 
the  universe  beside. 

14.  Nor  is  the  believer  an  intruder,  nor  a  usurper  in  his  claims  to  the  love  and 
blessing  of  God.  He  has  it  by  inheritance,  v.  5,  not  the  less  certain  or  binding  because 
he  has  it  through  his  co-heir,  Jesus  Christ.  He  has  it  by  gift  from  God,  the  very  title 
by  which  we  hold  our  existence.     Yea,  better,  it  is  bought  with  the  blood  of  Christ. 

15.  If  by  the  cup  the  prophet  means,  as  some  think,  temporal  blessings,  then  God's 
people  shall  never  lack  bread  or  water.  If  that  is  not  intended  then  something  better 
is,  and  so  the  temporal  comes  with  the  spiritual,  v.  5. 

16.  Reliance  on  God  will  never  disappoint  our  hopes.  He  will  cany  us  through 
and  maintain  our  lot,  v.  5. 

17.  Even  in  this  life  the  just  are  happy.  They  have  a  goodly  heritage,  v.  6.  It 
must  be  different  with  their  enemies.  Rivet:  "The  way  to  blessedness  is  wholly 
unknown  to  the  natural  man.  True  blessedness  consists  in  beholding  the  face  of  God." 
This  is  done  by  faith  here,  by  vision  in  glory.  God's  people  have  good  things  now, 
and  better  coming. 

18.  How  reasonable  therefore  is  the  duty  of  praising  and  blessing  the  Lord,  v.  7. 
Let  us  abound  in  this  heavenly  employment. 

19.  All  wise  men  make  God's  counsel  their  guide,  v.  7.  Why  should  they  not? 
He  makes  no  mistakes.  All  his  counsels  are  of  old  faithfulness  and  truth.  He  is 
he  infallible  counsellor.  Some  think  the  word  Jehovah  in  this  verse  points  to  Christ. 
Whether  it  does  or  not,  other  Scriptures  style  him  the  "  Wonderful,  Counselloe,  The 
mighty  God,  The  everlasting  Father,  The  Prince  of  Peace." 

20.  Strike  out  of  the  religious  character  and  history  of  God's  people  all  their  heart- 
searchings,  thoughts,  prayers,  praises  and  meditations  in  the  night  season,  and  what  a 
hideous  gap  would  appear,  v.  7. 

28 


2ig  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvi. 

21  True  piety  will  uniformly  evince  itself  by  so  setting  the  Lord  before  us  as  "  to 
kceij  all  our  senses  bound  and  captive,  that  they  may  not  run  out  and  go  astray  after 
any  other  object,"  v.  8.  In  Christ  Jesus  piety  "was  perfect,  and  so  he  never  lost  sight 
of  God's  will  and  law  and  glory,  even  when  the  light  and  comfort  of  God's  counte- 
nance were  withheld.  To  be  like  Christ  in  any  measure  is  grace ;  to  be  like  him  in 
perfection  is  glory. 

22.  Home :  "  The  method  taken  by  Christ  as  man  to  support  himself  in  time  of 
trouble  and  persevere  unto  the  end,  was  to  maintain  a  constant  actual  sense  of  the 
presence  of  Jehovah,  whom  when  he  thus  saw  standing  at  his  I'ight  hand,  ready,  at 
tlio  ap])ointed  hour,  to  succor  and  deliver  him,  he  then  feared  not  the  powers  of 
earth  and  hell  combined  for  his  destruction,"  v.  8. 

23.  God's  protection  and  support  of  David,  or  Christ,  or  any  one  else  is  enough. 
Such  shall  not  be  moved,  v.  8. 

24.  No  death  is  comfortable  without,  and  none  is  miserable  Avith  the  hopes  and  sup- 
poits  of  true  religion,  v.  9.  When  the  flesh  rests  in  hope  death  is  disarmed.  Is.  Ivii.  2. 
This  was  true  of  Christ,  and  it  is  true  of  all  his  people.  Henry :  "  Dying  Christians, 
as  well  as  a  dying  Christ,  may  cheerfully  put  off  the  body  in  a  believing  expectation 
of  a  joyful  resurrection ;"  Morison :  "  Blessed  Redeemer !  Thou  hast  j)erfumed  the 
noisome  grave  by  thy  temporary  abode  in  its  dreary  mansions ;  from  a  prison  thou 
hast  changed  it  into  a  scene  of  hope ;  thou  hast  made  it  the  resting-place  of  weary 
pilgrims ;  and  all  the  members  of  thy  mystical  body  can  look  on  it  as  the  gate  of 
heaven." 

25.  It  would  have  been  a  great  thing  for  plain  pious  souls  if  they  had  never  been 
troubled  by  curious  questions  of  human  invention  respecting  the  abode  of  souls  sepa- 
rated from  their  bodies  in  connection  with  this  tenth  verse  and  similar  Scriptures. 
The  whole  difficulty  seems  to  have  had  a  close  connection  with  that  clause  of  the 
Apostles'  Creed,  w-hich  says  of  Christ,  "  He  descended  into  hell."  Pearson :  "  It 
appears  that  the  first  intention  of  putting  these  words  into  the  creed  was  only  to 
express  the  burial  of  our  Saviour,  or  the  descent  of  his  body  into  the  grave."  Had 
the  matter  rested  here  it  would  have  been  comparatively  harmless.  The  words  in  the 
creed  seem  to  be  built  on  the  tenth  verse  of  this  Psalm.  Calvin  says  that  "  both  the 
Greek  and  Latin  Fathers  have  strained  these  words  to  a  meaning  different  from  that 
of  exempting  the  life  of  Christ  from  the  dominion  of  the  grave,  referring  them  to  the 
bringing  back  of  the  soul  of  Christ  from  hell."  Morison :  "  The  word  hell,  accord- 
ing to  the  present  usage  of  our  language,  always  denotes  the  place  of  torment ;  but 
the  original  word,  rendered  hell  in  our  Bibles,  often  signifies  the  darkness  and  cover- 
ing of  the  grave ;  and  that  it  does  so  here  is  obvious  from  the  inspired  comment  of  the 
Apostle  Peter  in  Acts  ii.  27."  Usher  says  that  the  word  which  in  this  Psabn  is  ren- 
dered hell  signifies,  "  when  spoken  of  the  body,  the  grave ;  when  of  the  soul,  that  state 
in  which  the  soul  is  without  the  body,  whether  Paradise  or  Hell,  properly  so  called." 

26.  The  question,  Was  Christ's  body  incorruptible?  has  often  been  discussed  in  con- 
nection with  verse  10.  Nor  does  there  seem  to  be  any  need  of  dismissing  the  question 
with  alarm  or  abhorrence.  It  is  admitted  that  Christ's  whole  joerson  was  undefiled  by 
either  original  or  actual  sin;  that  he  was  impeccable;  that  he  fully  satisfied  in  our 
stead  the  demands  of  the  law;  that  the  union  of  the  divine  and  human  natures  of  our 
Saviour  was  neither  dissolved  nor  suspended  by  the  separation  of  his  soul  and  body  in 
death ;  and  that  the  Father  had  promised  that  his  body  should  not  be  corrupted.  How 
was  it  possible  then  that  it  should  see  corruption?  Dickson:  "The  body  of  Christ  not 
only  was  to  ri.se  from  the  dead,  but  also  could  not  so  much  as  putrefy  in  the  grave." 

27.  This  Psalm  incontestably  requires  the  resurrection  of  Christ,  vv.  9-11.  The 
New  Testament  abundantly  declares  the  fact.     This  article  of  fiiith  is  from  its  nature 


PSALM  XVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  219 

and  from  the  admission  of  inspired  writers  fundamental  in  Christianity.     Rom.  i.  4 ; 
iv.  25;  1  Cor.  xv.  12-19. 

28.  And  as  Christ  arose,  so  sliall  his  people.  His  resurrection  makes  theirs  certain, 
1  Cor.  XV.  20-22.  Christ  is  the  head;  his  people  are  the  members.  As  the  Head 
arose,  the  members  cannot  perish.  Home:  "Tlirough  this  thy  beloved  Son  and  our 
Saviour,  thou  shalt  show  us  lilcewise,  O  Lord,  the  path  of  life;  thou  shalt  justify  our 
souls  by  thy  grace  now,  and  raise  our  bodies  by  thy  power  at  the  last  day;  when 
earthly  sorrow  shall  terminate  in  heavenly  joy,  and  momentary  pain  shall  be  rewarded 
with  everlasting  felicity."     Isa.  xxvi.  19. 

29.  After  humility  comes  honor,  vv.  10,  11.  It  was  so  with  Christ.  It  shall  be  so 
with  his  people.  Everything  in  its  order.  Morison:  "The  glorified  Saviour  did  not 
take  possession  of  the  heavenly  inheritance  in  his  own  name  merely.  He  entered  into 
his  rest  as  a  public  person,  and  all  the  members  of  his  body,  the  church,  shall  share 
with  him  the  perfection  of  the  bliss  which  he  now  enjoys." 

30.  What  a  place  heaven  must  be,  both  relatively  as  compared  with  earth,  and 
absolutely  in  itself!  Here  all  is  without  form  and  void,  dark  and  imperfect,  vain  and 
fleeting.  There  all  is  so  perfect,  so  glorious,  so  permanent  that  nothing  is  wanting, 
and  even  inspired  writers  seem  at  a  loss  for  words  to  convey  some  idea  of  the  eternal 
bliss.  Fulness  of  joy,  pleasures,  in  thy  presence,  at  thy  right  hand,  for  evermore!  v.  11. 
Who  can  comprehend  these  terms?  Morison:  "What  a  magnificent  thought  is  the 
idea  of  a  world  all  pure,  all  triumphant!"  Henry:  "Those  who  live  piously,  with  God 
in  their  eye,  may  die  comfortably,  with  heaven  in  their  eye." 

31.  Cobbin:  "Exalted  devotion  brings  the  soul  into  contact  with  the  mind  of  God." 


Psalm  xvii. 

A  Prayer  of  David. 

1  Hear  the  right,  O  Lokd,  attend  unto  my  cry ;  give  ear  unto  my  prayer,  that  goeth  not  out  of 
feigned  lips. 

2  Let  my  sentence  come  forth  from  thy  presence;  let  thine  eyes  behold  the  things  that  are 
equal. 

3  Thou  hast  proved  mine  heart ;  thou  hast  visited  me  in  the  night;  thou  hast  tried  me,  and  shalt 
find  nothing:  I  am  purposed  that  my  mouth  shall  not  transgress. 

4  Concerning  the  works  of  men,  by  the  word  of  thy  lips  I  have  kept  me  from,  the  paths  of  the 
destroyer. 

5  Plold  up  my  goings  in  thy  paths,  that  my  footsteps  slip  not. 

6  I  have  called  upon  thee,  for  thou  wilt  hear  me,  O  God:  incline  thine  ear  unto  me,  and  hear 
my  sf)eech. 

7  Shew  thy  marvellous  loving-kindness,  O  thou  that  savest  by  thy  right  hand  them  which  put 
their  trust  in  thee  from  those  that  rise  up  acjainst  them. 

8  Keep  me  as  the  apple  of  the  eye;  hide  me  under  the  shadow  of  thy  wings, 

9  From  the  wicked  that  oppress  vae,from  my  deadly  enemies,  who  compass  me  about. 

10  They  are  inclosed  in  their  own  fat:  with  their  mouth  they  speak  proudly. 

11  Tney  nave  now  compassed  us  in  our  steps :  tliey  have  set  their  eyes  bowing  down  to  the 
eiirth ; 

12  Like  as  a  lion  that  is  greedy  of  his  prey,  and  as  it  were  a  young  lion  lurking  in  secret 
places. 

13  Arise,  O  Lord,  disappoint  him,  cast  him  down:  deliver  my  soul  from  the  wicked,  which  is 
thy  sword: 


oo()  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvii. 

14  From  men  which  are  thy  hand,  O  Lord,  from  men  of  the  world,  which  have  their  portion  in 
ihis  life,  and  whose  belly  thou  fillcst  witli  thy  hid  treasure:  they  are  full  of  children,  and  leave 
tlie  rest  of  their  substance  to  their  babes. 

15  As  for  mc,  I  will  behold  thy  face  in  righteousness:  I  shall  be  satisfied,  when  I  awake,  with 
thy  likeness. 

THE  ^vo^d  rendered  prayer  in  the  title  occurs  frequently  in  the  Scriptures,  and  is  in 
our  version  always  so  translated.  Ps.  iv.  1 ;  vi.  9.  There  are  four  other  Psalms, 
which  have  the  word  jt^ro^/er  in  the  title,  viz.,  Ixxxvi.,  xc,  cii.,  cxlii.  It  is  also  found 
as  a  caption  to  Habakkuk  iii.  1.  As  the  words  a  prayer  of  Hahahkuk  simply  point 
out  that  prophet  as  the  author,  not  as  the  subject  of  the  prayer,  so  with  this  Psalm. 
It  is  a  prayer  belonging  to  David  as  its  author.  The  Syriac  has  it,  "Written  by  David, 
a  prayer."  Whether  his  own  case  is  or  is  not  brought  forward  is  not  determined  by 
the  title.  Alexander:  "This  Psalm  is  called  a  prayer  because  petition  is  its  burden, 
its  characteristic  feature,  its  essential  element."  The  same  remark  applies  to  the  other 
Psalms  which  have  j^rayer  in  the  title. 

There  is  nothing  in  this  Psalm  to  determine  the  occasion,  on  which  it  was  written. 
Several  learned  men  have  suggested  particular  events  in  the  history  of  David,  as  fur- 
nishing the  occasion  of  this  piousprayer.  According  to  their  various  views,  men  suppose 
this  Psalm  has  reference  to  events  recorded  in  1  Sam.  xx.,  xxiv.,  xxvi.,  xxvii.  But  all 
this  is  conjecture.  There  is  indeed  considerable  reason  for  the  opinion,  held  by  many, 
that  the  conduct  of  Saul  and  his  adherents  is  distinctly  referred  to,  at  least  so  far  as 
to  suggest  some  of  the  forms  of  expression.  The  fact  is  that  the  Psalm  is  well  adapted 
to  express  the  pious  sentiments  of  David  on  many  occasions  during  and  after  the  time 
of  Saul. 

Some  think  this  Psalm  has  so  peculiar  a  resemblance  to  Ps.  xvi.  that  the  two  may 
be  regarded  as  a  pair.  Venema :  "  Such  is  the  agreement  between  this  Psalm  and 
the  preceding,  that  I  am  almost  ready  to  regard  them  as  one  Psalm."  Hengstenberg : 
"  This  Psalm  has  many  coincidences  with  Ps.  xvi.  which  are  so  important  that  they  give 
color  to  the  idea  of  both  Psalms  having  been  united  by  the  author  into  one  pair." 
Others  no  less  respectable  have  made  similar  observations.  The  more  this  subject  of 
pairs  in  the  Psalms  is  examined,  the  more  uncertain  will  it  probably  appear.  That, 
which  in  one  place  is  relied  on  to  establish  it,  in  other  cases  entirely  fails,  or  mani- 
festly opposes  the  idea.  Still  the  theory  is  harmless.  Hengstenberg  goes  so  far  in 
this  matter  as  to  attempt  to  show  a  connection  between  this  Psalm  and  the  seventh. 
Nor  is  he  content  with  that.  He  insists  on  a  connection  between  vv.  1-5  of  this  Psalm 
and  vv.  20-27  of  Psalm  xviii.  The  utmost  that  is  well  established  on  this  point  is 
that  all  truth  is  connected,  and  that  many  truths  are  quite  similar,  and  expressed  iu 
quite  similar  words  not  only  by  the  same  Avriter,  but  by  different  inspired  penmen.  See 
Introduction,  §  12. 

This  Psalm  has  long  been  exceedingly  precious  to  the  afflicted  people  of  God. 
Perhaps  no  portion  of  this  collection  of  Pr^uses  has  been  more  sung  by  the  saints  of 
God  for  hundreds  of  year",  than  the  various  versions  of  this  Prayer.  The  contents  give  it 
a  prominent  place  in  the  experience  of  God's  people.  And  although  it  is  nowhere  in 
the  New  Testament  declared  to  refer  to  Messiah,  yet  there  is  not  in  it  an  expression, 
which  might  not  have  been  fitly  used  by  Christ  Jesus,  when  on  earth.  Indeed,  the 
title  in  the  Arabic  is,  "  A  prayer  in  the  person  of  a  perfect  man,  and  of  Christ  him- 
self, and  of  every  one  that  is  redeemed  by  him."  That  class  of  interpreters,  therefore, 
who  foci  constrained  to  apply  to  Christ  everything  in  the  Psalms,  which  can  possibly 
bear  that  construction,  find  no  difficulty  here.  A  long  list  of  interpreters  from  Jerome 
to  Fry  maintain  this  view.  Perhaps  the  safer  mode  is  to  notice  how  these  things  were 
fulfilled  in  Christ,  and  also  in  his  people.     Alexander  thus  begins  his  notice  of  this 


PSALM  XVII.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  221 

Psalm:  "  A  Sufferer,  in  imminent  danger,  professes  his  sincere  conformity  to  God's 
will,  and  invokes  his  protection."  Tiiere  is  no  safe  rule  of  interpretation,  which  wil) 
allow  us  to  confine  the  application  of  this  Psalm  to  Christ.  He  was  tempted  in  all 
points  as  his  people,  and  his  experience  of  sorrow  and  trial  gives  both  light  and 
encouragement  to  all,  who  walk  in  his  footsteps. 

The  names  of  the  Most  High  in  this  Psalm  are  Jehovah  Lord  and  El  God,  on 
which  see  above  on  Ps.  i.  2 ;  v.  4. 

1.  Hear  the  right,  O  Lord.  The  Vulgate,  Ethiopic,  Arabic  and  Doway :  Hear 
O  Lord,  my  justice,  or  my  righteousness.  Calvin:  Hear  my  righteousness  ;  Edwards; 
Hear  what  is  right ;  Jebb :  Hear,  O  Lord,  righteousness ;  Fry :  Plear  my  just 
cause;  Hengstenberg :  Hear  righteousness;  Alexander:  Hear,  Oh  Jehovah,  the 
right.  All  these  substantially  agree  with  our  English  version.  So  also  do  Venema, 
Diodati,  Ainsworth,  Amesius  and  Tholuck.  But  the  Septuagint :  Hear,  0  Lord  of 
my  righteousness ;  Syriac :  Hear,  O  righteous  Lord.  This  rendering  is  preferred  by 
Boothroyd,  Houbigant,  Waterland,  Home  and  Clarke.  Jerome,  Aquila  and  Hors- 
ley  favor  the  following  :  Hear  the  just  one.  The  reader  will  observe  great  authority 
in  favor  of  the  common  version.  There  is  a  sj)ecial  fitness  in  this  rendering,  as  the 
whole  weight  of  the  petition  urged  is  made  to  rest  on  the  righteousness  of  the  cause 
which  is  pleaded.  To  hear  is  to  give  ear,  to  answer  and  help.  See  on  Ps.  iv.  1. 
Bight,  in  the  Hebrew  the  same  as  in  Ps.  iv.  1,  5;  vii.  8,  is  rendered  righteotisness ; 
in  Ps.  ix.  4,  right;  in  Ps.  xxxv.  27,  righteous  cause;  in  Ps.  Ixxxiv.  14^,  justice.  Attend 
unto  my  cry.  The  word  rendered  attend  is  often  rendered  hearken,  Ps.  v.  2 ;  1  Sam. 
XV.  22;  Job  xiii.  6;  Dan.  ix.  19;  Mic.  i.  2;  in  Job  xxxiii.  31,  mark  well;  in  Jer. 
xviii.  18,  give  heed;  in  Pr.  i.  24,  regard;  often  attend.  The  meaning  is  very  uni- 
form. The  word  rendered  cry  has  not  previously  occurred  in  the  Psalms,  though  it 
occurs  frequently  hereafter.  It  always  signifies  earnest  speech  or  expression,  whether 
joyful  or  sad.  In  1  Kings  xxii.  36,  it  is  proclamation ;  in  Ps.  xlii.  4,  joy ;  in  Ps. 
xlvii.  1,  triumph;  in  Ps.  cv.  43,  gladness;  in  Ps.  cxxvi.  2,  singing ;  in  Pr.  xi.  10, 
shouting.  In  Ps.  Ixi.  1,  it  is  used  in  the  same  sense  as  here — that  of  an  earnest  lift- 
ing up  of  the  voice,  a  heartfelt  call  on  God  for  help  and  relief.  Calvin  explains  it 
as  "earnest  prayer,"  denoting  "  vehement,  intense  earnestness  of  soul."  And  so  the 
Psalmist  adds.  Give  ear  unto  my  prayer,  that  goeth  not  out  of  feigned  lips.  Prayer, 
the  same  as  that  found  in  the  title.  The  word  rendered  give  ear  has  no  other  mean- 
ing, though  in  one  case  it  is  translated  give  good  heed,  Ecc.  xii.  9  ;  sometimes  hearken 
and  sometimes  hear.  Feigned  lips,  literally,  lips,  not  of  deceit.  The  same  word  is 
found  in  Ps.  v.  6 ;  x.  7,  and  signifies  craft,  suhtilty,  guile.  "^Te  must  be  honest  witli 
God.  He  abhors  a  lie  in  worship  no  less  than  in  trade.  The  language  of  this  verse 
cannot  be  that  of  a  Avicked  man,  for  although  even  irreligious  persons  may  often  be 
able  justly  to  boast  of  having  a  good  caus? ;  yet  as  they  do  not  acknowledge  that 
the  world  is  governed  by  the  providence  of  God,  they  content  themselves  with  en- 
joying the  approbation  of  their  own  conscience,  as  they  speak,  and,  gnawing  the  bit, 
l3ear  the  injuries  which  are  done  to  them  rather  obstinately  than  steadfastly,  seeking 
for  consolation  neither  in  faith,  nor  in  prayer.  But  the  faithful  not  only  depend 
upon  the  goodness  of  their  cause ;  they  also  commit  it  to  God  that  he  may  defend 
and  maintain  it."  The  verse  therefore  may  be  applied  to  David  as  a  just  man,  hav- 
ing truth  and  equity  on  his  side,  being  innocent  of  the  wrongs,  whereof  he  is  ac- 
cused. Or  the  prayer  may  suit  a  representative  person,  who  is  righteous  and  guile- 
less. It  is  a  delightful  truth  that  the  imputation  of  Christ's  merits  for  our  justify- 
ing righteousness  before  God  is  always  accompanied  by  the  bestowment  of  integrity 
and  uprightness  of  character.  Many,  however,  contend,  and  not  without  plausibility, 
that  the  verse  has  special  reference  to  Christ.     Amyrald :  "  In  the  exposition  of  this 


022  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvii. 

Psalm,  and  of  some  others,  the  left  eye  must  be  fixed  on  David,  that  the  right  may 
be  kept  intent  on  Christ."  Fry  :  "  Christ  is  the  suppliant ;  but,  as  usual  in  these 
Psalms  he  prays  as  the  Head  and  Surety  of  his  body,  the  church,  making  their 
cause  his  own.     He  pleads  his  righteousness  in  their  behalf" 

2.  Let  my  fentenec  come  forth  from,  thy  presence.  Calvin  :  Let  my  judgment  [judg- 
ment in  my  favor]  come  forth  from  the  presence  of  thy  countenance ;  Edwards 
thinks  our  version  cannot  be  improved;  Jebb :  From  thy  presence  let  judgment 
come  forth  ;  Fry  :  From  thee  let  my  sentence  come  forth  ;  Dathe :  I  pray  thee  to  be 
the  judge  of  my  cause  ;  Hengstenberg :  Let  my  right  go  forth  from  thee ;  Alex- 
ander :  From  before  thee  my  judgment  shall  come  forth.  Horsley  thinks  the  mean- 
in  "•  well  expressed  thus :  Be  thou,  O  Jehovah,  vaj  judge  in  thine  own  person.  In  the 
original  and  in  the  Chaldee  the  verb  is  in  the  future.  The  language  is  that  of  pe- 
tition and  confidence  united.  When  a  decision  is  given  on  the  throne  of  judgment, 
the  next  thing  is  its  promulgation  and  execution.  The  Psalmist  asks  God  that  the 
right  may  be  publicly  and  before  all  vindicated.  Let  thine  eyes  behold  the  things  that 
are  equal.  This  is  the  very  oflfice  of  a  judge.  To  do  this  finally  and  infallibly  is 
the  prerogative  of  God  alone.  Calvin:  Let  thine  eyes  look, upon  mine  uprightness  ; 
Ainsworth  :  Let  thine  eyes  view  righteousnesses ;  Edwards:  Let  thine  eyes  look  upon 
equity  ;  Jebb  adopts  the  common  version ;  Fry  :  Let  thine  eyes  regard  with  equity  ; 
Hengstenberg :  Let  thine  eyes  behold  uprightness ;  Alexander  :  Thine  eyes  shall  be- 
hold equities;  Septuagint:  Let  mine  eyes  (or  mine  eyes  shall)  behold  equal  things. 
The  sense  of  the  verse  is  well  given  by  Diodati :  "  Give  thou  the  sentence,  according 
to  mine  innocency,  well  known  unto  thee,  make  it  appear  and  defend  it  by  the  effect." 
The  word  rendered  the  things  that  are  equal  is  plural.  It  may  designate  all  causes 
that  are  just,  or  it  may  indicate  that  in  this  case  the  right  is  all  on  one  side  and  is 
perfect.  Ainsworth :  My  most  righteous  cause.  One  can  hardly  fail  to  see  how 
wonderfully  this  expresses  the  thoughts  of  Christ,  Is.  xlix.  4 ;  "  Surely  my  judgment 
is  with  the  Lord,  and  my  work  with  my  God."  Often  did  he  say  much  the  same. 
He  "  committed  himself  to  him  that  judgeth  righteously."  1  Pet.  ii.  23. 

3.  Thou,  hast  proved  mine  heart.  Chaldee,  Septuagint,  Vulgate,  Arabic,  Ethiopic, 
Doway,  Calvin  and  Jebb  render  the  clause  as  our  version;  Syriac  and  Edwards: 
Thou  hast  explored  me;  Hengstenberg:  Thou  provest  my  heart;  Alexander:  Thou 
hast  tried  my  heart;  the  church  of  England  unites  this  and  the  next  clause:  Thou 
hast  proved  and  visited  mine  heart  in  the  night-season;  Morison:  "The  word 
rendered  thou  hast  proved  imports  more  properly  the  act  of  strict  examination 
and  search,  with  a  view  to  discovery."  The  word  is  variously  rendered  try,  prove, 
examine,  and  once  tempt,  Mai.  iii.  15.  It  is  used  to  express  the  trying  of  gold,  Zech. 
xiii.  9.  We  have  the  same  word  in  Ps.  xi.  4,  5.  Any  examination  had,  or  proof 
made  by  omniscience  cannot  fail  to  be  thorough,  impartial,  conclusive.  The  whole 
of  this  verse  is  a  solemn  and  reverent  appeal  to  God,  asserting  the  jorophet's  truth 
and  sincerity.  God  knew  that  he  w^as  no  hypocrite.  Luther:  "He  had  prayed, 
that  the  Lord  would  regard  his  righteousness;  now  he  declares  what  sort  of  confi- 
dence he  had  to  rest  on  in  begging  this."  The  way  in  which  God  had  proved  him 
is  next  stated:  Thou  hast  visited  me  in  the  night.  To  the  wicked  night  is  the  great 
time  for  evil  thoughts  and  plans,  Job  xxiv.  13-17.  Night  is  the  time  when  business, 
company  and  the  whole  structure  of  society  leave  the  heart  the  most  unrestrained. 
To  know  a  man's  hal)itual  thoughts  at  night  is  to  know  the  complexion  of  his  whole 
character.  Yea,  in  those  lone  and  solemn  hours,  when  one's  thoughts  so  fearfully 
accuse,  or  so  clearly  excuse  him,  God  knew  how  sincere  were  all  the  professions 
of  his  servant.  Thou  hast  tried  me.  Chaldee  and  Syriac:  Thou  hast  examined  me; 
Calvin:   Thou  hast  examined  it  [mine  heart];  Septuagint,  Vulgate,  Ethioj'ic  aud 


PSALM  xvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  223 

Arabic:  Thou  hast  tried  me  by  fire;  Geddes:  Thou  hast  smelted  me;  Hengstenberg: 
Thou  purgest  me;  Alexander:  Thou  hast  assayed  me.  Elsewhere  the  verb  is 
rendered  try,  refine,  melt,  jmrge  away,  and,  in  the  form  of  a  noun,  refiner,  founder, 
goldsmith.  Morison:  "It  denotes  primarily  the  act  of  melting,  or  fusing  metals." 
If  the  figure  here  is  that  drawn  from  melting  in  order  to  try  metals,  then  we  extend 
it  to  the  next  phrase,  And  shaltfind  nothing.  For  nothing  Ainsworth  prefers  no  dross, 
or  deceit;  Chaldee,  no  comq^ion;  Syriac,  no  iniquity;  Scptuagint,  Vulgate,  and 
Ethiopic :  In  me  iniquity  was  not  found ;  Arabic :  Thou  didst  not  find  in  me  wicked- 
ness; Calvin:  Thou  shalt  find  nothing;  Edwards:  Thou  canst  find  no  wicked  design 
in  me;  Fry:  Thou  couldest  find  nothing;  Hengstcnberg :  Thou  findest  not;  Alexander: 
Thou  wilt  not  find;  church  of  England:  And  thou  shalt  find  no  wickedness  in  me. 
If  this  expression  is  true  of  David  in  regard  to  Saul  and  his  adherents,  it  is  true  in 
a  much  higher  sense  of  Christ,  who  said,  "The  prince  of  this  world  cometh,  and  hath 
nothing  in  me."  An  upright  man  will  show  his  rectitude  by  his  speech:  "J  am 
purposed  that  my  mouth  shall  not  transgress.  This  is  confessedly  a  very  difiicult 
passage.  Calvin:  My  thoughts  shall  not  pass  beyond  my  mouth;  Jebb:  I  am 
purposed  that  there  shall  not  be  transgression  in  my  mouth;  Hengstcnberg:  My 
thought  oversteps  not  my  mouth;  church  of  England:  For  I  am  utterly  purposed 
that  my  mouth  shall  not  ofiend;  Alexander:  My  mouth  shall  not  exceed  my  thought. 
Nor  does  thedifiiculty  stop  here.  The  Septuagint,  Vulgate,  Ethiopic,  Syriac,  Arabic, 
Doway,  Edwards  and  Fry  connect  this  clause  with  the  next  in  one  verse.  The 
Doway,  following  the  Septuagint,  etc.,  renders  it:  That  my  mouth  may  not  speak 
the  works  of  men ;  Edwards :  My  mouth  transgresses  not  because  of  the  works 
of  men ;  Fry :  No  thoughts  pass  from  my  mouth  according  to  the  deeds  of  men. 
The  Chaldee  is  still  more  difiicult :  I  have  thought  evil,  it  hath  not  passed  my  mouth. 
All  these  renderings  need  not  here  be  considered  at  length.  Diodati  gives  his 
apprehensions  of  the  sense  in  this  paraphi'ase:  "My  Avords  are  all  true,  loyal,  and 
correspondent  to  the  inward  thoughts  of  my  heart."  David  probably  designed  to 
say  that  not  only  Avas  his  heart  pure  from  the  Avickedness  imputed  to  him,  but  he 
had  said  nothing  and  should  say  nothing  to  the  contrary  of  all  he  had  thus  professed. 
Scott : "  He  had  avoided  every  disrespectful  Avord  concerning  Saul,  the  Lord's  anointed." 
If  any  can  find  a  better  construction,  let  it  be  accepted.  If  the  Avords  be  regarded 
as  spoken  by  Messias,  they  are  a  declaration  of  his  sinless  speech.  No  guile  Avas 
found  in  his  mouth.     This  vicAV  leaves  the  next  Averse  to  begin  as  in  our  version : 

4.  Concerning  the  ivories  of  men,  by  the  ivord  of  thy  lips  I  have  hept  me  from  the  p)aths 
of  the  destroyer.  Concerning  means  respecting,  touching,  as  relates  to,  q.  d.,  if  Ave  speak 
of  the  Avorks  of  men.  The  word  for  men  is  Adam,  Avhich  means  not  only  the  first 
man,  but  his  descendants,  who  have  his  likeness.  David  had  spoken  of  his  heart 
and  then  of  his  tongue.  He  noAV  speaks  of  his  acts,  and  says  respecting  these  he  has 
kept  himself  from  the  paths  of  the  destroyer  by  the  word  Avhich  God  had  spoken. 
The  Avarning,  cleansing  effect  of  God's  Avord  is  often  mentioned  in  Scripture,  Ps.  xix. 
1 1 ;  John  XV.  3.  The  Avord  rendered  kej)t  is  the  same  as  in  Ps.  xvi.  1  is  translated 
preserve,  the  same  found  in  v.  8  of  this  Psalm.  It  is  well  rendered  here.  Edwards 
renders  it  shunned.  Destroyer,  by  John  Rogers  rendered  murtherer;  by  GencA'^an 
translation,  cruell  man;  by  EdAvards,  oppressive;  by  Calvin,  violent;  by  Hengstenberg, 
transgressor.  It  comes  from  a  Avord,  Avhich  would  be  used  to  signify  the  breaking 
doAvn  of  the  Avails  of  a  city.  There  is  no  better  rendering  than  destroyer.  To  shun 
the  paths  of  the  destroyer  is  to  avoid  the  life  and  Avork  of  a  destroyer.  This  David 
did  during  all  his  troubles  Avith  Saul.  Tliis  David's  greater  Son  did  also,  see  Luke 
ix.  56;  Jolm  iii.  17.  The  other  vicAvs  of  this  passage  are  so  poorly  supported  that  it 
is  hiirdh'  necessary  noAV  to  consider  them. 


224  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psai.m  xvii. 

5.  Daviil  knew  his  own  weakness.  He  had  not  kept  himself  from  wicked  ways 
bv  his  own  power  and  virtue.  And  so  he  prays:  Hold  %ip  my  goings  in  thy  jmths,  that 
my  fooUtcps  slip  not.  This  might  be  the  sense,  if  the  verse  applied  to  David  alone. 
Calvin  Jcbb  and  the  cliurch  of  England  give  the  sense  of  the  common  version.  These 
have  authority  on  their  side.  But  another  rendering  is  justly  preferred  by  many. 
Edwards :  I  have  kept  my  steps  steady  in  thy  paths ;  my  feet  have  not  deviated ; 
HenfTstenbcrs;:  ^ly  steps  hold  fast  by  thy  paths,  my  feet  slide  not;  Alexander:  My 
steps  have  laid  hold  of  thy  paths,  my  feet  have  not  swerved.  If  this  is  the  correct 
ronderino-,  the  verse  contains  a  renewed  profession  of  innocence.  Fry  says  it  is  "the 
most  positive  assertion  of  unsinning  obedience  that  can  well  be  imagined."  Alexan- 
der: "The  common  version  violates  the  context  by  converting  the  first  clause  into  a 
prayer,  which  would  here  be  out  of  place."  Even  if  David  personally,  or  as  an  ex- 
ample of  God's  suffering  people,  is  alone  referred  to,  this  latter  is  the  better  view. 

6.  I  have  called  tipon  thee ;  for  thoxh  wilt  hear  me,  0  God.  Some  versions,  modern 
as  well  as  ancient,  greatly  weaken  the  force  of  this  passage  by  giving  the  tenses  differ- 
ent from  the  common  version,  which  follows  the  Hebrew.  The  preterite  is  first  used 
as  expressive  of  an  action  continued  to  this  time.  The  future  is  employed  to  express 
the  hope  that  uniformly  sustained  and  encouraged  him  in  prayer.  The  Chaldee,  Cal- 
vin, Venema,  Jebb,  church  of  England  and  Alexander  give  the  tenses  as  in  our  ver- 
sion. Edwards  varies :  I  call  upon  thee,  because  thou  usest  to  hear  me ;  Fry :  I  have 
called  upon  thee :  for  thou  dost  answer  me.  Men  in  despair  never  pray.  Hope  in 
God's  mercy  is  essential  to  any  hearty  calling  on  God.  The  experience  of  God's  peo- 
ple in  this  matter  has  great  power  over  them.  They  have  proved  God  and  found  him 
faithful.  Therefore  they  come  boldly  and  cry:  Incline  thine  ear  unto  me,  and  hear 
my  speech.  Luther  well  says  that  this  verse  in  its  scope  "comprehends  in  itself  the 
past  as  well  as  the  future.  The  meaning  of  it  appears  to  be  this :  I  have  confidence 
that  my  words  shall  not  be  in  vain,  since  I  know  how,  according  to  thy  grace,  thou 
art  wont  to  hear  me.  Hence  the  compassion  of  God  is  celebrated,  which  consists  in 
this,  that  he  hears  when  we  cry.  This  moves  us,  and  is  the  reason  why  we  can  pre- 
sume to  call."  Christ  was  heard  in  that  he  feared,  when  he  uttered  strong  crying  and 
tears  in  the  days  of  his  flesh. 

7.  Shew  thy  marvellous  loving-kindness,  0  thou  that  savest  by  thy  right  hand  them  xvhich 
put  their  trust  in  thee  from  those  that  rise  up  against  them.  The  verb  first  found  in 
this  verse  is  elsewhere  rendered  sever,  set  apart,  separate,  pid  a  difference,  wonderfully 
make.  Our  translators  put  in  the  word  marvellous  in  order  to  convey  the  full  idea. 
But  it  is  made  to  qualify  loving-kindness,  and  not  the  verb  sheiv.  Wonderfully  shew 
thy  loving-kindness  would  be  more  literal.  Calvin:  Make  marvellous  thy  mercies; 
Edwards:  Exert  thy  goodness  in  a  wonderful  manner;  Jebb:  Show  the  marvels  of 
thy  mercies;  Hengstenberg :  Single  out  thy  loving-kindnesses ;  Morison:  Make  great 
thy  mercies;  Alexander:  Distinguish  thy  mercies.  The  noun  is  in  the  plural.  He 
asks  God  to  make  a  remarkable  display,  an  illustrious  exhibition  of  his  mercies 
for  his  deliverance.  The  word  rendered  loving-kindness  is  commonly  rendered  mercy, 
Ps.  v.  7;  vi.  4;  xiii.  5,  and  twenty-six  times  in  Fs.  cxxxvi.  It  is  also  rendered  good 
rfeef/«,  Neh.  xiii.  14;  goodness, 'N eh.  xxxii.  32;  often  kindness,  Jon,  iv.  2;  sometimes 
pity,  Job  vi.  14;  merciftd  kindness,  Ps,  cxvii,  2,  Such  an  exercise  of  mercy  was  called 
for  in  David's  circumstances  to  save  him  in  a  clear  and  decided  way.  The  right  hand 
IS  a  phrase  often  occurring  in  the  Scriptures,  and  more  frequently  in  the  Psalms  than 
m  any  other  book.  In  this  and  in  several  other  places  it  seems  to  refer  to  the  strong 
power  of  God.  The  remainder  of  the  verse  has  no  serious  difficulty.  The  ellipses  are 
well  supplied  in  our  version. 

8.  Keep  me  cw  the  ajyjjle  of  the  eye.     The  a2:>2)le  of  the  eye  is  the  rendering  of  a  phrase 


PSALM  XVII.]  STUDIES  IN  TPIE  BOOK  OF  PSALMS.  226 

found  also  in  Deut.  xxxii.  10;  Pr.  vii.  2.  It  is  literally  the  little  man,  the  daughter  or 
the  black  of  the  eye — the  part  which  reflects  the  image  of  a  man  when  he  looks  into  it. 
The  word  rendered  apjde  is  elsewhere  obscure,  black.  Prov.  vii.  9 ;  xx.  20.  No  part 
of  our  frame  is  more  constantly,  instinctively,  or  carefully  guarded  than  the  apple  of 
the  eye.  The  least  danger  threatened,  or  injury  inflicted  rouses  all  our  powers  of 
defence.  The  word  rendered  keep  is  the  same  as  that  rendered  preserve  Ps.  xvi.  1, 
which  see.  The  same  prayer  is,  according  to  our  version,  expressed  in  other  words: 
Hide  me  under  the  shadow  of  thy  ivings.  This  rendering  is  sustained  by  the  Septuagiut, 
Vulgate,  Ethiopic,  Syriac,  Arabic,  church  of  England,  Calvin,  Venema,  Amesius, 
Edwards,  Fry,  Jebb,  and  Hengstenberg.  But  Ainsworth  and  Alexander  prefer  the 
literal  rendering  in  the  future,  in  the  shadow  of  thy  wings  thou  wilt  hide  me.  Ains- 
worth: "It  is  the  property  of  the  Hebrew  tongue  often  to  set  down  a  prayer  in  this 
form,  especially  in  the  end  of  a  sentence,  as  noting  some  assurance  to  have  the  request 
fulfilled."  In  proof  he  cites  Ps.  x.  17;  lix.  1;  Ixiv.  1;  and  several  places  in  Job. 
Alexander:  "What  he  asks  in  one  clause  he  expresses  his  assured  hope  of  obtaining 
in  the  other."  He  supposes  Deut.  xxxii.  10  referred  to  in  the  first  clause,  and  Deut. 
xxxii.  11  in  the  second.  Matt,  xxiii.  37  is  thought  by  many  to  be  a  carrying  out  of 
the  figure  in  the  last  clause.  Dodd  and  others  think  the  reference  is  to  the  wings  of 
the  cherubim,  which  overshadowed  the  mercy-seat.  Ps.  Ivii.  1  is  quoted  in  proof  This 
is  not  decisive.     The  defence  secured  was  to  be 

9.  From  the  wicked  that  oppress  me,  from  my  deadly  enemies  who  compass  me  about 
Tholuck  probably  gives  the  main  ideas  of  this  verse :  "  David  states  that  his  perse- 
cutors are  most  determinately  set  upon  his  destruction,  that  they  tiy  to  stop  every 
means  of  escape."  Yet  the  diversity  of  rendering  is  considerable.  Calvin :  From 
the  face  of  the  ungodly,  who  go  about  to  destroy  me :  and  of  mine  enemies,  who 
besiege  [or  encompass]  me ;  Edwards :  From  the  wicked  that  ravage  me ;  from  my 
mortal  enemies  who  encompass  me ;  Venema :  In  the  presence  of  the  wicked,  who 
rise  up  against  me,  my  enemies,  who  with  a  haughty  spirit  have  surrounded  me ; 
Amesius :  On  account  of  the  wicked,  who  waste  me  ;  my  mortal  enemies  who  sur- 
round me ;  Jebb :  From  the  presence  of  the  ungodly  that  waste  me :  mine  enemies 
my  soul  do  surround ;  Fry  :  From  the  face  of  the  wicked  who  have  assailed  me — my 
enemies  who  have  encompassed  me ;  Ainsworth  reads,  Because  of  the  wicked,  etc. ; 
church  of  England  :  From  the  ungodly  that  trouble  me ;  mine  enemies  compass  me 
round  about  to  take  away  my  soul ;  Hengstenberg :  From  the  wicked,  who  disperse 
me,  mine  enemies,  who  against  the  soul  compass  me  about ;  Alexander .  From  the 
face  of  the  wicked  who  have  wasted  me ;  mine  enemies  to  the  soul  will  surround  me. 
From  the  face  of  the  wicked  is  the  best  rendering  of  the  first  clause.  The  word  ren- 
dered oppress  is  to  waste,  lay  waste,  destroy,  spoil.  The  latter  is  by  far  the  most  fre- 
quent rendering.  It  is  never  rendered  oppress  but  in  this  place.  The  wicked  of  the 
first  clause  are  the  enemies  of  the  last.  Mudge,  Kennicott  and  Clarke  regard  the 
imagery  of  the  latter  part  of  this  verse  and  of  the  next  cwo  verses,  as  taken  from 
huntsmen,  who  surround  a  large  tract  of  forest,  and  drive  their  game  to  the  centre,  ; 
where  they  are  caught,  or  killed.  This  excludes  the  idea  of  a  close  siege,  and  gives 
that  of  a  hot  pursuit  on  all  sides  in  a  chase.  Compass  is  the  most  common  rendering 
of  the  verb  in  this  clause.  The  same  word  is  found  in  Job  xix.  6.  God  hath  com- 
passed me  with  his  net.  In  Ps.  xxii.  16  we  have  the  same  word  :  The  assembly  of 
the  wicked  have  inclosed  me.  Deadly  enemies  are  those  who  seek  the  life,  and  will  be 
satisfied  with  nothing  till  it  is  destroyed.  Alexander,  speaking  of  the  last  clause  of 
this  verse,  says :  "  The  future  form  suggests  that  the  danger,  which  the  first  clause 
had  described  as  past,  was  still  present  and  likely  to  continue."  Those  who  refer  this 
29 


226  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  xvn. 

Psaliii  to  C'hri.st  as  the  anti-type  of  David,  find  no  difficulty  in  the  application  of 

this  verse. 

10.  They  are  inclosed  in  their  oion  fat.  John  Rogers'  translation  :  Whych  man- 
tyne  thyr  awne  welthynesse  wyth  oppressyon.  The  other  old  English  versions  gene- 
rally ao-ree  with  that  in  common  use.  Chaldee :  Their  wealth  is  multiplied ;  Vul- 
o-ate  and  Doway,  following  the  Septuagint:  They  have  shut  up  their  fat.  ^J  fat  the 
Dowav  says  boivels  of  compassion  are  signified.  But  this  is  mere  assertion,  not 
founded  on  any  imagery  familiar  to  Hebrews.  The  fact  is  that  in  man  no  part  has 
less  sensibility  than  the  fat.  That  word  never  expresses  tenderness.  With  our  ver- 
sion substantially  agree  Calvin,  Jebb,  Alexander  and  others.  But  Houbigant, 
Lowth,  Kennicott,  Edwards,  Horsley,  Fry  and  Clarke  read,  They  have  inclosed  me 
in  their  net.  The  great  objection  to  this  reading  is :  "  It  receives  no  support  from 
ancient  versions  or  manuscripts."  The  transposition  of  one  letter  in  the  original 
would  however  justify  it.  This  is  one  of  the  most  resjiectable  of  modern  emendations, 
and  makes  the  clause  fall  in  with  the  imagery  of  vv.  9,  11,  if  that  is  drawn  from 
hunting.  But  the  common  version  gives  an  excellent  sense,  and  coincides  with  a 
figure  familiar  to  the  inspired  writers.  Deut.  xxxii.  15  ;  Job  xv.  27  ;  Ps.  Ixxiii.  7  ; 
cxix.  70.  David's  condition  was  that  of  consuming  sorrow ;  that  of  his  enemies  con- 
sisted with  the  utmost  insensibility  fostered  by  arrogance  and  presumption.  Their 
speech  corresponds  with  their  state  and  so,  With  their  mouth  they  speak  proudly.  Both 
ancient  and  modern  versions  remarkably  coincide  with  the  above  rendering.  It  is 
always  true  that  out  of  the  abundance  of  the  heart  the  mouth  speaketh.  The  proud 
will  speak  proudly.  The  word  rendered  proudly  (literally  in  pride)  is  in  Ps.  Ixxxix.  9 
raffing :  Thou  rulest  the  raging  of  the  sea.  Hoav  the  wicked  raged  against  David 
and  Christ  is  well  known  to  all  who  read  the  Scriptures. 

11.  They  have  now  compassed  us  in  our  steps.  Compassed,  not  the  same  word  as  in 
T.  9,  but  the  same  as  that  in  Gen.  ii.  11,  13 ;  2  Kings  vi.  15 ;  viii.  21.  In  Ps.  xlviii.  12 
it  is  walk  aboid.  The  hunters  having  driven  their  prey  together,  and  thinking  it  secure 
walk  about,  and  with  confidence  contemplate  their  easy  victory.  The  Septuagint, 
Ethiopic,  Arabic,  Syriac,  Vulgate,  Doway,  Calvin,  Venema,  Edwards  and  Hengsten- 
berg  follow  the  Hebrew  text,  and  read  me,  not  us,  though  the  Masora  and  many 
agree  Avith  our  version.  The  sense  is  the  same  in  either  case.  The  way  the  wicked 
hated  David  and  David's  Lord  is  a  specimen  of  their  malice  against  all  good  men. 
The  look  of  the  wicked  over  their  prey  has  been  noticed  in  every  time  of  persecution, 
and  so  it  is  added,  They  have  set  their  eyes  bowing  down  to  the  earth.  Kimchi  thinks 
the  sense  is.  They  have  their  eyes  on  the  earth,  to  spread  nets  for  our  feet ;  Arabic 
and  Syriac  render  it  so  as  to  give  this  sense.  They  have  set  their  eyes  that  they  may 
strike  me  to  the  earth,  or  prostrate  me  on  the  earth  ;  Calvin  :  They  have  fixed  their 
eyes  to  cast  down  to  the  earth;  Edwards:  They  fix  their  eyes  upon  me,  stooping 
doAMi  to  the  earth ;  Venema :  In  the  most  secret  manner  they  set  their  eyes  on  the 
earth  to  spy ;  Jebb  :  Their  eyes  they  have  set,  turning  down  to  the  earth  ;  Fry :  They 
fix  their  eyes  to  cast  us  on  the  ground ;  Home :  They  have  set  or  fixed  their  eyes 
upon  us  to  lay  us  prostrate  upon  the  earth ;  Hengstenberg :  They  direct  their  eyes  to 
turn  aside  in  the  land ;  Alexander :  Their  eyes  they  will  set  to  go  astray  in  the  land. 
In  this  verse  as  in  the  preceding  the  first  verb  is  in  the  i)reterite ;  the  second,  in  the 
future,  showing  that  dangers  were  still  imminent,  and  that  no  door  of  escape  was 
open  to  sight.  These  senses  have  been  gathered :  first,  these  pursuers  had  a  demure 
and  innocent  (though  hypocritical)  look ;  secondly,  they  were  as  hunters  watching  the 
footsteps  of  their  prey ;  thirdly,  their  eyes  were  intent  on  the  persecuted  to  bring  them 
low ;  fourthly,  their  eyes  were  set  on  wickedness,  and  so  they  went  more  and  more 
astray ;  fifthly,  they  act  like  a  beast,  with  eyes  intent,  crouching  to  spring  on  its  prey. 


PSALM  XVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  227 

The  fourth  of  those  views  is  tlie  best  sustained  by  the  usage  of  the  words ;  out  the 
fifth  best  agrees  with  the  scope  and  subsequent  context : 

12.  Lihe  as  a  lion  tliat  is  greedy  of  his  prey,  and  as  it  were  a  young  lion  lurking  in 
secret  places.  There  is  very  slight  variation  in  the  rendering  of  these  words,  some 
being  more  full  than  others,  but  all  preserving  the  same  imagery.  The  young  lion  is 
not  the  whelp  in  the  lair,  but  the  grown  young  lion  that  luints  his  own  meat,  the 
strongest  lion.  Persecutors  are  terrible  wild  beasts.  The  figure  is  natural  and  forcible, 
Ps.  X.  8-10.  Paul  is  supposed  to  call  Nero  a  lion,  2  Tim.  iv.  17.  In  such  straits, 
surrounded  by  enemies,  the  help  of  man  is  vain,  and  hope  is  clean  gone,  unless  God 
will  appear.     So  the  prayer  is  : 

13.  Arise,  O  Lord,  disappoint  him,  cast  Ivim  down.  Arise,  commonly  so  rendered. 
See  Ps.  iii.  7 ;  vii.  6 ;  x.  12.  Disappoint  him,  literally  prevent  his  face,  i.  e.,  step  in 
before  him,  hinder  him  from  compassing  his  designs.  Hengstenberg  has  it.  Surprise 
him.  The  word  is  in  our  version  almost  uniformly  prevent,  go  before,  come  before,  Ps. 
xviii.  5 ;  Ixxxix.  14 ;  Mic.  vi.  6.  Cast  him  doivn,  is  rendered  bend  him  by  the  Chaldee, 
Cocceius,  Venema  and  Street;  lay  him  prostrate  on  the  ground  by  Calvin;  bring  him 
doivn  by  Edwards ;  make  him  boiu  by  Alexander ;  bring  him  to  his  knees  by  the  Sep- 
tuagint.  This  last  rendering  cannot  be  improved.  By  humbling  their  enemies,  God 
often  saves  his  chosen  from  their  cruel  power.  And  so  David  adds :  Deliver  my  soid 
from  the  ^vicked.  The  word  deliver  is  rendered  with  great  uniformity  in  our  version, 
Ps.  xxxi.  1 ;  Ixxi.  4;  Ixxxii.  4.  Once  it  is  Cause  me  to  escape,  Ps.  Ixxi.  2.  The  ivicked, 
the  same  as  the  ungodly  of  Ps.  i.  The  prayer  is  for  complete  deliverance  from  present 
dangers  and  enemies.  Our  version  reads.  Deliver  my  soul  from  the  ivicked,  which  is  thy 
sword.  With  this  rendering  agree  the  Septuagint,  Arabic,  Ethiopic,  Vulgate,  church 
of  England,  Patrick  and  Scott.  The  Chaldee,  however,  has  it,  from  the  ivicked,  who 
deserves  to  be  slain  with  the  sword ;  Syriac :  From  the  wicked  and  from  the  sivord ;  Cal- 
vin :  From  the  ungodly  man  by  thy  sword.  With  Calvin  agree  Venema,  Amesius, 
Houbigant,  Boothroyd,  Dathe,  Edwards,  Jebb,  Fry,  Home,  Horsley,  Hengstenberg 
and  Alexander.  Those  who  agree  with  our  common  version  cite  Isa.  x.  5,  where  the 
Assyrian  is  called  the  rod  of  God's  anger.  In  either  case  we  have  a  good  sense.  That 
of  our  version  has  long  been  precious  to  many  of  God's  people.  Perhaps  it  is  to  be 
preferred.  The  wicked  are  God's  sword,  whether  this  verse  declares  it  or  not,  and 
without  repentance  they  shall  perish  by  his  sword,  the  instrument  of  executing  his 
dreadful  anger.     The  Psalmist  continues  his  prayer  for  deliverance 

14.  From  men,  which  are  thy  hand,  O  Lord.  There  is  much  the  same  diversity 
here  as  in  the  preceding  clause,  Calvin  and  others  reading.  From  men  by  thy  hand. 
The  remarks  on  the  last  clause  of  v.  13  are  here  fairly  applicable.  The  principle 
wdiich  governs  the  reading  in  that  phrase  must  prevail  here  also,  though  a  few  have 
capriciously  varied  the  translation.  The  common  English  rendering  of  this  verse  is 
generally  so  excellent  that  it  will  be  hard  to  find  a  better.  Although  the  original  is 
confessedly  difficult,  and  many  changes  have  been  suggested,  where  is  the  sense,  re- 
quired by  the  context  and  the  grammatical  construction,  given  more  clearly  than  in 
our  version?  This  makes  the  word  sword,  v.  13,  to  be  in  apposition  with  the  ivicked, 
and  the  word  hand  to  be  in  apposition  with  me7i,  meaning  the  same  as  the  sivord  and 
the  wicked  of  v.  13.  Then  there  is  a  further  description  of  the  persons  intended  when 
he  continues  to  ask  for  deliverance  from  men  of  the  world;  Calvin:  INIen  who  are  of 
long  duration,  [who  are  from  an  age] ;  Edwards  :  Men,  I  say,  of  the  earth  ;  church 
of  England :  The  men  I  say,  and  from  the  evil  world ;  Venema :  The  partners,  I  say,  of 
a  fortunate  age ;  Ainsworth  :  Mortal  men  of  the  transitory  world ;  Street :  The  mor- 
tals of  this  age ;  Home :  Mortals  of  the  transitory  world ;  Clarke :  Mortal  men  of 
time;  Dathe:  Men  who  are  prosperous;  Hengstenberg:   The  men  of  continuance. 


228  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvii. 

The  Avord  rendered  u-orld  may  signify  duration,  age,  time,  world,  or  the  things  of  the 
world  Job  xi.  17;  Ps-  xxxix.  5;  xlix.  1 ;  Ixxxix.  47.  Our  common  version  can  be 
sustained.  The  changes  suggested  are  not  improvements.  We  need  deliverance  from 
the  principles,  examples  and  power  of  the  men  of  the  world,  Which  have  their  portion 
in  this  life.  Calvin  :  Whose  portion  is  in  life ;  Venema,  Amesius,  Edwards  and  Fry 
ao-ree  with  our  version  ;  Geddes :  Whose  portion  in  life  is  permanent ;  Alexander : 
Their  portion  is  in  (tliis)  life.  Persecutors  are  often  full  of  wealth.  They  have  their 
good  things  before  they  reach  eternity.  They  have  the  means  of  indulging  their 
appetites.  And  so  it  is  added  of  them.  And  whose  belly  thou  filled  with  thy  hid  treasure. 
The  word  treasure  is  not  in  the  original.  Instead  of  it  Calvin  reads  Goods;  Syriac, 
Arabic,  Venema,  Edwards  and  Hengstenberg,  Treasures;  Fry,  Good  things;  Alexan- 
der, Hoard,  corresponding  to  the  Chaldee ;  Septuagint,  Vulgate  and  Ethiopic,  Hidden 
things;  Doway,  Hidden  stores;  Diodati,  Temporal  things;  Amesius  and  Jebb  have 
Treasure.  In  the  Hebrew  the  word  rendered  hidden  is  singular.  The  common  ver- 
sion is  good.  Such  men  are  often  at  the  head  of  large  families.  They  are  fidl  of 
children.  The  Chaldee,  Syriac,  Arabic,  Vulgate  :  Their  children  are  filled ;  Calvin : 
Their  children  are  full  of  them  [the  goods].  In  this  view  concur  Venema,  Amesius, 
Tlioluck,  Edwards  and  Fry.  But  Luther,  Pool,  Jebb,  Hengstenberg  and  Alexander 
give  the  sense  of  our  version.  Either  is  good.  That  of  Calvin  and  others  makes 
some  variation  in  the  meaning  of  the  last  word  of  the  next  clause :  And  leave  the  rest 
of  their  substance  to  their  babes.  If  we  read.  Their  children  are  filled,  then  the  babes 
are  the  children's  children  of  the  men  of  the  world,  and  so  with  Tholuck  we  say  their 
"  fulness  of  earthly  goods  is  so  great  that  not  only  is  there  enough  for  their  children, 
but  even  a  portion  left  for  their  grandchildren."  The  wealth  of  many  godless  men 
reaches  to  the  third  generation.  This  gives  a  fuller  meaning  than  that  suggested  by 
the  common  version,  and  is  well  supported  by  authority. 

15.  As  for  me  I  will  behold  thy  face  in  righteousness.  Scarcely  any  clause  of  the 
Psalms  is  more  uniformly  rendered.  /  and  in  righteousness  come  together,  i.  e.,  I  in  a 
justified  state  and  with  a  sanctified  nature,  I  in  righteousness  shall  behold  thy  face. 
This  will  be  better  than  all  the  boasted  wealth  and  pleasure  and  children  of  the 
wicked.  The  most  persecuted  and  down-trodden  servant  of  the  Lord  shall  yet  with 
all  the  tokens  of  a  divine  acceptance  see  God.  This  will  jDroduce  blessedness  indeed  : 
/  shall  be  satisfied,  when  I  awake,  with  thy  likeness.  The  verb  shall  be  satisfied  is  the 
same  as  that  found  in  v.  14,  and  there  rendered  are  full.  It. is  in  the  future  in  both 
cases,  implying  continuance.  It  is  evidently  used  here  to  contrast  the  blessedness  of 
the  righteous  with  the  fulness  of  the  wicked.  The  word  rendered  likeness  is  also 
rendered  image,  similitude,  Job  iv.  16  ;  Num.  xii.  8,  where  it  is  promised  to  Moses, 
"  The  similitude  of  the  Lord  shall  he  behold."  The  sight  of  God  is  either  by  faith 
on  earth,  or  by  vision  in  heaven.  Beholding  as  by  a  glass  darkly  the  glory  of  the 
Lord  on  earth  is  a  pledge  of  beholding  his  glory  in  the  visions  of  immortality.  I 
shall  be  satisfied  with  thy  likeness,  when  I  aivake  either  every  morning,  and  find 
myself  with  God,  enjoying  his  favor  and  friendsliip,  and  so  beholding  him  in  his  works 
of  providence  and  grace ;  or  as  when  one  awakes  from  sleep,  the  emblem  of  death,  I 
shall  be  delivered  from  these  impending  evils,  and  shall  thus  be  assured  of  thy  love ; 
or  above  all,  when  I  awake  from  my  last  sleep  of  death  and  in  the  glories  of  a  resur- 
rection state  I  shall  see  God  face  to  face,  then  my  discoveries  of  him  shall  bring 
everlasting  satisfaction  to  my  soul.  For  likeness  some  would  substitute  glory,  presence. 
but  the  word  means  bright  manifestation,  visible  aj^pearance.  Hengstenberg  prefers 
form.  But  to  give  a  good  sense  to  us,  form  must  be  much  varied  from  ordinary  usag<^ 
Owen:  "  It  i<  Christ  alone,  who  is  the  likeness  and  image.  When  we  awake  in  the 
other  world  with  our  minds  puriHed  and  rectified,  the  beholding  of  nun  shall  be  always 


PSALM  XVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  229 

satisfying  to  us.  There  will  be  then  no  satiety,  no  weariness,  no  indispositions ;  but 
the  mind  being  made  perfect  in  all  its  faculties,  powers  and  operations,  with  respecl 
unto  its  utmost  end,  which  is  the  enjoyment  of  God,  is  satisfied  in  the  beholding  ol 
him  forever." 

Doctrinal  and  Practical  Eemarks. 

1.  This  Psalm,  like  many  others,  shows  that  all  our  devotions  of  a  metrical  or 
musical  character  need  not,  as  some  have  asserted,  be  of  the  nature  of  praise  and 
thanksgiving.  We  may  sing  of  anything  that  belongs  to  a  devotional  frame  of  mind, 
though  there  be  not  a  word  of  direct  praise  in  it. 

2.  Justice  in  the  character  of  any  ruler,  and  especially  in  the  Ruler  of  the  universe, 
is  an  amiable  attribute.  Give  any  man  the  right  in  a  controversy,  which  God  is  to 
decide,  and  he  can  have  his  cause  in  no  better  hands.  He  confidently  cries.  Hear 
the  right,  v.  1. 

3.  Because  God  is  righteous,  a  good  cause  is  sure  finally  to  triumph,  v.  1. 

4.  It  is  a  great  mistake,  commonly  committed  by  carnal  men,  to  glory  in  the 
justice  of  their  cause ;  and  yet  never  to  carry  it  before  the  tribunal  of  him,  who  alone 
executeth  justice  and  judgment  in  the  earth. 

5.  Cobbin  :  "  Happy  is  he  who  can  appeal  to  God  for  the  integrity  of  his  heart  and 
actions.  True  devotion  in  prayer,  an  upright  conscience,  guarded  words  and  temper, 
cautious  and  holy  walking ;  these  will  allow  of  reflection,  and  afford  sweet  solace  to 
the  mind  in  the  time  of  trouble." 

6.  A  blessed  privilege  is  prayer.  Without  it,  what  could  the  righteous  do  ?  The 
very  goodness  of  his  cause  makes  David  bold  in  prayer,  v.  1.  Verse  9  proves  that 
"  the  greater  the  terror,  with  which  we  are  stricken  by  the  cruelty  of  our  enemies,  the 
more  ought  we  to  be  quickened  in  prayer."  If  we  are  wrong,  we  need  forgiveness ;  if 
we  are  right,  we  still  need  protection.  If  we  are  prosperous,  we  should  beg  for  caution 
and  moderation ;  if  we  are  afflicted,  we  should  ask  for  support,  sanctification  and 
timely  relief,  v.  1. 

7.  Acceptable  prayer  must  be  fervent.  Cold  prayers  are  hypocritical.  The  repeti- 
tion of  David's  prayer  and  his  use  of  the  word  cnj  show  how  vehement  were  his 
desires,  and  how  earnest  his  supplications,  v.  1.     All  repetition  in  prayer  is  not  vain. 

8.  !N"or  do  we  need  refined  speech  in  prayer.  David's  language  is  simple,  v.  1. 
Calvin  :  "  When  we  present  ourselves  before  God,  let  us  learn  that  it  is  not  to  be  done 
with  the  ornaments  of  an  artificial  eloquence,  for  the  finest  rhetoric  and  the  best  grace, 
which  we  can  have  before  him,  is  pure  simplicity." 

9.  Prayer,  and  all  acts  of  religious  worship,  demand  sincerity,  v.  1.  Feigned  lips 
are  God's  abhorrence.  Compare  Ps.  Ixvi.  18;  John  ix.  31.  Luther:  "We  see  how 
everywhere  zeal  and  hatred  break  forth  against  hypocrisy,  which  the  saints  avoid  with 
great  horror." 

10.  It  is  not  unusual  for  God  to  delay  for  a  season  the  execution  of  justice,  even  in 
behalf  of  his  people,  v.  2.  Delay  is  not  refusal.  He  will  come  at  the  best  time. 
•'  Shall  not  God  avenge  his  own  elect,  which  cry  day  and  night  unto  him,  though  he 
bear  long  with  them  ?  I  tell  you,  that  he  will  avenge  them  speedily."  Therefor© 
"  men  ought  always  to  pray  and  not  to  faint." 

11.  In  the  endurance  of  wrong  and  sorrow,  we  can  do  nothing  better  than  to  leave 
Hir  cause  with  God,  v.  2.  Our  afflictions  are  great  miseries  when  they  lead  us  from 
God,  and  not  to  God. 

12.  The  whole  of  the  divine  character  is  approved  by  the  righteous,  and  is  a  source 
t.f  joyto  him.  David  rejoices  in  the  divine  omniscience,  v.  3.  That  attribute,  if 
understood,  terrifies  the  ungodly ;  but  it  gives  great  peace  to  the  pious.     Every  good 


230  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvn. 

man  begs  for  an  examination  by  the  all-searching  eye.  It  is  true  that  hypocrites  may 
otlen  ap])eal  to  the  Searcher  of  hearts  even  when  they  are  wrong ;  but  they  do  it 
insincerely  and  profanely.  If  they  really  thought  God  Avas  about  to  let  men  see  them 
as  he  sees  them,  they  would  be  filled  with  dismay. 

13.  That  which  makes  our  trials  too  strong  for  us  is  our  weakness.  Were  we 
all  rio-ht  the  more  we  were  proved  and  tried,  the  more  would  our  integrity  appear, 
V.  3.  "  Every  man  is  tempted,  when  he  is  drawn  away  of  his  own  lust  and  enticed." 
One  may  kindle  a  great  fire  on  the  ice,  yet  the  river  will  not  be  burned  up.  But  a 
s])ark  will  explode  a  magazine  of  gunpowder. 

14.  A  good  resolution  is  one  of  the  means  of  preserving  us.  No  man  will  be  free 
from  sins  of  heart,  of  tongue,  or  of  life,  unless  he  \s  purposed  to  avoid  iniquity,  v.  3. 

15.  Especially  have  all  good  men  found  it  hard  to  keep  clear  of  sins  of  the 
tono-ue,  V.  3.  "  If  any  man  offend  not  in  word,  the  same  is  a  perfect  man,  and  able 
also  to  bridle  the  whole  body.  .  .  The  tongue  is  a  fire,  a  world  of  iniquity.  .  .  It 
sets  on  fire  the  course  of  nature,  and  it  is  set  on  fire  of  hell.  .  .  The  tongue  can  no 
man  tame ;  it  is  an  unruly  evil,  full  of  deadly  poison." 

16.  Although  in  carnal  contests  one  wrong  generally  provokes  another ;  yet  it 
never  justifies  it,  v.  4.  If  ever  personal  vengeance  could  have  been  right,  it  was 
when  Saul,  the  king,  was  persecuting  David  for  his  great  public  services.  When 
Saul  was  in  his  power,  David  hurt  not  a  hair  of  his  head,  but  kept  himself /rojn  the 
paths  of  the  destroyer.  "  Vengeance  is  mine ;  I  will  repay,  saith  the  Lord."  "  Dearly 
beloved,  avenge  not  yourselves,  but  rather  give  place  unto  wrath."  "  The  wrath  of 
man  worketh  not  the  righteousness  of  God" — never  did  help  a  good  cause. 

17.  Past  supports  and  deliverances  should  make  us  humble  and  watchful,  v.  5.  If 
our  weakness  is  our  strength,  as  Paul  teaches,  surely  our  strength  may  become  our 
weakness.  Calvin :  "  Certainly  the  more  any  one  excels  in  grace,  the  more  ought  he 
to  be  afraid  of  falling ;  for  it  is  the  usual  policy  of  Satan  to  endeavor,  even  from  the 
virtue  and  strength  which  God  has  given  us,  to  produce  in  us  carnal  confidence, 
which  may  induce  carelessness." 

18.  How  often  must  our  resort  be  to  prayer,  vv.  5-9.  Often  we  can  do  nothing 
but  pray,  never  can  we  do  anything  better,  than  to  call  upon  God. 

19.  A  blessed  principle  is  confidence  in  God.  Some  lightly  esteem  it.  The  belief 
that  his  prayer  would  be  heard  kept  David  at  the  mercy-seat,  crying  for  help,  v.  6. 
Luther :  "  See  how  quickly  affection  makes  an  excellent  orator.  He  recommends  to 
God  his  cause  in  the  most  fiivorable  light,  he  seeks  to  put  himself  on  good  terms 
with  him,  he  makes  complaint  against  his  adversaries,  he  tries  to  have  these  made 
hateful,  and  this  he  does  in  very  few  and  urgent  words.  But  he  does  so,  not  as  if 
these  were  necessary  for  God,  in  order  that  he  might  be  prevailed  on,  but  for  the 
sake  of  faith.  For  the  more  vigorous  and  fervent  our  faith  is,  the  more  always  does 
God  work  through  it." 

20.  It  is  dreadful  for  a  poor  tempted  or  persecuted  soul  to  lose  sight  of  the  divine 
mercy.  Let  him  hope  in  God's  marvellous  loving-kindness,  v.  7.  Dickson :  "  The 
believer  must  hold  his  eye  in  times  of  dangers  and  straits  especially  upon  God's 
good-will  and  kindness,  as  a  counter-balance  to  all  the  malice  of  men."  Great  de- 
liverances will  never  cease  till  the  last  of  the  redeemed  reaches  the  rest  above. 
Every  successive  saint  is  a  Avonder  unto  many. 

21.  Great  difficulties  arising  from  human  perversity  and  malice  are  no  novelty,  v. 
7.  It  is  remarkable,  too,  that  often  the  most  gentle  and  the  most  tender  spirits  are 
thrown  out  on  the  most  tempestuous  seas.  David  and  Jeremiah  through  all  their 
youth  sliowc'd  unusual  peaceableness  of  disposition,  yet  God  made  them  men  of  con- 
tention, despite  all  their  predilections.     Yet  it  is  one  of  the  greatest  blessin}.-*  nnd 


PSALM  XVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  231 

ought  to  bo  souglit  by  prayer  that  we  may  lead  quiet  and  peaceable  live.s  in  all  god- 
liness and  honesty. 

22.  Every  inspired  prayer  contains  a  promise  of  good  to  the  righteous.  So  tiie 
petitions  of  v.  8,  are  fulfilled  in  all  the  saints.  Dickson :  "  The  care  God  hath  of 
his  poor  children  that  depend  upon  him  is  unspeakable ;  and  the  tender  love  he 
beareth  unto  them  no  one  similitude  can  express.  .  .  God's  care  of  them  is  com- 
parable to  man's  care  of  the  apjjle  of  his  eye ;  God's  love  to  them  is  comparable  to 
the  love  of  the  bird-mother  toward  her  young  ones,  whom  she  warmeth,  and  hideth 
under  the  shadow  of  her  wings."     God's  people  are  safe.     Nothing  can  harm  them. 

23.  The  imagery  of  evil  is  all  exhausted  in  giving  an  account  of  the  character  and 
conduct  of  bad  men.  They  are  fat  and  proud,  boasting  and  vaporing,  v.  9.  They 
are  cunning  hunters,  fetching  a  compass.  They  are  spies  on  God's  people.  They 
are  lions  and  young  lions,  vv.  11,  12.  Christ  called  Herod  a  fox.  They  are  deadly 
enemies.  Their  hostility,  if  their  hearts  remain  unchanged,  will  never  cease.  They 
are  full  of  malice.  Scott :  "  David's  persecutors  were  prosperous,  self-indulgent  and 
luxurious ;  and  thus  they  grew  arrogant,  impious,  unfeeling  and  presumptuous." 
Persecutors  of  all  ages  are  much  alike. 

24.  God's  people  are  as  much  under  his  care  in  time  of  siege,  or  when  surrounded 
by  foes,  as  at  any  other  time,  v.  11.  At  such  seasons  the  most  feeble  child  of  God 
may  sing :  "  The  Lord  is  my  light  and  my  salvation  ;  Avhom  shall  I  fear  ?  the  Lord 
is  the  strength  of  my  life ;  of  whom  shall  I  be  afraid  ?  When  the  wicked,  even  mine 
enemies  and  my  foes  came  upon  me  to  eat  vip  my  flesh,  they  stumbled  and  fell. 
Though  an  host  should  encamp  against  me,  my  heart  shall  not  fear ;  though  war 
should  rise  against  me  in  this  will  I  be  confident."  Beza  mentions  as  many  as  six 
hundred  remarkable  deliverances  wrought  for  him  in  the  troublous  days,  in  which 
he  lived. 

25.  Wicked  men  are  always  wicked.  Wickedness  is  their  trade,  their  nature.  The 
lion  no  more  loves  flesh  and  blood  than  do  the  wicked  love  sin,  v.  12.  Nor  are 
they  ever  satisfied.     They  sin  on. 

26.  When  to  the  saints  the  peril  is  extreme,  the  deliverance  is  at  hand,  v.  13. 
"  When  danger  is  most  nigh,  God  is  more  nigh."  Nothing  is  easier  than  for  God  to 
bring  to  naught  human  devisings. 

27.  In  afilictions  it  is  a  great  thing  to  be  able  to  acknowledge  God  as  the  author  of 
our  distresses,  even  though  he  employs  men  as  instruments,  vv.  13,  14.  Tliis  was  the 
support  of  the  man  of  Uz,  Job  i.  20,  21.  This  quieted  David  in  his  sorrowful  depar- 
ture from  Jerusalem  in  time  of  Absalom's  rebellion,  2  Sam,  xvi.  5-12.  In  like 
manner  Eli  received  the  dreadful  tidings  of  the  approaching  death  of  his  wicked  sons: 
"  It  is  the  Lord,"  1  Sam.  iii.  18.  He,  who  in  afiiiction  dwells  much  on  second  causes 
will  have  sorrow  on  sorrow.  The  wickedest  men  are  but  God's  rod,  and  hand,  and 
sivord.  They  can  do  nothing  except  it  be  given  them  of  God,  John  xix.  11.  The 
ungodly  are  merely  scourges. 

28.  Doleful  is  the  case  of  the  wicked.  They  have  their  portion  in  this  life,  v.  14. 
Their  riches  may  leave  them  in  a  moment.  Tlie  power  of  enjoying  earthly  things? 
may  go  as  soon.  They  may  leave  much  to  their  descendants,  but  they  cannot  tell 
whether  they  will  be  wise  men  or  fools,  prudent  or  spendthrifts.  Dodd  :  "  We  should 
look  with  pity  at  the  bargain  which  men  of  the  world  have  made  for  themselves,  and 
tremble  more  at  wliat  they  are  to  sufier  hereafter,  than  be  troubled  for  what  they  for 
the  present  enjoy.  When  we  see  men  languishing  in  fevers  and  dropsies,  we  do  not 
envy  them  the  pleasure  they  have  enjoyed  in  former  riots  and  excesses ;  and  when  we 
see  men  wasted  and  faint  in  consumptions,  or  wore  away  by  more  noisome  diseases,, 
we  ao  not  f^nvy  them  the  pleasure  of  their  former  lusts  and  license." 


232  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xviii. 

29.  The  way  to  heaven  is  rough.  Yet  two  things  greatly  support  the  saints.  One 
is  that  they  have  many  comforts  and  cordials  by  the  way.  Sometimes  they  hp.ve  a 
ble.rsed  vision  of  God,  v.  15.  They  walk  with  him  and  he  shows  them  his  covenant. 
The  other  is,  they  have  a  heaven  to  go  to,  and  of  that  they  have  a  blessed  assurance 
in  God's  word,  and  a  sure  hope  in  their  souls.  Tholuck :  "  Wondrously  enlightened 
by  the  Holy  Ghost,  David  speaks  with  a  clearness,  which  seems  possible  to  Christian 
minds  only,  of  the  glories  of  heaven,  where  the  struggle  with  sin  shall  be  changed 
into  perfect  nghteousness,  faith  into  face-to-face  vision,  satiation  with  the  divided  goods 
of  this  life  into  satiation  with  the  one  perfect  good,  which  renders  everything  besides 
unnecessary."  How  such  a  ray  from  the  throne  above  pierces  the  darkness  of  this 
world ! 


Psalm  xviii. 

To  the  chief  Musician,  A  Psalm  of  David,  the  servant  of  the  Lord,  who  spake  unto  the  Lord  the 
words  of  this  song  in  the  day  that  the  Lord  delivered  him  from  the  hand  of  all  his  enemies,  and 
from  the  hand  of  Saul :  And  he  said, 

1  I  will  love  thee,  O  Lord,  my  strength. 

2  The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer ;  my  God,  my  strength,  in  whom  I 
will  trust;  my  buckler,  and  the  horn  of  my  salvation,  and  my  high  tower. 

3  I  will  call  upon  the  Lord,  toho  is  worthy  to  be  praised:  so  shall  I  be  saved  from  mine  enemies. 

4  The  sorrows  of  death  compassed  me,  and  the  floods  of  ungodly  men  made  me  afraid. 

5  The  sorrows  of  hell  compassed  me  about:  the  snares  of  death  prevented  me. 

6  In  my  distress  I  called  upon  the  Lord,  and  cried  unto  my  God :  he  heard  my  voice  out  of  his 
temple,  and  my  cry  came  before  him,  even  into  his  ears. 

7  Then  the  earth  shook  and  trembled ;  the  foundations  also  of  the  hills  moved  and  were  shaken, 
because  he  was  wroth. 

8  There  went  up  a  smoke  out  of  his  nostrils,  and  fire  out  of  his  mouth  devoured:  coals  were 
kindled  by  it. 

9  He  bowed  the  heavens  also,  and  came  down :  and  darkness  was  under  his  feet. 

10  And  he  rode  upon  a  cherub,  and  did  fly :  yea,  he  did  fly  upon  the  wings  of  the  wind. 

11  He  made  darkness  his  secret  place;  his  pavilion  round  about  him  were  dark  waters  and 
thick  clouds  of  the  skies. 

12  At  the  brightness  that  was  before  him  his  thick  clouds  passed,  hail  stones  and  coals  of  fire. 

13  The  Lord  also  thundered  in  the  heavens,  and  the  Highest  gave  his  voice ;  hail  stones  and 
coals  of  fire. 

14  Yea,  he  sent  out  his  arrows,  and  scattered  them ;  and  he  shot  out  lightnings,  and  discom- 
tited  them. 

15  Then  the  channels  of  waters  were  seen,  and  the  foundations  of  the  world  were  discovered  at 
thy  rebuke,  O  Lord,  at  the  blast  of  the  breath  of  thy  nostrils. 

10  He  sent  from  above,  he  took  me,  he  drew  me  out  of  many  waters. 

17  He  delivered  me  from  my  strong  enemy,  and  from  them  which  hated  me:  for  they  were  too 
Btrong  for  me. 

18  They  prevented  me  in  the  day  of  my  calamity :  but  the  Lord  was  my  stay. 

19  He  brought  me  forth  also  into  a  large  place ;  he  delivered  me,  because  he  delighted  in  me. 

20  Tlie  Lord  rewarded  me  according  to  my  righteousness ;  according  to  the  cleanness  of  my 
hands  hath  he  recompensed  me. 

21  For  I  liave  kept  the  ways  of  the  Lord,  and  have  not  wickedly  departed  from  my  God. 

22  For  all  his  judgments  were  before  me,  and  I  did  not  put  away  his  statutes  from  me. 

23  I  was  also  upright  before  him,  and  I  kept  myself  from  mine  iniquity. 

1  lierelore  Jiath  tlie  Loud  recompensed  me  according  to  my  righteousness,  according  to  the 
deannesfi  of  my  hands  in  his  eyesight. 


PSALM  XVIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  23? 

25  "With  the  merciful  thou  wilt  shew  thyself  merciful ;  with  an  upright  man  thou  wilt  shew 
thyself  upright; 

26  With  the  pure  thou  wilt  shew  thyself  pure ;  and  with  the  froward  thou  wilt  shew  thysell 
froward. 

27  For  thou  wilt  save  the  afflicted  people ;  but  wilt  bring  down  high  looks. 

28  For  thou  wilt  light  my  candle:  the  Lord  my  God  will  enlighten  my  darkness. 

29  For  by  thee  I  have  run  through  a  troop ;  and  by  my  God  have  I  leaped  over  a  wall. 

30  As  for  God,  his  way  is  perfect :  the  word  of  the  Lord  is  tried :  he  is  a  buckler  to  all  those 
that  trust  in  him. 

31  For  who  is  God  save  the  Lord  ?  or  who  is  a  rock  save  our  God  ? 

32  It  is  God  that  girdeth  me  with  strength,  and  maketh  my  way  perfect. 

33  He  maketh  my  feet  like  hinds'  feet,  and  setteth  me  upon  my  high  places. 

34  He  teacheth  my  hands  to  war,  so  that  a  bow  of  steel  is  broken  by  mine  arms. 

35  Thou  hast  also  given  me  the  shield  of  thy  salvation :  and  thy  right  hand  hath  holden  me 
up,  and  thy  gentleness  hath  made  me  great. 

36  Thou  hast  enlarged  my  steps  under  me,  that  my  feet  did  not  slip. 

37  I  have  pursued  mine  enemies,  and  overtaken  them :  neither  did  I  turn  again  till  they  were 
consumed. 

38  I  have  wounded  them  that  they  were  not  able  to  rise :  they  are  fallen  under  my  feet. 

39  For  thou  hast  girded  me  with  strength  unto  the  battle :  thou  hast  subdued  under  me  those 
that  rose  up  against  me. 

40  Thou  hast  also  given  me  the  necks  of  mine  enemies ;  that  I  might  destroy  them  that 
hate  me. 

41  They  cried,  but  there  was  none  to  save  them :  even  unto  the  Lord,  but  he  answered  them  not. 

42  Then  did  I  beat  them  small  as  the  dust  before  the  wind :  I  did  cast  them  out  as  the  dirt  in 
the  streets. 

43  Thou  hast  delivered  me  from  the  strivings  of  the  people ;  and  thou  hast  made  me  the  head 
of  the  heathen :  a  people  whom  I  have  not  known  shall  serve  me. 

44  As  soon  as  they  hear  of  me,  they  shall  obey  me ;  the  strangers  shall  submit  themselves 
unto  me. 

45  The  strangers  shall  fade  away,  and  be  afraid  out  of  their  close  places. 

46  The  Lord  liveth ;  and  blessed  be  my  rock  ;  and  let  the  God  of  my  salvation  be  exalted. 

47  It  is  God  that  avengeth  me,  and  subdueth  the  people  unto  me. 

48  He  delivereth  me  from  mine  enemies :  yea,  thou  liftest  me  up  above  those  that  rise  up 
against  me  :  thou  hast  delivered  me  from  the  violent  man. 

49  Therefore  will  I  give  thanks  unto  thee,  O  Lord,  among  the  heathen,  and  sing  praises  unto 
thy  name. 

50  Great  deliverance  giveth  he  to  his  king ;  and  sheweth  mercy  to  his  anointed,  to  David,  and 
to  his  seed  for  evermore. 

DAVID  wrote  this  Psalm.  See  title,  verses  43-50,  and  2  Sam.  xxii.  where  we 
have  the  whole  with  some  variations.  Tholuck  regards  the  form  of  this  song 
in  the  tenth  book  of  Scripture  as  the  original.  Hengstenberg  and  Alexander  think 
this  the  first  conception. 

No  point  of  doctrine  or  of  duty  is  affected  by  taking  either  view.  The  assertion 
that  the  variations  between  the  two  editions  of  this  Psalm  are  owing  to  carelessness 
in  transcription  is  wholly  inadmissible.  Much  less  can  we  admit  with  Tholuck  that 
the  form  in  Samuel  owes  its  origin  to  verbal  tradition. 

The  names  of  the  Almighty  in  this  Psalm  are  Jehovah  Lord,  Elohim  God,  El  God, 
Eloah  God  and  Gel-yohn  Highest,  on  which  respectively  see  above  on  Ps.  i.  2;  iii.  2; 
V.  4,  and  below  on  v.  31 ;  Ps.  vii.  17. 

This  Psalm  was  composed  late  in  the  life  of  David,  after  he  had  obtained  rest  from 
all  his  enemies,  among  whom  Saul  was  very  prominent.  Hengstenberg  well  calls  it, 
"a  great  hallelujah,  with  which  David  retired  from  the  theatre  of  life.  .  .  In  it  the 
Psalmist  thanks  God,  not  for  any  single  deliverance,  but  has  throughout,  before  his 
eyes,  a  great  whole  of  gracious  administrations,  an  entire  life  rich  with  the  expe- 
riences of  the  loving-kindness  of  God." 

30 


234  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xviii. 

No  Psalm  affords  a  superior  sample  of  the  power  and  comprehensiveness  of 
Hebrew  poetry.  Morison  says,  "  In  the  most  celebrated  specimens  of  classic  elegance 
and  sublimity  it  has  no  equal." 

Is  this  Psalm  Messianic?  For  general  views  on  this  subject  see  Introduction,  §  8. 
David  doubtless  speaks  throughout  of  himself  primarily,  but  then  he  is  a  type 
of  Christ,  and  so  the  language  has  a  secondary  reference.  Some  able  writers  apply 
the  whole  Psalm  to  Christ.  Kennicott  speaks  of  it  as  containing  "the  Messiah's 
sublime  thanksgivings,"  and  says  that  "from  New  Testament  quotations  it  is  perfectly 
obvious  that  this  Psalm  breathes  a  prophetic  spirit,  and  alludes  to  the  Messiah ;  yet 
it  is  equally  certain  that  its  primary  reference  is  to  the  literal  David."  Home 
applies  the  whole  "to  the  suflerings,  resurrection,  righteoilsness  and  conquests  of 
Christ,  to  the  destruction  of  the  Jews,  and  conversion  of  the  Gentiles."  Calvin 
speaks  more  safely  when  he  says  that  in  this  Psalm  David  "shows  that  his  reign  was 
an  image  and  type  of  the  kingdom  of  Christ,  to  teach  and  assure  the  faithful  that 
Christ,  in  spite  of  the  whole  world,  and  of  all  the  resistance  which  it  can  make,  will, 
by  the  stupendous  and  incomprehensible  power  of  the  Father,  be  always  victorious." 
Alexander  says  that  the  application  of  the  promises  "  not  merely  to  David  as  an 
individual,  but  to  his  posterity  forever,  thus  including  Christ,  shows  the  whole 
composition  to  be  one  of  those  Messianic  Psalms,  in  which  he  is  the  principal  subject 
of  the  prophecy,  though  not  the  only  one,  nor  even  the  one  nearest  to  the  eye  of  the 
observer."  Morison  goes  so  far  as  in  the  title  to  translate  the  word  David,  which 
signifies  The  Beloved.  Also  the  word  Saul  (Sheol)  he  translates  Hell.  In  this  he 
agrees  with  Montanus  and  Horsley.  Without  adopting  any  extreme  line  of  remark, 
it  may  be  observed  that  sound  commentators  are  unusually  agreed  in  admitting  that 
this  Psalm  has  its  highest  fulfilment  in  Christ,  the  Son  of  David.  They  could  hardly 
have  admitted  less,  for  it  is  twice  quoted  by  Paul  in  application  to  Christ,  Eom.  xv. 
9;  Heb.  ii.  13. 

On  the  first  clause,  To  the  chief  musician,  see  on  title  of  Ps.  iv.  The  words  a  Psalm 
in  the  title  are  properly  supplied  by  our  translators.  The  phrase,  The  servant  of  the 
Lord  is  not  foimd  in  the  title  as  given  in  2  Sam.  xxii.  Neither  is  the  phrase,  To  the 
chief  musician.  The  reason  is  obvious.  These  phrases  belong  to  poetry,  not  to  his- 
tory. The  phrase.  The  servant  of  the  Lord  is  also  found  in  the  title  of  Psalm  xxxvi. 
Tholuck :  "  The  term  '  servant  of  God'  is  used  either  of  any  pious  man,  anxious  to 
make  the  commandments  of  God  the  rule  of  his  life,  or  of  those  Avho  are  called  to 
specific  services  of  God."  In  the  former  sense  David  calls  himself  "  the  servant  of 
God,"  Ps.  xix.  11,  13  ;  2  Sam.  vii.  26  ;  xix.  20  ;  in  the  latter  he  is  so  called  by  others, 
Ps.  Ixxix.  3,  20.  The  apostles  use  the  same  language.  Tit.  i.  1 ;  Jas.  i.  1.  The  title 
is  pretty  uniformly  rendered  in  ancient  versions,  except  in  the  Syriac,  which  reads : 
Of  David  [a  song.]  A  giving  of  thanks :  and  concerning  the  ascension  of  Christ ;  or  as 
some  have  it,  A  thanksgiving  upon  the  ascension  of  Christ.  But  this  is  interpretation, 
not  translation.  On  vv.  28-32  Calvin  says  :  "  As  to  the  tenses  of  the  verbs,  we  would 
inform  our  readers  once  for  all,  that  in  this  Psalm  David  uses  the  past  and  the  future 
tenses  indiflerently,  not  only  because  he  comprehends  different  histories,  but  also 
because  he  presents  to  himself  the  things  of  which  he  speaks  as  if  they  were  still  tak- 
ing place  before  his  eyes,  and,  at  the  same  time,  describes  a  continued  course  of  the 
grace  of  God  towards  him." 

1.  I  will  love  thee,  O  Lord,  my  strength.  All  the  ancient  versions  except  the  Ara- 
bic put  the  verb  love  in  the  future.  So  do  the  great  body  of  the  best  scholars.  The 
original  requires  it.  The  love  thus  expressed  has  already  begun  and  shall  not  fail. 
The  word  is  nowhere  rendered  love  except  here.  In  Ps.  ciii.  13  it  describes  thf'.  tender 
pity  of  a  father.     It  seldom  expresses  human  affections,  but  often  divine  j^ity,  mercy. 


PSALM  xviii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  235 

compassion.  Calvin  :  I  will  affectionately  love  thee ;  Bythner :  I  will  vehemently 
love  thee  ;  Venema  :  I  will  most  tenderly  love  thee  ;  Piscator,  Amesius  and  Clarke : 
From  my  inmost  bowels  I  will  love  thee;  Ainsworth :  I  will  dearly  love  thee; 
Patrick :  I  love  thee  with  the  most  passionate  and  ardent  affection ;  Street :  I  love 
thee  exceedingly  ;  Edwards  :  I  dearly  love  thee  ;  Fry  :  Much  do  I  love  thee  ;  Pool : 
I  will  love  thee  most  affectionately,  and  Avith  my  whole  soul ;  Home :  With  all  the 
yearnings  of  affection  I  will  love  thee;  Hengstenberg :  Heartily  do  I  love  thee; 
Barker :  I  will  dearly — heartily,  with  my  inmost  affections — love  thee.  The  verb 
expresses  more  than  mere  friendship,  even  hearty,  tender,  constraining  love;  Coc- 
ceius  says  it  "is  to  love  with  the  strongest  and  deepest  affections  of  the  heart,  with 
the  moving  of  all  the  bowels."  The  word  rendered  viy  strength  is  very  expressive ; 
Ainsworth  :  My  firm  strength.  God  is  strength  to  his  people  in  every  sense,  in  which 
they  can  need  strength.  He  supports  them  and  gives  them  courage,  success  and 
establishment.     This  is  easily  accounted  for  because  also, 

2.  The  LoKD  is  my  rock,  and  my  fortress,  and  my  deliverer.  The  word  rendered  my 
rock  is  translated  with  much  uniformity,  yet  it  is  once  rendered  strong-hold.  The 
meaning  is  that  the  Lord  is  to  his  people  for  all  the  purposes  of  defence  like  those 
natural  and  impregnable  hiding-places,  where  one  man  may  repel  the  assault  of  a 
thousand,  and  two  put  ten  thousand  to  flight.  Such  are  often  mentioned  in  Scrip- 
ture, especially  in  the  history  of  David.  Palestine  abounded  in  such  places.  God 
is  called  the  stone  of  Israel,  Gen.  xlix.  24.  He  is  first  called  the  Rock  and  the  Rock 
of  salvation  in  Deut.  xxxii.  4,  15.  After  this  the  title  is  often  given.  In  the  Psalms 
it  first  occurs  here ;  afterwards  in  Ps.  xxxi.  3 ;  xlii.  9,  etc.  It  is  true  the  word  ren- 
dered stone  in  Gen.  xlix.  24  is  wholly  difierent  from  that  rendered  rock  in  Deut.  xxxii. 
4,  15,  and  neither  of  these  is  the  same  as  that  used  in  this  verse.  But  in  the  second 
clause  of  this  verse  we  have  the  very  word  used  in  Deut.  xxxii.  although  our  ver- 
sion renders  it  strength.  The  generic  idea  running  through  all  these  three  words  in 
application  to  God  is  solidity,  strength,  unchangeableness.  Bock  and  strength  in  this 
verse  have  the  additional  idea  of  fitness  for  a  hiding-place.  In  Isa.  xxxiii.  16  we 
have  the  munitions  of  rocks,  where  the  same  word  here  rendered  rock  is  found.  The 
next  title  given  is  that  of  fortress.  The  word  occurs  more  than  tiventy  times  in  the 
Hebrew  Bible  and  is  most  commonly  rendered  fortress,  fort,  hold,  strong  place,  strong- 
hold, defence.  2  Sam.  v.  7,  9,  17 ;  Job  xxxix.  18 ;  Ps.  xxxi.  2 ;  Ixxi.  3.  God  is  also  a 
deliverer.  The  verb  corresponding  to  the  participle  here  found  is  used  in  Ps.  xvii.  13 
and  also  in  v.  43  of  this  Psalm.  There  is  no  better  rendering  than  deliverer,  meaning 
one  who  causes  us  to  escajye,  or  who  carries  us  aivay  safely.  See  Ps.  Ixxi.  2 ;  Isa.  v.  29. 
David  adds :  Thou  art  7ny  God,  my  strength,  in  xvhom  I  will  trust.  The  \vord  God  is  El, 
rendered  by  Aquila,  My  strong  One.  See  on  Ps.  v.  4.  Strength,  the  same  that  in 
Deut.  xxxii.  4,  15  is  rendered  Rock.  The  Septuagint,  Syriac,  Arabic,  Ethiopic,  Vul- 
gate and  Doway  instead  of  strength  give  helper;  church  of  England,  might;  Hengs- 
tenberg, strong-hold;  Calvin,  Venema,  Amesius,  Edwards,  Jebb,  Fry  and  Alexander, 
rock.  In  Scripture  God  often  has  this  title.  Strength  here  is  not  the  same  as  in  v.  1. 
In  such  a  God  and  rock  it  is  safe  and  wise  to  trust,  to  confide.  David  says  God  is  also 
my  buckler,  and  the  horn  of  my  salvation,  and  my  high  tower.  Buckler  here  is  shield 
in  Ps.  iii.  3,  which  see.  In  Ps.  vii.  10  it  is  defence.  The  figure  of  the  horn  is  bor- 
rowed from  those  animals  whose  horns  are  their  protection.  Luke  i.  69.  High  tower, 
in  Hebrew  one  word,  in  Ps.  ix.  9  twice  rendered  refuge,  also  in  Ps.  xlvi.  7, 11 ;  xlviii.  3, 
In  Ps.  cxliv.  2  as  here  it  is  high  tower,  and  in  Isa.  xxv.  12  high  fort.  It  expresses  a 
place  wholly  impregnable  and  inaccessible  by  human  means,  if  the  assailants  are  at 
all  opposed. 

3.  I  will  call  upon  the  Lord,  who  is  worthy  to  be  praised.     The  words  who  is  worthy 


236  STQDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvra. 

are  not  m  the  original.  The  Chaldee:  In  a  hymn  I  pour  out  my  prayers  before  the 
Lord;  Septuagint,  Ethiopic,  Vulgate  and  Doway:  Praising  I  will  call  upon  the  Lord; 
Syriac:  I  will  call  on  the  Lord;  Arabic  and  Luther:  I  will  praise  the  Lord,  and  I 
will  call  upon  him;  Calvin  and  Amesius:  I  will  call  upon  the  praised  Jehovah;  Ve- 
nema:  Let  him  be  praised,  I  have  called  on  Jehovah;  Edwards:  Praised  be  Jehovah; 
I  will  call  upon  Jehovah;  Jebb:  With  praise  will  I  call  upon  God;  Fry:  I  call  upon 
Jehovah,  the  theme  of  my  praise;  Street:  Singing  praise,  I  invoke  Jehovah;  Heng- 
Btenberg:  As  on  the  glorious  one,  I  will  call  upon  the  Lord;  Alexander:  To  be 
praised  I  will  call  Jehovah.  The  sense  is  nowhere  better  given  than  in  the  common 
version.  Alexander  says,  the  word  which  we  render  worthy  to  be  praised,  "is  a  stand- 
ing epithet  of  Jehovah  in  the  lyrical  style  of  the  Old  Testament."  Ainsworth :  Praised, 
that  is,  glorious,  excellent,  praiseworthy.  It  describes  Jehovah,  and  not  the  state  of  the 
worshipper.  Whoso  comes  to  God  as  he  should  will  not  call  in  vain :  So  shall  I  be 
saved  from  mine  enemies.  The  right  kind  of  prayer  is  the  most  potent  instrumentality 
known  on  earth.  Every  approach  to  God  should  be  with  adoring  views  and  with 
thanksgiving,  Job  i.  21 ;  Phil.  iv.  6.  No  enemy,  no  number  of  enemies  can  resist 
Jehovah.     If  God  be  for  us,  who  can  be  against  us? 

4.  The  sorrows  of  death  compassed  me.  Sorroivs,  elsewhere  lines,  cords,  bands,  ropes, 
pa/ngs,  portions,  and  in  the  singular  lot,  company,  destruction.  The  same  word  occurs  in 
the  next  verse.  It  is  generally  though  not  uniformly  rendered  as  here.  The  general  sense 
is  the  same  whether  we  read  cords,  sorrows,  or  pangs,  only  the  figure  is  diflferent.  Cal- 
vin and  others  prefer  cords.  This  represents  death  as  a  giant  or  conqueror  binding 
his  victim  or  as  a  hunter  capturing  his  prey.  Sorrows  covers  the  whole  case,  including 
all  the  distresses  that  beset  him.  The  Chaldee:  "Trouble  surrounded  me  as  of  a  wo- 
man who  sitteth  in  the  bii-th,  and  hath  no  strength  to  bring  forth ;  and  she  is  in  danger 
of  death."  And  the  floods  of  ungodly  men  made  me  afraid.  Floods  point  to  the  num- 
ber and  violence  of  the  enemies.  The  Hebrew  word  for  ungodly  men  is  Belial,  a 
word  long  used  to  designate  evil  men,  Deut.  xiii.  13.  It  signifies  worthlessness,  wick- 
edness, destruction,  and  so  by  ellipse  bad  men,  i.  e.,  men  of  a  worthless,  wicked,  or 
destructive  character.  Morison:  "The  term  Belial  expresses  whatever  is  malevolent 
in  purpose,  or  cruel  and  ungodly  in  action ;"  Gesenius  would  read :  Floods  of  destruc- 
tion. The  Septuagint  has  it,  Torrents  of  iniquity,  meaning  iniquity  as  acted  out  by 
wicked  men.  The  verb  in  this  clause  is  in  the  future,  David  in  imagination  conceiv- 
ing himself  as  not  yet  fully  delivered. 

5.  The  sorrows  of  hell  comp)assed  me  about.  On  the  Avord  sorrows  see  the  preceding 
verse.  The  verb  compassed  is  first  used  in  Josh.  vi.  3,  7.  It  there  describes  the  act 
of  surrounding  a  city  to  destroy  it.  It  is  also  found  in  Ps.  vii.  7;  xvii.  11.  It  is  not 
the  same  word  as  that  rendered  compassed  in  v.  4,  Avhich  is  always  so  rendered,  but  is 
not  often  used  and  almost  without  exception  in  poetical  compositions.  The  word  ren- 
dered hell  is  sheol.  See  above  on  Ps.  vi.  5;  ix.  17;  xvi.  10.  He  adds:  The  snares  of 
death  prevented  me.  Snares  also  rendered  (jhis,  traps,  not  before  found  in  the  Psalms, 
though  several  times  hereafter,  also  several  times  in  the  Pentateuch.  Prevented,  found 
ui  Ps.  xvii.  13.  It  recurs  in  v.  18.  In  our  vers. on  it  commonl}'^  signifies  j^revent,  meet, 
go  before,  come  before.  The  Chaldee  has  it  beset;  Arabic,  caught;  church  of  England 
and  Jebb,  overtook;  Edwards  and  Hengstenberg,  surprised;  Amesius,  met;  Venema, 
rushed  upon;  Fry,  encomjmssed ;  Alexander,  encountered.  The  sense  of  vv.  4,  5  is  that 
he  had  been  in  extreme  peril,  that  his  enemies  were  mighty,  many  and  cunning,  and 
had  done  their  work  so  skilfully  as  to  beget  just  and  distressing  fears.  The  work  of 
ruin  was  nearly  accomplished.     What  then? 

6.  In  my  distress  I  called  upon  the  Lord,  and  cried  unto  my  God.  The  variation  in 
the  rendering  here  is  chiefly  in  the  tense  of  the  verb.     The  preterite  of  our  version  is 


PSALM  XVIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  237 

supported  by  the  Septuagiiit,  Ethiopic,  Syriac,  Arabic,  Vulgate,  Doway,  Calvin,  Ve- 
nenia  and  Fry.  But  the  Chaldee,  Amosius  and  Hengstenberg  use  the  present  tense 
call  and  cry;  the  church  of  England  and  Alexander  render  literally,  and  use  the 
future,  will  call  [or  invoke]  and  will  cry.  This  last  is  to  be  preferred,  if  the  righl 
view  was  given  of  v.  4,  i.  c,  that  David  is  here  poetically  speaking  of  himself  as  still 
in  the  midst  of  his  perils.  Distress,  in  Ps.  ix.  9,  trouble.  Called,  the  same  as  in  Ps. 
iv.  1,  3;  in  Ps.  iii.  4  it  is  cried.  Cried,  uniformly  cried,  cried  out,  cried  aloud,  shouted. 
It  expresses  vehemence.  Nor  was  his  cry  in  vain.  He  heard  my  voice  out  of  his 
temple,  and  my  cry  came  before  him,  even  into  his  ears.  The  tenses  of  the  verbs  here 
are  the  same  as  in  the  first  clause  of  the  verse.  The  variations  of  the  rendering  are 
the  same.  The  hearing  of  prayer  is  no  new  thing.  God  delights  to  hear  cries,  which 
come  to  him  "  out  of  the  depths."  Temple,  the  same  as  in  Ps.  v.  7,  on  which  see.  It 
may  point  either  to  the  tabernacle  where  the  ark  abode,  or  to  heaven  itself.  The  latter 
gives  the  higher  sense.  The  earthly  temple  was  a  type  of  the  heavenly.  The  more 
exalted  God  is,  the  greater  is  his  condescension,  and  the  more  glorious  his  power  in 
saving  his  afflicted. 

From  the  beginning  of  v.  7  to  the  end  of  v.  15  may  be  found  some  of  the  boldest 
and  sublimest  imagery  known  even  in  the  poetry  of  the  Hebrews. 

Some  indeed  have  supposed  that  David  here  describes  certain  astounding  exhibitions 
of  divine  power  in  his  own  behalf,  but  Calvin  correctly  says  that  "  David  does  not 
relate  this  as  a  piece  of  history,  or  as  what  had  actually  taken  place,  but  he  employs 
these  similitudes  for  the  purpose  of  removing  all  doubt,  and  for  the  greater  confirma- 
tion of  faith  as  to  the  power  and  providence  of  God."  The  imagery  employed  is  well 
suited  to  the  purpose  the  prophet  had  in  view.  That  is,  he  declares  that  God  as  mani- 
festly delivered  him  as  if  he  had  wrought  these  great  efiects  in  nature. 

7.  Then  the  earth  shook  and  trembled.  The  earth,  as  in  Gen.  i.  1,  commonly  so  ren- 
dered. There  is  a  remarkable  resemblance  between  the  Hebrew  w^ords  rendered  shooh 
and  trembled.  To  preserve  it,  or  give  some  idea  of  it,  Jebb  and  Alexander  read,  did 
shake  and  quake.  The  foimdations  also  of  the  hills  moved  and  were  shaken,  because  he 
ivas  ivroth.  The  word  rendered  hills  is  in  Gen.  vii.  20  ;  Ps.  xlvi.  2,  and  in  many  other 
places  rendered  mountains.  Our  English  Bible  does  not  regard  the  modern  distinction 
between  hill  and  mountain.  In  Deut.  xxxii.  22  we  first  meet  with  the  phrase,  founda- 
tions of  the  mountains,  or  hills.  Instead  of  he  was  wroth,  Jebb  reads  wrath  was  with 
him.     God's  power  can  easily  convulse  the  whole  frame  of  nature. 

8.  There  went  up  a  smoke  oid  of  his  nostrils,  and  fire  out  of  his  mouth  devoured.  Cal- 
vin :  "  David  compares  the  mists  and  vapors  which  darken  tl^  >  air  to  the  thick  smoke 
which  a  man  sends  forth  from  his  nostrils  when  he  is  angry."  Some  have  thought 
that  the  reference  was  to  furious  beasts,  whose  breath  is  like  smoke,  especially  when 
excited.  A  still  better  basis  of  the  figure  iu  the  first  two  clauses  is  perhaps  found  in 
Ex.  xix.  18 :  "  And  Mount  Sinai  was  altogether  on  a  smoke,  because  the  Lord  de- 
scended upon  it  in  fire."  Coals  were  kindled  by  it,  i.  e.,  by  the  fire  out  of  his  mouth. 
The  most  prodigious  effects  are  produced  by  the  divine  anger. 

9.  He  bowed  the  heavens  also,  and  came  down:  and  darkness  yvas  %uider  his  feet. 
Luther :  "  When  there  is  a  clear  heaven  the  clouds  are  high ;  but  when  a  storm  comes 
one  feels  as  if  it  pushed  against  the  roof;"  Calvin :  "  When  dense  vapors  occupy  the 
middle  of  the  air,  the  clouds  seem  to  us  to  come  down  and  to  lie  upon  our  heads ;" 
Alexander :  "  The  scene  seems  here  to  be  transferred  from  heaven  to  earth."  For 
6ott»e(^,  Fry  has  lowered;  for  darkness,  the  Chaldee  has  a  dark  cloud;  Calvin,  thick 
darkness;  Ainsworth,  gloomy  darknesse,  myrke ;  Alexander,  gloom.  Our  version 
renders  the  same  word  thick  darkness  in  eight  instances,  Ex.  xx.  21 ;  Deut.  iv.  11 ;  v. 
22 ;  1  Kings  viii.  12 ;   2  Chron.  vi.  1 ;  Job  xxxviii.  9  ;  Joel  ii.  2 ;  Zeph.  i.  15.     It  is 


238  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xvm. 

not  tlie  usual  word  for  darkness.  It  occurs  in  the  Bible  fifteen  times.  The  whole 
imatrerv  is  well  explained  by  Ex.  xix.  16,  and  Deut.  v.  22.  This  mode  of  manifesting 
himself  fills  God's  friends  with  awful  though  salutary  fear,  Heb.  xii.  21 ;  but  it  strikes 
terror  and  dismay  into  his  foes.  Michaelis :  "  That  the  wicked  might  not  perceive 
his  serene  countenance,  but  only  the  terrible  signs  of  his  severe  anger,  and  of  his 
punishment." 

10.  And  he  rode  upon  a  cherub,  and  did  fly.  The  Chaldee,  Septuagint,  Ethiopic, 
Syriac,  Arabic,  Vulgate  and  Doway  put  cherub  in  the  plural,  cherubim.  The  word  is 
supposed  by  some  to  be  derived  from  a  Syriac  word  signifying  that  which  is  great, 
strono-,  powerful.  We  first  read  of  cherubim  in  Gen.  iii.  24.  Diodati  and  Ainsworth 
by  Cherubim  understand  Angels.  This  name  is  given  to  the  two  figures  that  stood 
over  the  mercy-seat,  Ex.  xxv.  18-20.  Ainsworth  supposes  that  in  1  Chron.  xxviii. 
18,  Cherubim  are  called  a  chariot.  The  fullest  account  Ave  have  of  cherubim  is  bi 
Ezek.  X.  These  heavenly  beings  are  creatures,  full  of  life,  possessed  of  great  swiftness 
and  strength  and  courage.  The  sound  of  their  Avings  was  as  the  voice  of  the  Almighty 
God  when  he  speaketh.  Some  have  suggested  that  the  word  may  signify  a  guard  or 
keeper,  others,  a  courser  of  the  shy,  others,  a  minister.  The  cherubim  Avhich  stood  over 
the  mercy-seat  were  figures  between  Avhich  the  Shechinah  rested,  and  so  God  is  often 
said  to  dwell  between  the  cherubim.  They  are  the  lively,  swift,  courageous,  watchful 
ministei's  of  Jehovah.  They  are  the  swift  chariots  of  God.  Yea,  he  did  fly  upon  the 
wings  of  the  tcind.  Maimonides  says  it  was  the  cherub  that  did  fly.  But  see  Ps.  civ. 
3.  The  change  of  one  letter  in  the  Hebrew  verb  would  make  this  clause  read  as  it 
does  in  2  Sam.  xxii.  11 :  Se  was  seen  upon  the  wings  of  the  wind.  Representing  God 
as  moving  in  a  swift  cloud  is  not  unusual  in  Scripture,  Isa.  xix.  1.  Several  critics 
notice  with  pleasure  the  remarkable  version  of  Sternhold  and  Hopkins : 

"  On  cherub  and  on  cherubim 
Full  royally  he  rode ; 
And  on  the  wings  of  mighty  winds 
Came  flying  all  abroad." 

11.  He  made  darkness  his  secret  pilace;  his  pavilion  round  about  him  were  dark  waters 
and  thick  clouds  of  the  skies.  The  Chaldee  has :  "  He  placed  his  majesty  in  the  dark- 
ness, and  his  glory  was  encompassed  with  clouds  as  a  pavilion ;  and  he  made  the  rain 
of  kindness  to  descend  on  his  people,  and  mighty  waters  from  the  agitation  of  the 
clouds  to  fall  upon  the  wicked  from  the  height  of  the  world."  For  secret  place  Ed- 
wards and  "Waterland  have  covert ;  Street : 

He  made  darkness  his  covering. 

That  which  compassed  him,  his  pavilion, 

Watery  darkness  in  clouds  of  the  sky. 

The  idea  is  the  same  as  that  presented  in  the  preceding  verse;  Alexander:  "The 
two  nouns  in  the  last  clause  both  mean  clouds,  but  the  second  is  used  only  in  the 
plural,  and  seems  properly  to  designate  the  whole  body  of  vapors  constituting  the 
visible  heavens  or  sky."  Thick  clouds  occurs  again  in  v.  12.  It  is  sometimes  ren- 
dered simply  cloud,  or  clouds,  as  in  Ps.  civ.  3 ;  Isa.  Ix.  8.  A  pavilion  is  a  tent,  or 
tabernacle,  or  booth. 

12.  At  the  brightness  that  was  before  him  his  thick  clouds  passed,  hail  stones  and  coals 
of  fire.  Brightness,  commonly  so  translated,  but  sometimes  shining,  clear  shilling, 
light;  Edwards :  At  the  splendor  before  him,  his  thick  clouds  dispersed,  and  hail, 
and  coals  of  fire;  Fry:  By  the  glare  of  the  lightning  his  clouds  were  unfolded,  they 
dropped  down  the  hail,  with  balls  of  fire;  Alexander:  From  the  blaze  before  him 


PSALM  xvm.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  239 

his  clouds  passed — ^liail  and  coals  of  fire.  Verse  11  presented  God  as  withdrawn 
from  view  and  hidden  in  thick  darkness.  Here  he  lets  us  see  his  power  in  the  light- 
ning. Luther :  "  It  is  a  description  of  lightning.  When  he  pleases,  he  rends  the 
clouds  asunder,  and  darts  forth  a  flash  such  as  the  clouds  cannot  restrain  ;  it  breaks 
through  just  as  if  there  were  no  clouds  there. .  .  The  whole  heaven,  as  it  were, 
opens  when  there  is  lightning."  A  frequent  effect  of  lightning  is  cold  and  hail.  So 
we  have  the  heavens  in  a  blaze,  and  at  the  same  time  dropping  down  ice.  God  has 
often  plagued  his  foes  with  hail-stones  and  fire,  Ex.  ix.  24,  25 ;  Josh.  x.  11 ;  Ps. 
Ixxviii.  47,  48  ;  cv.  32 ;  Hag.  ii.  17-. 

13.  The  JjOT^T)  also  thundered  in  the  heavens.  Thunder  is  the  report  of  lightning. 
Though  God  employs  natural  causes  in  the  production  of  storms,  yet  he  produces 
them.  In  the  next  clause  it  is  added.  And  the  Highest  gave  his  voice.  The  thunder 
is  God's  voice,  1  Sam.  vii.  10 ;  Job  xxxvii.  5 ;  xl.  9  ;  Ps.  civ.  7.  On  Most  High  see 
on  Ps.  vii.  17.  Thunder  is  followed  by  hail  stones  and  coals  of  fire.  More  lightning 
produced  more  hail,  and  as  the  storm  continued,  the  lightning  shot  forth  its  fiery 
balls  in  every  direction.     This  is  expressed  in  other  words: 

14.  Yea,  he  sent  out  his  arrows  and  scattered  them ;  and  he  shot  out  lightnings,  and 
discomfited  them.  The  arroivs  and  the  lightnings  in  this  verse  are  the  same.  Lio-ht- 
nings  are  God's  arrows.  The  Chaldee,  Septuagint,  Syriac,  Arabic,  Ethiopic,  Vul- 
gate, Doway,  Calvin  and  Fry :  Multiplied  his  lightnings ;  Jebb :  His  lightnings  he 
showered ;  Clarke :  He  shot  out  lightnings ;  Alexander :  He  shot  forth  his  light- 
nings ;  Edwards :  He  darted  lightnings ;  Street :  He  darted  many  lightnings  ; 
Hengstenberg :  He  sent  out  much  lightning ;  Venema :  He  scattered  his  lightnings 
more  thickly ;  Clarke  thinks  that  the  very  sound  of  the  Hebrew  words  corresponds 
with  the  crash  and  terror  of  a  fearful  storm.  The  same  has  often  been  noticed  in 
other  languages  in  the  words  used  for  thunder  and  lightning.  The  effect  of  God's 
arrows  or  lightnings  was  to  scatter  and  discomfit  David's  foes.  Calvin:  "The  import 
of  his  words  is.  Whosoever  does  not  acknowledge  that  I  have  been  preserved  by  the 
hand  of  God,  may  as  well  deny  that  it  is  God  who  thunders  from  heaven,  and  abol- 
ish his  power  Avhich  is  manifested  in  the  whole  order  of  nature,  and  especially  in 
those  wonderful  changes  which  we  see  taking  place  in  the  atmosphere." 

15.  Then  the  channels  of  ivaters  xuere  seen,  and  the  foundations  of  the  ivorld  were  dis- 
covered at  thy  rebuke,  O  Lord,  at  the  blast  of  the  breath  of  thy  nostrils.  There  is  con- 
siderable uniformity  in  rendering  this  verse,  excejot  that  for  channels,  Calvin  has 
sources;  Edwards,  streams;  Fry,  dejyths ;  the  Septuagint,  those  who  follow  it  and 
Venema,  fountains;  Hengstenberg,  brooks.  But  Amesius,  Jebb  and  Alexander 
agree  with  our  version.  Calvin  and  Morison  suppose  there  is  an  allusion  to  the 
miracle  at  the  Red  sea :  q.  d.,  God  as  certainly  and  manifestly  delivered  me  as  he 
did  Israel  escaping  from  the  Egyptians,  Avhen  he  laid  bare  the  channels  of  the  sea, 
and  exposed  the  foundations  of  the  world.  This  seems  to  be  a  better  interpretation, 
than  that  which  supposes  the  Psalmist  to  represent  himself  as  buried  in  deep  waters, 
as  in  Ps.  cxliv.  7,  where  he  prays,  Deliver  me  out  of  great  waters.  And  yet  this 
latter  view  is  well  supported  by  the  context  immediately  succeeding. 

16.  He  sent  from  above,  he  took  me,  he  dreio  me  oid  of  many  xvaters.  It  is  not  said 
precisely  how  God  sent  from  heaven,  whether  merely  by  the  awful  agencies  of  storm, 
and  thunder,  and  lightning,  or  by  the  ministry  of  angels.  The  latter  Avell  coincides 
with  inspired  teachings,  Heb.  i.  14.  He  sent  by  w-hora  he  would.  Pool :  "  He  sent 
angels  or  assistance  otherwise."  He  took.  God's  grasp  cannot  be  broken.  None  can 
pluck  his  chosen  out  of  his  hand.  The  verb  drew  oid,  evidently  alludes  to  Moses, 
which  signifies,  drawn  out  of  the  xvater,  Ex.  ii.  10 ;  Ainsworth :  The  word  is  used  no 
where  else.     h\  Scripture  waters  signify  troubles,  or  people.     The  ancient  versions,  lo- 


240  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xviii. 

gether  with  Calvin,  Venema,  Fabritius  and  Edwards,  use  the  past  tense  in  the  verbs 
here  as  in  our  version  ;  Amesius,  Brent,  Hengstcnberg  and  Fry  prefer  the  present ; 
while  Jcbb  and  Alexander  follow  the  original,  and  give  the  future.  See  Introduc- 
tion, §  6.  Doubtless  the  acts  described  by  these  futures  were  in  fact  past  at  the  time 
this  Psalm  was  composed. 

17.  He  delivered  me  from  my  strong  enemy,  and  from  them  which  hated  me:  for  they 
were  too  strong  for  me.  The  remarks  respecting  tense  in  the  preceding  verse  apply 
here  also,  the  original  of  the  first  verb  being  in  the  future.  Delivered,  the  same 
verb  (though  in  a  difierent  tense)  as  that  found  in  the  title  and  in  v.  48.  David's 
enemies  were  neither  few,  nor  weak,  nor  mild.  They  had  malice  and  power.  Clarke 
thinks  that  David  here  specially  refers  to  the  facts  stated  in  2  Sam.  xxi.  16,  17. 
But  David  was  often  marvellously  delivered.  Patrick's  paraphrase  is:  "He  delivered 
me  first  from  that  mighty  giant  Goliath,  and  then  from  Saul,  whose  power  I  was  not 
able  to  withstand ;  and  afterwards  from  the  Philistines  and  Syrians,  and  many  other 
nations,  whose  forces  w'ere  far  superior  unto  mine,  and  whose  hatred  instigated  them 
to  do  all  they  could  to  destroy  me." 

18.  They  prevented  me  in  the  day  of  my  calamity:  hid  the  Lord  was  my  stay.  Pre- 
vented, the  same  as  in  v.  5,  but  here  it  is  in  the  future.  See  Ps.  xvii.  13,  where  it  is 
rendered  disappoint.  Calamity  always  so  rendered,  or  destruction.  Alexander  pre- 
fers a  more  literal  rendering :  They  will  encounter  me  in  the  day  of  my  calamity,  and 
Jehovah  has  been  for  a  stay  to  me.  He  supposes  that  David  anticipates  new  assaults 
and  encourages  himself  by  past  experiences.  But  the  great  mass  of  commentators 
agree  with  our  version.  Even  Jebb  puts  the  first  verb  in  the  past  tense.  Several 
refer  to  1  Sam.  xxiii.  xxiv.  as  containing  the  history  here  specially  referred  to. 
Walford:  "They  set  their  faces  against  me  in  the  day  of  my  calamity."  Stay  is 
always  so  rendered  in  our  version.  The  word  means  prop,  stqjport.  Chaldee :  The 
word  of  the  Lord  Avas  my  stay. 

19.  ffe  brought  me  forth  also  into  a  large  place.  To  be  in  a  narrow  place,  in  a  tight 
place,  in  a  strait  is  a  figure  common  to  many  languages,  and  expresses  great  distress. 
To  be  brought  out  into  a  large,  ivide,  or  spacious  place  is  to  have  deliverance,  to  be 
rescued,  so  as  to  have  freedom  and  safety,  and  be  exempt  from  perplexity;  see  Ps. 
xxxi.  8.  He  delivered  me,  because  he  delighted  in  me.  Delivered,  elsewhere  loosed, 
dreiv  Old,  in  this  form  always  rendered  by  the  verb  deliver.  In  Hebrew  it  is  in  the 
future.  Alexander  prefers  that  rendering,  as  in  our  version  in  Ps.  1.  15;  xci.  15. 
Fry  translates  it  in  the  present,  delivereth,  as  in  our  version  of  Ps.  xxxiv.  7.  Prob- 
ably a  majority  of  versions  agree  with  ours  in  preferring  the  past.  Because  he 
delighted  in  me,  by  some  rendered  he  loved  me,  had  a  good  will  to  me,  was  inclined  to 
me,  was  well  p)leased  with  me.  God  has  a  complacential  love  to  all  who  walk 
uprightly. 

20.  The  Lord  rewarded  me  according  to  my  righteousness;  according  to  the  clean- 
ness of  my  hands  hath  he  recompensed  me.  It  is  common  to  consider  this  and  the  four 
following  verses  together.  They  do  certainly  relate  to  the  same  matter.  Some  have 
thought  that  such  language  could  in  no  sense  be  applied  to  any  who  has  lived  on 
earth  since  the  fall,  except  the  man  Christ  Jesus.  But  surely  God  will  "hear  the 
right"  even  between  man  and  man.  "Righteousness  and  judgment  are  the  habita- 
tion of  his  throne."  Several  ancient  versions  and  Alexander  follow  the  original  and 
put  both  verbs  in  the  future ;  Syriac,  Fry  and  Hengstenberg  use  the  present  tense ; 
but  the  large  majority  agree  with  our  version.  Rewarded,  in  Ps.  xiii.  6;  cxvi.  7; 
in  the  preterite  rendered  hath  dealt  bountifully.  The  uprightness  of  God's  servants  is 
the  occasion  of  great  blessings.  The  cause  is  found  in  his  infinite  excellence. 
Recompensed,  elsewhere  rendered  returned,  rewarded,  requited,  brought  back,  restored. 


PSALM  xviH.]  STUDIES  IN  THE   BOOK   OF  PSALMS.  241 

The  principle  involved  here  is  the  same  so  fully  asserted  in  vv.  25,  2G,  and  in 
Gal.  vi.  7,  8. 

21.  For  I  have  kept  the  ways  of  the  Lord,  and  have  not  tviekedly  departed  from  my 
God.  Good  men  are  as  slow  to  confess  sins  of  which  they  are  not  guilty,  as  they  are 
ready  to  acknowledge  their  real  faults.  David's  enemies  accused  him  of  "rebellion 
and  treason,  plunder  and  robbery,  sedition,  cruelty  and  many  flagitious  actions." 
Of  all  these  charges  he  declares  himself  innocent.  God  had  put  him  in  the  way 
of  rising  to  the  throne,  and  he  left  his  cause  Avith  God  without  taking  any  wicked 
measures  to  effect  the  result.  The  last  verb  employed  in  this  verse  denotes  "not  one 
fall  only,  but  a  revolt  or  defection,  Avhich  utterly  removes  and  alienates  man  from 
God."     A  fall  is  not  an  apostasy. 

22.  For  all  his  judgments  were  before  me,  and  I  did  not  put  away  his  statutes  from.  me. 
In  this  place,  as  in  Ps.  xix.  9,  and  sometimes  elsewhere,  hj  judgments  is  to  be  under- 
stood authoritative  decisions.  To  make  the  word  here  sigmi'y  jowiishments,  or  alarming 
events  of  providence  gives  a  poor  sense.  By  statxdes  we  are  to  understand  the  precepts 
of  the  whole  law  of  God  under  which  David  lived.  David  devoutly  studied,  and 
habitually  lived  by  the  only  infallible  rule,  and  so  proves  his  righteousness  and  the 
cleanness  of  his  hands.  There  seems  to  be  no  sufficient  reason  for  making  judgment>< 
refer  to  the  second  table  of  the  law,  and  statutes  to  the  first. 

23.  I  was  also  upright  before  him,  and  I  kept  myself  from  mine  iniquity.  Calvin  : 
"  All  the  verbs  in  this  verse  are  put  by  David  in  the  future  tense,  I  will  be  upright, 
etc.,  because  he  does  not  speak  confidently  of  one  act  only,  or  of  a  good  work  per- 
formed by  fits  and  starts,  but  of 'steady  perseverance  in  an  upright  course."  For  the 
signification  of  ujjright,  see  on  Ps.  xv.  2.  To  be  upright  before  God,  or  with  God  is 
not  merely  to  be  sincere  in  his  sight,  but  undejiled  in  his  way.  It  is  not  the  phrase 
found  in  Ex.  xx.  3,  and  rendered  before  me,  before  my  face.  David  was  sorely  tempted 
and  vexed.  Saul  had  been  in  his  power  ;  but  he  refrained  from  taking  his  own  cause 
into  his  own  hands.     He  resisted  all  inducements  to  do  wrong  to  his  enemies. 

24.  Therefore  hath  the  Lord  recompensed  me  according  to  my  righteousness,  accord- 
ing to  the  cleanness  of  my  hands  in  his  eyesight.  Recompensed,  righteousness  and  clean- 
ness of  hands,  the  same  as  in  v.  20.  This  is  a  repetition,  after  argument,  of  what  was 
there  stated  to  be  true,  but  was  not  yet  proven.  All  this  particular  history  preparer 
the  way  for  the  general  proposition  laid  down  in  several  forms  in  the  next  verse,  viz. : 
that  God  deals  with  men  very  much  after  the  manner  of  their  own  acts. 

25.  With  the  mercifid  thou  ivilt  sheiv  thyself  merciful.  Mercifid,  elsewhere  rendered 
holy,  Ps.  Ixxxvi.  2  ;  godly,  Ps.  iv.  3  ;  and  in  the  plural  saints,  Ps.  xxx.  4.  Hengsten- 
berg:  Toward  the  pious  thou  art  pious;  Alexander:  With  the  gracious  thou  wilt 
show  thyself  gracious ;  Edwards :  With  the  beneficent  man  thou  behavest  thyself 
beneficently ;  Venema,  almost  the  same ;  Fry :  With  the  tender  thou  wilt  show  thy- 
self tender;  Septuagint,  Vulgate  and  Doway:  With  the  holy  thou  Avilt  be  holy  ; 
Syriac :  With  the  pure  thou  wilt  be  pure ;  Arabic  :  With  the  innocent  thou  wilt  be 
innocent.  Though  in  our  version  some  of  these  words  are  never  given  as  a  correct 
rendering  of  the  original,  yet  all  the  above  propositions  are  true.  The  doctrine  taught 
is  often  asserted  in  Scripture,  Matt.  v.  7.  The  converse  is  also  true,  James  ii.  13. 
The  same  principle  extends  to  the  three  succeeding  clauses.  With  an  upright  man  thou 
xoilt  shew  thyself  upright.  Septuagint,  Ethiopic,  Vulgate  and  Doway  :  With  the  inno- 
cent man  thou  wilt  be  innocent;  Arabic:  With  the  honest  thou  wilt  be  honest;  Syriac: 
With  the  simple  thou  wilt  deal  in  simplicity ;  Venema :  To  the  man  of  integrity  thou 
art  accustomed  to  show  thyself  uncorrupted ;  Jebb :  With  the  man  of  perfectness 
thou  wilt  be  perfect ;  Alexander:  With  the  perfect  man  thou  wilt  show  thyself  per- 
fect ;  Fry :  With  the  perfect  man  thou  showcst  thy  perfections ;  or,  With   the  plain, 


242  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  xvni. 

honest,  simple  man,  thou  dealest  with  simplicity;  or,  With  the  man  that  Avas  perfectly 
or  wholly  with  thee,  thou  wilt  show  thyself  to  be  wholly  Avith  him.  For  the  various 
•hades  of  meaning  given  in  our  version  to  upright,  see  on  Ps.  xv.  2. 

26.  With  fhejmre  thou  wilt  shetv  thyself  jnire.  Septuagint,  Ethiopic,  Arabic,  Syriac, 
Vulo^atc  and  Doway :  With  the  elect  thou  wilt  be  elect ;  Jebb  :  With  the  clean  thou 
wilt  be  clean  ;  Fry :  With  the  true  thou  showest  thyself  true  ;  Pool :  "  Purity  is  often 
put  for  sincerity."  The  same  principle  extends  to  the  wicked.  And  with  thefroivard 
thou  wilt  sherv  thyself  froicard.  In  2  Sam.  xxii.  27,  it  is,  With  the  froward  thou  wilt 
show  thyself  unsavory.  The  word  first  rendered  froward  is  always  so  rendered,  or  it 
is  translated  pei'verse  or  eroohed.  Most  of  the  ancient  versions,  Calvin,  Edwards  and 
Hengstenberg  prefer  perverse ;  Fry :  With  the  politic  thou  showest  thy  policy ;  or, 
With  the  crooked  thou  showest  thyself  to  be  tortuous ;  Jebb  :  W^ith  the  froward  thou 
wilt  wrestle ;  Alexander :  With  the  crooked  thou  Avilt  show  thyself  perverse.  Judges 
i.  7.  Any  course  of  divine  justice  will  bring  certain,  righteous  and  amazing  ruin 
on  the  incorrigibly  wicked.  When  Jehovah  shall  arise,  they  will  find  that  he  is  to 
them  a  more  terrible  enemy  than  the  most  perverse  of  all  their  earthly  foes,  though 
he  swerve  not  from  perfect  truth  and  rectitude.     It  could  not  be  otherwise. 

27.  For  thou  wilt  save  the  afflicted  people.  Afflicted,  elsewhere  rendered  meeh,  poor, 
humble,  loivly.  It  is  God's  nature  and  plan  to  grant  deliverance  to  them  that  are  poor, 
meek,  lowly.  His  past  deeds  shoAV  what  he  will  ever  do.  In  effecting  such  deliver- 
ances the  wicked  must  often  perish,  and  so  it  is  added :  Bid  [thou]  loilt  bring  doxvn 
high  looks.  God  resistetli  the  proud.  He  hates  pride  in  any.  He  Avill  correct  it  in 
his  people  and  punish  it  in  his  foes.  He  Avill  bring  down  high  looks.  He  that  exalt- 
eth  himself,  whether  saint  or  sinner,  shall  be  abased ;  but  he  that  humbleth  himself 
shall  be  exalted. 

28.  For  thoxi  ivilt  light  my  candle.  From  the  earliest  ages  darkness  has  been  the 
emblem  of  distress  and  perplexity,  and  light  the  emblem  of  comfort,  of  knowledge  of 
the  right  way,  and  of  the  favor  of  God.  A  candle  [or  lamp]  gives  light ;  so  several 
times  in  Job  as  here  also  it  is  used  to  express  the  above  blessings.  In  2  Sam.  xxii.  29 
it  is.  For  thou  art  my  lamp).  God  is  a  light  to  his  peojDlc,  Avhen  he  causes  light  to  arise 
unto  them  in  darkness.  The  Lord  vxy  God  will  enlighten  my  darkness.  The  truth 
taught  is  the  same  as  in  the  first  clause,  though  it  is  differently  expressed. 

29.  For  by  thee  I  have  run  through  a  troop) ;  and  by  my  God  I  have  leaped  over  a  ivall. 
Of  the  events  here  noticed  Ave  knoAV  nothing  beyond  the  simple  statement  here  and  in 
2  Sam.  xxii.  30,  unless  the  latter  clause  refers  to  2  Sam.  v.  7.  This  boasting  is  not 
idle.  It  is  in  God,  1  Cor.  xv.  10  ;  2  Cor.  xii.  9,  10  ;  Phil.  iv.  13.  Luther  :  "  In  con- 
fidence on  thee  I  am  terrified  at  no  assault,  contend  against  all  kinds  of  enemies,  leap 
oA'er  Avails,  and  Avhatever  else  is  opposed  to  me ;  that  is,  I  Avho  in  myself  am  weak 
shall  be  invincible  in  thee."  In  God  is  better  than  by  God.  To  leap  over  a  wall  may 
have  been  to  escape  a  foe,  or  to  capture  a  fortress.  The  Chaldee  :  By  the  Avord  of  my 
God  I  shall  subdue  fortified  toAvns ;  Hammond  :  By  my  God  I  have  taken  a  fort.  In 
the  HebreAV  the  verbs  are  in  the  future. 

30.  As  for  God  his  way  is  perfect.  God,  El  as  in  Ps.  v.  4.  God's  Avay  is  perfectly 
just,  perfectly  wise,  perfectly  holy,  perfectly  good,  perfectly  sure  to  prevail,  perfectly 
honorable  to  himself,  perfectly  safe  to  his  people.  It  sometimes  looks  dark  or  doubt- 
ful, because  Ave  see  not  the  end.  When  that  comes  all  is  right.  Perfect,  also  rendered 
in  our  version  upright,  Ps.  xv.  2 ;  vv.  23,  25.  The  loord  of  the  Lord  is  tried.  Tried, 
some  render  it  fire-tried,  purified,  most  pure,  refined,  free  from  dregs.  Some  suppose 
there  is  special  reference  to  God's  ivord  of  jjromise.  But  all  his  word  has  been 
thoroughly  tried  ten  thousand  times,  and  ahvays  like  pure  gold  was  none  the  Avorse 
for  the  severity  of  the  trial.     It  never  has  fiiiled,  though  tried  In  times  both  of  peace 


PSALM  xviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  243 

•and  of  jieril,  by  old  and  by  young,  for  comfort,  support,  guidance,  deliverance  and 
glory.  See  Remarks  on  Ps.  xii.  6.  He  is  a  buckler  to  all  those  that  trust  in  him. 
Buckler,  the  same  in  v.  2.     In  v.  35,  and  in  Ps.  iii.  3,  it  is  shield;  in  Ps.  vii.  10,  defence. 

31.  For  who  is  God  save  the  Lord?  Here  first  in  the  Psalms  occurs  the  name 
Eloah,  rendered  God.  It  occurs  more  than  fifty  times  in  the  Scriptures,  but  only /ot(r 
times  in  the  Psalms.  It  is  the  singular  of  Elohini.  Many  have  supposed  that  this 
name  specially  refers  to  God  as  an  object  of  religious  worship.  That  idea  may  well 
be  prominent  in  this  place.  He  adds :  Or  who  is  a  rock  save  our  God  ?  On  God  con- 
sidered as  a  rock,  see  on  v.  2. 

32.  It  is  God  that  girdeth  me  with  strength,  and  maketh  my  way  perfect.  God  El. 
See  onPs.  V.  4.  Both  here  and  in  v.  30,  Alexander  instead  of  God  has- Almighty. 
We  need  no  stronger  girdle.  Almightiness  can  protect  any  man  in  any  circumstances. 
David  delights  in  often  stating  that  his  deliverances  were  from  God.  From  the  same 
source  comes  the  blessing  that  our  tvay  is  perfect.  Perfect,  the  same  in  Hebrew  as  in 
V.  30,  on  which  see.  Without  God  nothing  is  strong,  nothing  holy,  i\othing  finished, 
nothing  successful,  nothing  perfect. 

33.  JECe  maketh  my  feet  like  hinds'  feet.  The  hind  or  female  deer,  is  v/onderfully  active 
and  nimble,  can  leap  a  great  distance,  and  run  with  great  swiftness,  and  though 
naturally  timid,  yet,  when  excited  to  contend,  is  a  formidable  enemy,  fighting  with  the 
fore  feet.  The  reference  here  is  to  the  swiftness  of  this  animal.  Hengstenberg :  "  In 
the  Egyptian  paintings,  the  hind  is  the  image  of  fleetness."  The  swiftness  here  claimed 
by  David  was  not  used  merely  for  flight,  but  also  for  attack,  2  Sam.  ii.  18  ;  1  Chron. 
xii.  8 ;  Hab.  iii.  19.  God  who  does  these  things  does  more.  He  setteth  me  upon  my 
high  places.  High  places  always  so  rendered  except  once,  where  it  is  heights.  This 
word  not  only  designates  generally  all  eminences  as  hills  and  mountains,  but  it  points 
out  particularly  high  positions,  that  are  made  strong  by  nature  or  art,  the  fastnesses 
of  a  country,  the  strong-holds  of  a  land.  David  here  asserts  that  he  is  quite  beyond 
the  reach  of  his  foes. 

34.  He  teacheth  my  hands  to  %var,  so  that  a  boio  of  steel  is  broken  by  mine  arms.  Ac- 
cording to  Scripture  everything  skilfully  done  in  the  arts  of  peace  or  war  is  ascribed 
to  divine  teaching,  Gen.  x.  9  ;  Ex.  xxxi.  2-5 ;  Ps.  cxliv.  1.  The  word  rendered  steel 
occurs  ten  times,  and  is  thrice  rendered  steel  and  seven  times  brass.  Clarke:  "A  bow 
of  steel  is  out  of  the  question.  In  the  days  of  David  it  is  not  likely  that  the  method 
of  making  steel  was  known.  The  method  of  making  brass  out  of  copper  was  known 
at  a  -v  ery  early  period  of  the  world ;  and  the  ancients  had  the  art  of  hardening  it,  so 
as  to  \vork  it  into  the  most  efficient  swords."  Is  not  this  learned  author  probably 
mistaken  ?  Our  translators  are  not  apt  to  impute  to  the  ancients  a  knowledge  w'hich 
they  did  not  have.  They  thrice  give  us  the  word  steel.  The  art  of  converting  iron 
into  steel  is  as  well  understood  far  in  the  interior  of  Africa  as  at  Sheffield.  Brass  has 
very  little  elasticity  in  it  and  would  be  of  little  use  in  making  bows.  And  while  the 
ancients  could  indeed  make  brass,  yet  where  is  the  evidence  that  they  could  make  it 
equal  to  steel  ?  It  is  admitted  that  they  could  give  to  copper  a  temper  equal  to  that 
of  a  Damascus  blade.  But  the  proof  that  they  could  do  the  same  with  brass  is  not 
before  the  public.  The  Septuaglnt,  Vulgate,  Ethiopic,  Arabic  and  Syriac  read:  Thou 
hast  placed  or  strengthened  my  arms  like  a  brazen  bow ;  Horsley  follows  this ;  Chal- 
dee :  Thou  hast  given  me  my  arms  as  a  bow  of  steel ;  Calvin  and  Amesius  prefer 
steel;  Venema,  Edwards,  Jebb,  Fry,  Hengstenberg  and  Alexander  prefer  brass; 
A insworth  is  satisfied  with  either  brass  or  steel;  Pool's  paraphrase  is :  "My  strength 
is  sufficient,  not  only  to  bend  a  boiv  of  steel,  but  to  break  it ;"  Diodati :  "This  seems  to 
be  understood  of  David's  admirable  strength,  1  Sam.  xvii.  35."  Street  has  it:  "Mak- 
ing mine  arms  of  the  stiflTness  of  brass."     To  bend  a  strong  bow  without  the  aid  of 


244  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psai-m  xvm. 

ihe  ieet  required  great  strength.     But  to  break  it  required  prodigious  muscular  power. 
The  rendering  and  sense  of  our  version  are  probably  to  be  preferred. 

35.  Thou  hast  also  given  me  the  shield  of  thy  salvation.  On  the  word  shield  see  v.  30. 
God's  protection  is  unfailing.  His  shield  always  secures  deliverance.  It  is  none  the 
less  sure  because  bestowed  on  those  who  deserve  no  good  thing.  It  is  given  to  his  people. 
And  thy  right  hand  hath  holden  me  vj).  Omnipotence  can  make  a  worm  as  strong  as 
an  angel,  and  none,  who  are  upheld  by  God's  right  hand,  can  fall.  And  thy  gentleness 
hath  made  me  great.  The  word  rendered  gentleness  is  elsewhere  translated  humility,  meek- 
ness, Pr.  XV.  33;  Zeph.  ii.  3.  Calvin  reads  thy  cletnency ;  Venema,  thy  all-sivfficieney ;  Ed- 
wards, thy  answering  me ;  Street,  thy  hmdness ;  Fry,  thyaidovhel^;  HovBley,  thy  humilia- 
tion; Hcngstenberg,  thy  lotvliness;  Cobbm  and  Alexander,  thy  condescension.  The  Sep- 
tuagint  reads,  Thy  discipline  has  corrected  me.  If  Christ,  who  was  meek  and  lowly,  was 
so  perfectly  like  the  Father,  that  he  who  had  seen  the  Lord  had  seen  the  Father,  then 
Jehovah  is  meek  and  lowly,  lenient,  gentle  and  condescending.  Just  such  God  proves 
himself  to  be  in  all  his  word,  by  all  his  dispensations  to  his  chosen.  It  is  this  patience, 
forbearance,  clemency  and  condescension  of  God,  that  make  great  and  good  men  all 
that  they  are.     Otherwise  they  Avould  be  ruined. 

36.  Thou  hast  enlarged  my  steps  under  me,  that  my  feet  did  not  slip.  The  leading 
idea  has  been  several  times  expressed.  The  form  of  it  is  often  found  in  Scripture. 
Gen.  ix.  27  ;  Isa  liv.  2.  "  Enlargement  and  deliverance"  pi'operly  go  together,  v.  19  ; 
Esth.  iv.  14.  The  enlarging  of  the  steps,  or  place  of  standing  gave  a  firmness  and  courage 
which  nothing  could  shake.  'RhiQeislipiyednot;  Calvin:  staggered  not.  David  had  often 
clambered  among  the  precipitous  cliffs  of  Judea,  where  he  had  but  small  foot-hold,  a 
fit  emblem  of  the  peril  he  was  in.  But  now  he  has  a  plain,  open  path,  and  his  stand- 
ing is  secure.  Hcngstenberg,  instead  of  feet  did  not  slip,  reads  ankles  fail  not ;  this  is 
no  improvement. 

37.  I  have  pursued  mine  enemies  and  overtaken  them:  neither  did  I  turn  again  till 
they  xoere  consumed.  For  a  long  time  it  seemed  as  if  David  could  never  sit  on  the 
throne  of  Israel,  yet  how  utterly  and  how  suddenly  his  enemies  lost  their  power,  and 
how  perfect  was  his  victory.  Some  prefer  the  future  in  this  and  the  next  verse  in 
accordance  with  the  original,  thinking  it  gives  a  better  sense,  i.  e.,  expresses  confidence 
for  the  future  di'awn  from  past  experiences.  This  may  be  so,  but  the  sense  in  our 
version  is  good.     David  not  only  gained  a  victory,  but  it  was  complete. 

38.  I  have  wounded  them  that  they  tvere  not  able  to  rise;  they  are  fallen  under  my  feet. 
Tor  u'ounded  Calvin  has  afflicted  or  smitten;  Hengstenherg,  dash  in  pieces ;  Edwards, 
cruj<h  them  to  pieces.  They  were  efiectually  and  utterly  disabled  and  disarmed;  yea, 
as  enemies  they  were  extinct.  He  wished  them  no  lower.  Like  the  mire  of  the  street, 
they  were  under  his  feet.     The  reason  for  such  perfect  success  is  next  given: 

39.  For  thou  hast  girded  me  ivith  strength  unto  the  battle,  [or  war].  Venema:  Thou 
hast  girded  me  with  Avarlike  courage.  David  would  arrogate  to  himself  nothing.  All 
his  strength  and  success  were  of  God.  On  this  he  insists  also  in  the  next  clause:  Thou 
hmt  subdued  under  me  those  that  rose  iqy  against  me.  For  subdued  Calvin  has  bowed 
down ;  Edwards,  bringest  down.     Cast  doivn  gives  the  exact  idea. 

40.  Thou  hast  also  given  me  the  necks  of  mine  enemies;  that  I  might  destroy  them  that 
hate  me.  When  God  fights  against  men,  what  can  they  do?  There  is  some  doubt 
whether  neck  or  back  is  the  best  rendering.  The  original  word  is  rendered  both  ways. 
See  Ex.  xxiii.  27;  Is.  xlviii.  4.  The  import  is  clear.  David  had  his  enemies  com- 
pletely in  his  power,  even  to  their  destruction.  They  were  routed  and  so  turned  the 
backs;  he  could  take  their  lives  and  so  had  their  necks. 

41.  They  cried,  but  there  was  none  to  sore  them  :  even  unto  the  Lokd,  but  he  anstvered 
them  not.     Ilongstcnberg's  rendering  is  very  concise:  They  cry,  but  there  is  no  helper^ 


PSALM  XVIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  24.;) 

to  the  Lord,  but  he  does  not  hear  them.  Some  suppose  they  cried  first  to  idols,  and 
not  succeeding,  they  cried  to  Jehovah.  But  the  structure  of  the  sentence  and  the  history 
of  the  opposition  to  David's  accession  to  the  throne  do  not  require  such  a  view.  Men 
may  maintain  any  form  of  worship  to  the  true  God,  and  may  pray  very  earnestly,  yet 
so  long  as  they  are  warring  against  God's  counsels  and  righteousness  they  cry  in  vain. 
God  cannot,  will  not  deny  himself  Denial  of  such  petitions  preferred  to  him  is  wholly 
consistent  with  the  tenor  of  Scripture,  Prov.  i.  24-28;  Is.  Ixv.  12-15;  Jer.  vii.  13-16; 
Zech.  vii.  13. 

42.  Then  did  I  beat  them  small  as  the  dust  before  the  tvind;  I  did  cast  them  out  as  the 
dirt  in  the  streets.  John  Rogers'  translation :  I  wyll  beate  them  as  small  as  the  dust 
claye  in  the  winde,  I  wyll  cast  them  out  as  the  claye  in  the  stretes;  Bishop's  Bible: 
I  will  beat  them  as  small  as  the  dust  before  the  winde:  I  will  cast  them  out  as  the 
clay  in  the  streetes;  Genevan  translation:  Then  I  did  beate  them  as  small  as  the  dust 
before  the  winde:  I  did  tread  them  flat  as  the  clay  in  the  streetes.  Hengstenberg 
thinks  the  sense  of  the  first  clause  is,  Their  crushing  is  only  a  sort  of  pastime  to  me; 
and  of  the  second,  I  have  as  little  respect  for  them,  I  use  as  little  ceremony  with  them 
as  with  the  offscourings  which  one  treads  upon.  Perhaps  it  would  be  better  to  employ 
the  future  in  i-endering  the  verbs  of  this  verse,  as  do  many  ancient  and  modern  trans- 
lations. Like  several  other  verses  of  this  Psalm  this  never  had  its  complete  fulfilment 
in  David.     It  points  to  Christ. 

43.  Thou  hast  delivered  me  from  the  strivings  of  the  people;  and  thou  hast  made  me 
the  head  of  the  heathen:  a  people  whom  /  have  not  known  shall  serve  me.  This  verse 
cannot  have  its  complete  fulfilment  except  in  Christ.  The  best  sense  is  probably 
obtained  by  rendering  all  the  verbs  in  the  future,  thus  expressing  confidence  gathered 
from  promises  and  past  successes.  "The  people"  here  spoken  of  are  his  own  people,  the 
people  of  Israel,  in  whose  contentions  he  would  often  have  perished  but  for  God's 
timely  and  merciful  interpositions.  Before  David's  accession  to  the  throne  his  country 
had  been  greatly  harassed  and  oppressed;  but  on  becoming  king,  he  destroyed  the 
power  of  the  adjacent  nations,  making  many  of  them  tributary.  So  great  was  David's 
success  that  some,  quite  remote  from  Judea,  felt  and  acknowledged  his  power.  See  2 
Sam.  viii.  throughout,  as  explanatory  of  the  latter  clauses  of  this  verse.  Verses  9-12 
specially  explain  the  last  clause. 

44.  As  soon  as  they  hear  of  one,  they  shall  obey  me.  The  fame  of  David's  successes, 
like  that  of  other  great  captains,  saved  him  many  a  battle.  Nothing  in  the  form 
of  human  influence  is  more  potent  than  the  prestige  of  great  conquerors.  One  has 
it,  "As  soon  as  the  fame  of  my  name  reaches  their  ears,  they  shall  obey  me."  The 
strangers  shall  submit  themselves  unto  me.  There  is  an  evident  allusion  here  to  Deut. 
xxxiii.  29,  "Thine  enemies  shall  be  found  liars  (shall  feign)  unto  thee."  See  also 
Ps.  Ixvi.  3;  Ixxxi.  15,  where  the  same  word  is  used.  Abenezra,  followed  by  Muuster 
and  Edwards,  explains  these  Avords:  "They  who  before  gloried  and  boasted  of  their 
great  courage  and  valor,  and  of  their  future  victory  over  me,  as  they  vainly 
promised  themselves,  are  found  to  be  liars,  when  they  submit  to  me;  or,  they  lie  to 
me."  Mudge,  followed  by  many  others:  "Thej  faivn,  sneak  and  disguise  the  real 
sentiments  of  the  heart,  profess  a  most  profound  respect  and  submission,  though  at 
the  same  time  within  they  retain  their  enmity."  Calvin:  "They  shall  be  humbled 
after  a  slavish  manner."  Hengstenberg  thinks  it  expresses  "  an  external  and  con- 
strained obedience,"  so  that  "the  fear  awakened  overcame  the  strongest  aversion." 
For  the  strangers  Calvin  has  the  children  of  strangers;  Hengstenberg,  the  sons  of  the 
atranger;  Edwards,  the  sojis  of  the  foreigners;  Alexander,  the  sons  of  outland.  The 
."jame  phrase  is  found  at  the  beginning  of  verse 

45.   The  strangers  shall  fade  away.     Fade  aivay  in  Ps.  i.  3;  xxxvii.  2,  wither;  in 


2^(3  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xyiij 

I.sa.  I  30;  Jer.  viii.  13;  Ezek.  xlvii.  \2,fade.  Sometimes  it  is  rendered  act  foolishly, 
come  to  naught,  he  lightly  esteemed,  Pr.  xxx.  32;  Job  xiv.  18;  Dent,  xxxii,  15.  The 
meanino-  is,  They  shall  lose  their  power  before  David,  as  a  plant  in  a  dry  place 
■withers  before  a  scorching  sun.  And  be  afraid  out  of  their  close  places.  Calvin: 
Tremble  out  of  their  places  of  concealment;  Edwards:  Tremble  in  their  strong-holds; 
Fry:  Delivered  themselves  up  from  their  strong-holds;  Alexander:  Tremble  out 
of  their  enclosures ;  Home :  They  shall  come  trembling  from  their  strong-holds,  as 
places  not  able  to  protect  them,  therefore  they  shall  sue  for  peace.  A  fortress  is  no 
defence  when  God  weakens  the  hearts  and  hands  of  those  who  hold  it.  The  cause 
of  all  this  success  to  David,  and  of  failure  to  his  foes  is  next  given,  vv.  46-50. 

46.  The  LoED  liveth.  Jehovah  is  not  dead,  as  the  gods  of  the  heathen  are.  I^o. 
He  has  life  in  himself.  He  alone  hath  independent  immortality.  No  marvel  then 
that  he  only  doeth  wonders.  There  seems  to  be  no  good  reason  for  the  rendering 
preferred  though  not  insisted  on  by  Calvin,  Let  Jehovah  live.  ISTor  does  there  seem 
to  be  any  intended  allusion  to  the  foi'm  of  the  Hebrew  oath,  As  the  Lord  liveth.  David 
is  accounting  for  his  victories.  He  adds,  And  blessed  be  viy  rock.  Rock,see  on  v.  2, 
where  the  same  word  occurs.  Calvin  renders  it  strength,  meaning  thereby  him  who 
gives  strength.  The  word  blessed  here  is  not  the  same  as  in  Ps.  i.  1.  It  does  not 
mean,  Let  God  be  happy,  but,  Let  him  be  praised.  The  verb  is  the  same  used  in  Ps. 
Ixvi.  8 ;  Ixviii.  26 ;  xcvi.  2,  where  it  is  rendered  bless.  He  adds.  And  let  the  God  of 
my  salvation  be  exalted.  Hengstenberg,  following  the  German  fondness  for  compound 
words,  pi-efers  My  salvation-  God.  This  is  not  idiomatic  English.  Alexander  says  the 
phrase  designates  God,  of  w^hom  it  is  one  essential  character  that  he  is  a  Saviour.  The 
original  is  striking.  To  exalt  God  is  to  extol  him,  to  praise  his  name,  to  ascribe  to 
him  the  excellence  and  w^onders,  which  are  his  due,  and  so  to  make  him  high,  not  in 
himself,  but  in  the  esteem  of  his  creatures.  Like  his  nature  his  works  are  full  of  mar- 
vellous loving-kindness. 

47.  It  is  God  that  avengeth  me.  God,  original  El.  The  Mighty,  the  Almighty,  God 
who  is  might.  To  avenge  is  to  do  justice  in  behalf  of  one.  This  commonly  imjilies 
terrible  retribution  on  the  wrong-doer.  God,  who  had  given  David  a  throne,  in  com- 
ing to  which  he  was  greatly  wronged,  was  now  doing  him  ample  justice  by  the  over- 
throw of  his  enemies.  This  was  manifestly  the  work  of  God  and  none  other.  A7id 
subdueth  the  peoj^le  unto  me.  The  people,  plural,  peoples.  It  includes  all  the  nations, 
who  had  annoyed  him.  The  same  word  in  the  singular  is  found  in  Ps.  iii.  6.  Jehovah 
is  the  God  of  battles.     He  lifts  up  one  and  puts  down  another. 

48.  He  delivereth  me  from  mine  enemies.  Lelivereth,  in  v.  2  rendered  deliverer.  An- 
other form  of  the  same  verb  is  found  in  v.  43,  hast  delivered.  Enemies,  the  same  word 
is  found  in  the  title  and  vv.  3,  37  and  40  of  this  Psalm.  Yea,  thou  liftest  me  uj) 
above  those  that  rise  uj)  against  me.  Liftest  up,  the  same  verb  in  v.  46  is  be  exalted.  To 
lift  up,  to  exalt,  and  to  lift  up  the  head  or  the  horn  indicate  success,  victory.  As  when 
one  is  ashamed  or  languid,  the  head  droops,  so  when  he  is  strong,  courageous,  or  flushed 
with  victory  he  holds  up  his  head.  Yea,  God's  deliverance  to  David  was  such  that 
his  whole  person  was  quite  beyond  the  power  of  his  foes.  Thou  hast  delivered  me  from 
the  violent  man.  Hast  delivered,  the  same  word  as  that  so  rendered  in  the  title;  it  is 
sometimes  rendered  presei-ved,  saved,  rescued,  Gen.  xxxii.  30;  2  Sam.  xix.  9;  1  Sam. 
xxx.  18.  It  implies  that  danger  had  been  imminent,  and  that  deliverance  was  not  in 
the  course  of  nature.  It  points  to  help  from  without.  Violent  man,  literally,  man  of 
violence,  elsewhere  rendered  oppressor,  Pr.  iii.  31.     See  Ps.  vii.  16. 

49.  Tlierefore  will  I  give  thanks  unto  thee,  O  Lord,  among  the  heathen.  Calvin : 
"  The  meaning  is,  O  Lord,  I  Avill  not  only  give  thee  thanks  in  the  assembly  of  ti.y 
people,  according  to  the  ritual  which  thou  hast  appointed  in  thy  law,  but  tliy  praises 


ps.VLM  xviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  247 

shall  extend  to  a  greater  distance,  even  as  thy  grace  towards  me  is  worthy  of  being 
recounted  through  the  whole  world."  Heathen,  the  same  word  found  in  v.  43,  and 
in  Ps.  ii.  1,  8,  which  see.  And  [I  will]  sing  ■praises  unto  thy  name.  Alexander:  "The 
verb  in  the  last  clause  means  to  praise  by  music."  Ainsworth :  "  This  sense  is  ap- 
plied in  Rom.  xv.  9  to  the  calling  of  the  Gentiles  unto  the  faith  of  Christ,  and 
praise  unto  God  therefor.  By  which  we  are  taught  that  of  Christ  and  his  kingdom 
this  Psalm  is  chiefly  intended." 

50.  Great  deliverance  giveth  he  to  his  king.  David  was  God's  king  in  opposition  to 
Saul,  whom  God  had  rejected.  The  will  of  God  in  this  matter  was  well  made  known 
by  God's  sending  Samuel  to  anoint  David,  when  yet  a  lad.  This  is  referred  to  in  the 
next  clause ;  And  [he]  sheweth  mercy  to  his  anointed.  The  whole  ceremony  of  the 
anointing  is  stated  in  1  Sam.  xvi.  1-13.  He  next  states  that  the  anointed  is  David. 
No  good  man  could  doubt  that  David  was  called  of  God  to  reign.  This  mercy  is 
not  only  to  David,  but  also  to  his  seed  for  evermore.  Here  again  we  clearly  find  the 
reference  to  2  Sam.  vii.  16.  In  this  verse  we  are  compelled  to  look  l)eyond  David 
and  Solomon  to  Christ. 

Doctrinal  and  Practical  Remarks. 

1.  Both  the  title  and  body  of  this  Psalm  suggest  that  a  very  fit  employment  of  old 
age  is  the  recounting  of  God's  mercies  received  through  life.  We  should  go  far 
back.  At  the  writing  of  this  song  Saul  had  been  dead  for  a  long  time,  perhaps 
thirty  years  ;  yet  David  speaks  as  if  his  death  were  of  recent  occurrence.  Neither  our 
sins  nor  God's  mercies  ought  ever  to  grow  out  of  date, 

2.  However  long  the  sti-ife  of  God's  people  may  last,  it  will  at  length  liave  a  close. 
God  will  finally  deliver  from  all  enemies. 

3.  All  the  Scriptures  call  for  ardent  love  to  God.  We  cannot  delight  in  him  too 
much,  V.  1 ;  Deut.  vi.  5 ;  x.  12 ;  xi.  1 ;  xiii.  22 ;  xix.  9 ;  xxx.  6 ;  Mark  xii.  30,  33  ; 
Luke  X.  27.  Love  to  man  is  often  inordinate;  love  to  God,  never.  Luther:  "Our 
sweet  and  joyful  affection  ought  to  impel  us  with  great  force  to  those  to  whom  wt.- 
owe  it,  when  we  have  been  delivered  from  huge  evil  and  misfortune." 

4.  How  very  feeble  we  are !  Like  the  conies  our  strength  is  in  the  rock.  We  can 
do  nothing  as  of  ourselves ;  yet  God  is  a  sufficient  protection,  support  and  deliverer,  v. 
2.  Morison :  "How  sweet  is  our  belief  of  God's  moral  government  of  the  world, 
when  we  are  enabled  to  feel  that  some  of  its  most  striking  agencies  have  been  made 
to  bear  on  our  own  particular  condition."  Calvin:  "Those  whom  God  intends  to 
succor  and  defend  are  not  only  safe  against  one  kind  of  dangers,  but  are  as  it  were 
sui  rounded  by  impregnable  ramparts  on  all  sides,  so  that,  should  a  thousand  deaths 
be  presented  to  their  view,  they  ought  not  to  be  afraid  even  at  this  formidable  ar- 
ray," John  xix.  11. 

5.  Necessary  is  belief  in  the  stability  and  unchangeableness  of  the  divine  nature 
and  counsels,  v.  2.  No  name  nor  title  of  God  fiiirly  interpreted  implies  the  con- 
trary.    Nearly  all  of  them  fairly  assert  it.     He  is  our  rock,  fortress,  God,  etc. 

6.  How  condescending  is  God,  to  present  himself  before  us  as  in  this  Psalm,  par- 
ticularly in  V.  2 ;  Calvin  :  "  Let  us  learn  to  apply  to  our  own  use  those  titles  which  are 
here  ascribed  to  God,  and  to  apply  them  as  an  antidote  against  all  the  perplexities 
and  distresses,  which  may  assail  us."  Cobbin:  "A  believing  view  of  God's  greatness 
and  power  will  cause  us  to  cxxdt  in  him.  Whatever  is  strong  in  art,  may  be  heaped 
together  as  emblems  of  the  believer's  God,  who  is  his  rock,  fortress,  buckler,  high- 
tower.     Whatever  is  grand  in  nature  only  reflects  his  greatness  and  majesty." 

7.  There  is  in  Scripture  hardly  any  limit  to  tlie  commendations  of  prayer,  v.  3. 
Here  we  have  example  to  arouse  us.     Here  as  elsewhere  prayer  and  praise  are  also 


248  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xviii. 

united,  Phil.  iv.  6  ;  Col.  iv.  2 ;  1  Tim.  ii.  1.  Mauy  a  prayer  is  hindered  because  while  it 
supplicates  blessings,  it  fails  to  adore  God  for  what  he  is  and  to  thank  him  for  what  he 
has  already  done.  Morison  :  "  What  honor  has  been  put  upon  prayer  and  praise  in 
every  a^e !  They  have  been  as  a  mystic  ladder  between  heaven  and  earth,  upon 
which  the  angels  of  mercy  have  been  ascending  and  descending."  Luther :  "  One 
cannot  believe  what  a  powerful  assistance  such  praise  of  God  is  in  pressing  danger. 
For  the  moment  thou  wilt  begin  to  praise  God,  the  evil  also  will  begin  to  abate,  the 
consoled  heart  will  grow,  and  then  will  follow  the  calling  upon  God  with  confidence." 

8.  To  what  great  straits  even  good  men  are  often  brought,  vv.  4,  5.  The  sorrows 
of  death  and  of  hell,  the  floods  of  ungodly  men  and  the  snares  of  death  surround  and 
beset  them.  In  this  way  they  are  disciplined  and  made  courageous.  Good  soldiers 
are  not  made  in  j^arlors.  The  fearful  strife  of  the  battle-field  is  necessary  to  show 
who  is  calm  and  valorous.  It  is  no  small  mercy  that  God  lets  us  triumph  in  many  a 
conflict  before  the  last  great  battle  is  fought. 

9.  Hordes  of  the  sons  of  Belial  are  no  novelty,  v.  4.  Although  they  are  finally 
put  down,  they  have  long  made  good  men  afraid.  It  is  not  without  cause  that  dis- 
cerning people  have  a  peculiar  dread  of  suffering  sent  by  the  hand  of  the  wicked,  2 
Sara.  xxiv.  14.  The  cruel  taunts  and  horrid  brutality  of  the  wicked  give  a  fearful- 
ness  to  temporal  misery,  which  it  could  never  otherwise  acquire. 

10.  However  frightful  our  conflicts,  it  is  well  to  review  them  when  past,  vv.  4,  5. 
The  greater  our  just  apprehensions  of  danger,  when  instant,  the  higher  will  be  our 
estimate  of  divine  wisdom,  power  and  mercy  in  our  rescue.  Bunyan  never  forgot 
Bedford  jail.  He  loved  to  think  of  the  mercies  he  had  there  received,  and  of  the 
deliverance  God  had  granted  him  from  its  bars  and  gloom. 

11.  Many  portions  of  Scripture  enjoin  earnestness  in  prayer,  v.  6.  Calling  upmi 
the  Lord  may  denote  any  religious  service  offered  to  Jehovah,  though  not  excluding 
prayer.  But  crying  to  him  denotes  earnest  supplication.  "We  may  as  well  not  jiray 
at  all,  as  offer  our  petitions  in  a  lifeless  manner.  Every  sacrifice  was  consumed  with 
fire.  Calvin :  "No  calamities  however  great  and  oppressive  may  hinder  us  from  pray- 
ing, or  create  an  aversion  to  it." 

12.  Such  prayer  is  wondrously  efficacious,  v.  6.  Nothing  is  more  so.  Dickson : 
"  No  strait  is  such  but  God  can  deliver  out  of  it,  no  case  is  so  desperate  as  to  make 
prayer  needless  or  useless."  Morison :  "  All  nature  pays  homage  to  the  spirit  of 
prayer,  by  becoming  the  willing,  active  deliverer  of  him,  who  pours  out  his  complaint 
before  that  gracious  Being,  who  is  nature's  Sovereign,  and  Avho  can  summon  all  her 
most  mysterious  agencies  to  the  defence  of  his  chosen  people."  Jonah  :  "  Out  of 
the  belly  of  hell  cried  I,  and  thou  heardest  my  voice." 

13.  As  it  is  a  bad  sign  after  a  deliverance  to  strive  to  make  little  of  it,  so  it  is  a 
good  sign  to  strive  to  magnify  every  mercy  granted  us,  vv.  7-15. 

14.  No  folly  can  be  gi'cater  than  that  of  fighting  against  God,  v.  7.  When  he  is 
wroth,  all  nature  stands  aghast.  Solid  mountains  and  the  eai'th  itself  tremble  like 
a  leaf. 

15.  When  God  chooses,  his  judgments  are  as  terrific  as  they  are  ever  represented  to 
be,  V.  8. 

l(j.  All  attempts  to  comprehend  God  must  ever  prove  failures.  The  very  darkness, 
with  which  he  surrounds  himself,  is  but  an  emblem  of  the  impenetrable  obscurity,  in 
which  he  forever  abides,  vv.  9,  11.  Owen  :  "  God  hath  ends  of  surprisal,  hardening, 
and  destruction  towards  some,  for  which  they  must  be  left  unto  their  own  spirits,  and 
led  into  many  snares  and  by-paths,  for  their  trial,  and  the  exercise  of  othei-s,  which 
could  not  be  accomplished,  did  he  not  come  in  the  clouds,  and  were  not  darkness  his 


PSALM  xviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  249 

pavilion  and  his  secret  place ;  on  this  account  is  that  cry  of  men  of  profane  ana 
hardened  spirits,  Isa,  v.  19." 

17.  When  God  comes  to  punish  his  foes  and  rescue  his  people,  nothing  has  ever 
surprised  his  friends  or  his  foes  more  than  the  admirable  swiftness,  with  which  he 
moves  and  acts,  v.  10.     He  flics  on  the  wings  of  the  wind. 

18.  God  is  at  no  loss  for  agents  to  effect  any  purpose.  Whenever  he  will  he  com- 
mands the  cherubim,  v.  10.  The  universe  is  not  a  howling  wilderness.  It  is  well 
peopled  with  living  creatures. 

19.  Nor  does  Jehovah  ever  lack  means  to  execute  his  wrath  or  display  his  deliver- 
ing power,  vv.  12-15.  Thick  clouds,  hail-stones,  balls  of  fire,  lightnings,  stormy  wind, 
all  things  in  nature  are  tributary  to  the  purposes  of  God,  and  at  a  moment  will  exe- 
cute his  will. 

20.  It  must  ever  be  utterly  impossible  for  men  to  arrive  at  a  settled  conclusion  that 
there  is  no  God.  The  phenomena  of  nature  often  so  grand  and  terrific  must  them- 
selves invest  with  uncertainty  so  monstrous  a  proposition,  if  in  no  other  way  at  least 
in  this,  by  raising  the  question  whether  the  cause  that  produces  so  great  eflfects  might 
not  do  things  that  would  satisfy  the  most  incredulous  that  there  is  a  First  Cause,  a 
Being  whose  existence  is  uncaused  ?  He  who  can  do  what  is  said  in  vv.  12-15  to  have 
been  done  might  do  anything,  might  to  the  most  skeptical  pi'ove  his  own  existence. 

21.  How  marvellous  the  displays  of  God's  power  in  producing  from  the  same  cloud 
the  -most  vivid  lightnings  and  a  shower  of  balls  of  ice,  v.  12.  Surely  if  things  so  con- 
trary may  be  evolved  from  a  wild  storm-cloud,  we  ought  not  to  be  surprised  at  very 
variant  results  proceeding  from  the  moral  government  of  God. 

22.  It  is  a  clear  duty  of  piety  to  recognize  God  in  nature,  vv.  13,  14.  He  thun- 
ders. His  voice  shakes  heaven  and  earth.  Let  us  learn  to  read  his  will  in  his  works 
as  well  as  in  his  words.  Calvin :  "  The  import  of  the  words  is,  Whoever  does  not 
acknowledge  that  I  have  been  preserved  by  the  hand  of  God,  may  as  well  deny  that 
it  is  God  who  thunders  from  heaven,  and  abolish  his  power  which  is  manifested  in  the 
whole  order  of  nature,  and  especially  in  those  wonderful  changes  which  we  see  taking 
place  in  the  atmosphere." 

23.  God  works  without  labor,  vv.  14,  15.  His  word  is  followed  by  the  most  amaz- 
ing results.  His  w^ill  is  the  law  of  universal  nature.  To  him  nothing  is  hard,  nothing 
difficult,  nothing  impossible,  nothing  wearisome. 

24.  It  is  a  glorious  truth  that  God  Avould,  if  necessary,  change  the  whole  course 
of  nature  to  save  one  of  his  children,  vv.  15,  16.  He  will  shake  the  pillars  of  hea- 
ven, and  make  the  earth  to  reel  like  a  drunken  man,  so  as  to  deliver  one  poor  man 
from  his  foes. 

25.  Seldom  do  troubles  come  alone,  and  as  seldom  are  God's  deliverances  from  one 
trouble  only,  v.  16.  Often  does  God  draw  his  loved  ones  out  of  many  waters.  He  can 
save  from  a  world  of  troubles  as  easily  as  from  one.  Nor  does  our  inability  to  help 
ourselves  make  the  displays  of  God's  power  less  but  more  illustrious.  Whether  he 
saves  by  means,  or  without  means,  or  contrary  to  means,  he  is  still  our  deliverer. 

26.  With  amazing  interest  does  an  experience  of  personal  distress  invest  every 
portion  of  Scripture,  especially  that  which  records  the  trials  and  deliverances  of  emi- 
nent servants  of  God,  v.  17.  Any  afflicted,  persecuted  friend  of  God,  understanding 
the  scope  of  this  Psalm,  must  be  greatly  encouraged  by  its  teachings. 

27.  The  escapes  of  God's  people  from  bodily  death,  from  worldly  ruin  and  from 
spiritual  overthrow  are  all  worthy  of  deep  reflection  and  religious  celebration,  v.  17. 

28.  How  busy  are  our  foes,  v.  18.  They  never  rest.  They  always  oppose  us.  It 
is  marvellous  that  they  do  not  sometimes  accomplish  the  ruin  of  a  good  man.  But 
they  never  do,  for 

32 


250  STUDIES  IN  THE  BOOK  OF  PSALMS.  [tsa-lu  xvnr. 

29.  God  is  on  his  side.  The  Lord  xvas  my  stay,  v.  18.  If  God  puts  underneath  us 
the  everlasting  arms  we  shall  surely  be  holden  up. 

30.  A^'hen  God  undertakes  our  cause  he  delivers  like  a  God.  It  is  no  partial  res- 
cue that  he  efiects,  v.  19.  He  brings  his  chosen  into  a  large  2ylace.  When  he  restores 
peace  and  joy  to  Jacob's  family  the  reconciliation  between  the  hostile  members  is  per- 
fect. When  he  heals  the  lame  man  he  walks  and  leaps  and  praises  God.  When  he 
undertakes  to  put  David  on  the  throne  all  the  kingdom  of  Israel  may  oppose,  but 
cannot  hinder  the  design. 

31.  If  God  is  dear  to  his  people,  v.  1,  so  are  his  people  dear  to  him,  v.  19.  He 
delights  in  them.  They  are  as  the  apple  of  his  e)^e.  Before  all  worlds  God's  eternal 
Son  thought  with  delight  on  the  souls  he  should  redeem,  Pr.  viii.  31. 

32.  It  is  a  glorious  truth  that  infinite  rectitude  will  forever  reign  in  all  God's  ways 
and  decisions,  v.  20.  If  in  our  conflicts  with  men  we  are  right  and  innocent,  all  will 
in  the  end  be  as  we  could  wish.  Many  a  time  slander  covers  us  with  the  foulest  igno- 
miny, as  it  did  David.  But  God  showed  his  innocence,  and  abundantly  "  freed  him 
from  the  slanders  of  ingratitude,  rebellion,  treachery  against  his  father-in-law,  and 
his  prince."  Calvin  :  "  God  will  never  fail  us,  provided  we  follow  our  calling,  keep 
oui-selves  within  the  limits  it  prescribes,  and  undertake  nothing  without  the  command 
or  warrant  of  God." 

33.  Who  can  duly  estimate  the  unspeakable  value  of  a  good  conscience?  v.  21. 
Without  it  David  could  not  possibly  have  passed  through  all  his  trials  with  composure 
and  confidence.  Nothing  but  uprightness  and  a  pure  conscience  could  ever  present 
that  sublime  spectacle,  recorded  in  1  Sam.  xxvi.  21-25.  This  was  but  a  sample  of 
what  often  occurred.  As  "  no  man  ever  ofiended  his  own  conscience,  but  first  or  last 
it  was  revenged  upon  him  for  it ;"  so  no  man  ever  kept  a  good  conscience,  but  that  in 
his  hour  of  trial  it  gave  him  wondrous  supj)ort. 

34.  True  piety  renders  universal  obedience  to  the  preceptive  will  of  God,  v.  22 ; 
Ps.  cxix.  6 ;  Kom.  vii.  22 ;  1  John  v.  3.  The  obedience  of  God's  servants  on  earth 
may  be  imperfect,  but  it  is  not  hypocritical.  It  falls  short  of  the  law,  but  not  inten- 
tionally.    They  love  holiness. 

35.  So  that  real  piety  will  bear  divine  scrutiny,  v.  23.  God  often  judges  his  people 
more  favorably  than  they  judge  themselves.  Job  i.  8  ;  xlii.  6,  7.  True  piety  implores 
the  examination  of  omniscient  purity,  Ps.  cxxxix.  23,  24;  John  xxi.  15-17.  Blessed 
be  God,  he  knoweth  them  that  are  his,  and  can  see  a  grain  of  wheat  in  a  bushel  of  chafi! 

36.  It  is  lawful  for  good  men  to  defeiwi  their  good  name,  when  it  is  wickedly  assailed, 
V.  24.  To  do  this  both  with  meekness  and  firmness  is  no  easy  task.  Let  us  never 
take  our  cause  out  of  the  hands  of  God.  In  this  David,  and  much  more  he,  of  Avhom 
David  was  but  a  type,  set  us  a  good  example,  1  Pet.  ii.  23. 

37.  The  great  principles  of  retribution  are  the  same  from  age  to  age,  vv.  25,  26. 
Compare  Lev.  xxvi.  21-24.  God's  government  is  so  perfect,  so  comprehensive,  that 
it  is  impossible  for  man  to  violate  any  of  its  great  laws  without  sooner  or  later  meeting 
consequences  the  most  painful,  making  him  feel  that  his  pains  are  the  fruit  of  his  own 
folly  and  wantonness.  When  it  is  said  that  with  the  froward  God  will  show  himself 
froward,  the  meaning  is  that  the  result  will  be  as  if  it  were  so.  Pool :  "  Man's  per- 
versene.ss  is  moral  and  sinful,  but  God's  perverseness  is  judicial  and  penal." 

38.  God's  hatred  of  pride  is  right,  v.  27.  Calvin :  "The  more  the  ungodly  indulge 
in  gratifying  their  own  inclinations,  without  any  fear  of  danger,  and  the  more  proudly 
they  despise  the  afflicted  poor  who  are  under  their  feet,  so  much  nearer  are  they  to 
destruction." 

39.  Light  and  comfort,  manifestly  received  from  God,  ai-e  great  blessings,  r.  28. 
The  gift  has  its  value  chiefly  from  the  giver.     Calvm :  "  It  is  certain  that  wo.  will 


PSALM  XVIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS,  251 

never  linve  the  comfort  of  seeing  our  jidversities  brought  to  an  ena,  unless  Gotl  dis- 
perse the  diirlcness  which  envelops  us,  uud  restore  to  us  the  light  of  joy." 

40.  However  many  and  great  may  have  been  our  exploits,  let  them  all  be  referred 
directly  to  God,  vv.  29-34.  From  him  we  have  all  our  strength,  agility,  courage, 
wisdom,  success.  To  think  and  feel  otherwise  is  to  practise  atheism.  Calvin :  "  Strength 
and  skill  in  war  proceed  only  from  a  secret  virtue  communicated  by  God."  Prodigies 
of  valor  and  strength  can  be  performed  when  God  stands  by  any  man.  Home : 
"  Vain  is  every  effort,  by  whomsoever  it  is  made,  against  the  counsels  of  omnipotence," 

41.  There  is  never  a  post  so  difficult,  a  trial  so  severe,  a  night  so  dark,  a  duty  so 
hard,  but  that  it  is  as  wise  as  it  is  obligatory  to  trust  the  Lord,  v.  30. 

42.  Nor  should  we  ever  forget  that  God's  word,  though  tried  so  long,  and  by  so 
many,  in  every  condition  of  life,  has  never  failed  in  one  instance,  v.  30.  Could  such 
a  case  be  found,  our  joy  would  be  at  an  end.  Morison :  "  The  accumulated  experience 
of  the  whole  church  of  God  has  but  served  to  demonstrate,  that  gold  seven  times 
jHirified  is  not  more  genuine  or  unmixed,  than  is  that  word  of  the  living  God,  which 
has  been  the  guide,  the  spiritual  nourishment,  and  the  divine  support  of  the  children 
of  God  in  every  age." 

43.  Nor  is  there  any  helper,  or  defence  like  God,  who  is  power,  is  almighty,  vv,  30, 
31.  All  claims  to  divinity  by  any  other  are  idle.  The  gods  of  the  heathen  are 
vanities, 

44.  It  is  easy  to  carry  out  our  plans,  and  effect  our  purposes,  when  God  girds  us 
with  strength,  v,  32.  Then  the  worm  Jacob  threshes  the  mountains,  and  beats  them 
small,  and  makes  the  hills  as  chaff. 

45.  To  be  beyond  the  reach  of  enemies  is  as  great  a  mercy  as  to  be  saved  in  the 
midst  of  foes,  v.  33. 

46.  A  good  man  may  sometimes  clearly  see  that  his  steps  have  been  ordered  by 
the  Lord ;  yea,  and  upheld  by  him  often  in  the  most  singular  manner,  v.  35.  In 
our  perils  for  our  own  temporal  advantage  it  may  not  be  our  duty  to  risk  much. 
But  in  the  cause  of  God  it  may  be  right  to  risk  all.  Luther :  "  It  proceeds  from  the 
divine  loveliness  and  grace,  if  we  are  held  up  and  honored,  not  from  our  designing 
and  undertaking ;  so  that  the  whole  glory  remains  with  God."  His  succors  are  sea- 
sonable ;  his  condescension  infinite.     Thy  gentleness  hath  made  me  great. 

47.  It  is  marvellous  that  failures  are  not  more  frequent.  How  easy  it  is  to  slip, 
V.  36.     The  righteous  are  scarcely  saved. 

48.  The  righteous  may  confidently  expect  an  utter  routing  of  all  their  foes  at  last, 
vv.  37-42.  Calvin :  "  As  the  victories  secured  to  David  involve  a  security  of  simi- 
lar victories  to  us,  it  follows  that  there  is  here  promised  us  an  impregnable  defence 
against  all  the  efforts  of  Satan,  all  the  machinations  of  sin,  and  all  the  temptations 
of  the  flesh." 

49.  Let  God  have  the  praise  of  all  our  victories,  vv.  39,  40,  41,  43,  48.  Let  God 
be  exalted,  and  man  abased. 

50.  Even  prayer  will  not  save  a  bad  cause,  v.  41.  Could  anything,  rightly  con- 
sidered be  more  alarming  to  sinners ! 

51.  The  disesteem,  into  which  workers  of  iniquity  are  often  brought  on  earth, 
points  to  something  far  worse  hereafter,  v.  42.  If  in  a  state  of  imperfect  retribution 
so  dreadful  ills  came  on  the  wicked  here,  what  must  be  the  shame  and  everlasting 
contempt,  which  shall  befall  them  when  God's  hand  fully  takes  hold  on  vengeance ! 

52.  Many  worldly  victories  and  perhaps  all  spiritual  victories  reach  much  ftirther 
than  it  is  at  first  supposed,  vv.  43,  44.  When  the  wicked  begin  to  fall,  they  gene- 
rally plunge  on  from  depth  to  depth  till  their  ruin  is  complete.  In  the  mean  time 
the  righteous  rise  higher  and  higher,  Esther  vi.  13. 


252  STUDIP:S  in  the  book  of  psalms.  [psalm  xrx. 

53.  "When  he  shall  so  will,  it  will  be  easy  for  Christ  to  subdue  the  earth  to  him- 
self, V.  44.  Missions  shall  surely  succeed.  The  brightness  of  Immanuel's  rising 
shall  scatter  all  his  foes.     He  can  cut  short  the  Avork  in  righteousness. 

54.  Opposition  ahvays  gives  way  as  of  no  account,  when  God  comes  down  to  set- 
tle contests,  v.  45.  When  he  would  fully  give  the  kingdom  to  David,  his  old  enemy 
kin*'  Saul  falls  on  his  own  sword,  and  ends  his  days.  When  he  would  break  the 
neck  of  the  persecution  against  the  Jewish  converts,  he  brings  Saul  of  Tarsus  to  his 
knees  as  in  a  moment. 

55.  Admit  the  existence  of  Jehovah,  and  all  other  religious  truth  naturally  fol- 
lows, ver.  46.  It  may  require  statement  and  even  argument ;  but  it  is  still  a  logical 
deduction  from  the  first  great  truth. 

56.  Nor  is  there  any  fear  that  we  shall  ever  by  word  or  deed  exalt  God  too  much. 
Let  us  praise  him  at  all  times,  v.  46.  In  the  darkest  days  of  the  Eeformation, 
Luther  said,  "  Come,  let  us  sing  the  46th  Psalm,  and  let  them  do  their  worst." 

57.  How  sweet  is  peace  after  Avar,  especially  Avhen  it  is  plainly  and  clearly  God's 
blessing,  v.  47.     Wben  he  giveth  peace,  who  shall  cause  trouble  ? 

58.  Ea'Cu  when  our  trials  are  brought  upon  us  by  means  of  men,  it  is  best  to  leaA^e 
all  in  God's  hands,  v.  48.  He  can  deliver  us  from  violent  and  unreasonable  men 
also,  and  he  alone  can  eflectually  give  relief. 

59.  Even  personal  benefits  often  call  for  the  most  public  praises  of  God,  v.  49. 
This  is  true  of  many  inferior  gifts  as  well  as  of  salvation. 

60.  Morison :  "  We  may  learn  from  this  Psalm,  that  the  best  of  men,  that  such 
even  as  are  after  God's  own  heart,  may  be  greatly  overwhelmed  with  the  sorroAVS, 
afilictions  and  persecutions  of  life.  Such  Avas  David's  condition ;  but  he  sought  and 
found  relief  at  a  throne  of  grace ;  and  so  Avill  every  one  Avho  honors  God  in  this 
exercise." 

61.  Much  of  the  Old  Testament  points  to  Christ!  Many  passages  of  the  jDrophets 
can  bear  no  full  interpi'etation,  unless  applied  to  our  Saviour.  This  is  true  of  por- 
tions of  this  Psalm.  The  last  verse  is  a  striking  illustration  of  this  remark.  See 
Acts  iii.  18,  24 ;  Eom.  xv.  9 ;  Heb.  ii.  13.  Clarke  says,  this  last  Avord  of  this 
Psalm,  "  shows  that  another  David  is  meant,  with  another  kind  of  posterity,  and  an- 
other sort  of  hingdom.  From  the  family  of  David  came  the  man  Christ  Jesus.  His 
'posterity  are  genuine  Christians ;  his  kingdom,  in  Avhich  they  are  subjects,  is  spiritual. 
This  government  shall  last  through  all  time,  and  extend  through  eternity ;  for  that  is 
the  kingdom  of  glory  in  vA-hich  Jesus  Christ  reigns  on  the  throne  of  his  Father,  and 
in  Avhich  his  followers  shall  reign  Avith  him  forever  and  ever." 


Psalm  xix. 

To  the  chief  Musician,  A  Fsalm  of  David. 

1  The  heavens  declare  tlie  glory  of  God ;  and  the  firmament  sheweth  liis  handywork. 

2  Day  unto  day  uttereth  spcrch,  and  night  unto  night  sheAveth  knoAvledge. 

3  TTiere  is  no  speech  nor  language,  where  their  voice  is  not  heard. 

4  Their  line  is  gone  out  through  all  the  earth,  and  their  words  to  the  end  of  the  Avorld.     In 
tlicm  hath  he  set  a  tabernacle  for  the  sun, 

5  ^V  hich  is  as  a  bridegroom  coming  out  of  his  chamber,  and  rejoiceth  as  a  strong  man  to  run 
a  race. 

6  His  going  fortli  ?.s  from  the  end  of  the  heaven,  and  his  circuit  unto  the  ends  of  it:  and  there 
IB  nothing  hid  from  tlie  heat  thereof. 


PSALM  XIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  253 

7  Tlie  law  of  the  Lord  is  perfect,  converting  the  soul :  the  testimony  of  the  Lord  is  sure,  mak- 
ing wise  the  simple. 

8  Tlic  statutes  of  tlie  Lord  are  right,  rejoicing  the  heart:  the  commandment  of  the  Lord  it 
pure,  enlightening  the  eyes. 

9  Tlie  fear  of  the  Lord  is  clean,  enduring  for  ever:  the  judgments  of  the  Lord  ai-e  true  and 
righteous  altogether. 

10  More  to  be  desired  are  they  than  gold,  yea,  than  much  fine  gold :  sweeter  also  than  honey 
and  the  honeycomb. 

11  Moreover  by  tliem  is  thy  servant  warned:  and  in  keeping  of  them  there  is  great  reward. 

12  Who  can  understand  his  errors?  cleanse  thou  me  from  secret  fuulls. 

13  Keep  back  thy  servant  also  from  presumptuous  sins;  let  them  not  have  dominion  over  me: 
then  shall  I  be  upright,  and  I  shall  be  innocent  from  the  great  transgression. 

14  Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart,  be  acceptable  in  thy  sight,  O 
Lord,  my  strength,  and  my  redeemer. 

TTTE  have  had  the  same  words  in  titles.  See  on  Ps.  iii.,  iv.  Cobbin  puts  this  song 
IT  next  in  time  after  Ps.  xii.;  Scott,  eighteen  years  later;  while  Rosenmuller  say»: 
"  When  this  Psalm  was  composed,  cannot  be  shown  with  any  probability." 

Strangely  enough  Clarke  says:  "It  is  not  very  clear  that  this  Psalm  was  written  b}- 
David."  The  title  expressly  gives  it  to  him.  Nor  is  there  either  internal  or  historic 
evidence  to  the  contrary.  Hengstenberg :  "Of  the  Davidic  authorship  of  this  Psalm 
there  can  be  no  doubt." 

The  names  of  the  Most  High  here  found  are  El  God  and  Jehovah  Lord,  on  which 
see  respectively  on  Ps.  v.  4;  i.  2. 

Henry's  first  remarks  on  this  Psalm  are :  "  There  are  two  excellent  books  which  the 
great  God  has  published  for  the  instruction  and  edification  of  the  children  of  men. 
this  Psalm  treats  of  them  both,  and  recommends  them  both  to  our  diligent  study.  X. 
The  book  of  the  creatures,  in  which  we  may  easily  read  the  power  and  Godhead  of 
the  Creator.  II.  The  book  of  the  Scriptures,  which  makes  known  to  us  the  will  of 
God  concerning  our  duty."  Rivet  divides  the  Psalm  into  three  parts ;  the  first  giving  us 
lessons  from  nature,  which  is  common  to  all  men ;  the  second  pointing  us  to  the  oracles 
of  God  deposited  with  his  church ;  and  the  third  treating  of  experimental  religion,  or 
the  internal,  efficacious  and  saving  grace  of  God,  administered  by  the  Spirit.  Alex- 
ander: "The  doctrinal  sum  of  the  whole  composition  is,  that  the  same  God  who  reared 
the  frame  of  nature  is  the  giver  of  a  law,  and  that  this  law  is  in  all  respects  worthy 
of  its  author,"  Scott:  "This  Psalm  seems  especially  to  have  been  intended  to  prove, 
that  the  idolatry  and  irreligion  of  mankind  were  wholly  inexcusable."  Mudge:  "The 
author  in  this  Psalm,  as  in  many  other  places,  considers  the  ■.orks  of  nature,  and  the 
words  of  revelation,  as  both  of  them  laws  of  the  same  hand,  and  standing  firmly  by 
the  same  authority;  both  highly  perfect  in  their  kind,  and  containing  great  matter  of 
instruction,  one  for  the  whole  world,  the  other  for  his  favored  people,  and  himself  par- 
ticularly." Geddes:  "No  poem  ever  contained  a  finer  argument  against  atheism,  nor 
one  better  expressed."  Sherlock:  "When  a  king  stands  before  the  altar,  we  may  well 
expect  a  regal  sacrifice." 

1.  The  heavens  declare  the  glory  of  God.  Heavens,  as  in  Gen.  i.  1.  The  term 
embraces  all  the  known  creation  except  the  earth.  Declare,  the  same  word  is  often 
rendered  speak,  tell,  show  forth.  It  signifies  to  narrate,  preach,  or  proclaim.  Jebb  and 
A.lexander:  The  heavens  are  telling  the  glory  of  God.  The  form  of  the  Hebrew  im- 
plies that  the  heavens  are  continually  declaring  God's  glory,  that  is,  his  honor,  as  it  is 
rendered  in  Ps.  vii.  5 ;  iii.  3 ;  iv.  2.  And  the  firmament  sheweth  his  handijivork.  For 
firmament  the  Chaldee,  Calvin,  Edwards,  Venema,  Amesius,  Bythner  and  Mant  read 
expanse.    The  same  word  is  often  used  in  Gen.  i.     The  Hebrew  gives  no  couuteuanco 


2^4  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xix. 

t(.  the  Greek  pliilosophy  indicated  by  the  word  firmament.  God's  handyworh  is  the 
work  of  his  liand,  nothing  more. 

Each  chiuse  of  this  verse  teaches  the  same  truth,  and  each  contains  a  bold  personifi- 
cation. 

How  much  can  we  know  of  God  from  his  works  alone?  Here  David  says  that  we 
le&rn  God's  glory  and  see  that  he  has  been  at  work.  Paul  says  that  from  God's  works 
of  creation  we  learn  "his  eternal  power  and  Godhead."  From  his  Avorks  we  may  learn 
his  existence,  goodness,  wisdom,  power,  sincerity,  and  providence.  Beyond  this  it  is 
hardly  safe,  surely  it  is  not  necessary  to  any  end  of  religious  doctrine  to  assert  any- 
thing. 

In  selecting  the  heavens,  David  does  not  deny  that  the  earth  teaches  the  same 

lessons;  but  he  selects  a  striking  and  excellent  part  of  creation,  which  a  man  must  be 

blind  not  to  see.     Calvin:  "AVheu  a  man,  from  beholding  and  contemplating  the 

heavens,  has  been  brought  to  acknowledge  God,  he  will  learn  also  to  reflect  upon  and 

to  admire  his  wisdom  and  power  as  displayed  on  the  face  of  the  earth,  not  only  in 

general,  but  even  in  the  minutest  plants."     Hengstenberg  tells  us  that  "when  C. 

Niebuhr,  many  years  after  his  return  from  the  East,  lay  in  bed  under  the  blindness 

and  exhaustion  of  old  age,  'the  glittering  splendor  of  the  nocturnal  Asiatic  sky,  on 

which  he  had  so  often  gazed,  imaged  itself  to  him  in  the  hours  of  stillness,  or  its  lofty 

vault  and  azure  by  day,  and  in  this  he  found  the  sweetest  enjoyment.'  "  Eeturning  from 

Egypt  through  the  Mediterranean,  Napoleon  heard  his   ofiicers   avowing   atheism. 

Pointing  to  the  stars  he  said,  Who  made  all  these?  and  atheism  had  no  answer.  Early 

in  June,  1858,  at  Lewisburg,  Va.,  some  two  thousand  feet  above  the  level  of  the  sea. 

the  atmosphere  was  in  the  best  condition  for  seeing.     The  heavens  were  so  brilliant 

that  I  do  not  think  I  can  forget  the  splendid  vision  while  memory  does  her  office. 

Bright  stars  and  numerous  nebulae  overwhelmed  my  imagination.     Had  a  man  nevei 

before  beheld  such  a  sight,  it  seems  impossible  but  that  he  must  have  confessed  a  God. 

So  stupendous  and  glorious  is  the  blazing  universe  above  and  around  us  that  one  of 

our  poets  has  said. 

An  nndevout  astronomer  is  mad. 

Cicero :  "  What  can  be  so  plain  and  so  clear  as  when  we  behold  the  heavens  and 
view  the  heavenly  bodies,  that  we  should  conclude  there  is  some  deity  of  a  most  excel 
lent  mind  by  whom  these  things  are  governed  ?" 

2.  Day  unto  day  uttereth  q^eech,  and  night  unto  night  sheweth  knowledge.  Edwards ; 
Day  succeeding  day  uttereth  instruction,  and  night  after  night  discovereth  knowledge; 
Fry :  Day  after  day  language  is  poured  forth,  and  night  after  night  knowledge  is 
communicated ;  Venema  expresses  the  force  of  the  first  verb  by  adding  the  words  in  a 
petyetual  stream.  The  verbs  are  in  the  future,  and  so  intimate  that  day  and  night 
shall  continue  to  teach  these  lessons.  Calvin  gives  an  excellent  summary  of  the 
respectable  opinions  concerning  this  verse :  "  First,  No  day  passes  in  which  God  does 
not  show  some  signal  evidence  of  his  power :  Secondly,  Every  succeeding  day  contri- 
butes  something  new  in  proof  of  the  existence  and  perfections  of  God :  Thirdly, 
The  days  and  nights  talk  together,  and  reason  concerning  the  glory  of  the  Creator." 
This  last  preserves  the  personification.  It  is  certain  that  there  is  but  one  Being  in 
the  universe  who  could  make  so  wondrous  and  glorious  a  display  as  that  which  we 
behold  any  day,  or  any  night.  A  day  or  a  night  without  clouds  is  perhaps  most 
impressive  to  contemplative  minds.  But  the  alternations  of  day  and  night,  and  the 
exact  recurrence  of  the  same  annual  phenomena  at  a  distance  of  three  hundred  and 
sixty-five  days  demonstrate  beyond  all  reasonable  doubt  the  existence  and  power 
of  God. 

3.  There  is  no  speech  nor  language  where  their  voice  is  not  heard.     The  voice  is  that 


PSAT.M  XIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  255 

of  the  heavens  and  of  the  firmament  So  the  context  shows.  There  are  good  reasons 
for  adhering  to  the  sense  suggested  by  the  authorized  version.  It  is  sustained  by  the 
ancient  versions  and  by  the  okl  English  translations  generally,  also  by  others.  If 
this  is  correct,  then  the  import  of  the  verse  is  that  however  diverse  human  languages 
and  tongues  may  be,  and  liowever  unintelligible  the  speech  of  one  people  may  be  to 
another,  yet  the  mute,  inarticulate  but  clear  language  of  the  heavens  above  us  is  that 
there  is  a  glorious  Creator,  a  strong  God,  as  El  signifies.  Yet  quite  a  number  of  able 
writers  take  another  view.  Waterland :  They  have  neither  speech  nor  words :  with- 
out these  is  their  voice  heard ;  Boothroyd  :  No  speech,  no  language,  nor  is  their  voice 
heard ;  Jebb  :  There  is  no  speech,  and  there  is  no  language  ;  it  is  not  heard,  their  voice ; 
Amesius;  There  is  no  speech,  nor  are  there  words  to  them  ;  and  without  these  t.ieir 
voice  is  understood  ;  Fry  :  There  is  no  speech,  there  are  no  words ;  no  voice  is  heard 
among  them  ;  Hengstenberg  :  There  is  not  speech  and  there  are  not  words,  their  voice 
is  not  heard :  Alexander :  There  is  no  speech,  and  there  are  no  words ;  not  at  all  is 
their  voice  heard.  The  margin  supports  this  rendering.  So  also  do  Clarke  and  Scott. 
The  sense  then  would  be  that,  "  The  traces  of  God's  glory  are  so  strongly  impressed 
on  the  heavens  that  they  need  no  speech  to  make  him  known  as  their  Creator,  but  as 
dumb  heralds  of  the  divine  greatness  publish  abroad  his  glorious  existence."  Either 
view  gives  a  good  sense. 

4.  Their  line  is  gone  out  through  all  the  earth,  and  their  words  to  the  end  of  the  world. 
Line  is  the  only  rendering  anywhere  in  the  English  version.  In  Isa.  xxviii.  10  it  evi- 
dently points  to  a  line  of  legible  writing.  So  in  this  place  Calvin  reads  ivriting  instead 
of  line.  Then  the  sense  is  "  that  the  glory  of  God  is  written  and  imprinted  in  the 
heavens,  as  in  an  open  volume  which  all  men  may  read."  Instead  of  line  Fry  reads 
call;  Jebb,  voice;  Septuagint  and  Vulgate,  sound.  Paul  quotes  the  Septuagint  in 
Rom.  x.  18.  But  he  may  have  employed  the  passage  merely  because  it  conveyed  the 
idea  he  wished  to  express,  and  without  sanctioning  the  translation  as  the  best  as  he 
did,  Ps.  iv.  4.  Bellarmine  thinks  the  Hebrew  text  was  corrujDted  by  some  transcriber 
after  the  time  of  Jerome,  and  with  Glassius  and  others  prefers  to  add  a  letter  so  as  to 
read,  their  voice.  Calvin  :  "  The  apostle  designed  to  say  that  God,  from  ancient  times, 
had  manifested  his  glory  to  the  Gentiles,  and  that  this  was  a  prelude  to  the  more 
ample  instruction  which  was  one  day  to  be  published  to  them."  Their  and  them 
refer  to  the  heavens  and  the  firmament.  In  them  hath  he  set  [pitched,  placed,  made] 
a  tabernacle  [pavilion  or  tent]  for  the  sun.  The  plain  meaning  is  that  the  place  of  the 
sun  is  in  the  heavens,  but  the  poetic  figure  is  that,  like  an  oriental  dignitary,  the  sun 
in  the  skies  has  his  pavilion. 

5.  Which  is  as  a  bridegroom  coming  out  of  his  chamber.  This  imagery  is  borrowed 
from  eastern  marriages,  the  forms  of  which  are  still  to  some  extent  preserved.  Biide- 
grooms  put  on  their  best  apparel,  assumed  the  most  joyous  manners  and  were  attended 
by  the  best  retinue  possible  in  their  circumstances.  There  is  no  good  reason  for  the 
rendering  which  makes  the  tabernacle  to  be  the  abode  of  God,  and  the  place  of  it  the 
s^m.  A  sun-rise  at  sea,  or  on  a  prairie,  or  on  a  mountain  often  surpasses  all  human 
powers  of  description.  In  October,  A.  D.,  1838,  a  number  of  us  stood  on  the  top  of 
the  Blue  Ridge  at  Rockfish  Gap  in  Virginia,  just  after  the  sun  had  risen.  Dense  fogs 
covered  the  valleys,  but  left  exposed  to  the  sun  the  tops  of  the  high  hills  for  perhaps 
forty  miles  eastward.  Our  great  elevation  by  means  of  the  reflected  rays  of  the  sun, 
discovered  to  us  below  a  sea  of  glory  all  studded  with  beautiful  islets.  It  Avas  a  view 
of  a  like  scene  at  the  same  spot  that  led  a  great  but  eccentric  orator  and  statesman 
to  say  to  his  servant :  "  Johnny,  if  you  ever  see  a  man  who  says,  There  is  no  God, 
tell  him  he  is  a  fool."     The  sun  is  also  compared  to  a  giant  courser — And  rejoiceth  as 


256  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xix. 

a  strong  maji  to  run  a  race.  In  his  Seasons  Thomson  has  this  figure,  but  in  an  enfee- 
bled form :  ,  .        ,  , 

But  yonder  comes  the  glorious  king  of  day, 

Rejoicing  in  the  east. 

A  king  may  be  very  feeble  and  faltering,  but  a  strong  man  rejoicing  in  his  race  none 
can  mistake.  Strong  ??ia?!,,  in  1  Sam.  xvii.  51  rendered  champion;  commonly  mighty 
man  Gen.  vi.  4;  Josh.  i.  14;  Ps.  xxxiii.  16  ;  lii.  1 ;  sometimes  valiant  man,  Cant.  iii.  7. 
Nothinf  could  better  express  a  high  conception  of  the  grandeur  of  the  motions  of  the 
sun  than  that  of  a  powerful  racer,  exulting  in  his  vigor.  Homer  speaks  of  "  the 
umvearied  sun." 

6.  His  going  forth  is  from  the  end  of  the  heaven,  and  his  circuit  unto  the  ends  of  it: 
and  there  is  nothing  hid  from  the  heat  thereof  This  language  is  popular,  not  scientific. 
Calvin  :  "  David  proposes  to  us  three  things  to  be  considered  in  the  sun — the  splen- 
dor and  excellency  of  his  form — the  swiftness  with  which  he  runs  his  course — and 
the  astonishing  power  of  his  heat."  On  the  first  see  vv.  4,  5 ;  on  the  second,  vv.  5,  6 ; 
on  the  third,  v.  6.  Both  the  light  and  heat  of  the  sun  are  necessary  to  animal  and 
vegetable  life.  The  number,  vigor  and  beauty  of  plants  are  much  afiected  by  the 
quantity  of  light  and  heat.  Professor  Wildenow  says :  "  In  Spitzbergen  there  are  30 
plants;  in  Lapland  534;  in  Iceland  553;  in  Sweden  1299;  in  the  Marquisate  of 
Brandenburg  2000 ;  in  Piedmont  2800 ;  on  the  coast  of  Coromandel  nearly  4000 ; 
as  many  in  the  island  of  Jamaica ;  in  Madagascar  above  5000."  Similar  remarke 
might  be  made  in  regard  to  the  animal  kingdom.  Without  the  light  and  heat  of  the 
sun  this  world  would  be  dreary  in  the  extreme.  With  all  his  power  during  long  sum- 
mers many  mountains  even  in  warm  climates  are  covered  with  j)erpetual  snow  and 
ice.  Even  in  Virginia  there  is  in  Hampshire  County  a  mountain  on  the  north  side 
of  which  ice  may  be  found  any  day  of  the  year.  Some  have  thought  that  the  heat 
is  here  spoken  of  as  if  it  were  an  enemy  pursuing  us.  Calvin  "  understands  it  of  the 
violent  heat  Avhich  scorches  men,  plants  and  trees."  But  Edwards  more  nearly  gives 
us  the  clue  to  a  right  interpretation  when  he  translates :  Nothing  is  hid  from  his 
enlivening  heat ;  Boothroyd :  nothing  is  deprived  of  his  heat.  That  the  beneficial 
effects  of  the  sun  are  here  spoken  of  is  required  by  the  following  verses.  Wonderful 
and  excellent  as  are  the  heavens,  and  especially  the  suu,  yet  David  has  something 
of  still  higher  excellence  to  celebrate.  Alexander :  "  The  God,  whose  glory  is  thus 
sho^vn  forth  by  the  material  creation,  is  the  author  of  a  sjDiritual  law,  which  the  Psalm- 
ist now  describes  in  the  next  three  verses,  by  six  characteristic  names,  six  qualifying 
epithets,  and  six  moral  effects  produced  by  it." 

7.  The  law  of  the  Lord  is  i:)erfect,  converting  the  soid.  Dimock  :  "  The  expressions 
in  this,  and  the  following  verses,  showing  the  superior  influence  of  the  laio  upon  the 
sold  to  that  of  the  sun  upon  the  earth,  are  very  beautiful."  Law,  very  commonly  so 
rendered ;  in  the  margin,  doctrine.  Ainsworth :  "  It  implies  both  doctrine  and  an 
orderly  disposition  of  the  same."  We  had  the  word  in  Ps.  i.  2.  It  is  a  general  name 
given  to  vScripture,  of  which  the  law  is  an  important  part.  Besides,  all  Scripture  is 
a  rule,  a  precept — profitable  for  doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness.  But  it  is  the  law  of  Jehovah  that  has  this  power.  Rules  of  life  invented 
by  serious  men  among  the  heathen  and  in  Christian  lands  may  have  produced  a  civil 
discipline,  and  so  may  have  profited  for  this  life.  But  they  were  much  mixed  with 
error.  Nor  had  they  saving  power.  They  were  not  perfect,  as  is  the  law  of  God  "  in 
doctrine,  in  precept,  in  promise,  in  threatening."  Nor  did  they  convert  the  soul.  He 
who  knew  them  all  and  lived  accordingly,  had  not  yet  the  key  of  knowledge,  but  was 
blind,  and  foolish,  and  far  from  the  right  way.  His  soul  was  not  thereby  restored 
from  its  wanderings,  its  errors,  its  sins,  its  sicknesses,  its  death.     Nor  was  it  converted 


PSALM  XIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  257 

to  truth,  to  righteousness,  to  life,  to  God.  There  is  no  good  reason  for  limiting  the 
meaning  of  the  word,  converting,  to  anything  short  of  a  saving  change  of  heart.  God's 
word  is  not  the  agent  but  only  the  instrument  in  the  renewal  of  the  soul.  It  is  a  fit 
instrument,  and  as  such  is  greatly  honored  of  God.  He  has  exalted  it  above  all  his 
name.  Although  every  restoration  is  not  strictly  a  conversion,  yet  every  converdon 
is  a  restoration.  The  word  hex-e  rendered  converting  is  of  the  same  root  as  that  which 
in  Ps.  xxiii.  3  is  rendered  restore;  in  Ps.  Ixxxv.  1,  hast  brought  hack;  in  Ps.  xiv.  7, 
bringeth  back ;  in  Ps.  Ixxxv.  4,  iuni  us ;  in  Ezek.  xiv.  6,  repent,  and  often  turn  ye. 
For  converting,  Hengstenberg  reads  quickens.  We  have  another  name  given  to  God's 
word  in  this  verse :  The  testimony  of  the  Lord  is  sure,  making  wise  the  simple.  Testi- 
mony, not  before  found  in  the  Psalms,  but  the  same  which  occurs  so  often  in  the  pen- 
tateuch,  in  Ps.  cxix.,  and  elsewhere.  In  his  word  God  appears  as  a  witness  for  truth 
and  righteousness.  His  testimony  is  his  Avord.  It  is  siire,  that  is  reliable,  durable, 
faithful,  trustworthy,  standing  fast,  to  be  believed.  /S«re,  in  Hebrew  a  participle  of 
the  verb,  from  which  the  adverb  amen  is  formed.  There  is  no  doubt  about  a  thing, 
if  God  once  says  it.  His  testimony  makes  wise  the  simple.  Many  translations,  includ- 
ing John  Rogers',  Calvin,  Vulgate,  etc.,  for  simple  read  babes,  or  little  ones.  Ezckiel 
(xiv.  20)  once  uses  the  word  rendered  simple  in  the  precise  form  found  here.  With 
this  exception,  it  is  found  only  in  the  writings  of  David  and  his  son,  Solomon.  The 
latter  always  uses  it  in  a  bad  sense,  as  indicating  a  vicious  character ;  but  his  father 
David  uses  it  in  a  good  sense,  pointing  out  those  who  indeed  need  instruction,  but  are 
willing  to  receive  it.  The  rendering  is  unvarying,  except  in  Pr.  ix.  6,  foolish.  The 
testimony  of  God  in  his  word  relates  in  chief  part  to  things  which  we  never  could 
have  known,  had  he  not  spoken.  It  is  suited  to  make  wise,  not  only  for  the  true  and 
excellent  matter  it  contains,  but  because  it  is  clear,  teaches  the  best  lessons  in  the 
simplest  manner,  is  precisely  adapted  to  man's  weakness  and  wickedness,  being  the 
testimony  of  him  who  knows  all  hearts.  The  fact  that  it  does  make  wise  the  simple 
is  manifest  in  the  case  of  every  pious  student  of  the  Bible.  In  the  life  of  such  men 
as  Bunyan,  its  power  is  illustrious.  It  is  also  shown  in  its  vast  influence  over  nations, 
8.  The  statutes  of  the  Lord  are  right,  rejoicing  the  heart  Calvin :  "  The  word  ren- 
dered statutes  is  by  some  restricted  to  ceremonies,  but  improperly,  in  my  judgment  : 
for  I  find  that  it  is  everywhere  taken  for  ordinances  and  edicts.  In  Ps.  ciii.  18;  cxi.  7, 
the  same  word  is  rendered  commandments ;  in  Ps.  cxix.  it  is  always  rendered  precepts ; 
here  only  statutes.  But  the  sense  is  the  same.  These  statutes  are  right,  i.  e.,  upright, 
righteous,  in  equity.  They  rejoice  the  heart  of  all  right-minded  persons.  No  good 
man  counts  any  commandment  of  God  grievous,  even  though  it  enjoins  new  and  diffi- 
cult duties,  or  forbids  customary  sins.  Of  course  all  other  parts  of  revealed  truth, 
make  glad  the  saints  of  God.  He  who  loves  the  precepts  will  love  the  promises  and 
the  doctrines."  The  commandment  of  the  Lord  is  ptire,  enlightening  the  eyes.  The  word 
rendered  commandment  is  not  before  found  in  the  Psalms.  It  occurs  frequently  in 
Deuteronomy,  in  Ps.  cxix,,  and  in  several  other  books  of  Scripture,  Hengstenberg : 
"  The  name  here  given  to  the  law  is  one  that  prescribes  what  one  has  to  do,"  It 
points  to  the  whole  law,  Paul  also  uses  the  smgular  even  where  he  speaks  of  the 
decalogue,  Rom.  vii.  8-12.  The  commandment  is  pure.  It  is  free  from  injustice, 
error,  sin.  The  Septuagint  has  it,  clear,  radiant,  bright.  The  doctrines  of  Scripture 
show  us  what  we  must  believe;  the  precepts,  what  we  must  do;  the  threatenings,  what 
we  must  shun;  the  promises,  what  we  must  hope  for;  and  so  far  as  these  are  necessary 
to  our  salvation  they  are  wonderfully  clear.  Instead  of  pure,  Hammond  ha.s  for  food; 
and  his  paraphrase  is  "  God's  commands  are  our  spiritual  food."  There  is  no  error 
taught  by  this  rendering.  Yet  the  change  is  not  required,  nor  is  it  supported  by  suffi- 
cient reasons.     This  pure,  clear  commandment  enlightens  the  eyes.     It  removes  a  thou- 

33 


i>fj8  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xix. 

r^nnd  rr  isconceptions,  prejudices  and  follies  which  like  fog  and  darkness  obscure  our 
perceptions.  It  shows  us  the  real  nature  of  the  things  of  which  it  treats,  the  greatest 
thint»¥i  in  the  world.  Calvin :  "  Understanding  is  the  most  excellent  endowment  of 
the  soul.''  Illumination,  knowledge  and  wisdom  are  names  often  given  to  the  whole 
of  religion,  because  they  are  so  excellent  a  part  of  it. 

9.  The  fear  of  the  Lord  is  clean,  enduring  for  ever.  The  word  rendered  fear  is  given 
in  our  version  with  great  uniformity.  Only  in  Ps.  Iv.  5  it  is  fearfulness.  Once  or 
twice  it  is  rendered  as  an  adjective  afraid,  or  dreadful.  Once  does  the  Scripture  say, 
The  fear  of  the  Lord  is  the  beginning  of  knowledge ;  twice,  The  fear  of  the  Lord  is 
the  beo-innino-  of  wisdom ;  and  once,  The  fear  of  the  Lord,  that  is  wisdom.  God 
complains  of  some  that  their  fear  toward  him  is  taught  by  the  precepts  of  men.  In 
this  case  the  fear  of  Jehovah,  the  effect,  is  put  for  the  word  of  God,  the  cause,  which 
teaches  us  to  fear  him.  The  word  is  elsewhere  so  used.  Ps.  xxxiv.  11 ;  Pr.  ii.  5. 
Diodati:  "The  rule  of  his  fear  and  of  all  true  religion  contained  in  his  word." 
Calvin:  "It  is  taken  in  an  active  sense  for  the  doctrine  which  prescribes  to  us  the  manner 
in  which  we  ought  to  fear  God."  Eivet  and  Cobbin  take  the  same  view.  Hengsten- 
berg :  "  The  fear  of  the  Lord  here  marks  the  instruction  afforded  by  God  for  fearing 
him."  This  fear  of  God  is  clean;  Edwards,  vncorrupt;  Fry,  jnire;  Doway,  holy ; 
Ethiopic  and  Arabic,  chaste.  Our  version  follows  the  Chaldee,  Syriac  and  many 
others.  No  man  perfectly  following  God's  word  will  ever  be  defiled.  It  leads  to  no 
corrupt  thoughts,  emotions,  words  or  deeds.  Particularly  does  it  maintain  a  pure 
worship.  This  fear  of  the  Lord  endureth  for  ever.  Amesius,  Fry  and  Alexander : 
.standing  forever ;  Hengstenberg :  continues  for  ever.  In  Ps.  cxix.  91  it  is  continue ;  in 
Ps.  xxxiii.  9,  stood  fast ;  in  Ps.  cii.  26  ;  cxi.  3,  10,  endure.  Jesus  Christ  neither  abol- 
ished nor  changed  the  law.  Nay,  the  final  conflagration  shall  not  relax  the  bond, 
which  binds  us  to  purity,  reverence,  holiness  in  heart  and  worship.  "  This  is  the 
(treasure  of  everlasting  happiness."  The  rest  of  the  verse  reads :  The  judgments  of 
tJie  Lord  are  true  and  righteous  altogether.  By  judgments  Diodati  understands  the 
statutes  and  ordinances  by  Avhich  God  judgeth  man,  and  according  to  which  men 
ought  likewise  to  frame  their  conscience.  Alexander  :  "  Judgments  are  properly  judi- 
cial decisions,  but  here  as  in  Ps.  xviii.  22  are  put  for  all  God's  requisitions."  The 
same  word  is  often  found  in  the  Hebrew  Scriptures,  but  occurs  with  great  frequency 
in  Deuteronomy,  in  Ps.  cxix.,  in  Isaiah  and  Ezekiel.  It  is  given  in  our  version  with 
much  uniformity,  judgments.  Pool :  "  The  judgments  of  the  Lord  are  his  laAA's,  fre- 
(juently  called  his  judgments,  because  they  are  the  declarations  of  his  righteous  will, 
and  as  it  were  his  legal  and  judicial  sentence,  by  which  he  expects  that  men  should 
govern  themselves,  and  by  which  he  will  judge  them  at  the  last  day."  God's  decisions 
in  his  word  are  true.  For  true  Calvin,  Venema,  Amesius,  Edwards,  Hengstenberg 
and  Alexander  following  the  original  i-eo^d.  truth.  The  word  is  the  same  as  in  Ps.  xv. 
2 ;  XXV.  5  ;  cxlvi.  6,  the  common  word  for  truth.  Thy  word  is  truth — truth  without 
any  mixture  of  error,  fiction,  falsehood,  deceit.  Moreover  God's  judgments  are 
right  earn.  Vulgate  and  Doway:  justified  in  themselves;  Calvin:  justified  together; 
Venema:  together  just ;  Amesius:  alike  just;  Aimworth:  just  together,  that  is,  all  of 
them  together,  and  each  of  them  apart,  is  just,  or  justified;  Edwards :  full  of  righteous- 
ness all  together.  Hammond  paraphrases  it  thus:  "They  are  in  themselves  most 
just  and  equitable,  fittest  to  be  done  by  us,  if  they  were  not  commanded,  nor  should 
ever  be  rewarded  in  us."  Altogether,  the  same  rendered  together  in  Ps.  ii.  2 ;  xiv. 
3;  in  Ps.  iv.8,  6of/t;  in  Ps.  xxxiii.  IQ,  alike;  in  Ps.  Ixxiv.  6,  a/  once;  in  Ps.  cxli.  10 
mihal. 

10.  Afore  to  be  desired  are  they  than  gold,  yea,  than  much  fine  gold.  The  things  here 
'.li.l  to  he  more  to  be  desired  are  God's  judgments,  embracing  his  law,  testimony. 


PSALM  XIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  259 

statutes,  commandment  and  the  precepts  concerning  his  fear.  All  parts  of  fJod'.* 
word  are  of  the  highest  value,  above  gold,  yea,  much  fine  gold.  The  word  rendei-ed 
fine  gold  occurs  nine  times  in  Scripture,  and  is  always  so  rendered  except  once 
(Ps.  xxi.  3)  where  it  is  pure  gold.  It  is  first  found  in  Job  xxviii.  17.  The  Septuagint 
sometimes  as  here  renders  it  "  a  precions  stone;"  in  Ps.  cxix.  127,  a  topaz.  According  to 
Hesychius  topaz  is  derived  from  paz,  which  is  the  Hebrew  word  here  rendered  fiae 
gold.  Calvin:  "The  sense  is,  that  we  do  not  esteem  the  law  as  it  deserves,  if  we  do 
not  prefer  it  to  all  the  riches  of  the  world."  It  is  a  great  matter  to  have  our  prac- 
tical judgments  of  divine  things  correct.  But  men  may  loudly  praise  God's  word  as 
the  fountain  of  history,  of  sublime  composition,  of  instruction  on  the  weightiest 
matters,  yea,  as  divinely  inspired;  and  yet  they  may  have  no  relish  for  its  truths, 
and  so  be  unable  to  add  concerning  God's  decisions  that  they  are  sweeter  also  than 
honey  and  the  hone^jcomh.  Calvin,  Ainsworth,  Street,  Venema,  Edwards,  Fry,  Jebb 
and  Alexander  would  read  stveeter  than  honey,  and  the  dropping  of  [the  combs  or]  the 
honeycombs.  Amesius  in  his  translation  speaks  of  the  unboiled  or  unheated  honey. 
The  first  word  rendered  honey  signifies  honey  of  any  kind ;  the  last  signifies  the  pure 
honey,  as  it  dripped  down  without  any  pressure  or  heating,  which  could  injure  flavor 
and  quality.  So  to  the  taste  of  David  and  all  right-minded  men  God's  word  is  a 
precious  feast.  The  same  is  declared  in  Ps.  cxix.  103.  Hear  Job  also:  "I  have 
esteemed  the  words  of  his  mouth  more  than  my  necessary  food,"  chap,  xxiii.  12; 
Jeremiah:  "Thy  words  were  found,  and  I  did  eat  them;  and  thy  word  was  unto  me 
the  joy  and  rejoicing  of  my  heart,"  chap.  xv.  16.  No  estimate  of  God's  word  will 
avail  unless  we  have  a  taste,  a  relish,  a  zest  for  its  holiest  requirements. 

11.  Moreover  by  them  is  thy  servant  warned.  For  warned,  Calvin,  following  the 
Chaldee,  has  ??iarfe  etrcitmspec^;  Edwards:  admonished;  Ainsworth  and  Pool:  clearly 
admonished;  Boothroyd:  instructed;  Clarke:  fully  instructed;  Street,  Hengstenberg 
and  Alexander:  enlightened;  church  of  England:  taught;  the  Ethiopic,  Arabic, 
Vulgate  and  Doway  all  follow  the  Septuagint  and  read :  For  thy  servant  keepeth  them. 
But  our  version  is  preferable.  In  this  clause  David  simply  tells  what  had  been 
up  to  this  time  the  practical  influence  of  God's  word  on  his  life.  In  the  next  clause 
he  tells  of  the  success  attending  such  a  course.  In  keeping  of  them  there  is  great 
reward.  Alexander:  "Reward  is  here  used  not  to  signify  a  recompense  earned  in 
strict  justice,  but  a  gratuity  bestowed."  There  are  rewards  of  grace  as  well  as 
of  debt.  The  latter  are  inferior  to  the  former.  Though  God's  people  do  not  serve 
him  with  a  mercenary  spirit,  yet  they  do  not  forget  the  end  reached  by  the  obedient, 
Heb.  xi.  26;  Matt.  vi.  4,  6;  1  Tim.  iv.  8.  Patrick's  paraphrase  is:  "I  say  nothing 
but  what  I  have  tried :  for  by  following  the  admonitions  of  thy  holy  laws,  both  in 
my  private  and  my  public  capacity,  thy  servant  is  become  thus  illustrious :  and  in 
their  observance  there  is  not  only  much  satisfaction  at  present,  but  a  far  greater 
reward  in  the  conclusion."  Yet  no  good  man,  with  any  tolerable  degree  of  knowledge 
of  himself,  can  be  ignorant  of  the  fact  that  he  comes  far  short  of  the  absolute  per- 
fection required  by  God's  word,  especially  by  the  law,  and  so  David  exclaims : 

12.  Wlio  can  understand  \\i^  errors?  By  errors  Ainsworth  understands  unadvised 
errors,  or  ignorant  faidts,  unwitting  and  inconsiderate  sins.  Alexander :  "  The  word 
translated  errors  is  akin  to  one  sometimes  used  in  the  law  to  denote  sins  of  inadver- 
tence, error,  or  infirmity,  as  distinguished  from  deliberate,  wilful  and  high-handed 
sins  such  as  are  deprecated  in  the  next  verse.  See  Lev.  iv.  2,  27 ;  Num.  xv.  27." 
Many  other  passages  might  also  have  been  cited.  Yet  the  same  verb  seems  in  other 
places  to  have  in  general  the  signification  of  sinful  error,  see  Isa.  xxviii.  7  ;  (where 
it  occurs  thrice,)  1  Sam.  xxvi.  21 ;  and  elsewhere.  This  led  Calvin  to  say  that  "all 
the  sins  to  the  commission  of  which  men  give  themselves  loose  reins,  not  being  duly 


L^ 


2(50 


STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xix. 


sensible  of  the  evil  that  is  in  them,  and  being  deceived  by  the  allurements  of  the 
flesh,  are  justly  included  under  the  Hebrew  Avord  here  used  by  David,  which  signi- 
fios  faults  or  ignorances.  Pool  also  says,  "his  errors  are  either,  1.  His  sins  of  ignor- 
anee,  of  which  the  word  is  used,  Lev.  iv.  2,  22,  27 ;  Ecc.  v.  6 ;  or  rather,  2.  His  sins 
in  o-eneral,  (which  afterwards  he  divides  into  secret  and  presumptuous  sins)  or  all  de- 
viations from  God's  law,  which  are  thus  called,  1  Sam.  xxvi.  21 ;  Ps.  cxix.  67,  118 ; 
Heb.  ix.  7 ;  Jas.  v.  20."  This  view  is  the  safest,  gives  the  fullest  sense,  and  coin- 
cides with  the  analogy  of  faith.  It  is  as  true  of  sins  committed  against  light  as  of 
sins  of  ignorance  chargeable  to  any  man,  that  he  knows  neither  their  number,  mag- 
nitude, guilt,  depravity,  nor  the  mischief  they  are  likely  to  effect.  David  next 
prays.  Cleanse  thou  me  from  secret  faults.  The  word  faults  is  supplied  by  the  trans- 
lators. Horsley  has  disguises,  concealments,  dissimulations.  The  word  secret  is  in  v. 
6,  rendered  hid.  The  common  rendering  of  the  verb  from  which  this  participle  is 
derived  is  to  hide,  Ps.  xiii.  1 ;  xvii.  8.  Our  faults  may  be  hidden  from  our  neigh- 
bors, and  from  ourselves,  but  not  from  God.  To  him  all  things  are  naked  and 
opened.  The  sum  of  this  petition  is,  Cleanse  me  from  those  sins  which  may  be  un- 
known to  my  neighbors,  or  which  are  unknown  to  myself.  The  primary  and  promi- 
nent idea  suggested  to  the  Hebrew  mind  by  the  word  cleanse,  is  that  of  remission, 
holding  guiltless,  or  guiltless,  clearing,  setting  free  from  punishment,  acquitting.  Num. 
v.  31 ;  Jud.  XV.  3 ;  Num.  xiv.  18 ;  Pr.  xi.  21 ;  Nah.  i.  3.  Schmidt  says :  "  It  is  a 
judicial  term  and  means  acquittal ;"  Calvin :  "  The  word  cleanse  is  to  be  referred 
not  to  the  blessing  of  regeneration,  but  to  free  forgiveness ;  Amesius ;  Absolve  me ; 
Hengstenberg :  Acquit  me.  He  adds  that  the  word  rendered  cleanse,  "  always  signi- 
fies to  declare  innocent,  to  acquit."  Alexander  for  cleanse  reads  clear.  But  as  in 
both  the  Old  and  New  Testaments  justification  and  sanctification  are  declared  to  be 
inseparable,  Ps.  xxxii.  1,  2 ;  Rom.  viii.  1 ;  and  as  it  is  common  to  take  an  important 
part  for  the  whole,  so  we  are  not  to  understand  David  as  saying  that  he  desired  mere 
remission  without  purification.  Pool  therefore  well  says:  "Cleanse  thou  me;  both 
by  justification,  or  the  pardon  of  my  sins,  through  the  blood  of  thy  Son,  which  is  to 
be  shed  for  me ;  and  by  sanctification  through  thy  Holy  Spirit,  co-working  in  and 
with  thy  word,  to  the  further  renovation  of  my  heart  and  life ;  for  these  are  the  two 
ways  of  cleansing  sinners  most  frequently  mentioned  both  in  the  Old  and  New  Tes- 
tament ;  though  the  first  may  seem  to  be  principally,  if  not  only  intended,  because 
he  speaks  of  his  past  sins  which  could  be  cleansed  no  other  way  but  by  remission." 
God  may  also  cleanse  us  by  leading  us  not  into  temptation,  by  restraining  us  from 
sin.  Edwards:  Keep  me  clean  from  secret  faults ;  Fry:  From  concealed  ones  do  thou 
keep  me  clear.  Prevention  is  better  than  cure.  It  is  better  not  to  sin  than  to  sin, 
and  repent.  It  is  a  sad  thing  to  be  always  repenting  of  the  sins  we  have  committed, 
and  repeating  the  sins  of  which  we  have  repented. 

1 3.  Keep  back  thy  servant  also  from  presumptuous  sins.  Here  is  prayer  for  restraining 
and  supporting  grace.  The  Septuagint,  Vulgate  and  Ethiopic  for  pres:umptuous  sins 
read  strangers;  DoAvay:  From  my  secret  sins  cleanse  me,  O  Lord;  and  from  those 
of  others  spare  thy  servant;  Chaldee:  Set  thy  servant  free  from  the  proud;  Syriao* 
From  iniquity  restrain  thy  servant ;  Venema :  Withhold  thy  servant  from  the  proud : 
Amesius :  Withdraw  thy  servant  from  the  contumacious ;  Fry :  From  presumption 
etc.;  Hor.sley:  From  evil  spirits,  etc.  The  context  is  speaking  of  sins,  not  of  persons. 
When  the  word  rendered  presumptuous  is  found  without  a  noun  we  have  no  right  to 
supply  men  or  spirits,  if  we  can  as  well  use  the  word  found  in  the  preceding  verse, 
which  is  errors,  faults,  sins.  Calvin:  "By  presumptuous  sins  he  means  known  and 
evident  transgressions,  accompanied  with  proud  contempt  and  obstinacy."  Hammond 
understands  "  known  deliberate  sins,  which  have  not  the  alleviation  of  ignorance  or 


PSALM  XIX.]  STUDIES  IN   THE  BOOK  OF  PSALMS.  261 

weakness,  but  are  committed  against  express  knowledge  of  duty,  and  after  matun 
consideration."  The  word  is  in  our  version  rendered  either  presumptuous  or  proud, 
Ps.  Ixxxvi.  14;  and  the  corresponding  noun  pride  or  presumption,  Deut.  xvii.  12; 
xviii.  22 ;  Pr.  xi.  2 ;  Obad.  3.  Such  sin  is  always  based  in  arrogance  and  contempt 
of  God.  It  is  the  fruit  of  an  imperious  lust.  It  is  not  the  result  of  mere  surprise. 
In  its  nature  it  is  daring.  Keep  back,  also  rendered  loithhold,  hold  hack,  lander,  spare, 
reserve,  and  in  the  margin  restrain.  Let  them  not  have  dominion  over  me.  Dominion 
is  prevailing  power.  The  Canaanites  lived  in  Judea  even  after  the  times  of  Joshua, 
and  they  greatly  annoyed  the  Israelites,  but  they  were  not  the  lords  of  the  land. 
In  Ps.  viii.  6  to  have  domijiion  expresses  man's  supremacy  over  inferior  animals. 
The  participle  is  often  rendered  ruler.  Gen.  xlv.  8;  Jud.  xv.  11;  Ps.  cv.  20,  21;  Pr. 
xxviii.  15.  The  import  of  the  prayer  is,  Let  not  any  presumptuous  sin  have  the 
mastery  over  me.  Hengstenberg :  "Presumptuous  sins  are  here  personified  as  tyrants 
who  strive  to  bring  the  servant  of  God  into  unbecoming  subjection  to  them.  That 
the  Lord  alone  can  keep  from  this  servitude,  discovers  the  depth  of  human  corrup- 
tion." Thus  saved  from  outbreaking  sins  he  adds:  Then  shall  I  be  upright. 
Upright,  as  in  Ps.  xviii.  25 ;  elsewhere  perfect,  finished.  Job  xxii.  3 ;  Josh.  iv.  10. 
Absolute  perfection  is  found  in  no  mere  man  on  earth,  1  Kings  viii.  46;  Ecc.  vii.  20. 
Comparative  perfection  or  uprightness  belongs  to  sincerity,  and  is  found  in  the 
consistent  holy  life  of  every  child  of  God.  Such  a  man  may  add :  And  I  shall  he 
innocent  from  the  great  transgression.  Be  innocent,  elsewhere  be  clear,  be  guiltless,  he 
blameless,  he  cleansed,  he  cleared,  the  same  root  as  cleanse  in  v.  12.  From  the  great 
transgression;  Chaldee:  From  great  sin;  Calvin:  From  much  wickedness;  Edwards: 
From  heinous  transgressions;  Venema:  From  much  defection;  Amesius:  From  great 
defection;  Hengstenberg:  Yvom.  great  iniquity ;  Alexander:  From  much  transgression. 
Doubtless  the  best  sense  is  he  shall  be  free  "from  innumerable  sins,  which  usually 
follow  the  commission  of  one  presumptuous  sin."  There  seems  to  be  no  good  reason 
for  inserting  the  before  great;  nor  for  rendering  it,  as  Fry,  the  great  rebellion;  nor 
as  Horsley,  the  great  apostasy.  Morison  thinks  it  refers  to  "the  easily  besetting  sin 
of  a  man's  constitution  and  temperament ;"  but  this  cannot  be  shown  to  be  always 
the  worst  kind  of  transgression. 

14.  Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart  be  acceptable  in  thy 
sight,  O  Lord,  my  strength  and  my  redeemer.  The  Chaldee,  Syriac,  church  of  England, 
Calvin,  Venema,  Amesius,  Edwards,  Pool,  Home,  Henry,  Scott,  Clarke,  Jebb  and 
Hengstenberg  agree  with  our  version  in  making  this  a  prayer.  Let,  etc.  But  the 
Septuagint,  Arabic,  Ethiopic,  Vulgate,  Doway,  Fry  and  others  closely  follow  the  ori- 
ginal, and  read  it  in  the  future :  Then  shall  he  acceptable,  etc.  The  pious  student  of 
Scripture  gets  an  excellent  sense  from  either  reading.  Each  coincides  with  truth  and 
experience.  If  the  future  form  is  to  be  adopted  then  we  have  an  inspired  declaration 
that  the  words  and  even  the  thoughts  of  such  a  man  as  is  previously  described  are 
pleasing  to  God.  But  if  we  follow  the  common  version,  which  is  perhaps  the  best, 
then  the  Psalmist  prays  that  God  would  not  merely  free  him  from  sins  secret  and  pre- 
sumptuous, but  that  he  would  make  his  speech  to  be  pure,  kind,  godly,  edifying,  and 
his  thoughts  chaste,  devout,  holy,  heavenly.  There  seems  to  be  no  good  reason  for 
supposing  that  the  words  and  meditation  are  merely  those  contained  in  this  Psalm, 
and  none  else,  as  some  have  thought.  Be  acceptable,  elsewhere  be  to  the  pleasure,  to 
the  good  pleasure,  to  the  good-will,  to  the  favor,  to  the  delight,  to  the  acceptance. 
Two  grounds  of  confidence  in  this  petition  are  expressed.  1.  The  Lord  is  his 
Strength,  or  Rock.  See  Ps.  xviii.  2.  Clarke  thinks  the  word  equivalent  to  Fountain 
or  Origin.  He  gives  no  reason  for  this  rendering,  nor  is  the  word  ever  so  translated 
in  our  common  version.     There  it  is  rendered  Rock,  Strength,  Beauty,  mighty  One, 


2Q2  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xix. 

mighty  God.  David's  confidence  was  in  God's  ability  to  do  all  he  needed  and  all  he 
asked.  2.  The  Lord  is  his  Kedeemer— literally,  The  one  that  redeems  vie;  or,  My 
kinsman,  ^vll0se  right  and  office  it  is  to  redeem.  An  old  Psalter  reads  it,  My  Helper 
and  my  Buyer.  We  are  bought  with  a  price,  a  great  price,  a  price  far  above  our 
value.  Well  may  every  believer  say :  "  In  the  Lord"  Jesus  "  have  I  righteousness 
and  strength." 

Doctrinal  and  Practical  Kemarks. 

1.  The  distinction  between  natural  and  revealed  religion  is  just.  Truth  requires 
it.     The  Scriptures  admit  it,  w.  1-11. 

2.  All  unperverted  knowledge  is  useful.  Everything  God  has  made  and  every- 
ihing  God  has  spoken,  with  all  the  relations  and  uses  of  each,  may  teach  us  some 
valuable  lesson,  vv.  1-11. 

3.  If  man  had  never  sinned,  if  he  were  laboring  under  no  blindness  of  mind,  nor 
hardness  of  heart,  the  teachings  of  natural  religion  are  so  clear  and  so  impressive 
that  they  would  assuredly  awaken  pious  Avonder  and  devout  praise  to  the  Maker  of  all 
things,  vv.  1-4.  His  works  declare,  preach,  show,  publish  his  existence  all  the  time 
and  in  every  place.  Tholuck:  "Though  all  the  preachers  on  earth  should  grow 
silent,  and  every  human  mouth  cease  from  publishing  the  glory  of  God,  the  heavens 
above  will  never  cease  to  declare  and  proclaim  his  majesty."  The  smallest  piece  of 
granite  or  of  old  red  sandstone,  the  least  shell  or  insect  as  truly  requires  a  Creator  as 
the  heavens  above  us.  Morison  :  "  It  is  impossible  to  direct  even  a  cursory  glance  to 
the  greater  and  lesser  lights  which  rule  by  day  and  night,  without  being  compelled  to 
think  with  reverential  awe  of  that  incomprehensible  Being  who  kindles  up  all  their 
fires,  directs  all  their  courses,  and  impresses  upon  them  all  laws,  which  contribute  alike 
to  the  order,  beauty  and  happiness  of  the  universe."  Well  did  the  apostle  say  that 
all  men,  even  the  heathen,  are  without  excuse.  Even  one  day  or  one  night  proves  that 
there  is  a  God,  as  there  is  but  one  being  that  could  cause  either.  Everett :  "  I  had 
occasion,  a  few  weeks  since,  to  take  the  early  train  from  Providence  to  Boston ;  and 
for  this  purpose  rose  at  two  o'clock  in  the  morning.  Everything  around  was  wrapt 
in  darkness  and  hushed  in  silence,  broken  only  by  what  seemed  at  that  hour  the 
unearthly  clank  and  rush  of  the  train.  It  was  a  mild,  serene,  midsummer's  night — 
the  sky  was  Avithout  a  cloud — the  winds  were  whist.  The  moon,  then  in  the  last  quar- 
ter, had  just  risen,  and  the  stars  shone  with  a  spectral  lustre  but  little  affected  by  her 
presence.  Jupiter,  two  hours  high,  w-as  the  herald  of  the  day ;  the  Pleiades  just  above 
the  horizon  shed  their  sweet  influence  in  the  east ;  Lyra  sparkled  near  the  zenith  ; 
Andromeda  veiled  her  newly-discovered  glories  from  the  naked  eye  in  the  South  ; 
the  steady  pointers  far  beneath  the  pole  looked  meekly  up  from  the  depths  of  the 
north  to  their  sovereign. 

"  Such  Avas  the  glorious  spectacle  as  I  entered  the  train.  As  Ave  proceeded,  the  timid 
approach  of  tAvilight  became  more  perceptible ;  the  intense  blue  of  the  sky  began  to 
soften ;  the  smaller  stars,  like  little  children  AA'ent  first  to  rest ;  the  sister-beams  of  the 
Pleiades  soon  melted  together ;  but  the  bright  constellations  of  the  Avest  and  north 
remained  unchanged.  Steadily  the  Avondrous  transfiguration  Avent  on.  Hands  of 
angels  hidden  from  mortal  eyes  shifted  the  scenery  of  the  heavens ;  the  glories  of 
night  dissolved  into  the  glories  of  the  daAvn.  The  blue  sky  noAV  turned  more  softly 
gray  ;  the  great  watch-stars  shut  up  their  holy  eyes ;  the  east  began  to  kindle.  Faint 
streaks  of  purple  soon  blushed  along  the  sky;  the  whole  celestial  concave  A>as  filled 
with  the  inflowing  tides  of  the  morning  light,  Avhich  came  pouring  down  fro.ti  above 
in  one  great  ocean  of  radiance:  till  at  length  as  we  reached  the  Blue  Hills,  a  flash  of 
l)urple  fire  bhized  out  from  above  the  horizon,  and  turned  the  doAvy  tear-drop^  oi 


PSALM  XIX.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  263 

flower  and  leaf  into  rubies  and  diamonds.  In  a  few  seconds,  the  everlasting  gates  of 
the  morning  were  thrown  wide  open,  and  the  lord  of  day,  arrayed  in  glories  too  severe 
I'or  the  gaze  of  man,  begun  his  state.  .  . 

"  I  am  filled  with  amazement,  when  I  am  told  that  in  this  enlightened  age,  and  in 
the  heart  of  the  Christian  world,  there  are  persons  who  can  Avitness  this  daily  mani- 
festation of  the  power  and  wisdom  of  the  Creator,  and  yet  say  in  their  hearts,  '  there- 
is  no  God.' " 

Morison :  "  The  bridegroom's  ornaments,  and  the  giant's  power  arc  but  faint  images 
of  the  sun's  mild  splendor,  and  his  swift  penetrating  light.  All  nature  rejoices  at  his 
approach ;  the  sweet  melody  of  wood  and  grove  hails  his  rising ;  before  his  face  the 
shadows  of  night  flee  away ;  wild  beasts  of  the  forest  hasten  to  their  retreats ;  and 
light,  and  cheerfulness,  and  happy  industry  revisit  the  habitations  of  men."  Indeed 
one  bright  sun  should  forever  silence  all  cavillings  respecting  the  fundamental  truths 
of  natural  religion.  "  Where  is  your  God  ?  show  him  to  me,"  said  a  proud  heathen 
monarch  to  a  devout  Jew.  "  I  cannot  show  you  my  God,  but  come  with  me  and  I  will 
show  you  one  of  his  messengers."  Taking  him  to  the  open  air  he  pointed  to  the 
unclouded  sun,  and  said,  "  Look  at  that."  "  I  cannot,  it  pains  my  eyes,"  said  the 
monarch.  "  Then,"  said  the  Jew,  "  how  couldst  thou  look  on  the  face  of  him,  at 
whose  rebuke  the  pillars  of  heaven  tremble?" 

4.  A  poor,  puny  creature  is  man !  Compared  with  God  he  is  as  nothing.  All 
nature  and  all  revelation  teach  him  that  he  is  a  mite,  a  worm,  a  vanity.  He  looks  up 
and  sees  the  sky  as  a  molten  looking-glass.  Job  xxxvii.  18,  reflecting  the  image  of 
God ;  but  all  oations  of  men  are  so  much  like  the  grasshoppers  that  their  image  is 
not  once  seen,  except  they  look  downward.  Everything  above  us  speaks  of  the  great- 
ness of  God  not  of  man. 

5.  Some  good  pieces  have  been  written  on  the  poetry  of  Scripture  and  on  the 
mdebtedness  of  elegant  literature  to  the  Bible.  Much  more  remains  to  be  told.  Let 
some  one  lay  out  his  strength  on  the  subject.  The  imagery  of  the  sun  in  vv.  4,  5,  is 
but  a  specimen  of  what  is  meant. 

6.  Thankful  should  we  poor  gentiles  be  that  to  us  God  always  gave  the  lessons  oi' 
natural  religion  as  clearly  as  to  others,  that  in  so  doing  there  was  a  prophetic  pledgs 
that  he  would  finally  give  us  clearer  light,  and  that  that  light,  even  the  Sun  of  right- 
eousness, has  arisen  on  the  nations.  When  God  suflered  all  nations  to  walk  in  their 
own  ways,  he  nevertheless  left  not  himself  without  witness.  Acts  xiv.  16,  17,  thus 
proving  to  them  all  the  time  that  he  was  as  good  and  would  be  as  gracious  as  Revela- 
tion said  he  should  be  to  the  blinded  aliens  from  the  commonwealth  of  Israel. 

7.  Glorious  as  the  sun  is,  compared  with  other  creatures,  it  is  yet  infinite  con- 
descension in  God  to  make  the  sun  an  emblem  of  himself  to  us  poor  ignorant  mor- 
tals, Ps.  Ixxxiv.  11. 

8.  Great  as  are  man's  natural  endowments,  and  clear  as  are  the  lessons  taught  by 
God's  works,  yet  history  and  observation  alike  prove  that  a  revelation  was  necessary. 
The  world  by  wisdom  never  did  know  God.  Having  forsaken  him,  every  step  men 
take  in  any  system  of  mythology  or  philosophy  leads  them  farther  from  the  truth. 
The  Bible  was  a  needed  blessing.  "  If  God  is  seen  in  his  works,  he  is  much  mon; 
seen  in  his  word." 

9.  The  rule  of  faith  and  practice  given  in  Scripture  is  perfect,  v.  7.  It  is  perfect 
in  wisdom,  in  truth,  in  equity.  In  it  nothing  is  lacking,  nothing  redundant,  nothing 
»exatious.  nothing  capricious.  We  need  all  it  teaches  us ;  and  it  teaches  us  all  we 
need  to  learn.  When  one  examines  the  collected  Avise  sayings  of  the  heathen,  the 
impression  is  necessarily  made,  that  in  the  truths  relating  to  a  right  belief  and  a  right 
life  the  best  of  them  were  mere  children.     And  when  one  searches  the  word  of  God, 


2^4  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xix. 

he  does  not  wonder  that  under  its  teachings  the  simple  grow  wise,  and  the  immoral 
become  pure.  The  rules,  the  encouragements,  the  directions,  the  incentives  arc  per- 
fect. Thev  all  have  adequate  clearness,  authority  and  majesty.  Even  the  promises 
are  august ;  the  threatenings,  salutary  and  awful. 

10.  In  the  hand  of  God's  Spirit  Scripture  has  all  the  power  necessary  to  control 
the  strongest  inclinations  of  human  nature.  It  converts  the  soul,  v.  7.  Nor  is  this 
I'nersrv  confined  to  a  few  cases.  It  renovates  millions.  Nor  is  it  adapted  to  change 
the  heiirts  of  none  but  the  moderately  wicked.  No  demon  ever  enters  the  soul,  b\it 
that  it  can  be  made  to  say,  Paul  I  know,  and  Jesus  I  know. 

11,  It  is  infinite  condescension  in  the  God  of  truth  personally  to  become  a  wit- 
ness, and  give  us  his  testimony,  v.  7.  Nothing  short  of  this  would  have  met  our 
case ;  but  our  weakness  and  low  estate  had  put  us  far  beneath  the  glory  of  Jehovah, 
and  our  sins  had  exposed  us  to  his  righteous  displeasure.  In  salvation  everything  is 
of  mercy. 

11.  But  God  gives  his  testimony  not  only  to  the  heads  of  society,  the  dignitaries 
of  earth,  but  to  the  humblest  souls,  v.  7.  He  loves  to  instruct  the  feeblest,  who  has 
a  teachable  disposition.  Renunciation  of  our  own  wisdom,  and  child-like  simplicity 
are  essential  to  success  in  the  study  of  God's  word,  1  Cor.  iii.  18. 

12.  Good  men  delight  in  the  law  of  God  and  intend  to  keep  it,  v.  8.  He  who 
loves  God  must  love  his  laAV,  for  it  is  a  transcript  of  his  character. 

13.  True  piety  has  its  sorrows,  weeping  over  sins  and  short-comings ;  but  it  has  its 
joys  also,  v.  8.  These  are  unspeakable  and  full  of  glory.  A  good  conscience  is  the 
best  treasure  ever  held,  the  best  pleasure  ever  tasted,  the  best  honor  ever  conferred. 
To  a  sinner  it  comes  through  atoning  blood :  but  it  never  co-exists  with  a  slighting 
of  God's  statutes. 

14.  Although  many  systems  of  false  religion  do  contain  some  truth ;  yet  it  is  the 
peculiar  glory  of  Scripture  that  it  contains  pure  truth,  and  no  error,  v.  8.  It  is  al- 
ways safe  to  receive  what  God  has  spoken. 

15.  God's  word  contains  all  necessary  truth.  It  so  enlightens  the  eyes  that  they 
need  no  further  illumination,  v.  8.  He  who  should  know  the  true  sense  of  all  that 
God  has  revealed  would  be  unspeakably  the  wisest  mere  man  that  ever  lived.  To 
be  wise  unto  salvation  is  the  highest  feat  of  sagacity. 

16.  The  religion  of  the  Bible  diflTers  from  all  false  religions  by  the  purity  it  re- 
•juires  and  promotes.  The  fear  of  the  Lord  is  clean,  v.  9.  All  other  religions  agree 
in  leaving  sin  and  corruption  to  riot  in  the  soul.  They  crop  out  even  in  their 
worship. 

17.  The  more  true  religion  is  tried,  the  more  it  is  found  unto  praise ;  for  it  has  in 
it  indestructible  excellence.  It  endureth  forever,  v.  9.  While  all  that  is  false,  base 
and  selfish  shall  be  forever  put  down ;  the  true,  the  noble,  the  benevolent  shall  stand, 
eternally  stand.     The  foundation  of  all  stability  is  truth  and  righteousness. 

18.  Every  part  of  Scripture  condemns  will-worship  and  human  inventions  in  the 
house  of  God,  v.  9.  God's  fear  and  judgmenis  have  a  very  different  basis  from 
man's  precepts. 

19.  Everywhere  in  Scripture  right,  rectitude,  holiness  have  the  pre-eminence,  v.  9. 
No  inspired  writer  ever  expresses  a  doubt  concerning  the  final  triumph  of  a  principle 
or  of  a  cause,  if  it  is  righteous. 

20.  The  renewal  of  man's  fallen  nature  by  the  word  and  Spirit  of  God  is  a  reality. 
Conversion  is  not  a  dream,  vv.  8,  10.  Luther:  "This  is  a  great  wonder  of  the 
Holy  Spirit  and  of  the  judgments  of  the  Most  High,  that  they  change  everything, 
rendering  that  most  acceptable,  which  was  before  distasteful.  For  what  do  men  seek 
more  civgerly  than  riches  and  pleasures  ?  and  yet  the  spirit  has  far  greater  delight  in 


PSALM  XIX.]  STUDIES   IN   THE  BOOK  OF  PSALMS.  265 

the  law  of  God,  than  the  flesh  can  have  in  its  goods  and  pleasures."     Every  genera- 
tion contains  some  men  who  do  prove  that  they  are  born  of  God. 

21.  How  vain  are  great  riches  compared  Avith  God's  word,  v.  10.  They  are  fleet- 
ing, disturbing,  inferior  even  to  many  earthly  good  things.  But  the  divine  word  en- 
riches the  soul  of  man.  "  It  is  able  to  bring  to  him  an  everlasting  kingdom." 
Wealth  can  heal  no  wounded  spirit,  cheer  no  sinking  soul,  give  hope  to  no  despond- 
ing mind,  defend  against  none  of  the  worst  ills  of  life,  point  no  weary  traveller  to 
the  way  of  rest,  give  no  assurance  of  happiness  beyond  the  grave.  God's  word  can 
do  all  these  things,  and  a  thousand  times  more. 

22.  No  marvel  then  that  to  a  pious  soul,  God's  word  has  an  incomparable  sweet- 
ness, V.  10.  The  divine  life  within  us  is  full  of  comforts  and  supports,  pleasant  be- 
yond anything  the  world  ever  tastes. 

23.  In  a  teacher  or  witness,  experience  is  a  good  quality,  v.  11.  By  experience 
God's  children  know  how  blessed  is  his  service,  and  they  speak  what  they  know. 
The  wicked  know  not  what  they  say,  when  they  rail  at  religion. 

24.  From  the  doctrine  of  gracious  rewards  taught  us  in  v.  11,  let  us  like  Paul  make 
this  very  weighty  inference :  "  Therefore,  my  beloved  brethren,  be  ye  steadfast,  un- 
raovable,  always  abounding  in  the  work  of  the  Lord,  forasmuch  as  ye  know  that  your 
labour  is  not  in  vain  in  the  Lord."  Those  were  blessed  words  spoken  to  Abraham :  "  I 
am  thy  exceeding  great  reward."  Well  may  such  words  arouse  and  animate  any  man 
to  do  his  best  in  God's  cause.  Yet  every  good  man  will  sympathize  with  Hooker,  of 
New  England,  who,  when  told  that  he  was  going  to  receive  his  reward,  said,  "  I  am 
going  to  receive  mercy." 

25.  How  useful  for  humiliation  is  the  whole  law  of  God !  v.  12.  It  shows  mortals 
their  defects  and  enormities  in  such  a  way  that  the  very  best  men  have  cried  out  bit- 
terly under  a  sense  of  their  manifold  corruptions. 

26.  There  is  great  folly  in  claiming  to  be  without  fault,  v.  12.  Modern  perfection- 
ism gets  no  countenance  from  Scripture.  Calvin :  "  The  more  diligently  any  one 
examines  himself,  the  more  readily  will  he  acknowledge  with  David,  that  if  God 
should  discover  our  secret  faults,  there  would  be  found  in  us  an  abyss  of  sins  so  great 
as  to  have  neither  bottom  nor  shore." 

27.  If  our  sanctification  goes  no  further  than  we  can  see  our  own  faults,  and  so 
particularly  renounce  each  one,  we  shall  never  be  saved,  v.  12.  Blessed  be  God,  he 
sees  all  our  sins,  and  if  he  loves  us,  he  Avill  not  leave  us  under  their  power. 

28.  How  important  is  prayer,  especially  such  prayer  as  David  offers  in  vv.  12,  13. 
If  we  ever  get  beyond  prayer,  we  shall  either  be  fit  for  heaven  or  for  hell. 

29.  Although  it  is  of  great  importance,  on  many  accounts,  that  we  should  have  a 
high  degree  of  self-knowledge,  yet  observation  unites  with  inspiration  in  teaching  that 

it  is  exceedingly  difficult  of  attainment.     Very  few  men  know  themselves,  and  espe-    . 
cially  their  own  defects.     It  would  seem  that  the  mind  of  man,  like  his  eye,  was  i/ 
originally  made  rather  to  look  out  on  the  works  of  God  than  on  itself     It  is  only  by 
a  reflex  act  that  we  get  a  knowledge  of  the  size,  color,  or  appearance  of  our  eyes,  or 
of  the  powers,  tempers  and  exercises  of  our  minds.     Mental  philosophy  makes  slow        - 
progress.     Sin  also  blinds  the  mind,  so  that  though  men  have  eyes  they  see  not.     Self- 
love  has  become  inordinate,  so  that  in  civil  and  criminal  suits  no  man  is  allowed  to  be 
his  own  judge;  yet  in  matters  of  self-knowledge  each  man  is  judge,  jury,  witness, 
prosecutor  and  advocate.     Self-inspection  is  to  most  men  irksome.     Sin  riots  in  care- 
lessness.    Nor  is  this  all.     Good  and  bad  in  character  often  seem  very  much  alike. 
Saul  and  Judas  appeared  to  repent  much  as  Peter.     Ahab's  humility  looked  like  that 
of  David.     Herod's  reformation  appeared  to  go  almost  as  far  as  was  required.     Sys- 
tems of  education  in  which  concealment  has  a  large  place  also  help  to  rivet  upon  us 

34 


266  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xix. 

the  chains  of  self-ignorance.  When  a  man  has  learned  to  deceive  others,  he  has 
learned  still  more  effectually  to  deceive  himself.  In  fact,  our  very  familiarity  with 
our  own  taults  hides  their  deformity  from  us.  How  many  men  mistake  their  talents 
and  their  manners,  thinking  the  latter  agreeable  when  they  are  highly  offensive,  and 
the  Ibrmer  shining  when  they  are  hardly  up  to  a  tedioils  mediocrity.  Good  men  de- 
plore their  want  of  self-knowledge ;  and  bad  men  evince  it  in  many  ways.  Hazael 
considered  himself  insulted  when  the  prophet  predicted  his  career  of  crime,  yet  he 
did  all  the  wickedness  foretold  of  him.  In  some  cases  even  the  conscience  of  men  is 
perverted  so  that  they  believe  their  worst  crimes  to  be  virtues.  No  marvel  then  that 
men's  judgment  of  themselves  should  often  be  erroneous. 

30.  Sins  of  ignorance  are  yet  sins,  and  need  forgiveness  as  well  as  others,  v.  12. 
Henry :  "  The  best  of  men  have  reason  to  suspect  themselves  guilty  of  many  secret 
faults,  and  to  pray  to  God  to  cleanse  them  from  that  guilt,  and  not  to  lay  it  to  their 
charge ;  for  even  our  sins  of  infirmity  and  inadvertency,  and  our  secret  sins  would  be 
our  ruin,  if  God  should  deal  Avith  us  according  to  the  desert  of  them.  Even  secret 
faults  are  defiling,  and  render  us  unfit  for  communion  with  God  ;  but  when  they  are 
pardoned,  we  are  cleansed  from  them,"  1  John  i.  7.     Beware  of  secret  sins. 

31.  Some  sins  are  worse  than  others.  All  sins  are  criminal,  but  some  are  presumjv 
tuous,  v.  13.  "  These  Ave  should  particularly  lament,  against  these  we  should  particu- 
larly pray." 

32.  Even  regenerate  men  may  commit  great  sins,  enormous  crimes.  Left  to  them- 
selves they  are  as  weak  as  water,  vv.  12,  13.  Rivet:  "Inasmuch  as  David,  Avho  here 
calls  himself  the  servant  of  God,  and  who  was  truly  such,  confesses  his  need  of  divine 
restraint  so  that  he  may  not  boldly  and  impudently  break  the  law  of  God,  and  fall 
into  transgressions,  it  is  clear  that  no  one  should  so  far  presume  on  his  own  virtue  or 
strength,  as  to  regard  himself  beyond  the  possibility  of  the  worst  falls,  as  Paul  also 
teaches,!  Cor.  x.  12;"  Morison:  "One  secret  sin,  unsubdued,  may  plunge  the  soul 
into  perdition;  but  open,  glaring,  and  presumptuous  transgression  may  lead  at  once  to 
the  double  'shipwreck  of  faith  and  a  good  conscience,'  and  may  render  the  subject  of 
it  an  equal  outcast  from  earth  and  heaven.  It  will  not  do  in  the  face  of  such  immi- 
nent dangers  as  this,  to  indulge  the  fearful,  and,  I  had  almost  said  infernal,  casuistry, 
how  far  a  man  may  be  plunged  into  the  gulf  of  sin  and  yet  be  recovered?" 

33.  If  sin  has  dominion  over  us,  we  are  its  servants  and  not  the  servants  of  God,  v. 
13;  Rom.  vi.  16. 

34.  Though  some  sins  are  less  than  others,  yet  the  tendency  of  all  sin  is  to  ruin; 
and  the  least  sins  often  lead  to  the  Avorst;  and  a  great  sin  often  leads  to  many  lesser 
sins,  vv.  12,  13. 

35.  Constantly  and  in  all  things  yve  need  divine  grace,  v.  14.  Dickson:  "As  par- 
doning grace,  and  preventing  grace,  and  restraining  grace  must  be  prayed  for;  so  also 
poAverful,  sanctifying,  or  enabling  grace,  both  for  iuAvard  and  outAvard  service;  yea, 
and  grace  accepting  the  service  when  it  is  ofiered,  must  be  sought  for  by  prayer  to  God." 

36.  Sherlock:  "The  best  of  men  have  their  failings,  and  an  honest  Christian  may 
be  a  Aveak  one :  but  Aveak  as  he  may  be,  the  goodness  and  sincerity  of  his  heart  Avill 
entitle  him  to  put  up  the  petition  of  v.  14,  which  no  hypocrite  or  cunning  deceiver  can 
ever  make  use  of" 

37.  EveryAvhere  as  here  the  Scriptui'es  call  our  serious  attention  to  the  Avords  of  oui 
mouth,  v.  14.    Let  men  take  heed  to  their  tongues. 

38.  Yet  out  of  the  heart  are  the  issues  of  life.  As  a  man  thinketh  in  his  heart  so 
18  he,  v.  14.  If  our  thoughts  are  not  such  as  to  please  God,  Ave  may  be  sure  our  liv^es 
are  not  lioly. 

39.  Gloriously  is  Christ  the  end  of  the  huv,  meeting  its  demands,  satisfying  its 


PSALM  XX.]  STUDIES   IN  THE   BOOK  OF  PSALMS.  267 

claims,  bringing  in  everlasting  righteousness.  All  depends  on  liiin,  who  is  our  strength 
and  our  Redeemer,  v.  14.  Dickson:  "As  all  our  prayers, and  all  our  holy  endeavors, 
and  abilities  to  serve  God  must  be  furnished  unto  us  by  our  Redeemer,  who  is  Jesus 
Christ:  so  also  every  other  grace,  and  the  acceptance  of  our  persons  and  services  must 
come  through  him." 

40.  Sherlock:  "The  piety  of  this  Psalm  is  so  natural,  and  yet  so  exalted;  so  easy  to 
be  understood,  so  adapted  to  move  the  affections,  that  it  is  hardly  possible  to  read  it 
with  any  attention,  without  feeling  something  of  the  same  spirit  by  which  it  was 
indited." 


Psalm  xx. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  The  Lord  hear  thee  in  the  day  of  trouble;  the  name  of  the  God  of  Jacob  defend  tliee; 

2  Send  thee  help  from  the  sanctuary,  and  strengthen  thee  out  of  Zion ; 

3  Eemember  all  thy  offerings,  and  accept  thy  burnt  sacrifice ;  Selah. 

4  Grant  thee  according  to  thine  own  heart,  and  fulfil  all  thy  counsel. 

5  We  will  rejoice  in  thy  salvation,  and  in  the  name  of  our  God  we  will  set  up  our  banners:  the 
Lord  fulfil  all  thy  petitions. 

6  Now  know  I  that  the  Lord  saveth  his  anointed;  he  will  hear  him  from  his  holy  heaven  with 
the  saving  strength  of  his  right  hand. 

7  Some  trust  in  chariots,  and  some  in  horses:  but  we  will  remember  the  name  of  the  Lord  our 
God. 

8  They  are  brought  down  and  fallen :  but  we  are  risen,  and  stand  upright. 

9  Save,  Lord:  let  the  king  hear  us  Avhen  we  call. 

FOR  an  explanation  of  the  title  see  on  titles  of  Psalms  iii.  iv.  That  David  wrote 
this  Psalm  is  generally  agreed.  Those  who  think  differently  give  no  sufficient 
reason  for  their  views.  On  this  matter  the  title  is  decisive.  Scott  dates  it  B.  C.  1037; 
Clarke,  B.  C.  1036.  This  is  conjectural  rather  than  historical.  There  is  nothing,  by 
which  the  particular  year  of  its  composition  can  be  ascertained.  It  is  supposed  by 
both  these  writers  to  be  of  the  same  date  with  Psalm  xxi.  Patrick,  Pool,  Dodd,  Scott, 
Clarke  and  others,  following  the  Syriac,  think  it  probable  (from  v.  7)  that  it  was  com- 
posed by  David  to  be  used  in  prayer  for  his  success  in  his  great  expedition  against  the 
Ammonites  and  Syrians,  who  came  with  vast  numbers  of  horses  and  chariots  to  fight 
with  him,  2  Sam.  x.  6,  8 ;  1  Chron.  xix.  7.  Arama  supposes  it  to  have  been  composed 
on  the  occasion  of  David's  great  victory  over  the  Philistines.  Luther:  "It  seems  to 
me  as  if  David  had  composed  this  Psalm,  that  it  might  serve  as  a  devout  and  pious 
battle-cry,  whereby  he  might  admonish  himself  and  the  people,  and  draw  them  to 
prayer;"  Calvin:  "The  design  of  the  Holy  Spirit,  in  my  judgment,  was  to  deliver  to 
the  church  a  common  form  of  prayer,  which,  as  we  may  gather  from  the  w^ords,  was 
to  be  used  whenever  she  was  threatened  with  any  danger.  God  commands  his  people, 
in  general,  to  pray  for  kings,  but  there  was  a  special  reason,  and  one  Avhich  did  not 
apply  to  any  other  kingdom,  why  prayer  was  to  be  made  in  behalf  of  this  kingdom; 
for  it  was  only  by  the  hand  of  David  and  his  seed  that  God  had  determined  to  govern 
and  maintain  his  people.  It  is  particularly  to  be  noticed,  that  under  the  figure  of  this 
temporal  kingdom,  there  was  described  a  government  far  more  excellent,  on  which  the 
wnole  joy  and  felicity  of  the  church  depended.     The  object,  therefore,  which  David  had 


2G«  iSTCJDIES  IN   THE  BOOK  OF  PSALMS.  [psai-m  xx. 

expressly  in  view,  was  to  exhort  all  the  children  of  God  to  cherish  such  a  holy  solicitude 
about  the  kingdom  of  Christ,  as  would  stir  them  up  to  continual  prayer  in  its  behalf" 
This  view  is  perhaps  to  be  preferred ;  though  the  Chaldee  explicitly  applies  the  whole 
to  Messiah,  the  king;  Abenezra  says  some  interpret  it  of  Messiah;  and  Ainsworth 
says,  The  whole  Psalm  is  a  prophecy  of  Christ's  sufferings,  and  his  deliverances  out  of 
ihem,  for  which  the  church  with  him  triumpheth.  Home  also  applies  it  all  directly 
to  Christ.  Yet  the  view  of  Calvin  is  more  natural,  consistent  throughout  and  no  less 
evangelical  and  heavenly  in  its  doctrines. 

This  Psalm  can  be  Avell  interpreted  without  making  it  a  dialogue  as  Mudge,  Morison, 
Clarke  and  Tholuck  have  done. 

The  names  of  the  Almighty  here  found  are  Jehovah  Lord  and  Elohim  God,  on 
which  see  above  on  Ps.  i.  2 ;  iii.  2. 

The  verbs  hear,  defend,  etc.,  in  the  Hebrew  are  in  the  future.  See  Introduction,  § 
6.  Jebb  prefers  the  future ;  Fry,  the  present  tense.  But  the  Chaldee,  Septuagint, 
Ethiopic,  Syriac,  Vulgate,  Doway,  Calvin,  church  of  England,  Edwards,  Amesius, 
Venema,  Hammond,  Ainsworth,  Diodati,  Patrick,  Pool,  Henry,  Scott,  Hengstenberg, 
Alexander  and  others  properly  prefer  the  optative  form,  as  in  the  English  text. 

1.  The  Lord  hear  thee  in  the  day  of  trouble.  Hear,  commonly  rendered  ansiver. 
It  means  so  to  hear  as  to  answer,  as  in  Ps.  iii.  4 ;  iv.  1  and  often.  For  trouble  the 
Doway,  following  the  Vulgate,  has  trihtdation.  The  same  Hebrew  word  is  found  in  Ps. 
ix.  9  ;  X.  1.  It  is  elsewhere  rendered  affiiction,  distress,  adversity,  angxdsh.  The  name  of 
the  God  of  Jacob  defend  thee.  The  name  of  God  is  here  put  for  God  himself  This  is 
often  done  in  Scripture,  Deut.  xxviii.  58 ;  Neh.  ix.  5 ;  Ps,  xliv.  8,  20 ;  Pr,  xviii,  10. 
God's  essence  is  hid  from  us ;  his  name  is  that  by  which  he  is  known  to  us.  The 
prayer  is  that  all  whereby  we  know  God  may  defend  the  king.  God  remarkably  defended 
Jacob  in  great  perils.  This  may  be  the  reason  why  his  name  is  here  introduced. 
Jacob  is  also  a  name  of  God's  church.  Jehovah  is  the  God  of  all  Israel,  and  keeps 
his  people  as  the  apple  of  his  eye.  The  sense  is  perhaps  this :  May  he  who  is  the  God 
of  the  whole  church  defend  thee.  Defend,  set  thee  up,  set  thee  on  high,  exalt  thee,  make 
thee  safe,  Is.  ix.  11 ;  Ps.  Ixix.  29  ;  Job  xxxvi.  22  ;  Pr.  xxix.  25.  Hengstenberg  thinks 
defend  here  is  to  transfer  to  a  high  and  secure  place.  Waterland  and  Houbigant 
read,  Baise  thee  up. 

2.  Send  thee  help  from  the  sanctuary.  For  sanctuary,  Jebb  and  Fry  read  the  holy 
place;  Calvin,  Venema,  and  Alexander  follow  the  Chaldee  and  Syriac,  and  read  his 
sanctuary.  Help  was  said  to  come  from  the  abode  of  the  ark,  1  Kings  viii.  29-49. 
The  holy  place,  the  sanctuary  was  pre-eminently  God's  earthly  residence.  Send, 
commonly  so  rendered.  Help,  always  so  rendered.  The  appeal  is  to  God's  covenant, 
of  which  the  prescribed  worship  of  the  temple  was  a  sign  and  memorial.  And 
strengthen  thee  out  of  Zion.  Strengthen,  so  rendered  in  Ps.  xli.  3  ;  civ.  15,  elsewhere 
xiphoid,  establish,  refresh,  several  times  comfort,  Pr.  xx.  28 ;  Ps.  xciv.  18 ;  Isa.  ix.  7 ;  1 
Kings  xiii.  7;  Jud.  xix.  5,  8.  Calvin:  "As  God,  by  appointing  mount  Zion  to  be 
the  place  where  the  faithful  should  continually  worship  him,  had  joined  the  kingdom 
and  priesthood  together,  David,  in  putting  into  the  lips  of  the  people  a  prayer  for  help 
out  of  Zion  doubtless  had  an  eye  to  this  sacred  bond  of  union.  Hence  I  conjec- 
ture that  this  Psalm  was  composed  by  David  in  his  old  age,  and  about  the  close  of 
his  life." 

3.  Remember  all  thy  offerings.  Remember,  commonly  so  rendered ;  sometimes  ihinh 
upon,  be  mindful  of,  record,  recount,  make  mention  of.  The  Avord  may  be  taken  either 
in  a  good  or  bad  sense,  the  connection  determining,  Hos,  vii.  2 ;  Neh,  vi,  14.  Here  it 
is  evidently  in  a  good  sense;  Remember  for  good.  Offerings;  Ainsworth  and 
Edwards:  oblations;  Venema,  Jebb,  Amesius  and  Alexander:  gifU;  Hengstenberg: 


PSALM  XX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  269 

meat-offerings.  The  same  word  is  found  in  Gen.  iv.  3-5.  Elsewhere  in  that  book  it  is 
always  rendered  j^resent,  Gen.  xxxii.  xxxiii.  In  Exodus,  Leviticus  and  Numbers  it  is 
almost  without  exception  rendered  meat-offering.  It  is  the  name  of  a  gift  to  God  or 
to  man,  Is.  xxxix.  1 ;  Hos.  x.  6  ;  Ps.  xl.  6.  Here  it  clearly  points  to  the  meat-offering, 
which  was  consumed  by  fire  on  the  altar,  and  was  offered  with  oil  and  incense  for  a 
memorial,  Lev.  ii.  1-3.  The  prayer  proceeds :  And  accept  thy  burnt  sacrifice.  Accept, 
turn  to  ashes,  consume  with  fire,  that  is,  express  acceptance  by  causing  fire  from  heaven 
to  consume  the  sacrifice.  The  same  word  is  often  rendered  to  make  fat,  Pr.  xi.  25 ; 
xiii.  4  ;  xxviii.  25  ;  Is.  xxxiv.  7.  The  margin  allows  this  reading  here.  Hengstenberg : 
"  The  word  signifies  to  make  fat  and  then  to  declare  fat,  good,  to  accept  with  satisfac- 
tion." Our  version  gives  the  sense.  Burnt  sacrifice;  the  old  versions  use  whole  burnt- 
offering.  The  sense  of  both  clauses  of  this  verse  is  a  prayer  for  the  public  and  divine 
acceptance  of  the  king  in  each  act  of  solemn  prescribed  worship.  On  Selah  see 
Introduction,  §  15. 

4.  Grant  thee  according  to  thine  own  heart,  and  fulfil  all  thy  counsel.  Heart  and 
counsel  in  the  usual  sense.  Counsel  as  in  Ps.  i,  1.  Calvin :  "  As  it  would  be  absurd 
to  ask  God  to  grant  foolish  and  wicked  desires,  it  is  to  be  regarded  as  certain,  that 
there  is  here  described  a  king  who  was  neither  given  to  ambition,  nor  inflamed  with 
avarice,  nor  actuated  by  whatever  the  unruly  passions  might  suggest,  but  wholly 
intent  on  the  charge  which  was  committed,  and  entirely  devoted  to  the  advancement 
of  the  public  good ;  so  that  he  asks  nothing  but  what  the  Holy  Spirit  dictated  to  him, 
md  what  God,  by  his  own  mouth,  commanded  him  to  ask." 

5.  We  will  rejoice  in  thy  salvation.  Hengstenberg,  Alexander  and  others  continue 
the  optative  form,  May  we  rejoice,  etc.  The  original  bears  this  construction.  Calvin 
has,  That  we  may  rejoice,  etc.,  thus  stating  the  effect  of  granting  former  petitions. 
But  many  versions  besides  that  in  common  use  suggest  a  better  sense  by  making  the 
petitioners  here  express  joy  through  confidence  in  the  salvation,  or  safety,  or  deliverance 
of  their  king  in  the  great  enterprize  which  he  had  on  hand.  Any  one  of  these  render- 
ings is  good.  Each  shows  the  same  pious  state  of  mind.  The  first  is  perhaps  to  be 
preferred.  And  in  the  name-of  our  God  we  will  set  up  our  banners.  The  same  remarks 
as  on  the  preceding  clause  apply  to  the  construction  here.  To  set  up  banners  is  to  dis- 
play ensigns  of  victory,  to  hold  up  signals  of  triumph  already  effected  or  confidently 
expected.  Horsley :  "  The  sense  is,  We  will  take  the  field  against  our  enemies,  in 
full  reliance  upon  God's  assistance."  For  set  up  banners  Street  following  the  Septua- 
gint  reads  grow  great.  Conquerors  displayed  many  ensigns  and  trophies,  thus  declar- 
ing the  greatness  of  their  achievements.  The  Lord  fulfil  all  thy  petitions.  Our  ver- 
sion, church  of  England  and  others  here  return  to  the  optative  form.  Fulfil,  i.  e.,  grant 
to  the  full  extent  all  thy  petitions.  In  Ps.  xxxvii.  4  the  same  word  is  rendered  desires 
of  thine  heart. 

6.  Noiv  know  I  that  the  Lord  saveth  his  anointed.  Clarke  supposes  the  speaker  here 
to  be  the  high-priest,  after  the  victim  was  consumed.  Morison  thinks  it  is  David 
himself,  or  his  great  antitype.  Fry  supposes  Christ  himself  is  the  speaker.  But  the 
weight  of  opinion  is  against  these  views.  There  is  no  necessity  for  supposing  a  new 
speaker  here.  In  the  Psalms  a  change  in  number  and  person  is  common.  Alexan- 
der :  "  The  change  to  the  first  person  singular  does  not  indicate  a  different  speaker, 
but  merely  puts  Avhat  follows  into  the  mouth  of  each  individual  believer  or  of  the 
whole  body  viewed  as  an  ideal  person."  The  Hebrew  rendered  saveth  is  literally  hath 
\aved;  thus  expressing  high  confidence  that  the  thing  Avill  as  surely  be  done  as  if  it 
liad  already  been  accomplished.  I  know ;  I  have  an  assurance  without  doubt.  His 
anointed,  literally  Messiah.  David  was  God's  anointed,  but  Jesus  of  Nazareth  was  the 
Messiah,  the  Christ,  the  anointed  in  a  much  higher  sense  than  all  who  came  before 


N 


jYQ  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xx. 

him,  or  shall  come  after  him.  He  received  the  oil  of  gladness.  He  had  the  Spirit 
without  measure.  The  next  clause  has  the  future  form  of  the  verb.  He  will  hear 
from  hi.i  holy  heaven  ivith  the  saving  strength  of  his  right  hand.  Calvin  :  He  will  hear 
from  the  heavens  of  his  sanctuary,  in  the  mightiness  of  the  salvation  of  his  right 
hand  ;  church  of  England  :  And  will  hear  him  from  his  holy  heaven,  even  Avith  the 
wholesome  strength  of  his  right  hand ;  Mudge :  He  will  answer  him  from  his  holy 
heavens ;  with  the  victorious  prowess  of  his  right  arm ;  Edwards :  He  will  answer 
him  from  the  holy  heavens  with  the  victorious  strength  of  his  right  hand ;  Houbi- 
gant :  He  will  hear  him  from  his  holy  heavens :  the  salvation  of  his  right  hand  will 
be  most  powerful ;  Ainsworth  :  He  answereth  him  out  of  the  heavens  of  his  holiness, 
with  powers  the  salvation  of  his  right  hand;  Fry:  He  answereth  from  his  holy  hea- 
vens— in  mighty  deeds  is  the  victory  of  his  right  hand ;  Hengstenberg :  He  hears 
from  his  holy  heaven,  through  his  right  hand  salutary  exploits.  Diodati  thinks  the 
last  clause  equivalent  to  these  words,  with  miracles  and  glorious  effects  of  his  power. 
Horsley's  exposition  is :  "  In  all  situations  of  power  and  strength,  whatever  a  man's 
natural  means  of  deliverance  may  be,  his  preservation  must  be  the  work  of  God's 
right  hand."  The  Idea  of  the  last  clause  of  the  text  is  elsewhere  in  Scripture  expressed 
more  clearh^  as  in  Ps.  cxviii.  16,  the  right  hand  of  the  Lord  is  exalted ;  the  right 
hand  of  the  Lord  doeth  valiantly.  See  also  Ps.  Ixxxix.  13;  Ex.  xv.  6.  The  right 
hand  is  the  emblem  of  strength  and  prowess. 

7.  Some  trust  in  chariots,  and  some  in  horses :  but  ive  will  remember  the  name  of  the 
Lord  our  God.    Lowth : 

These  in  chariots,  and  those  in  horses ; 

But  we  in  the  name  of  Jehovah  our  God  will  be  strong. 

The  word  trust  is  not  found  in  the  Hebrew  anywhere  in  this  Psalm,  nor  is  it  supplied 
oy  any  of  the  ancient  versions.  The  substance  of  what  is  taught  is  no  doubt  given 
by  our  version  and  by  Calvin  in  the  French,  both  using  trust.  Fry  has  boast.  The 
correct  rule  in  all  such  cases  is  to  supply  the  verb  from  the  immediate  context,  if  that 
will  make  good  sense.  In  this  verse  we  have  such  a  verb,  remember,  for  the  significa- 
tions of  which  see  on  v.  3.  We  may  adopt  any  one  of  the  significations  there  given, 
and  supply  it  here,  and  the  sense  will  be  good.  Thus  we  may  read  :  Some  think  upon 
chariots,  and  some  upon  horses,  but  we  will  think  upon  the  name  of  the  Lord  our  God  ; 
or,  Some  make  mention  of  chariots,  and  some  of  horses,  but  Ave  will  make  mention  of 
the  Lord  our  God.  As  the  verb  in  another  form  is  used  in  v.  3  it  is  probably  repeated 
here  with  design ;  q.  d..  As  God  remembers  the  offerings  of  our  anointed  king,  we  will 
remember  his  name.    For  he  is  the  Lord  our  God;  ours  by  a  gracious,  glorious  covenant. 

8.  They  are  brought  doivn  and  fallen ;  i.  e.,  those  Avho  trust  in  chariots  and  those  who 
ti'ust  in  horses  are  brought  down ;  Calvin,  Edwards  and  Jebb,  bowed  down ;  Fry,  bent 
down ;  Alexander,  bowed ;  Hengstenberg,  stoop.  The  Hebrew  in  some  forms  expresses 
the  couching  of  a  beast.  Num.  xxiv.  9.  In  Judges  v.  27  it  is  thrice  applied  to  Sisera. 
Sometimes  it  expresses  kneeling,  1  Kings  viii.  54.  In  2  Kings  ix.  24  it  is  sunk  doum. 
Are  fallen ;  the  verb  is  often  followed  by  the  phrase,  by  the  sword.  It  here  signifies 
complete  overthrow  and  po%verless7iess  to  do  further  harm.  Not  so  those  who  remem- 
ber tlie  name  of  the  Lord.  They  say :  Bid  toe  are  risen  and  stand  upright,  as  men 
neither  discomfited,  nor  disheartened.  Calvin :  Are  risen  and  are  erect;  Edwards :  Rise 
and  stand  firm ;  Hengstenberg :  Rise  and  stand  upright.  The  verbs  in  this  verse  are  all 
in  the  preterite.  Alexander :  "  Here,  as  in  v.  6,  the  past  tense  expresses  the  certainty 
of  the  event,  or  rather  the  confidence  with  Avhich  it  is  expected. — The  last  verb  occurs 
only  here  in  this  form,  which  is  properly  reflexive,  and  may  be  explained  to  mean, 
We  have  straightened  ourselves  up." 


PSALM  XX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  271 

9.  Save,  Lord;  let  the  king  hear  us  when  we  call.  Calvin,  Amesius,  Hengstenberg 
and  Alexander  give  the  same  punctuation  as  in  our  version.  But  there  is  great, 
diversity  both  in  pointing  and  in  translating  the  verse.  Venema:  Jehovah  hat 
saved  the  king;  he  Avill  hear  us  in  the  day  when  we  shall  call;  Street: 

Jehovah  hath  saved  the  king, 

He  answeretli  us  always,  when  we  invoke  him ; 

Edwards :  Jehovah  save  the  king,  and  hear  us  when  we  call  upon  thee ;  Houbigant : 
May  Jehovah  save  the  king,  and  hear  us,  when  we  call ;  Jebb :  O  Lord,  save  the 
king:  hear  us  in  the  day  when  we  call;  Fry:  O  Jehovah,  give  the  victoiy  to  the 
king :  he  heareth  us  in  the  day  of  our  calling ;  Ainsworth :  Jehovah,  save  thou  the 
king,  he  answers  us  in  the  day  we  call ;  Waterland :  Lord  save  the  king :  he  will 
hear  us  when  we  call;  Horsley:  Jehovah  hath  saved  the  king,  and  will  hear  us 
when  w^e  call;  Septuagint,  Arabic,  Ethiopic,  Vulgate,  Doway:  0  Lord,  save  the 
king:  and  hear  us  in  the  day  that  we  shall  call  upon  thee;  church  of  England: 
Save,  Lord  ;  and  hear  us,  O  King  of  heaven,  when  we  call  upon  thee ;  Hammond : 
Lord,  save  the  king.  He  will  hear  us  in  the  day  of  our  calling ;  Chaldee :  O  Lord, 
redeem  us ;  O  mighty  King,  receive  our  prayer  in  the  day  of  our  invocation ;  Syriac : 
The  Lord  shall  deliver  us,  and  our  king  shall  hear  us.  It  must  be  confessed  that 
there  is  great  difficulty  in  this  passage,  not  in  finding  a  good  sense,  but  in  knowing 
the  mind  of  the  Spirit.  The  Hebrew  would  indicate  a  pause  at  the  words  save  Lord; 
but  the  pointing  is  not  infallible,  and  Pool  asserts,  perhaps  he  proves,  that  the  pause 
in  the  sense  does  not  invariably  attend  similar  pointing.  Some  think  that  by  king, 
the  King  of  kings  is  sjooken  of  If  so,  then  our  version  is  right.  Others  suppose 
Christ  alone  is  intended  by  the  king;  and  that  he  is  supplicated.  Others  think  that 
by  king,  David  is  pointed  out.  If  so,  the  Septuagint  rendering  is  to  be  preferred. 
It  is  surely  unusual  to  mingle  in  the  same  song  and  even  in  the  same  verse  prayei"s 
to  Jehovah  and  requests  to  any  creature,  though  he  be  a  type  of  Christ.  Perhaps  it 
is  best  to  read  the  whole  thus:  Jehovah,  save  the  king,  meaning  David,  both  as  a 
leader  of  Israel  and  a  tyj^e  of  Christ ;  and  then  to  give  the  last  clause  in  the  future : 
He  [the  Lord]  ivill  hear  us  when  we  call.  This  requires  a  change  from  the  second  to 
the  third  person,  but  that  is  very  common.  Alexander :  "  By  taking  the  last  verb  as 
a  future  proper  the  Psalm  may  be  made  to  close  with  a  confident  anticipation 
of  God's  blessing."  The  words  save  and  hear  in  this  verse  evidently  allude  to  v.  6. 
Patrick  thus  paraphrases  it :  "  Let  it  be  unto  us,  0  Lord,  according  to  our  desires, 
and  our  hopes :  preserve  our  king ;  and  in  the  day  when  we  cry  unto  thee  for  helj), 
make  our  armies  victorious."  Clarke  thinks  the  easiest  way  of  making  all  plain  is 
to  paraj)hrase  it  thus:  "Lord,  save  David,  and  David  will  save  iis.  If  thou  preserve 
him,  he  will  be  thy  minister  for  good  to  us."  These  views  of  Patrick  and  Clarke 
are  inserted  rather  out  of  respect  to  their  authors  than  from  confidence  in  their 
correctness. 

Doctrinal  and  Practical  Remarks. 

1.  God's  word  invests  the  persons  and  acts  of  lawful  rulers  with  a  high  dignity, 
teaching  all,  whom  they  govern,  to  pray  for  them,  vv.  1-5;  compare  1  Tim.  ii.  1-3. 
Jeremiah  called  his  prince  "the  breath  of  our  nostrils,  the  anointed  of  the  Lord, 
under  whose  shadow  we  shall  live  among  the  heathen,"  Lam.  iv.  20.  Abuse  of 
lawful  magistrates  is  no  part  of  true  piety. 

2.  The  greatest  men,  even  mighty  kings,  ai-e  subject  to  sorrow,  and  need  the 
prayers  of  others,  and  the  help  of  God. 

3.  When  our  troubles  are  so  great  and  grievous  as  to  lead  us  directly  to  God,  we 


272  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xx. 

often  get  a  safe  deliverance  from  them,  or  a  sanctified  use  of  them  much  sooner  than 
when  tliev  arc  lighter  or  less  sharp. 

4.  None  but  a  foolish  and  wicked  man  would  make  light  of  the  prayers  of  the 
humblest  people  in  his  behalf  Henry :  "  Even  great  and  good  men,  and  those  that 
know  well  how  to  pray  for  themselves,  must  not  despise,  but  earnestly  desire  the 
prayers  of  others  for  them,  even  those  that  are  their  inferiors  in  all  respects."  David 
composed  this  Psalm  that  the  people  might  pray  for  him. 

5.  Cobbin:  ''A  praying  nation  ts  not  disregarded  in  heaven.  In  some  way  or  other 
they  shall  see  an  answer  to  their  prayers,  and  shall  be  able  to  rejoice  in  God's 
salvation." 

6.  In  all  trouble,  personal,  domestic,  or  national,  prayer  is  the  best  resort  of  high 
and  low.  On  earth  no  man  is  so  afilicted,  or  forsaken,  or  beset  by  the  wicked,  that 
God  cannot  save  him,  and  no  man  is  so  great  as  not  to  need  help  from  on  high. 
Henry :  "  David,  though  a  man  of  business,  a  man  of  war,  was  constant  to  his  de- 
votions ;  though  he  had  prophets,  and  priests,  and  many  good  people  among  his 
subjects  to  pray  for  him,  he  did  not  think  that  excused  him  from  praying  for 
himself" 

7.  The  church  has  experience  of  the  power,  pity,  care  and  faithfulness  of  her  God 
and  friend.  He  is  the  God  of  Jacob,  v.  1.  He  will  treat  every  believer  as  faith- 
fully and  defend  him  as  effectually  as  he  did  the  patriarch  Jacob  in  his  eventful  life. 
God  will  not,  cannot  forsake  his  people,  because  they  are  his,  and  because  it  would 
be  contrary  to  all  his  past  dealings  with  them,  and  a  disregard  of  all  his  relations  to 
them.  The  name — the  perfections,  and  the  providence  of  Jehovah,  shall  defend  those, 
whose  cause  God  espouses. 

8.  The  relations  of  God  to  his  people  are  by  a  gracious  compact.  Of  that  cove- 
nant Zion,  the  sanctuary,  and  all  the  accepted  worship  in  it  were  signs,  v.  2.  Help 
from  the  sanctuary  is  federal. 

9.  When  in  anything  we  get  help  in  God's  appointed  way,  it  is  not  only  sweet  in 
itself,  but  a  pledge  of  farther  good,  v.  2.  Help  from  Zion  and  the  sanctuary  has 
in  all  ages  been  uniform  and  of  like  excellent  nature. 

10.  How  admirable  is  the  condescension  of  God,  making  himself  known  in  Zion, 
and  the  sanctuary  as  he  has,  v.  2.  If  he  is  to  reveal  himself  at  all,  how  could  he 
do  it  more  seasonably,  more  graciously,  more  instructively,  or  in  a  more  captivating 
way  than  he  has  done  in  his  law  and  gospel,  his  word  and  worship  ? 

11.  Accepted  worship  is  an  amazing  mercy.  No  wonder  it  is  greatly  desired  by 
good  men,  v.  3.     It  is  an  infallible  token  of  all  truly  good  things  here  and  hereafter. 

12.  It  is  an  inestimable  blessing  to  have  good  rulers,  for  the  granting  of  whose 
wishes  and  fulfilling  of  Avhose  plans  W'e  can  heartily  pray,  v.  3. 

13.  True  religion  and  accepted  Avorship  are  always  substantially  the  same.  Lu- 
ther :  "  As  in  the  new  law,  there  are  other  persons,  other  matters,  other  times,  other 
places,  so  are  there  also  other  sacrifices ;  though  still  there  remain  one  faith  and  one 
spirit ;  the  external  only  has  changed,  the  internal  remains  the  same." 

14.  As  the  pious  Jew  had  his  thank-offerings,  so  he  had  his  bloody  saci'ifices  for 
atonement,  v.  3.  In  like  manner  sinners,  in  the  midst  of  their  thanks  and  praises, 
mu.st  not  forget  that  now,  as  in  the  days  of  Abel  or  Aaron,  without  the  shedding 
of  blood,  even  the  precious  blood  of  Christ,  there  is  no  remission. 

15.  God  certainly  and  gloriously  concurs  with  good  Avishes,  good  counsels,  pious 
prayers,  vv.  4,  5.  His  whole  nature  and  purposes  lead  him  precisely  in  that  direction. 
Henry:  "Those,  who  make  it  their  business  to  glorify  God,  may  expect  that  God 
will,  one  way  or  other,  gratify  them  ;  and  they  who  walk  in  his  counsel  may  px-orai.«e 
themselves  that  he  will  fulfil  theirs." 


PSALM  XX.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  273 

16.  The  more  we  have  prayed  for  a  deliverance,  and  the  more  manifestly  it  Is 
from  God,  the  greater  is  our  joy,  v.  5. 

17.  When  we  set  up  our  banners,  engage  in  any  necessary  contest  or  conflict,  per- 
sonal or  national,  or  give  expression  to  the  joys  of  victory,  it  ought  always  to  be  ip 
the  name  of  our  God,  v.  5.  David  went  forth  against  Goliath  in  the  name  of  the 
Lord  of  hosts,  and  so  he  slew  him,  1  Sam.  xvii.  45-51.  All  issues  are  with  God. 
We  have  no  more  right  to  make  war  like  atheists,  than  we  have  to  live  without  God 
in  the  world  in  times  of  peace. 

18.  Those,  who  are  sharers  in  the  church's  afflictions  shall  also  be  partakers  of 
her  glorious  victories,  vv.  1-5. 

19.  Dickson:  "A  believer  may  be  sure  that  he  hath  his  request  granted,  when  he 
hath  prayed  according  to  God's  will ;  in  special  when  he  prayeth  for  the  safety  of 
the  church  and  kingdom  of  Christ.   '  /  know  that  the  Lord  saveth  his  anointed,'  "  v.  6. 

20.  As  neglect  of  prayer  makes  faith  weak,  so  lively  prayer  greatly  strengthens 
our  reliance  on  God's  word,  vv.  1-6. 

21.  Often  in  Scripture  is  salvation  made  to  appear  in  close  union  with  the  anointed 
of  the  Lord,  v.  6.  If  the  deliverance  is  temporal  in  the  kingdom  of  David,  yet  it 
must  be  by  him  whom  God  anointed  for  that  end.  Much  more  is  eternal  salvation 
by  the  great  Anointed,  Christ,  the  Messiah. 

22.  Everywhere  in  Scripture  the  law  has  a  shadow  of  good  things  to  come,  even 
the  sanctuary  being  a  type  of  heaven  itself,  vv.  2,  6.  Compare  Heb,  viii.  ix.  Cal- 
vin :  "  Under  the  visible  sanctuary,  which  was  made  with  hands,  there  is  set  forth 
the  fatherly  goodness  of  God,  and  his  familiarity  with  his  people ;  while,  under  the 
heavenly  sanctuary,  which  was  not  made  with  hands,  there  is  shown  his  infinite 
power,  dominion  and  majesty." 

23.  Vain  is  the  confidence  of  all  wickedness.  In  war,  chariots,  horses,  navies,  num- 
bers, discipline,  former  successes  are  relied  on ;  but  the  battle  is  not  to  the  strong. 
"Providence  favors  the  strong  battalions"  may  sound  well  in  a  worldling's  ear;  but 
neither  providence  nor  the  Bible  so  teaches.  In  peace  riches,  friends,  ships,  farms,  stocks 
are  relied  upon,  yet  they  can  neither  help  nor  save.  Let  him  that  glorieth  glory  in 
the  Lord,  v.  7. 

24.  Very  different  are  the  effects  of  religious  truth  on  different  minds,  v.  7.  God's 
servants  think  on  his  name  with  delight;  but  the  Avicked  with  aversion.  The  saints 
know  that  the  worst  which  comes  is  right,  because  sent  by  God;  but  this  reconciles  no 
wicked  man  to  sad  events.  The  pious  think  on  God  in  prosperity;  but  at  that  time 
the  wicked  despise  him.  The  righteous  fear  God  and  cling  to  him ;  the  wicked  feai" 
him  and  are  di'iven  from  his  presence  by  terror.  They  remember  God  and  ai'e 
troubled. 

25.  The  righteous  put  nothing  with  God  to  form  the  basis  of  their  joy  and  trust. 
He  alone  is  enougli.  They  need  neither  help,  nor  guidance,  nor  wisdom,  nor  strength, 
nor  righteousness  but  in  him  alone,  v.  7. 

26.  In  its  power  over  human  nature  the  fiiith  of  God's  elect  is  the  most  wonderful 
principle  known.  It  walks  in  darkness,  has  no  light,  and  yet  trusts  in  the  Lord.  It 
endures  as  seeing  him,  who  is  invisible.  It  anticipates  victories  when  appearances  are 
all  against  it,  v.  7.  Dickson:  "That  which  terrifieth  the  believer  in  the  first  assault 
of  a  temptation,  before  he  go  to  his  refuge,  is  contemned  by  the  believer  when  he  looks 
to  the  Lord,  his  true  defence." 

27.  This  is  not  marvellous,  for  a  change  in  the  positions  and  states  of  saints  and 
sinners  must  come,  vv.  7,  8.  God's  word  makes  it  sure.  Tlie  righteous  sees  it  coming; 
the  wicked  does  not. 

35 


274  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xxi. 

28.  As  often  as  the  grasp  of  true  faith  is  weakened  or  slackened,  it  must  and  will 
renew  its  hold  on  the  covenant  and  perfections  of  God,  v.  9. 

29.  The  atheism  of  nations  respecting  God's  dealings  with  them  is  commonly  much 
more  strikin"'  in  their  latter  than  in  their  early  history — in  their  fulness  and  prosperity, 
tliau  in  their  weakness  and  besetmeuts.  This  Psalm  would  hardly  be  acceptable  to  a 
whole  people,  on  whom  wealth  and  victory  had  long  exerted  their  usually  corrupting 
influence. 

30.  The  bearing  of  this  whole  Psalm  on  the  great  Anointed  and  his  kingdom  is 
generally  and  piously  admitted  by  the  best  commentators.  Scott :  "  In  answer  to  the 
hopes  and  prayers  of  the  Old  Testament  church,  the  anointed  King  of  God's  people 
came  in  the  appointed  season :  he  was  heard  in  the  day  of  his  trouble ;  his  sacrifice 
was  accepted ;  his  intercessions  have  prevailed ;  his  kingdom  has  been  set  up ;  and  we 
are  called  to  partake  of  its  blessings."  Morison :  "  The  desire  of  IMessiah's  heart,  in 
the  salvation  of  millions  of  perishing  sinners,  was  granted  to  him,  and  all  his  counsels, 
purposes,  and  plans  have  succeeded,  and  shall  ultimately  triumph  over  all  the  opposi- 
tion of  earth  and  hell.  .  .  Nor  shall  one  petition  for  himself  or  his  church  fall  to  the 
ground  ineffectual.  All  shall  be  heard,  all  shall  be  answered ;  and  each  member  of 
the  redeemed  family  shall  share  his  inalienable  part  in  the  intercession  of  his  Lord." 
Calvin :  "  Since  Christ  our  King,  being  an  everlasting  priest,  never  ceases  to  make  in- 
tercession with  God,  the  whole  body  of  the  church  should  unite  in  prayer  with  him ; 
and  farther,  we  can  have  no  hope  of  being  heard  except  he  go  before  us,  and  conduct 
us  to  God." 

31.  In  the  great  conflict  between  Christ  and  the  dragon  the  issue  is  not  doubtful. 
A  battle  may  seem  to  be  lost,  but  the  war  must  end  in  the  triumph  of  truth,  in  the 
reign  of  righteousness,  in  the  crowning  of  Messiah.  Luther:  "How  should  God  not 
hear  when  his  kingdom,  his  interest,  his  honor  are  in  danger?" 

32.  Really  good  wishes  are  good  things,  and  should  be  expressed  in  words  and 
deeds.  The  whole  Psalm  thus  teaches.  "  Christian  sympathy  is  a  great  branch  of 
Christian  duty.  There  may  be  a  great  deal  of  obliging  kindness  in  that  which  costs 
us  little." 


Psalm  xxi. 

To  the  Chief  Musician,  A  Psalm  of  David. 

1  The  king  shall  joy  in  thy  strength,  O  Lord  ;  and  in  thy  salvation  how  greatly  shall  he 
rejoice  ! 

2  Thou  hast  given  him  his  heart's  desire,  and  hast  not  withholden  the  request  of  his  lipe. 
Selah. 

3  For  thou  preventest  him  with  the  blessings  of  goodness :  thou  settest  a  crown  of  pure  gold  on 
his  head. 

4  He  asked  life  of  thee,  and  thou  gavest  it  him,  even  length  of  days  for  ever  and  ever. 

5  His  glory  is  great  in  thy  salvation:  honour  and  majesty  hast  thou  laid  upon  him. 

6  For  thou  hast  made  him  most  blessed  for  ever :  thou  hast  made  him  exceeding  glad  with  thy 
oountenance. 

7  For  the  king  truateth  in  the  Lord,  and  through  the  mercy  of  the  Most  High  he  shall  not  be 
moved. 

8  Thine  hand  shall  find  out  all  thine  enemies:  thy  right  hand  shall  find  out  those  that  hate 
thee. 


PSALM  XXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  275 

9  Thou  shalt  make  them  as  a  fiery  oven  in  the  time  of  thine  anger:  the  Lord  shall  swallow 
them  up  in  his  wrath,  and  the  fire  shall  devour  them. 

10  Their  fruit  shalt  thou  destroy  from  the  earth,  and  their  seed  from  among  the  children  of 
men, 

11  For  they  intended  evil  against  thee:  they  imagine  a  mischievous  device,  ivhich  they  are  not 
able  io  perform. 

12  Therefore  shalt  thou  make  them  turn  their  back,  when  thou  shalt  make  ready  thine  arrows 
upon  thy  strings  against  the  face  of  them. 

13  Be  thou  exalted.  Lord,  in  thine  own  strength :  so  will  we  sing  and  praise  thy  power. 

FOR  an  explanation  of  the  title  see  on  Psalms  iii.  iv. 
But  few  of  the  Psalms,  ^Yithout  testimony  from  other  parts  of  Scripture,  are  more 
clearly  of  Davidic  authorship  than  this.     There  is  no  good  reason  for  doubting  that 
he  wrote  it.     Clarke  and  Scott  both  give  to  it  the  same  date  as  to  Psalm  xx. ;  Clarke 
B.  C.  1036,  and  Scott  B.  C.  1037.     The  precise  date  is  not  known. 

The  application  of  this  Psalm  is  not  confined  to  any  particular  occasion.  Theodoret 
singularly  supposes  it  to  have  been  written  on  occasion  of  the  sickness  and  recovery 
of  king  Hezekiah.  There  is  no  evidence  to  support  this  opinion.  Delaney  and  Tho- 
luck  think  it  was  composed  by  David  in  the  height  of  his  joy  and  in  the  spirit  of 
thanksgiving  after  the  conquest  of  Rabbah,  and  the  victory  over  the  Ammonites,  2 
Sam.  xii,  26-31.  This  opinion,  though  less  improbable  than  the  foregoing,  needs  con- 
firmation. Mudge  thinks  the  Psalm  of  the  same  kind  as  Ps.  xx.  Calvin  says  its 
subject  is  almost  the  same.  Some  have  thought  that  this  Psalm  relates  to  the  fulfil- 
ment of  the  prayer  in  that.  Alexander  thinks  neither  the  structure  nor  contents 
would  justify  this  view.  He  says  these  two  songs  "  are  rather  parallel  than  consecu- 
tive, the  principal  difference  being  this,  that  while  the  twentieth  Psalm  relates  to  the 
specific  case  of  assistance  and  success  in  war,  the  twenty-first  has  reference  to  the 
whole  circle  of  divine  gifts  bestowed  upon  the  Lord's  Anointed." 

The  most  important  matter  relates  to  its  aspect  towards  Christ.  The  Chaldee  and 
several  Jewish  interpreters  apply  it  to  Messiah.  On  this  point  Calvin  is  very  decided : 
"  Above  all,  it  was  the  design  of  the  Holy  Spirit  here  to  direct  the  minds  of  the 
faithful  to  Christ,  who  was  the  end  and  perfection  of  this  kingdom  [of  David],  and 
to  teach  the  whole  people  that  they  could  not  be  saved  except  under  the  head  which 
God  himself  had  appointed  over  them."  Ainsworth  is  no  less  disposed  to  give  it  a 
distinct  and  direct  reference  to  Christ.  With  him  agree  Home,  Horsley,  Fry  and 
others.  On  the  Messianic  character  of  the  Psalm  see  Introduction,  §  8,  and  the  pre- 
ceding Psalm.     The  church  of  England  uses  it  on  Ascension  day. 

The  names  of  the  Almighty  here  found  are  Jehovah  Lord  and  Gel-yohn  Most  High, 
on  which  see  above  on  Ps.  i.  2 ;  vii.  17. 

This  Psalm  is  not  dramatic;  though  some  have  thought  differently,  and  introduce 
several  speakers.     That  would  not  necessarily  vary  the  practical  truths  taught. 

1.  The  king  shall  joy  in  thy  strength,  0  Lord.  The  king;  Clialdee  has  King  Mes 
siah;  Street,  a  king ;  others,  the  king,  i.  e.,  David,  the  king  of  Israel,  the  type  of 
Christ.  Shall  joy ;  some  read,  tvill  joy,  elsewhere,  be  glad,  or  rejoice,  Ps.  v.  11  ;  ix.  2; 
xiv.  7;  xvi.  9.  The  king  shall  be  glad  in  thy  strength;  i.  e.,  says  Diodati,  in  the 
effects  of  thy  sovereign  power,  which  thou  hast  unfolded  for  his  deliverance,  victory, 
preservation  and  exaltation.  Strength,  the  same  word  as  in  Ps.  viii.  2,  elsewhere  ren- 
dered as  here,  also  might,  poiver.  It  never  signifies  authority.  The  prophet  here  cele- 
brates the  divine  efficiency.  And  in  thy  salvation  hoio  greatly  shall  he  rejoice  !  Salvor 
tion,  sometimes  help,  or  deliverance,  more  commonly,  salvation,  Ps.  iii.  2,  8 ;  xiii.  5 ; 
xiv.  7;  xviii.  50.  Ch-eatly;  elsewhere  exceedingly,  mightily,  diligently,  especially,  loudly, 
very  much.  Gen.  vii.  19;  Deut.  vi.  3;  Ps.  xxxi.  11 ;  cxix.  4,  107;  Nah.  ii.  1.     Ains- 


276  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psai.m  xxi. 

worth  prefers  vehemently.  Rejoice;  like  the  first  verb,  it  is  rendered  not  only  as  here 
v'omuionlv,  but  be  glad,  he  joyful.  Amesius,  Edwards,  Fry  and  Alexander  prefer 
vxnlt;  Hammond:  Rejoice  and  triumph  exceedingly;  Venema:  Is  carried  to  the  highest 
cvultation.  Both  the  verbs  in  this  verse  are  in  the  future.  Alexander  says  this  shows 
"  that  the  gift  has  not  yet  been  consummated,  without  excluding  the  idea  of  it  as  begun 
already." 

2.  Thou  hast  given  him  his  heart's  desire.  JEast  given,  appointed,  ordained,  made, 
delivered,  sent.  It  was  purely  the  act  of  God.  And  hast  not  withholden  the  request 
of  his  lips.  Calvin,  Edwards,  Jebb  and  Fry  also  read  request ;  Ainsworth,  earnest 
request;  Doyvviy,will;  Hengstenherg,  desire ;  Alexander,  quest.  Hengstenberg:  "The 
sileiit  wish  and  the  spoken  prayer  stand  in  contrast;"  Luther:  "The  arrangement  is 
certainly  fine  here,  namely,  that  the  prayer  of  the  heart  must  go  before,  without 
which  the  prayer  of  the  lips  is  an  unprofitable  howling."  For  remarks  on  Selah  see 
Introduction,  §  15. 

3.  For  thou  preventest  him  with  the  blessings  of  goodness.  The  Septuagint,  Ethiopic, 
Arabic,  Syriac,  Vulgate,  Doway,  Diodati,  Edwards  and  Pool  render  the  verb  in  the 
past  tense ;  Chaldee,  Calvin,  church  of  England,  Venema,  Jebb  a-nd  Alexander  in  the 
future ;  Amesius,  Ainsworth,  Fry  and  Hengstenberg  in  the  present.  In  Hebrew  both 
the  verbs  of  this  verse  are  in  the  future.  The  most  common  rendering  of  the  first 
verb  is  by  the  word  prevent,  which  is  literal  and  which  in  the  early  stages  of  English 
literature  signified  the  same  as  the  Latin  pra.venio,  go  before  or  come  before,  not  hin- 
der. Fry  has  meetest;  Hengstenberg,  surjyrisest.  See  Ps.  xvii.  13;  xviii.  5.  With 
the  blessings  of  goodness ;  Ainsworth,  church  of  England  and  Alexander  do  not  differ 
from  the  common  version ;  Calvin,  Amesius  and  Venema :  With  the  blessings  of 
good ;  Vulgate  and  others  which  follow  it :  With  blessings  of  sweetness ;  Arabic : 
With  the  best  blessings  ;  Syriac  :  AVith  the  best  blessing ;  Edwards :  With  the  choicest 
blessings ;  Fry  and  Hengstenberg :  With  the  blessings  of  prosperity.  The  word  ren- 
dered goodness  is  found  in  Ps.  iv.  6  ;  xiv.  1,3;  xvi.  2.  Castalio  renders  the  clause : 
Thou  hast  bestowed  most  eminent  favors  on  him.  Calvin :  "  The  king  shall  want  nothing 
which  is  requisite  to  make  his  life  in  every  respect  happy,  since  God  of  his  own  good 
pleasure  will  anticipate  his  wishes  and  enrich  him  with  an  abundance  of  all  good 
things."  Diodati :  Thou  hast  prevented  him  with  thy  graces  and  benefits,  which  thou 
hast  bestowed  upon  him  of  thine  own  free  will."  Thou,  settcst  a  crown  of  p)ure  gold  on 
his  head.  For  remarks  on  the  word  rendered  pure  gold,  see  Ps.  xix.  10.  This  is  the 
clause  which  led  Patrick,  Morison  and  Clark  to  suppose  that  the  croivn  alluded  to  is 
that  mentioned  in  2  Sam.  xii.  30  ;  1  Chron.  xx.  2.  But  this  gives  a  very  low  sense. 
David  was  hardly  so  weak  as  to  be  tickled  with  a  flashing  gewgaw  taken  from  the 
head  of  an  idolatrous  enemy  ;  nor  would  he  be  apt  to  mention  it  in  devout  song.  The 
lowest  admissible  sense  is  that  the  crown  is  the  emblem  of  royal  majesty ;  and  so  the 
meaning  would  be  that  God  had,  even  when  he  was  thinking  of  no  such  blessing,  given 
him  a  kingdom.  But  as  Patrick  well  says,  "  Truly  there  are  some  things  in  this  Psalm 
which  are  more  literally  fulfilled  in  Christ  than  in  David ;"  so  it  is  with  ease  that  we 
refer  this  expression,  through  David,  to  his  seed,  Christ.  Of  him  language  of  the 
same  import  had  been  used  in  Ps.  ii.  6  ;  viii.  5.  The  same  imagery  is  found  carried 
forward  into  the  latest  prophecy,  Rev.  xiv.  14 ;  xix.  12,  16,  where  it  is  applied  to  the 
glorified  person  of  our  Redeemer.  Hengstenberg:  "The  setting  on  of  the  crown 
marks  the  bestowment  of  dominion.  David  was  crowned,  as  it  were,  anew, — or  even 
for  the  first  time,  for  the  earlier  crowning  did  not  come,  in  this  respect,  into  consider- 
ation, when  lie  received  that  great  promise  of  the  everlasting  supremacy  of  his  oft- 
spnng,  2  Sam.  vii.  "  That  respect  could  not  be  had  to  David's  first  crowning,  or  to 
the  conferring  on  him  oi'  the  kingly  office  in  general,  is  shown  by  the  following  con- 


PSALM  XXI.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  277 

text,  which  is  to  be  regarded  as  a  farther  enhirgement  of  the  words  before  us."    Scott . 
"  The  passage,  in  its  fullest  import,  can  only  be  accomplished  in  Christ  himself.' 
Calvin  and  others  express  themselves  much  to  the  same  effect.     Gill :  "  This  crown 
being  of  pitre  gold  denotes  the  purity,  glory,  solidity,  and  perpetuity  of  his  kingdom." 
4.  Re  asked  life  of  thee,  and  thou  gavest  it  hivi,  even  length  of  days  for  ever  and  ever. 
The  Septuagint,  Ethiopic,  Syriac,  Arabic,  Vulgate  and  Doway :    He  asked  life  of 
thee :  and  thou  hast  given  him  length  of  days  forever  and  ever ;  Calvin :  He  asked 
life  from  thee,  and  thou  hast  given  him  length  of  days  forever  and  ever ;  church  of 
England :  He  asked  life  of  thee,  and  thou  gavest  him  a  long  life,  even  forever  and 
ever ;  Ainsworth  :  Life  he  asked  of  thee,  thou  gavest  it  him  ;  length  of  days  ever  and 
aye ;  Venema :  Life  he  asked  of  thee,  and  thou  gavest  it  him ;  thou  wilt  give  him 
long  life  to  everlasting ;  Amesius :  Life  he  asked  of  thee,  thou  gavest  it  him,  even 
length  of  days  forever  and  everlastingly;    Jebb:    Life  he  asked  of  thee:    Thou 
gavest  him  length  of  days    for  ever   and    ever;    Fry:    He   asked  of  thee    life — 
thou  gavest  it  him ;  Lengthening  of  days  forever  and  ever.     Edwards :  He  asked 
life  of  thee ;  thou  hast  given  him  length  of  days  forever  and  ever ;  Hengstenberg : 
He  asked  of  thee  life,  thou  gavest  him  long  life  forever   and   ever;   Alexander: 
Life  he  asked  of  thee,  thou  hast  given  (it)  to  him,  length  of  days,  perpetuity  and 
eternity.     Both  the  verbs  in  this  verse  are  in  the  same  form.     The  rendering,  asked, 
and  gavest,  is  the  best.     Horsley  for  life  reads  imviortality,  and  for  length  of  days,  the 
whole  extent  of  infinite  duration,  but  this  is  not  translation.     The  Chaldee  has  it,  Eter- 
nal life  he  asked,  etc. ;    and  Diodati  says  that  the  phrase,  length  of  days,  "  is  to  be 
referred  to  eternal  life,  which  David  had  assurance  of  by  God's  Spirit,  besides  temporal 
blessings.  Matt.  xix.  29 ;  1  Tim.  iv.  8 ;  Eph.  iii.  20.     Or  else  to  the  continuance  of 
his  kingdom  in  his  posterity  until  the  coming  of  Christ,  who  should  change  it  into  an 
everlasting  kingdom,  2  Sam.  vii.  19."     The  life  David  is  here  said  to  have  asked  for 
was  not  eternal  life,  a  blessed  immortality ;  this  would  have  made  his  prayer  and  the 
blessing  secured  in  no  wise  different  from  that  of  any  other  pious  man ;  but  the  life  he 
asked  Avas  his  natural  life,  which  for  a  long  time  was  in  hourly  peril,  hunted  by  Saul 
and  his  men  like  a  partridge  on  the  mountains.     This  life  he  asked  might  not  be  taken 
away,  and  he  had  his  wish,  and  a  great  deal  more.     He  lived  to  a  good  old  age,  died 
in  peace,  was  succeeded  in  the  throne  by  his  own  posterity  while  the  polity  of  the 
Jewish  people  lasted,  and  then  God  gave  him  a  Son,  who  was  at  once  the  root  and  the 
offspring  of  David,  and  who  has  perpetuity  and  eternity  in  his  kingdom.     And  as 
David's  life  was  in  danger,  so  often  was  the  life  of  Jesus,  the  great  stem  of  Jesse,  but 
it  was  preserved  in  the  midst  of  more  deadly  enemies  than  ever  beset  any  other  man, 
until  his  hour  was  come,  when  he  breathed  out  his  spirit  into  the  hands  of  his  Father, 
who  speedily  gave  him  a  nobler  life,  so  that  he  dieth  no  more,  death  hath  no  more 
dominion  over  him,  behold  he  is  alive  for  evermore,  Rom.  vi.  9  ;  Rev.  i.  18 ;  Heb.  v. 
7  ;  vii.  25.     The  highest  contrast  in  this  verse  is  between  the  natural  life  of  David  ui 
peril  and  the  everlasting  kingdom  of  his  Son,  as  promised  in  2  Sam.  vii.  13,  16 ;  Ps. 
Ixxxix.  4,  and  as  now  possessed  by  him  in  heaven.     Alexander :  "  The  last  words  of 
the  verse  are  often  used  adverbially  to  mean  for  ever  and  ever,  but  as  they  are  both 
nouns,  it  is  best  to  put  them  here  in  apposition  with  the  same  part  of  speech  which 
immediately  precedes."     See  above  on  Ps.  ix.  5. 

5.  His  glory  is  great  in  thy  salvation.  There  is  great  uniformity  in  rendering  this 
clause  both  in  ancient  and  modern  versions.  Fry  varies  it  thus:  His  glory  is 
ijreat  in  the  victory  thou  givest.  But  in  our  version  the  word  is  never  anywhere 
rendered  victory,  usually  salvation,  a  very  few  times  deliverance,  help.  We  have  the 
same  word  in  Ps.  iii.  8 ;  xx.  5.  Glory,  commonly  so  rendered,  sometimes  honor.  The 
verb  in  this  clause  must  be  supplied.     Alexander  prefers  to  give  it  in  the  future, 


278  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxi. 

shall  he.  The  sense  of  the  passage  is  that  the  great  honor  of  David  was,  and  the 
high  glory  of  Immanuel  should  be  manifestly  through  the  power  of  God,  and  not  by 
the  wit  of  man.  So  the  people  devoutly  confess.  The  next  clause  is  of  like  import : 
Honour  and  majesty  hast  thoit  laid  upon  hivi.  The  variations  in  the  rendering  here 
are  not  very  important.  For  honour  and  majesty  Calvin  has  splendour  and  beauty. 
The  first  of  these  words  is  found  iu  Ps.  viii.  1,  where  it  is  rendered  glory ;  the  second, 
in  Ps.  viii.  5,  where  it  is  rendered  honour.  Both  words  are  frequently  rendered 
majesty ;  the  latter  sometimes  comeliness  as  in  Isa.  liii.  2.  The  sense  is  that  by  what- 
ever words  dignity,  majesty  and  excellence  are  expressed,  they  are  all  manifest  in  the 
throne  of  David,  and  shall  be  far  more  illustrious  in  that  of  his  glorious  offspring, 
Christ,  the  Son  of  God. 

0.  For  thou  hast  made  him  most  blessed  for  ever.  Edw^ards  follows  our  version.  The 
Soptuagint,  Ethiopic  and  Arabic  read.  Thou  wilt  give  to  him  a  blessing,  etc. ;  Chaldee, 
Syriac,  Vulgate  and  Doway :  Thou  wilt  give  him  to  be  a  blessing,  etc. ;  Calvin,  Fabri- 
tius  and  Home:  Thou  hast  set  him  to  be  blessings  forever;  Venema:  Thou  wilt  set 
him  to  be  blessings  forever;  Amesius:  Thou  hast  appointed  to  him  blessings  for  ever ; 
Ainsw^orth:  Thou  hast  set  him  to  be  blessings  for  perpetual  aye;  Fry:  Thou  hast  de- 
creed him  blessings  forever;  Jebb:  Thou  set  on  him  blessings  forever;  church  of  Eng- 
land: Thou  shalt  give  him  everlasting  felicity;  Clarke:  Thou  hast  set  him  for  blessings 
forever ;  Hengstenberg :  Thou  settest  him  for  blessing  forever ;  Alexander :  Thou  wilt 
make  him  a  blessing  to  eternity.  Indeed  it  seems  hardly  possible  to  examine  the  verse 
with  critical  care  without  reaching  the  conclusion  that  our  vei-sion  is  not  so  good  as 
that  given  by  several  just  cited.  The  verb  rendered  hast  made  is  the  same  that  is  ren- 
dered settest  in  v.  3,  though  in  the  Hebrew  in  both  these  cases  it  is  in  the  future.  If 
the  primary  reference  is  to  David  and  through  him  to  Christ,  which  is  perhaps  the  best 
interpretation,  then  the  verb  is  best  put  in  the  past  tense;  but  if  it  is  a  direct  prophecy 
respecting  Christ,  then  it  is  best  to  follow  the  original  exactly.  If  it  should  be  ren- 
dered set  him  to  be  blessings,  then  it  is  a  declaration  that  he  is  set  or  shall  be  set  to  be 
the  instrument  or  source  of  manifold  blessings  to  others.  In  this  case  there  is  proba- 
bly a  reference  to  Gen.  xii.  2.  Some  think  the  sense  is  that  he  is  set  as  an  example, 
showing  how  greatly  God  can  bless  one,  and  leading  others  to  pray  that  they  may  be 
as  highly  favored.  This  is  Calvin's  view:  "The  king,  abounding  in  all  kinds  of  good 
things,  was  an  illustrious  pattern  of  the  liberality  of  God."  Yet  it  must  be  admitted 
that  our  version  gives  a  good  sense,  and  is  not  without  support  from  parallel  passages, 
which  are  rendered  in  the  same  way  and  with  confessed  propriety,  as  Pool  shows. 
Hengstenberg:  "The  plural  points  to  the  rich  fatness  of  the  blessing."  Thou  hast 
made  him  exceeding  glad  with  thy  countenance.  The  Arabic,  Syriac,  Calvin,  Ainsworth, 
Fabritius,  Amesius,  Edwards  and  Fry  here  use  the  past  tense;  Hengstenberg,  the 
present;  Chaldee,  Septuagint,  Ethiopic,  Vulgate,  Doway,  church  of  England,  Venema, 
J  Bob  and  Alexander,  the  future.  The  remarks  on  the  tense  in  the  first  clause  of  this 
verse  are  applicable  here.  This  gladness  was  imparted  by  God's  countenance,  see  on 
Ps.  iv.  6;  xi.  7. 

7.  For  the  king  trusteth  in  the  Lord.  The  way  of  accounting  for  the  preceding 
blessings  is  to  point  to  their  all  sufficient  cause,  Jehovah,  and  to  shoAV  that  he,  on  whom 
the  blessings  came,  was  in  communion  with  God  by  the  exercise  of  pious  confidence 
united  with  hope.  See  on  Ps.  iv.  5.  It  is  added.  And  through  the  mercy  of  the  Most 
High  he  shall  not  be  moved.  For  the  force  of  the  word  onercy  see  Ps.  v.  7 ;  xvii.  7.  It 
signifies /avo»-,  goodness,  loving-kindness.  On  Most  High,  see  Ps.  vii.  17.  He  shall  not 
he  moved;  Venema:  Shall  not  waver.  He  shall  not  be  moved  from  his  purpose,  froni 
his  throne,  from  his  honors,  from  his  victories  and  successes,  from  the  love  and  favor 
of  Jeliovah.     The  Chaldee  reads  it:  King  Messiah  trusteth  in  Jehovah. 


PSA.LM  XXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  279 

8.  Thine  hand  shall  find  out  all  thine  enemies:  thy  right  hand  shall  find  out  those  tJud 
hate  thee.  There  seems  to  be  uo  good  cause  for  varying  the  rendering  of  these  two 
clauses  as  is  done  by  the  Chaldce,  Septuagiut,  Vulgate,  Doway  and  church  of  Eng- 
land. In  the  Hebrew  the  verbs  are  the  same,  and  both  in  the  future.  By  far  the 
most  common  rendering  of  these  verbs  is  find,  sometimes  find  out,  then  get  hold  iqion. 
Edwards  in  each  case  has  will  reach;  Fry,  reaeheth.  Alexander:  "If  any  dilierence 
of  meaning  was  intended,  it  is  probably  not  greater  than  that  hetvieen  find  and  find 
out  in  English."  In  Num.  xi.  22  our  version  has  suffice.  Calvin  says  some  "explain 
the  verse  as  if  it  had  been  said,  Thy  hand  shall  be  able  for  all  thine  enemies,  thy 
right  hand  shall  find  out  those  that  hate  thee.  Thus  the  sentence  will  ascend  by  de- 
gr  3es, — Thy  hand  shall  be  able  to  withstand,  thy  right  hand  shall  lay  hold  upon  thy 
enemies,  so  that  they  shall  not  escape  destruction."  Horsley  favors  this  view :  Thine 
hand  shall  be  successful.  There  is  no  error  taught  by  such  a  reading,  but  it  is  hardly 
supported.  The  reader  will  notice  that  the  third  person  of  v.  7  is  here  changed  to  the 
second  person.  Does  not  this  verse  receive  its  complete  and  highest  fulfilment  in 
Christ  alone,  who  is  maintained  in  his  kingdom  by  all  the  perfections  of  God? 

9.  Thou  shalt  make  them  as  a  fiery  oven  in  the  time  of  thy  anger.  The  ancient  ver- 
sions are  quite  harmonious  in  rendering  this  clause  very  much  as  we  have  it  above. 
Some  moderns  vary  considerably.  Calvin,  Veuema,  Rogers,  Horsley  and  Walford : 
Thou  shalt  put  [or  place]  them  as  it  were  into  [or  in]  a  furnace  of  fire.  The  verb  is 
often  rendered  put,  frequently  set,  sometimes  ajjpoiiit,  lay,  make.  The  word  rendered 
oven  is  either  oven  or  furnace.  It  occurs //ifee?i  times  in  the  Hebrew,  and  is  four  times 
rendered /wrnaee ;  in  all  other  cases  oven.  Both  these  images  are  employed  in  Scrip- 
ture to  represent  the  doom  of  God's  foes.  Horsley  thinks  this  passage  "  describes  the 
smoke  of  the  Messiah's  enemies  perishing  by  fire,  ascending  like  the  smoke  of  a  fur- 
nace." In  the  Apocalypse  John  says  of  the  wicked  :  "  The  smoke  of  their  torment 
ascendeth  up  forever  and  ever."  Mant :  "  How  awfully  grand  is  that  description  of 
the  ruins  of  the  cities  of  the  plain,  as  the  prospect  struck  on  Abraham's  eye  on  the 
fatal  morning  of  their  destruction  :  '  And  he  looked  toward  Sodom  and  Gomorrah, 
and  toward  all  the  land  of  the  jDlain,  and  beheld,  and  lo  !  the  smoke  of  the  country 
went  up  as  the  smoke  of  a  furnace.'  "  But  the  word  here  rendered  oven  is  not  that 
rendered  furnace  in  Gen.  xix.  28;  but  it  is  the  word  rendered  ove7i  in  Mai.  iv.  1. 
Pool  thinks  that  the  sense  is  that  as  "  wood,  when  cast  into  an  oven,  is  quickly  con- 
sumed," so  God  will  destroy  his  foes.  Hengstenberg :  "  Thou  wilt  put  them  in  such  a 
condition  that  they  shall  be  as  if  they  were  in  a  fiery  oven."  This  shall  be  done  in 
tlie  time  of  thine  anger.  Surely  the  ultimate  reference  here  must  be  to  the  Lamb  and 
to  the  great  day  of  his  wrath.  It  is  at  once  added  :  The  Lord  shall  swallow  them  up 
in  his  wrath.  Swallow  up,  the  word  used  of  the  whale  swallowing  up  Jonah,  Jon,  i. 
17 ;  of  Aaron's  rod  swallowing  up  those  of  the  magicians,  Ex.  vii.  12 ;  of  the  dragon, 
Jer.  li.  34.  It  intimates  a  total  destruction,  Ps.  Ivi.  1,  2,  so  that  there  is  nothing  of 
them  left.  And  the  fire  shall  devour  them.  Calvin :  "  It  does  not  seem  to  me  to  be 
out  of  place  to  suppose,  that  in  this  clause,  there  is  denounced  against  the  enemies  of 
Christ  a  destruction  like  that  which  God  in  old  time  sent  upon  Sodom  and  Gomorrah." 
Destruction  as  by  fire  is  a  just  and  frequent  method  of  representing  the  overthrow  of 
the  wicked. 

10.  Their  fruit  shalt  thou  destroy  from  the  earth.  Fruit;  Chaldee,  children ;  Ed- 
wards, descendants ;  Fabritius  and  Clarke,  posterity.  Other  versions  commonly  cited 
in  this  work  gi\e  fruit.  Speaking  of  children  as  fruit  is  very  old,  Gen.  xxx.  2;  Deul. 
vii.  13;  xxviii.  4;  Ps.  cxxvii.  3;  cxxxii.  11;  Isa.  xiii.  18;  Lam.  ii.  20;  Hos.  ix.  16; 
Mic  vi.  7.  So  that  the  Psalmist  here  teaches  the  same  truth  as  in  the  next  clause: 
And  [thou  shalt  destroy]  their  seed  from  among  the  children  of  men.     For  awful 


280  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxi. 

instances  of  the  destruction  of  the  children  of  the  wicked  see  Josh.  vii.  23-26;  Isa. 
xiv.  21,  22.  That  God  will  so  deal  with  men  he  fully  declares,  Ex.  xx.  5 ;  xxxiv.  7 ; 
Num.  xiv.  18 ;  Deut.  v.  9.  In  accomplishing  this  work  God  may  employ  Joshua  or 
Cyrus,  as  we  have  seen,  or  David  and  his  anti-type,  Messiah,  as  in  this  verse. 

11.  For  they  intended  evil  against  thee.  Intended  evil;  EdAvards,  laid  out  misehief; 
Alexander,  stretched  out  evil.  The  meaning  is  they  were  intent  upon  doing  mischief, 
and  thought  they  had  made  all  necessary  arrangements  to  effect  his  ruin.  The  imagery 
is  by  some  thought  to  be  taken  from  weavers,  who  warp  their  yarn,  or  from  archers, 
who  bend  their  bows.  Perhaps  the  latter  is  the  better.  They  imagined  a  mischievous 
device.  Calvin :  They  have  devised  a  stratagem ;  Edwards :  They  have  contrived  a 
plot ;  Ainsworth :  They  have  thought  a  crafty  purpose ;  Fry :  They  formed  a  plan  ; 
Hengstenberg :  They  conceived  designs ;  Alexander :  They  devised  a  plot.  But  it 
was  a  device,  which  they  are  not  able  to  perform.  If  this  world  could  be  made  as  the 
wicked  would  have  it,  if  they  could  bring  to  pass  all  the  evil  that  is  in  their  hearts, 
earth  would  soon  differ  but  little  from  hell ;  but  they  are  often  as  impotent  as  they  are 
base  and  malignant.  They  are  always  so,  when  God  sees  best  to  restrain  them.  How 
true  is  this  verse  of  the  literal  David  and  of  Messiah  also. 

12.  Therefore  shalt  thou  make  them,  turn  their  back,  when  thou  shalt  make  ready  thine 
arrows  upon  thy  strings  against  the  face  of  them.  The  general  import  of  this  verse 
is  no  doubt  given  by  our  version,  but  the  difficulty  is  in  construing  the  Hebrew,  so 
as  fairly  to  get  this  sense.  Perhaps  the  word  ivhe7i  supplied  in  our  version  might 
as  well  be  omitted,  and  the  verse  be  left  as  vv.  8,  9,  10,  in  two  distinct  clauses.  The 
first  clause  has  several  classes  of  renderings,  Avhich  may  here  be  noticed.  The  first 
substantially  agrees  with  our  version.  The  church  of  England  and  Jebb  have  it. 
Thou  shalt  put  them  to  flight ;  Alexander :  For  thou  shalt  make  them  turn  their 
back.  The  second  is  that  suggested  by  the  word  shoulder,  as  given  in  the  margin 
of  our  version.  Some  would  read  it.  Thou  wilt  make  them  turn  their  shoulder.  The 
Hebrew  word  is  commonly  in  our  version  rendered  shoulder.  Here  as  in  1  Sam. 
ix.  2,  where  the  same  word  is  found,  the  sense,  whether  you  read  back  or  shoulder,  is 
the  same,  equivalent  to  put  to  flight.  But  Hengstenberg  renders  it :  For  thou  wilt 
make  them  for  shoulder,  which  he  paraphrases  thus :  Thou  wilt  transplant  them  into 
a  condition,  that  they  shall  be  altogether  shoulder,  thou  wilt  chase  them  in  flight. 
Moller  and  Brent:  Thou  wilt  make  them  a  shoulder.  This  may  be  interpreted  as 
Hengstenberg  does  his  version ;  The  Chaldee :  Thou  hast  set  them  to  thy  people  one 
shoulder.  Hammond  thinks  this  "  signifies  sure  and  uniform  slaughter."  The  third 
rendering  is  that  of  Piscator  and  Calmet,  Thou  wilt  place  them  as  a  heap  of  earth. 
The  sense  is  either  they  shall  be  as  the  grave,  where  the  earth  is  heaped  up,  or  they 
shall  be  no  more  regarded  than  a  heap  of  earth.  The  fourth  construction  is  that  of 
several  Jewish  writers,  Thou  wilt  thrust  them  into  a  corner.  They  contend  that  the 
word  rendered  back  sometimes  signifies  a  corner.  A  fifth  mode  of  translation  is  that  of 
Mudgc  and  Edwards,  approved  by  Dodd  and  others :  Thou  wilt  make  them  as  Shechem ; 
the  original  Avord  rendered  back  being  Shechem.  They  contend  that  the  phrase  is  pro- 
verbial, and  in  proof  refer  to  Ps.  Ix.  6  ;  cviii.  7.  The  sense,  they  say,  is.  Thou  shalt 
sul)due  them,  and  portion  them  out,  as  formerly  the  two  brothers  did  Shechem.  The 
sixth  rendering  is  that  of  Calvin,  Veneraa,  Ainsworth,  Castellio,  Diodati,  Pool, 
Home  and  others :  Thou  wilt  set  them  as  a  butt.  Fry  varies  a  little :  Thou  dost 
net  them  as  a  target ;  Horsley :  Truly,  thou  shalt  make  them  a  butt  for  thine  ar- 
rows. In  support  they  refer  to  Job  vii.  20 ;  xvi.  12 ;  Lam.  iii.  12,  where  the  same 
idea  is  brought  forward.  This  is  perhaps  the  best  rendering.  A  shoidder  seems  in 
some  way  to  have  come  in  figurative  language  to  signify  a  target,  perhaps  as  a  re- 
trcatinir  foe's  shoulders  were  mere  targets  to  the  archers.     This  rendering  is  favored  bv 


PSALM  XXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  281 

the  last  clause :  When  thou  shalt,  or,  Thou  shall  make  ready  thine  arrows  ripon  thy 
strings  against  the  face  of  them.  The  imagery  seems  clearly  taken  from  arclicry.  In 
explanation  of  its  use  here  see  Ps.  vii.  12,  13. 

13.  Be  thou  exalted,  Lord,  in  thine  own  strength.  This  rendering  agrees  with  the 
Chaldee,  Septuagint,  Ethiopic,  Arabic,  Syriac,  Vulgate,  Doway,  church  of  England, 
Amesius,  Piscator,  Calmet,  Fabritius,  Ainsworth,  Pool,  Brent,  Edwards  and  Jebb. 
But  others  vary.  Calvin:  Kaise  thyself,  O  Jehovah,  in  thy  strength;  Venema: 
Thou  art  high  [or  mayest  thou  be  high,]  Jehovah,  in  thy  strength ;  Fry :  Arise,  O 
Jehovah,  in  thy  strength  ;  Hengstenberg :  Praise  to  thee,  O  Lord,  for  thy  strength  ; 
Alexander:  Be  high,  Jehovah,  in  thy  strength.  Calvin,  Henry,  Scott  and  Fry  re- 
gard this  clause  as  a  prayer,  while  Venema  and  Hengstenberg  look  upon  it  as  praise. 
Scott :  "  This  conclusion  greatly  resembles  the  first  petitions,  and  closing  doxology 
of  the  Lord's  prayer."  Fry  :  "  The  prayer  of  the  redeemed  of  Christ  must  ever  be 
agreeable  with  the  closing  verses  of  this  Psalm  :  Hallowed  be  thy  name,  thy  king- 
dom come,  thy  will  be  done  in  earth  as  it  is  in  heaven. — So  let  all  thine  enemies 
perish,  O  Lord  :  but  let  them  that  love  Him  be  as  the  sun  when  he  goeth  forth  in 
his  might."  But  the  parallelism  is  best  preserved  by  making  both  clauses  of  the 
verse  expressive  of  praise.  Hengstenberg's  paraphrase  of  the  first  member  is  :  "  Be 
exalted  in  our  consciousness,  i.  e.,  praise  to  thee."  Alexander :  "  Be  high,  exalted, 
both  in  thyself  and  in  the  praises  of  thy  people."  The  poxoer  of  God  both  in  settling 
David  and  Messiah  in  their  respective  kingdoms  is  very  illustrious.  The  Psalmist 
adds :  So  will  we  sing  and  praise  thy  power.  Calvin's  rendering  is  more  full :  Then 
we  Avill  sing,  and  celebrate  in  psalms  thy  power ;  Jebb  :  We  will  sing,  and  make  a 
psalm  to  thy  power ;  Fry :  We  will  sing  and  chant  thy  might ;  Edwards  :  Let  us 
sing  and  celebrate  thy  power.  Alexander  says  the  last  verb  always  means  to  cele- 
brate by  music.  In  1  Chron.  xvi.  9,  it  is  rendered  sing  psalms;  in  Ps.  vii.  17;  ix.  2, 
11;  xviii.  49,  and  many  other  places  it  is  sing  praise  or  sing  praises. 

Doctrinal  and  Practical  Kemarks. 

1.  Happy  is  that  people,  Avhose  chief  magistrate  and  all  whose  ofl&cers  fear  God, 
and  joy  in  his  strength,  and  in  his  salvation,  v.  1.  Such  blessings  are  rare,  but  in  a 
truly  pious  and  patriotic  mind  they  awaken  high  joy. 

2.  All  effectual  deliverances  are  from  God,  v.  1.  If  he  saves,  we  may  well  defy- 
all  foes. 

3.  There  are  many  reasons  why  God's  people  delight  in  his  interpositions  and 
rejoice  in  his  salvation,  v.  1.  One  is  that  he  rescues  so  effectually.  All  foes  are 
seen  to  be  harmless.  Another  is  that  the  deliverance  was  eflfected  by  so  unexpected 
means.  Another  is  that  it  came  in  the  very  nick  of  time.  Nothing  could  be  more 
seasonable.  "  God  is  never  a  moment  too  late  with  his  mercies,  but  he  sometimes 
comes  just  at  the  last  moment." 

4.  The  Scriptures  do  not  repress  or  discourage  the  highest  religious  emotions.  We 
have  divine  authority  for  rejoicing  greatly  and  for  being  exceeding  glad,  vv.  1,  6. 
We  may  rejoice  with  joy  unspeakable  and  full  of  glory.  So  fear  may  rise  so  high 
that  rottenness  will  enter  into  our  bones,  and  love  be  stronger  than  death,  and  fiiith 
know  that  its  Redeemer  liveth.  Those,  who  are  truly  converted,  ought  to  have 
more  religion.     The  present  prevailing  type  of  piety  is  too  low. 

5.  In  prayer  the  heart's  desire  and  the  request  of  the  li];)s  must  agree,  v.  2.  God 
<;an  never  be  pleased  with  an  idle  form.  There  is  no  substitute  for  sincerity.  The 
cattle  on  a  thousand  hills  are  as  nothing  without  the  heart. 

6.  When  the  heart  and  lips  unite  in  seeking  things  agreeable  to  God's  will,  we 
may  confidently  expect  speedy  answers  and  great  mercies,  v.  2.     A  full  record 

36 


2g2  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psaim  xxi. 

of  gracious  answers   to  prayer  would  comprise  nearly  the  whole  of  the  history 
of  believers, 

7.  If  God  is  good  to  us,  we  ought  to  be  ready  to  say  so,  v.  2.  Henry :  "  God's  gracious 
returns  of  prayer  do,  in  a  special  manner,  require  our  humble  returns  of  praise." 

8.  A  large  portion  of  our  blessings  is  given  us  before  our  asking  or  seeking,  v.  3. 
Existence,  reason,  intellect,  a  birth  in  a  Christian  land,  the  calling  of  our  nation  to 
the  knowledge  of  Christ,  and  Christ  himself,  with  many  other  things,  are  unsought 
bestowed  on  men,  as  was  David's  right  to  the  throne  on  him.  No  one  ever  asked 
for  a  Saviour  till  God  of  his  own  motion  promised  "the  seed  of  the  Avoman."  God 
is  always  prerenim^'  men  with  the  blessings  of  his  goodness.  Henry :  "  When  God's 
blessings  come  sooner,  and  prove  richer,  than  we  imagine;  when  they  are  given 
before  we  prayed  for  them,  before  we  were  ready  for  them,  nay,  when  we  feared  the 
contrary ;  then  it  may  be  truly  said  that  he  prevented  us  with  them." 

9.  God  is  a  sovereign  over  sovereigns,  v.  3.  He  gives  crowns  and  he  takes  them 
away.  He  is  King  of  kings.  The  mightiest  potentate  on  earth  is  a  worm,  a  rod, 
a  sword,  a  curse  or  a  blessing  in  God's  hand,  as  he  is  sent  in  mercy  or  in  wrath. 

10.  Christ's  crown  and  kingdom  shall  never  be  taken  from  him,  vv.  3,  4.  He  is 
God's  elect  to  all  the  ends  and  offices  of  a  glorious  and  perpetual  mediatorship.  His 
human  nature  did  not  aspire  to  union  with  the  divine;  but  the  divine  nature  in 
amazing  condescension  sought  union  with  the  human.  Christ  is  no  usurper.  He 
has  right  and  title  to  all  the  glories  of  his  everlasting  and  infinite  possessions. 
Calvin:  "The  doctrine  of  the  everlasting  duration  of  the  kingdom  of  Christ  is, 
therefore,  here  established,  seeing  he  was  not  placed  upon  the  throne  by  the  sufii-ages 
of  men,  but  by  God,  who,  from  heaven,  set  the  royal  crown  upon  his  head  with  his 
own  hand." 

11.  It  is  lawful  to  pray  for  the  continuance  of  life,  v.  4.  David  did  it.  Hezekiah 
did  it.  Christ  did  it.  We  may  pray  earnestly  for  such  a  blessing;  yet  we  must 
pray  submissively,  always  adding  as  did  our  Lord,  Nevertheless,  not  my  will  but 
thine  be  done,  0  Father.  Life  is  not  an  absolute  good.  It  is  not  a  good  of  itself,  as 
pai'don  and  renewal  and  glory  are.  It  is  only  a  good  Avhen  God  makes  it  so.  For 
several  reasons  and  on  several  occasions  we  may  greatly  desire  life.  One  is  when 
wicked  attempts  are  made  to  take  it  away,  as  in  the  case  of  David.  Another  Ls 
when  we  are  in  the  midst  of  our  days,  and  our  departure  out  of  the  Avorld  would 
frustrate  some  important  purpose,  as  the  education  of  our  children,  or  the  accom- 
plishment of  some  great  design  for  the  public  good.  The  love  of  life,  if  not  inordinate, 
is  neither  unnatural,  a  weakness,  nor  a  sin. 

12.  God  often  gives  more  than  we  ask,  v.  4.  David  asked  for  life  and  got 
majesty,  and  honor,  and  glory.  The  same  is  strikingly  illustrated  in  Solomon, 
2  Chron.  i.  10-12,  and  in  the  case  of  every  truly  pious  man.  Mat.  vi.  33.  Nevins 
prayed  for  years  that  he  might  wi'ite  one  tract.  Who  can  tell  the  good  he  has  done 
with  his  pen?  Heaven  will  be  more  blessed,  the  crown  of  righteousness  brigliter, 
the  weight  of  glory  heavier,  the  rest  of  heaven  sweeter,  than  any  mortal  ever  dared 
to  hope  or  was  able  to  conceive. 

13.  Full  of  Christ  are  the  minds  of  the  prophets !  Easily  they  pass  from  all  other 
subjects  to  the  person  and  kingdom  of  Messiah,  from  the  types  to  the  anti-type,  vv.  3,  4. 
To  them  no  theme  seems  so  welcome  as  that  of  "  Him  who  is  to  come."  To  true 
piety  it  is  pleasant  to  find  the  Saviour  everywhere  spoken  of.  Well  did  Jesus  on  his 
way  to  Eniinaus  begin  at  Moses  and  all  the  prophets,  and  expound  to  his  disciples'  in 
all  the  Scriptures  the  things  concerniug  himself,  Luke  xxiv.  27  ;  see  also  Acts  iii.  24. 
Surely  the  Old  Testament  contains  much  more  of  Christ  than  some  admit.  Parts  of 
this  Psalm  can  never  receive  any  but  a  flat  and  meager  interpretation,  unless  they  are 


PSALM  XXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  283 

applied  to  Christ,  yet  it  is  never  once  quoted  for  any  purpose  in  the  New  Testament, 
though  it  may  perhaps  be  once  or  twice  alluded  to,  as  in  Heb.  ii.  9 ;  xii.  2. 

14.  The  more  manifestly  our  deliverances  are  from  God,  the  greater  may  be  our 
glorying,  v.  5.  Dickson :  "  Nothing  can  make  men  more  glorious,  even  before  the 
world,  than  God's  owning  them  before  the  world,  and  putting  respect  upon  them." 
No  small  part  of  the  glory  of  the  redeemed  in  the  day  of  judgment  will  arise  from 
the  fact  that  God  and  Christ  will  then  publicly  treat  them  as  friends. 

15.  It  is  a  joy  to  believers  that  they  never  can  be  in  a  worse  condition  than  some 
who  have  gone  before  them,  and  who  have  been  rescued,  delivered,  glorified,  vv.  4,  5. 
See  David  hardly  escaping  the  jaws  of  death  for  years,  yea,  see  Christ  crowned  with 
thorns,  disowned  with  every  mark  of  malice  and  ignominy,  tried,  condemned,  crucified, 
dead  and  buried.  Yet  God  saved  them  from  all  at  last.  Believer,  thou  canst  never 
be  lower  than  some  good  men,  who  have  gone  before  thee,  never  so  burdened  and 
afflicted  as  was  thy  Kedeemer.  Yet  he  is  alive  for  evermore,  yea,  he  is  over  all  blessed 
forever. 

16.  There  is  no  point  of  honor  so  high  that  God  cannot,  if  he  choose,  raise  us  to  it, 
V.  5.  He  takes  the  poor  from  the  dunghill  and  sets  him  among  princes.  He  takes 
David  from  the  sheep-cote  and  puts  him  on  the  most  dazzling  throne  on  earth.  Jesus 
receives  from  God  the  Father  glory  and  honor,  and  from  the  sepulchre  of  Joseph  he 
ascends  to  the  throne  of  the  universe.  Let  no  virtuous,  pious  soul  fear  anything. 
God  is  on  its  side. 

17.  What  a  glorious  person  is  the  Lord  Jesus  Christ!  v.  5.  All  honor,  majesty, 
glory,  comeliness  centre  in  him.     He  is  the  wonderful. 

18.  All  history,  all  experience,  all  observation,  unite  with  all  inspired  writings  in 
saying  that  out  of  evil  comes  good  ;  out  of  weakness,  strength ; '  out  of  sorrow,  joy ; 
out  of  trouble,  glory.  The  whole  history  of  David  and  of  Messiah,  as  brought  out 
in  this  Psalm,  shows  this. 

19.  When  God  begins  truly  to  bless,  it  is  commonly  the  signal  for  a  long  series  of 
amazing  mercies,  v.  6.  Dickson :  "  God  will  never  make  an  end  of  blessing  whom  he 
will  bless." 

20.  Men  may  gauge  the  dimensions  of  most  blessings  which  are  purely  temporal, 
but  who  can  tell  the  value  of  any  mercy  which  possesses  the  attribute  of  eternity  ? 
vv.  4,  6. 

21.  The  plaudits  of  millions  may  soon  be  followed  with  an  eternal  overthrow;  but 
the  favoring  providences,  the  comforting  communion,  and  the  inestimable  blessings 
expressed  by  God's  countenance,  shall  appear  more  and  more  valuable,  the  longer 
duration  lasts,  the  more  thoroughly  fair  tests  are  applied,  and  the  more  fully  causes 
have  their  course,  v.  6. 

22.  Jehovah  is  himself  an  all-suflicient  good,  v.  7.  He  who  has  God  for  his  God, 
needs  no  more.  Calvin :  "  The  world  turns  round  as  it  were  upon  a  wheel,  by  which 
it  comes  to  pass,  that  those  who  were  raised  to  the  very  top  are  precipitated  to  the 
bottom  in  a  moment ;  but  it  is  here  promised,  that  the  kingdom  of  Judah,  and  the 
kingdom  of  Christ,  of  which  it  is  a  type,  will  be  exempted  from  such  vicissitude. 
Let  us  remember,  that  those  only  who  have  the  firmness  and  stability  here  promised, 
who  betake  themselves  to  the  bosom  of  God  by  an  assured  faith,  and  relying  upon 
his  mercy,  commit  themselves  to  his  protection." 

23.  As  in  the  divine  plan  the  kingdom  of  David  was  inwoven  with  that  of  Mes- 
siah, so  is  the  inheritance  of  every  believer  with  that  of  his  Redeemer.  God  could 
not  break  covenant  Avith  his  people  without  breaking  covenant  with  his  Son.  The 
saints  are  heirs  of  God  and  joint-heirs  with  Jesus  Christ.  They  are  one  in  him.  Be- 
cause he  lives  they  shall  live  also,  v.  7.     Compare  Ps.  cxxv.  1. 


284  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxi. 

24.  The  wicked  of  all  ages  are  alike.  They  are  the  enemies  and  haters  of  good 
men.  of  Clirist  and  of  God,  v.  8.  The  sentence,  "his  enemies  shall  lick  the  dust,"  is 
|jerfectly  riglitcous  and  wholly  necessary.  There  never  was  so  unreasonable  and  wicked 
avei-sion  as  that  which  turns  sinners  away  from  God,  his  Christ,  his  people  and  his 
laws,  Rom.  viii.  7.     All  this  hatred  is  "without  a  cause."     Nothing  can  justify  it. 

25.  The  Lord  will  so  govern  the  world  as  shall  finally,  infallibly  and  universally 
lead  to  the  detection,  arrest  and  punishment  of  his  foes,  v.  8.  Even  in  this  life  they 
seldom  wholly  escape.  But  full  and  final  exposure  and  retribution  are  reserved  for 
another  world.  The  open  blasphemer,  the  cunning  hypocrite,  the  profane  and  the 
unbelieving  moralist  shall  find  that  there  is  a  God  who  judgeth  in  the  earth,  Mark  iv. 
22  ;  Luke  viii.  17.  There  is  no  worse  logic  than  that  which  from  divine  forbeax-ance 
infers  impunity.  The  defeat  and  overthrow  of  the  enemies  of  the  literal  David  were 
mere  shadowings  forth  of  what  shall  befall  the  hatei"s  of  Messiah.  Rocks  and  moun- 
tains cannot  hide  from  the  wrath  of  the  Lamb. 

26.  It  is  right  that  a  time  of  mercy  abused  should  be  followed  by  a  time  of  anger,  v. 
9.  The  day  of  judgment  cannot  possibly  be  postponed.  The  day  is  appointed.  To 
none  more  than  to  those  who  scofi"  at  sacred  things  will  it  seem  to  come  with  awful 
speed  and  suddenness. 

27.  The  doom  of  the  wicked  will  be  exceedingly  terrible,  v.  9.  The  history  of  the 
Jews  "  from  the  siege  and  sack  of  Jerusalem  to  this  day,  awfully  warns  every  one, 
not  to  entail  misery  on  his  descendants,  and  bring  destruction  on  himself,  by  opposing 
the  Redeemer's  kingdom,  or  neglecting  his  salvation.  The  discoveries  however  which 
will  be  made,  and  the  vengeance  which  will  be  executed,  at  the  day  of  judgment,  on 
every  enemy  of  Christ,  will  form  the  most  tremendous  comment  on  this  Psalm." 

28.  As  in  an  oven  every  combustible  thing  helps  to  destroy  and  consume  everything 
like  itself,  so  does  one  wicked  man  help  to  destroy  others,  though  like  the  brand  in  the 
oven  he  finally  perishes  himself,  v.  9. 

29.  Why  do  not  the  Avicked  believe  the  dreadful  things  here  threatened  against 
them?  Is  there  not  an  unaccountable  mystery  in  their  slumbers?  They  have  fair 
warnings  in  Scripture,  v.  9  and  in  many  events,  and  in  many  states  of  their  own 
minds.  Morison  :  "  In  ten  thousand  ways  God  can  and  does  still  terrify  his  incorrigi- 
ble foes.  He  blights  their  schemes  of  ambition  and  pride ;  he  withers  their  prosj)ects 
in  life ;  he  cuts  down  the  desire  of  their  eyes ;  he  dries  up  the  stream  of  their  com- 
fort ;  he  makes  their  beauty  consume  like  the  moth ;  and  withal  he  sends  awful  terrors 
into  their  conscience,  making  them  pine  away  under  the  touch  of  his  anger,  and 
causing  their  very  hearts  within  them  to  "  burn  like  a  fiery  oven"  There  are  infallible 
signs  of  a  coming  storm.     Why  do  not  men  discern  them  ? 

30.  The  coming  destruction  of  the  wicked  will  be  total.  It  will  stvalloiv  them  up. 
It  will  devour  them,  v.  9.  It  will  leave  them  neither  root  nor  branch.  It  Avill  leave 
them  no  peace,  no  joy,  no  hope,  no  comfort,  no  recreation,  no  amusement,  no  means 
of  escape,  no  means  of  grace,  no  gospel,  no  heart  to  pray,  no  room  for  prayer,  no 
Saviour,  no  Comforter,  no  God.     Even  their  souls  will  be  lost. 

31.  There  must  be  something  to  mortals  inciiuceivably  dreadful  and  malignant  in 
the  nature  of  sin  to  make  its  dire  consequences  reach  so  far,  even  to  all  a  man's  works, 
and  labors,  yea,  and  even  to  his  posterity,  v.  10.  Dickson:  "After  the  Lord's 
vengeance  is  come  upon  the  enemies  of  Christ's  kingdom,  his  curse  shall  follow  the 
works  of  their  hands,  and  upon  whatsoever  they  sought  to  make  themselves  happy  by 
m  their  life :  and  his  vengeance  shall  follow  upon  their  posterity,  till  he  have  rooted 
out  their  memorial  from  among  men."  Calvin  :  "  It  is  a  doctrine  common  enough  in 
Scripture,  that  God  not  only  inflicts  punishment  upon  the  first  originators  of  wicked 
ness,  but  makes  it  even  to  overflow  into  the  bosom  of  their  children,"  Isa  Ixv.  6.  7. 


PSALM  XXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  285 

All  that  forsake  the  Lord  shall  be  ashamed ;  and  they  that  depart  from  him  shall  be 
written  in  the  earth,  Jer.  xvii.  13. 

32.  No  man  can  do  his  duty  to  his  offspring,  nor  give  a  good  account  of  himself  or 
of  them  in  the  last  day,  unless  he  is  at  heart  a  friend  and  servant  of  God.  Without 
love  to  God  how  can  he  bring  up  his  children  in  the  nurture  and  admonition  of  the 
Lord  ?  And  yet  "  there  is  a  blessing  attending  the  religious  training  of  families, 
which  extendeth  itself  often  to  many  generations ;  but  there  is  also  an  equally  general 
curse  attendant  upon  the  unhappy  neglect  of  family  religion.  Impiety  seems  in  many 
families  to  be  a  sort  of  entail  upon  the  wretched  descendants." 

33.  Endless  are  the  devices  of  wicked  men,  v.  11.  Craft  and  cunning  and  artifice 
seem  to  be  the  necessary  fruit  of  depravity.  Sin  is  in  its  nature  tortuous  and  guileful. 
It  is  essentially  a  lie.  It  is  wonderful  that  the  righteous  escape  the  snares  spread  and 
the  pits  dug  for  them.  But  the  wicked  are  not  able  to  perform  the  half  of  the  evil 
they  intend. 

34.  Wicked  as  may  be  the  lives  of  ungodly  men,  their  intentions  are  still  worse,  v. 
11.  Their  hearts  are  the  worst  part  about  them.  This  is  not  all.  The  worse  th'^y 
are,  the  better  they  often  think  themselves  to  be.  Even  Avhen  they  persecute  the  inno- 
cent, they  do  it  under  some  false  charge  or  pretext. 

35.  Bold,  daring  and  impudent  as  the  wicked  may  be  now,  in  the  end  they  will  all 
prove  cowards  and  turn  the  hack,  v.  12. 

36.  Nothing  is  more  vain  than  the  war  waged  by  the  wicked.  He,  who  attempts 
to  face  the  arrows  of  the  Almighty  will  but  prove  himself  a  monument  of  folly. 

37.  The  salvation  of  the  church  or  of  any  of  her  members  is  not  by  power  inher- 
ent in  the  creature,  but  only  by  the  strength  of  Jehovah,  v.  13. 

38.  It  is  a  mark  of  true  piety  to  have  and  evince  a  good  will  to  Zion  and  her 
head,  to  wish  well  to  the  people  and  kingdom  of  Messiah,  v.  13. 

39.  Good  cause  of  continual  praise  and  thanksgiving  have  all  the  people  of  God, 
V.  13.  There  is  not  an  hour,  a  state,  a  condition,  a  sorrow,  a  temptation,  or  a  pang, 
but  that  God's  children  still  have  far  more  reason  for  joy  than  for  grief.  If  they 
can  say  no  more  they  can  shout  and  sing,  The  Lord  God  omnipotent  reigneth : 
Jesus  lives  :  All  things  work  together  for  good  to  them  that  love  God. 

40.  Christ  is  the  wonderful !  On  earth  he  was  a  pattern  of  all  virtues,  of  all 
goodness,  of  all  excellence.  In  him  still  dwells  all  fulness  of  grace  and  truth.  But 
his  sorrows  are  all  ended.  He  is  now  of  a  long  time  full  of  ineffable  joy.  Indeed 
his  joy  is  made  the  measure  and  sum  of  heavenly  bliss.  "  Enter  thou  into  the  joy 
of  thy  Lord."  Matt.  xxv.  21.  Scott:  "If  David  rejoiced  oroatly  in  the  honor  con- 
ferred on  him,  as  king  of  Israel ;  what  is  the  joy  of  our  Redeemer  in  his  exaltation 
to  the  mediatorial  throne,  and  in  the  salvation  of  his  people !  And  if  Israel,  from 
love  to  David  and  his  auspicious  government,  rejoiced,  and  praised  God  for  him, 
how  great  should  be  our  joy  to  behold  by  faith  our  Brother  and  Friend  thus  glori- 
fied, and  our  praises  for  all  the  blessings  we  may  expect  from  him." 


236  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxu. 


Psalm  xxii. 

To  the  chief  Musician  upon  Aijeleth  Shahar,  A  Psalm  of  David. 

1  My  God,  my  God,  why  hast  thou  forsaken  me  ?  whj  art  thou  so  far  from  helping  me,  and 
from  the  words  of  my  roaring  ? 

2  O  my  God,  I  cry  in  the  day-time,  but  thou  hearest  not;  and  in  the  night  season,  and  am  not 
k!  lent. 

3  But  thou  art  holy,  0  thou  that  inhabitest  the  praises  of  Israel. 

4  Our  fathers  trusted  in  thee :  they  trusted,  and  thou  didst  deliver  them. 

5  They  cried  unto  thee,  and  were  delivered :  they  trusted  in  thee,  and  were  not  confounded. 

6  But  I  am  a  worm,  and  no  man ;  a  reproach  of  men,  and  despised  of  the  people. 

7  All  they  that  see  me  laugh  me  to  scorn :  they  shoot  out  the  lip,  they  shake  the  head,  saying, 

8  He  trusted  on  the  Lord  that  he  would  deliver  him :  let  him  deliver  him,  seeing  he  delighted 
in  him. 

9  But  thou  art  he  that  took  me  out  of  the  womb:  thou  didst  make  me  hope  xvhenlivas  upon  my 
1  lother's  brea.sts. 

10  I  was  cast  upon  thee  from  the  womb :  thou  art  my  God  from  my  mother's  belly. 

11  Be  not  far  from  me ;  for  trouble  is  near ;  for  there  is  none  to  help. 

12  Many  bulls  have  compassed  me :  strong  bulls  of  Bashan  have  beset  me  round. 

13  They  gaped  upon  me  ivith  their  mouths,  as  a  ravening  and  a  roaring  lion. 

14  I  am  poured  out  like  water,  and  all  my  bones  are  out  of  joint:  my  heart  is  like  wax ;  it  is 
melted  in  the  midst  of  my  bowels. 

15  My  strength  is   dried  up  like  a  potsherd;  and  my  tongue  cleaveth  to  my  jaws;  and  thou 
hast  brought  me  into  the  dust  of  death. 

16  For  dogs  have  compassed  me  :  the  assembly  of  the  wicked  have  inclosed  me :  they  pierced 
my  hands  and  my  feet. 

17  I  may  tell  all  my  bones :  they  look  and  stare  upon  me. 

18  They  part  my  garments  among  them,  and  cast  lots  upon  my  vesture. 

19  But  be  not  thou  far  from  me,  O  Lord  :  O  my  strength,  haste  thee  to  help  me. 

20  Deliver  my  soul  from  the  sword ;  my  darling  from  the  power  of  the  dog. 

21  Save  me  from  the  lion's  mouth  :  for  thou  hast  heard  me  from  the  horns  of  the  unicorns. 

22  I  will  declare  thy  name  unto  my  brethren :  in  the  midst  of  the  congregation  will  I  praise 
thee. 

23  Ye  that  fear  the  Lord,  praise  him ;  all  ye  the  seed  of  Jacob,  glorify  him ;  and  fear  him,  all 
ye  the  seed  of  Israel. 

24  For  he  hath  not  despised  nor  abhorred  the  affliction  of  the  afflicted :  neither  hath  he  hid  his 
face  from  him  ;*  but  when  he  cried  unto  him,  he  heard. 

25  My  praise  shall  be  of  thee  in  the  great  congregation  :  I  will  pay  my  vows  before  them  th  it 
fear  him. 

26  The  meek  shall  eat  and  be  satisfied :  they  shall  praise  the  Lord  that  seek  him  :  your  heail 
shall  live  for  ever. 

27  All  the  ends  of  the  world  shall  remember  and  turn  unto  the  Lord:  and  all  the  kindreds  of 
the  nations  shall  worship  before  thee. 

28  For  the  kingdom  is  the  Lord's  :  and  he  is  the  governor  among  the  nations. 

29  All  they  that  be  fat  upon  earth  shall  eat  and  worship :  all  they  that  go  down  to  the  dust  shall 
bow  before  him :  and  none  can  keep  alive  his  own  soul. 

30  A  seed  shall  serve  him ;  it  shall  be  accounted  to  tlie  Lord  for  a  generation. 

31  They  shall  come,  and  shall  declare  his  righteousness  unto  a  people  that  shall  be  born,  that 
he  hath  done  this. 

THIS  Psalm  may  be  called  The  Gospel  according  to  David. 
For  an  explanation  of  the  words,  To  the  Chief  Musician,  and  A  Psalm  of  David, 
see  above  on  titles  of  Psalm  iii.,  iv.     The  remainder  of  the  title,  Upon  Aijeleth  Shahar, 
opcurs  in  no  other  Psalm.     Aijeleth  is  not  found  in  the  Hebrew  Bible  except  here  and 


PSALM  XXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  287 

in  Prov.  v.  19;  Jer.  xiv.  5,  where  it  is  rendered  hind.  Shahar  is  in  Gen.  xix.  15;  Ps. 
cxxxix.  9;  Cant.  vi.  10,  and  frequently  rendered  morning;  in  Job  xxxviii.  12,  day- 
spring.  Instead  of  Uj^n  Aijeleth  Shahar,  the  margin  has  it,  Upoii  the  hind  of  the 
morning.  So  also  Calvin,  Fabritius,  Rivet,  Moller,  Pool,  Hammond  and  Alexander. 
Ainsworth:  Concerning  the  Hind  of  the  morning;  Hengstenberg :  On  the  hind  of  the 
morning-twilight;  Mudge  and  Edwards:  To  the  mornnig-hind.  Those  who  give 
these  renderings  are  not  agreed  as  to  the  import  of  the  phrase.  Calvin :  "  I  think  it 
highly  probable  that  it  was  the  beginning  of  some  common  song;  nor  do  I  see  how 
the  inscription  bears  any  relation  to  the  subject-matter  of  the  Psalm."  Pool  thinks 
it  is  given  "to  note  that  the  person  here  designed  Avas  like  a  hind,  comely  and  meek, 
and  every  way  lovely,  but  withal  persecuted  by  wicked  men,  and  that  oftentimes  is  in 
(he  morning,  when  she  comes  out  of  her  lurking  and  lodging-place,  and  when  the 
hunters  used  to  go  abroad  to  their  work.  Or  this  was  the  title  of  some  musical  instru- 
ment, or  tune,  or  song,  which  was  usually  sung  in  the  morning."  Ainsworth  thinks 
it  "means  Christ,  who  as  a  hhid  was  by  Jews  and  Gentiles,  the  dogs,  v.  7,  hunted  and 
worried  in  the  morning,  John  xviii.  28,  and  also  rose  from  death  early  in  the  morning, 
John  XX.  1,  when  God  had  made  his  feet  like  hinds'  feet,  and  set  him  on  his  high 
places,  Ps.  xviii.  33."  Hengstenberg :  "  It  will  be  very  readily  admitted  that  the  hind 
is  a  very  appropriate  emblem  of  the  suffering  and  persecuted  righteous  man  who  meets 
us  in  this  Psalm.  .  .  That  the  hind  may  be  a  figurative  expression  significant  of  suffer- 
ing innocence  is  put  beyond  a  doubt  by  the  fact,  that  the  wicked  and  the  persecutors 
in  this  Psalm,  whose  pecidiar  p)hysiognomy  is  marked  by  emblems  drawn  from  the  brute 
creation,  are  designated  by  the  terms  dogs,  lions,  bulls,"  etc.  Alexander:  "The  hind 
may  be  a  poetical  figure  for  jDersecuted  innocence,  and  the  morning,  or  rather  datvn 
for  deliverance  after  long  distress ;"  Hammond :  "  The  title,  belonging  primarily  to 
David  in  time  of  his  persecution,  very  fitly  also  belongs  to  Christ  at  his  crucifixion." 
Instead  of  the  foregoing,  Piscator  and  Amesius  read,  At  [or  To]  the  early  morning. 
There  seems  to  be  nothing  sufficient  to  bear  out  this  rendering.  Jebb  does  not  trans- 
late it,  but  says,  "  What  is  there  to  hinder  us  from  supposing  that  Aijeleth  may  mean 
a  harp  of  Aijilon,"  though  he  says  he  is  "utterly  unable  to  assign  any  probable  mean- 
ing to  the  epithet  Shahar."  Horsley  renders  it,  "  Concerning  the  interposition  of  the 
darkness."  It  is  not  easy  to  see  how  such  a  rendering  was  reached,  even  if  the  Psalm 
be  allowed  to  refer  to  "  The  hour  of  darkness."  Fry  thinks  it  probable  that  it 
"refers  to  some  direction  concerning  the  music  or  tune."  Chaldee:  " For  the  strong 
oblation,  perpetual  to  the  morning;"  or.  For  the  mighty  continual  morning  sacrifice. 
The  whole  caption  of  the  Syriac  is:  A  Psalm  "of  David,  when  he  was  mocked  by  his 
persecutors.  Also  concerning  the  passion  of  Christ,  and  the  calling  of  the  Gentiles;" 
Arabic:  "Spoken  by  him  when  he  had  subdued  his  enemies.  Also  a  prophecy  re- 
specting the  crucifixion."  But  the  Septuagint,  Ethiopic,  Vulgate,  Symmachus,  Bel- 
larmine,  Calmet  and  the  Doway  read.  For  the  morning  protection,  or,  For  the  help  of 
the  morning;  Street:  An  earnest  petition  for  aid.  From  the  resemblance  of  the  word 
Aijeleth  to  another  Hebrew  word,  Fenwick  would  render  it  strength,  and  so  read  The 
strength  of  the  morning.  He  thinks  it  relates  to  Christ  as  the  bright  and  morning 
star,  the  day-spring  from  on  high.  Luke  i.  78;  Rev.  xxii.  16.  The  various  plausible 
opinions  reached  by  different  writers  may  be  thus  summed  up. 

1.  The  words  in  question  are  by  some  supposed  to  designate  the  choir,  who  should 
sing  the  piece.  Such  would  read  the  whole  title  thus:  "A  Psalm  of  David,  addressed 
to  the  music-master,  who  presides  over  the  band  called  the  Morning  Hind."  So 
Calmet  and  others. 

2.  Some  suppose  these  words  designate  a  piece  of  music,  well  known  in  the  service 


2g8  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxii 

of  the  tabernacle  by  the  name  of  Aijeleih  Shahar.     This  view  is  favored  by  Abenezra, 
Gesenius  and  Calvin.     Pool  does  not  wholly  reject  it. 

3.  Others  think  Aijeleth  Shahar  is  the  name  of  a  musical  instrument.  This  view 
is  favored  bv  Jarchi  and  Kimchi.  "  And  Leo  Mutinens,  an  Israelite  of  great  learn- 
ing, goes  so  far  as  to  say  that  Aijeleth  Shahar  was  the  particular  musical  instrument 
which  the  mourning  women  used  on  account  of  distress  which  was  sudden,  not  known 
till  it  came,  as  a  man  does  not  think  of  the  morning  till  he  sees  it."  This  view  is 
favored  by  Jebb. 

4.  Others  think  the  title  contains  the  subject-matter  of  the  Psalm.  See  names 
already  cited  and  the  various  opinions  expressed  favoring  this  view. 

The  sympathies  of  the  pious  naturally  incline  them  to  favor  the  last  view  espe- 
cially if  the  Psalm  is  applied  in  any  distinct  manner  to  Christ.  But  Harmer  and 
Clarke  have  showed  at  some  length  that  it  is  customary  in  the  East  to  give  pleasing 
titles  to  odes  without  the  slightest  regard  to  their  subject-matter.  After  the  fullest 
investigation  the  author  has  been  able  to  make,  he  inclines  to  the  opinion  that  no 
key  to  the  interpretation  of  the  Psalm  can  be  obtained  from  the  title,  that  either  of 
the  foregoing  views  is  harmless,  that  the  whole  subject  is  likely  to  remain  involved  in 
uncertainty,  and  that  it  is  2:)robable  that  Aijeleth  Shahar  in  some  way  relates  to  the 
music.  Calvin,  speaking  of  the  views  differing  from  his  own,  says :  "  I  find  no  solidity 
in  these  subtleties."  Clarke  says :  "  To  me  many  seem  to  have  spent  tlieir  time  use- 
lessly in  the  investigation  of  such  subjects ;"  Calmet :  "  Many  titles  of  the  Psalms  are 
covered  up  in  great  darkness.  This  one  is  beset  with  peculiar  difficulties.  Interpre- 
ters speak  as  if  they  were  divining,  and  nothing  at  all  uniform  or  settled  is  found  in 
their  views." 

A  question  of  much  more  importance  is,  "  Of  whom  speaketh  the  prophet  thisf  of 
himself,  or  some  other  man?"  The  sense  and  import  of  the  whole  depend  on  our  answer 
to  this  question.  The  devices  of  interpretation  have  been  very  numerous.  Jahn 
applies  this  Psalm  to  Hezekiah ;  Hitzig,  to  Jeremiah ;  some  Jews,  to  Esther  and  her 
people  in  captivity,  she  being  their  head ;  other  Jews,  among  whom  is  Rabbi  David, 
to  the  present  humiliating  condition  of  the  Jewish  church,  which  though  formerly 
famous,  shining  like  a  star,  or  the  brightness  of  the  morning,  now  lies  forsaken  and  in 
obscurity ;  and  some  Jews  and  Christians,  to  the  true  Israel  of  God  of  all  ages.  It 
would  hardly  edify  the  reader  to  enter  into  a  formal  refutation  of  these  opinions. 
It  is  as  clear  as  words  can  make  it  that  the  Psalm  speaks,  not  of  bodies  of  people, 
but  of  an  individual  sufferer.  Hezekiah  and  Jeremiah  lived  long  after  this  Psalm 
was  composed ;  and  many  of  the  things  expressly  stated  in  this  Psalm  never  happened 
to  either  of  them.  Some  others  think  that  this  Psalm  refers  to  the  personal  history 
of  David,  and  was  all  therein  fulfilled.  What  part  of  his  life  is  specially  referred  to 
is  not  agreed  on.  Some  suppose  it  was  his  persecutions  under  Saul,  especially  as 
stated  in  1  Sam.  xxiii.  25,  26.  Others  think  it  refers  to  the  perils  into  which  he 
was  brought  in  the  rebellion  of  Absalom.  Some,  who  hold  this  view,  do  not  deny 
that  in  the  higher  sense  some  parts  of  the  Psalm  have  their  fulfilment  in  Christ. 
But  many  of  the  things  here  mentioned  never  at  any  time  happened  to  David.  There 
are  three  other  views,  either  of  which  may  substantially  admit  the  application  of  the 
Psalm  to  Christ,  but  which  nevertheless  are  not  all  equally  good.  The  first  is  that 
of  Hengstenberg :  "  While  all  existing  interpretations  are  thus  encumbered  with  serious 
diflRculties,  we  make  our  escape  at  once,  and  completely  from  the  region  of  embarrass- 
ment and  constraint,  if  we  consider  the  Psalm  as  referring  to  the  ideal  person  of  the 
Rifjhteoxis  One — a  character  which  is  introduced  more  frequently  throughout  the 
Psalms  than  any  other,  so  that  nothing  but  ignorance  can  object  to  this  interpreta- 
tion that  it  is  an  arbitrary  one."     So  also  Alexander :  "  The  immediate  speaker  in 


PSALM  xxii.l  STUDIES  IN  THE  BOOK  OF  PSALMS.  289 

the  Psalm  is  an  ideal  person,  the  righteous  servant  of  Jehovah,  but  his  words  may, 
to  a  certain  extent,  be  appropriated  by  any  suffering  believer,  and  by  the  whole  suf 
faring  church,  as  they  have  been  in  all  ages."  There  are  serious  objections  to  thb 
mode  of  expounding  the  Psalm.  1.  It  is  confessedly  novel.  It  was  never  heard  of 
till  the  time  of  Hengstenberg,  as  himself  informs  us.  2.  It  is  quite  unnecessary. 
Every  part  of  the  Psalms  can  be  well  explained  without  it.  This  has  been  done  for 
thousands  of  years.  3.  It  is  a  dangerous  invention,  very  liable  to  al)use.  In  the 
hands  of  so  evangelical,  judicious  and  learned  men  as  those  just  quoted  it  may  be 
harmless.  But  when  adopted  by  sound  men  it  will  probably  soon  be  resorted  to  by 
those  of  an  opposite  character,  and  with  a  little  ingenuity  be  applied  to  the  wresting 
of  many  Scriptures.  4.  It  is  a  bad  sign  that  instead  of  good  strong  arguments  in  its 
favor  Hengstenberg  uses  such  words  as  these :  "  Nothing  but  ignorance  can  object  to 
this  interpretation."  It  is  proper  to  state  distinctly  that  Alexander  says  this  Psalm 
"  is  so  framed  as  to  be  applied  without  violence  to  any  case  belonging  to  the  class 
described,  yet  so  that  it  was  fully  verified  only  in  Christ,  the  head  and  representative 
of  the  class  in  question."  Hengstenberg  also  says:  "Every  previous  fulfilment 
pointed  forward  to  a  perfect  one  yet  to  come.  By  those  in  whom  hope  in  the  Messiah 
was  in  all  circumstances  a  living  one,  this  could  be  expected  only  in  him.  .  .  As 
the  glory  of  God  will  be  in  proportion  to  the  salvation  vouchsafed,  it  must  be  in  the 
time  of  the  Messiah  that  this  will  for  the  first  time  appear  in  all  its  extent  and  depth, 
as  here  described."  So  that  the  result  of  this  modern  German  invention  is  not  neces- 
sarily against  the  most  thoroughly  evangelical  views  of  the  Psalm. 

Another  mode  of  explanation  is  that  adopted  in  this  work  in  regard  to  some  of  the 
previous  Psalms,  commonly  called  the  Typical-Messianic  plan.      It  supposes  David 
to  be  here  a  type  of  the  Messiah,  and  that  things  are  said  which  cannot  but  very 
remotely,  if  at  all,  have  any  truth  in  application  to  the  type,  but  are  fully  true  of  the 
antitype  alone,  yet  that  so  much  is  literally  true  of  the  type  as  fitly  to  make  him  a 
figure  of  him  that  was  to  come.     This  is  the  view  of  Calvin,  Melancthon,  Fabritius, 
Calmet,  Amy  raid,  Diodati,  Rivet,  Venema,  Edwards,  Dickson,  Patrick  and  Ham- 
mond.    That  the  reader  may  see  the  precise  grounds  of  these  authors,  let  us  hear 
some  of  them :  Calvin :  "  David  sets  before  us,  in  his  own  person,  a  type  of  Christ, 
who  he  knew  by  the  Spirit  of  prophecy  behooved  to  be  abased  in  marvellous  and 
unusual  ways  previous  to  his  exaltation  by  the  Father."     Calmet :  "  By  occasion  of 
his  own  griefs  and  sorrows  David  has  here  described  the  passion,  death,  burial  and 
resurrection  of  Messiah,  the  calling  of  the  Gentiles,  and  the  rise  of  the  church. 
This  is  his  first  and  chief  object.     If  he  does  now  and  then  speak  of  himself,  he  does 
so  only  as  he  is  a  figure  of  Jesus  Christ ;  but  in  many  places  David  himself  is  entirely 
lost  sight  of."     Fabritius :  "  Although  we  cannot  doubt  that  David  composed  this 
Psalm  from  a  consideration  of  his  own  most  grievous  afflictions,  and  so  in  some  sense 
this  composition  suits  him  personally ;  yet  it  is  also  certain  that  it  has  respect  to  some- 
thing beyond  his  own  person,  and  that  being  led  on  by  the  Spirit  of  prophecy,  even 
at  the  very  time  when  he  was  writing  this  Psalm,  he  spread  out  before  God  his  com- 
plaints and  prayers,  his  whole  mind  and  thought  were  carried  by  the  Holy  Spirit 
from  a  view  and  sense  of  his  present  griefs  and  calamities  to  a  prophecy  respecting 
the  passion,  death,  resurrection,  glory  and  spread  of  the  kingdom  of  Christ,  of  whom 
he  was  not  ignorant  that  he  himself  was  a  type."     Venema :   "  Weighty  reasons 
demand  that  the  Psalm  be  applied  both  to  David  and  to  the  Messiah,  so  that  no 
course  is  left  but  to  unite  both  as  the  subject  of  the  Psalm,  David  directly  and  in  a 
primary  sense,  Messiah  indirectly  and  in  the  more  inward  sense." 

The  last  mode  of  explication  is  that  of  applying  the  Psalm  directly,  entirely  and 
exclusively  to  Christ.     This  view  was  taken  by  many  in  the  primitive  church,  by 

37 


290  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxii, 

Ainsworth,  Piscator,  Amesius,  Calovius,  Bellarmine,  Fenwick,  Gill,  Henry,  Home, 
Horsley,  Scott,  Stevenson  and  others.  Justin  Martyr :  "  The  whole  Psalm  is  spoken 
of  Christ."  Tertullian  says  it  contains  an  account  of  "the  whole  passion  of  Christ." 
Thcodoret:  "The  testimony  of  all  the  evangelists,  and  of  the  apostle  Paul,  and  the 
words  of  the  Psahn  itself  most  clearly  evince  that  whatsoever  things  are  spoken  in  it 
are  to  be  expounded  of  our  Lord  Christ."  He  says  Christians  should  not  doubt  or 
question  this  view.  Indeed  when  a  celebrated  critic,  Theodore  of  Mopsuesta,  denied 
that  this  Psalm  had  its  literal  fulfilment  in  Christ,  he  was  condemned  by  the  second 
council  of  Constantinople,  which  was  the  fifth  general  council.  Ainsworth:  "Christ 
speaketh  this  Psalm  to  God  his  Father;"  Piscator:  "This  Psalm  i?, projyhetical.  For 
it  contains  a  prophecy  of  the  sufferings  and  death  of  Christ,  as  also  of  his  resurrection 
and  spiritual  kingdom.  But  this  prophecy  is  by  that  figure  of  speech  called  person- 
ification, so  that  Christ  himself  is  introduced  as  speaking,  and  even  as  hanging  on 
the  cross;"  Gill:  "It  is  plain  that  a  single  person  is  spoken  of  throughout;  and  he 
is  manifestly  distinguished  from  others,  from  his  brethren,  from  the  congregation, 
from  the  seed  of  Jacob  and  Israel,  vv.  22,  23,  and  indeed,  no  other  than  the  Messiah 
can  be  meant:  and  of  this  there  ought  to  be  no  doubt  with  Christians;"  Henry: 
"The  Spirit  of  Christ,  which  was  in  the  proi^hets,  testifies  in  this  Psalm,  as  clearly 
and  fully  as  anywhere  else  in  all  the  Old  Testament,  the  sufferings  of  Christ  and  the 
glory  that  should  follow;  (1  Pet.  i.  11)  of  him,  no  doubt,  David  here  speaks,  and  not 
of  himself,  or  any  other  man ;"  Scott :  "  No  reasonable  doubt  can  be  made,  that  our 
Lord  should  be  considered  as  the  speaker,  throughout  this  whole  prophetical  Psalm. 
It  may  even  be  questioned,  whether  David  had  any  reference  to  his  own  case  in  it ; 
as  everything  is  ajiplicable  to  Christ,  and  most  things  utterly  inapplicable  to  David ;" 
Horsley :  "  It  seems  to  be  the  best  account  that  can  be  given  of  this  Psalm,  to  say 
that  the  Psalmist  personates  the  Messiah  in  the  garden;  first,  oppressed  with  the 
foresight  of  the  circum.stances  of  his  sufferings ;  then  comforted  with  the  assurance 
of  exaltation."  Indeed  Hengstenberg  himself  says:  "The  view  which  has  always 
obtained  throughout  the  Christian  church,  is  that,  which  refers  the  Psalm  directly 
and  exclusively  to  Christ.  The  author  by  no  means  regrets  that  he  adopted  this 
view  in  his  Christology.  It  Avas  the  easiest  and  most  natural  of  those,  which  were 
then  before  the  world,  to  which  his  attention  was  more  immediately  directed." 

These  remarks  from  several  authors  sufficiently  explain  what  is  meant  by  saying 
that  the  Psalm  applies  entirely,  directly  and  exclusively  to  Christ.  If  any  ask  how 
lie  s^;ea^'s  here,  the  answer  is,  by  David  personating  Christ.  This  has  been  already 
stated.  It  is  also  given  by  Amesius:  "The  subject  of  this  Psalm  is  nothing  else  than 
a  prayer  presented  to  God  by  David,  representing  the  person  of  Christ." 

In  confirmation  of  this  latter  view  the  following  reasons  are  assigned.  1.  The 
ancient  Jews  did  not  deny  that  this  Psalm  referred  to  the  Messiah,  just  as  tliey 
admitted  that  Gen.  xlix.  10  and  Isa.  liii.  2-12  applied  to  him.  Their  device  of 
turning  it  at  all  from  him  dates  since  the  establishment  of  the  Christian  religion. 
2.  With  the  ancient  Jews  agree  the  primitive  Christians.  It  would  be  surprising, 
if  the  whole  church  for  hundreds  of  years  both  before  and  after  the  coming  of  Christ 
was  mistaken  about  so  important  a  prophecy  as  this.  3.  Let  any  man  give  his 
reasons  for  applying  Isaiah  liii.  2-12  directly  and  exclusively  to  Christ,  and  he  will 
find  that  a  parity  of  i-easoning  will  go  far  to  make  the  same  disposition  of  the  whole 
of  this  Psalm.  4.  Parts  of  this  Psalm  can,  in  no  way  but  by  a  very  meager  inter- 
pretation, be  applied  to  any  but  Christ.  5.  There  is  no  part  of  the  Psalm  that  may 
not  be  applied  to  Messiah.  6.  The  scope  of  the  whole  composition  requires  this. 
7.  Many  parts  of  it  are  expressly  applied  to  Christ  in  the  New  Testament,  Matt. 
xxvii.  40;  Mark  xv.  34.     In  the  same  cliapter  of  Matthew,  v.  35,  and  in  Jrlm  xix. 


PSALM  XXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  291 

24  the  evangelists  show  that  v.  18  of  this  Psalm  was  fulfilled  at  the  crucifixion. 
Matthew  also  tells  that  v.  8  of  this  Psalm  contains  the  very  words  of  taunt  and 
bitterness  used  by  Christ's  murderers,  JVIatt.  xxvii.  43.  The  whole  history  of  the 
crucifixion  shows  the  fulfilment  of  that  clause  in  v.  16.  They  pierced  my  hands  and 
my  feet  Now  crucifixion  was  not  a  Jewish  but  a  Koman  punishment.  Paul  in 
Heb.  ii.  12  arguing  on  the  humanity  and  sufferings  of  Christ  expressly  applies  to 
him  the  whole  of  v.  22.  Immediately  on  his  resurrection  Christ  calls  the  disciples 
"my  brethren,"  Matt,  xxviii.  10;  John  xx.  17,  'n  fulfilment  of  the  twenty-second 
verse  of  this  Psalm.  Indeed  it  would  be  hard  to  frame  any  argument  proving  any 
prophecy  directly  and  exclusively  Messianic,  if  this  is  not  so. 

But  some  may  ask.  Have  individual  believers  no  interest  in  this  Psalm?  May  they 
never  adopt  any  of  these  words  as  their  own  ?  The  answer  is  that  any  child  of  God 
may  properly  adopt  any  of  the  language  of  this  Psalm  that  suits  his  case;  just  as  any 
follower  of  Christ  may  properly  use  any  petition  offered  by  Christ  when  on  earth,  if 
it  expresses  his  own  holy  desires,  such  as,  "  Father  forgive  them,  they  know  not  what 
they  do ;"  "  O  my  Father,  if  it  be  possible,  let  this  cup  pass  from  me :  nevertheless, 
not  as  I  will,  but  as  thou  wilt ;"  "  Father,  into  thy  hands  I  commend  my  spirit."  Nor 
is  this  all.  Believers  have  communion  with  Christ  in  his  sufferings,  so  that  Paul  is 
very  bold  and  says,  "  The  sufferings  of  Christ  abound  in  us,"  2  Cor.  i.  5.  Indeed  we 
have  the  best'  authority  for  praying  that  we  may  "  know  Christ  and  the  power  of  his 
resurrection,  and  the  fellowship  of  his  suflTerings."  As  God  delivered  Christ,  so  will 
he  save  all  his  people.  Jesus  says,  "  Because  I  live,  ye  shall  live  also."  Death  itself 
shall  not  hold  the  redeemed  but  till  the  appointed  time,  for,  "  them  that  sleep  in  Jesus 
will  God  bring  with  him." 

There  is  no  reason  for  doubting  that  David  is  the  author  of  this  Psalm.  The  few, 
who  have  held  or  hinted  a  contrary  opinion,  have  stated  nothing  that  was  even  plausi- 
ble in  support  of  their  novelty. 

Scott  dates  this  Psalm  B.  C.  1060,  and  Clarke,  B.  C.  1058. 

There  is  no  good  reason  for  supposing  that  any  particular  event  in  the  life  of  David 
caused  the  writing  of  this  ode. 

The  names  of  the  Most  High  found  in  this  Psalm  are  El  God,  Eloah  God,  Jehovah 
Lord,  and  Adonai  Lord,  on  which  respectively  see  on  Ps.  v.  4 ;  xviii.  31 ;  i.  2 ;  ii.  4. 
1.  My  God,  my  God,  lohy  hast  thou  forsaken  me?  My  Gtid,  Hebrew  EL  The  Sep- 
tuagint,  Ethiopic,  Arabic,  Vulgate  and  Doway,  after  viy  God,  have  look  upon  me. 
This  is  without  authority.  The  whole  of  this  clause  was  repeated  by  Christ  on  the 
cross  (Matt,  xxvii.  46 ;  Mark  xv.  34) ;  only  that  for  the  Hebrew  verb  he  used  a  word 
in  the  Syro-Chaldaic,  which  was  then  commonly  spoken ;  but  both  Matthew  and  Mark 
in  explaining  the  cry  of  our  Saviour  use  the  verb  here  employed  by  the  Septuagint, 
rendered  hast  forsaken.  Instead  of  hast  forsaken  Venema  and  Street  read  hast 
deserted.  According  to  the  modern  theological  use  of  words  this  is  the  better  render- 
ing, though  in  our  version  it  is  never  given  desert,  but  commonly  leave,  leave  off,  leave 
destitute,  fail,  forsake.  Gen.  xxiv.  27  ;  xxxix.  12;  Ruth  ii.  20;  Ps.  ix.  10;  xxxviii.  10. 
The  sense  seems  to  be.  Why  hast  thou  failed  me?  left  me  destitute.  Christ  was  inno- 
cent and  holy,  kept  the  law  and  perfectly  pleased  his  Father,  yet  when  he  took  the 
place  of  sinners,  assumed  their  guilt  and  bore  their  punishment,  then  the  wicked  of 
earth  and  hell  were  let  loose  upon  him,  his  friends  hid  as  it  were  their  faces  from  him, 
and  even  his  Father  left  him  without  succor  from  the  tormentors,  and  worse  than  all 
without  his  own  comfortable  presence.  He  felt  the  dreadful  sting  of  sin,  the  sword 
of  justice,  the  fire  of  wrath.  Christ  is  often  called  a  mysterious  sufferer,  and  so  he 
was.  In  his  sorrows  were  manifested  love  so  amazing,  condescension  so  unparalleled, 
holiness  so  spotless,  justice  so  inflexible,  wisdom  so  boundless  that  without  the  explana- 


^92  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxii. 

tions  of  Scripture  we  could  know  nothing  satisfactory  on  the  subject.  Dreadful  as 
were  our  Lord's  sufterings  he  felt  no  remorse,  for  he  was  innocent,  and  no  despair,  for 
he  siill  pleaded  his  covenant  with  the  Father,  saying,  My  God,  my  God.  Faith  may 
be  very  vigorous,  when  comfort  is  all  gone.  The  misery  of  the  man  of  Uz  was  at  its 
height  wlien  lie  said,  Though  he  slay  me,  yet  will  I  trust  in  him.  Job  xiii.  15.  There 
is  no  better  evidence  of  piety  than  that  given  by  him,  who  fears  God  and  obeys  his 
voice,  while  he  walks  in  darkness  and  has  no  light.  No  man  more  than  such  a  one 
has  a  good  warrant  for  trusting  in  the  Lord,  Is.  1.  10.  God  never  made  a  more  impor- 
tant communication  to  Abraham  respecting  the  nation  that  should  descend  from  him 
than  when  "a  horror  of  great  darkness  had  fallen  upon  him,"  Gen.xv.  12-16.  When 
the  sun  goes  down  the  stars  appear.  When  God  hides  his  face,  faith  looks  to  the  pro- 
mises, the  oath,  the  covenant.  It  is  evident,  therefore,  that  there  are  two  ways  in 
which  God  may  forsake  or  desert  a  creature.  One  consists  in  a  total  and  final  with- 
drawal of  all  his  mercies ;  the  other,  in  a  withdrawal  of  his  animating,  soul-cheering 
presence,  which,  however  it  may  express  his  punitive  displeasure  at  the  time,  shall  be 
followed  by  marvellous  mercies.  There  are  also  two  very  different  modes  of  asking 
tlu' tjuestion.  Why  hast  thou  forsaken  vief  One  is  a  bold  defiant  mode  of  declaring 
all  one's  sufferings  unjust.  This  Christ  never  did.  The  other  is  an  humble,  submis- 
sive, believing  mode  of  addressing  our  cries  and  complaints  to  God.  Christ  knew 
that  he  w-as  the  substitute  for  sinners  and  that  he  Avas  suffering  for  others.  But  his 
human  nature  was  ready  to  sink  under  the  load  of  our  sins,  and  under  the  hidings  of 
his  Father's  face,  and  he  encouraged  himself  in  this  pious  and  natural  way.  The 
complaint  expresses  the  same  state  of  pious  distress,  of  which  we  read  in  Matt.  xxvi. 
39,  42.  He  adds :  Why  art  thou  so  Jar  from  helping  me,  and  from  the  words  oj  my 
roaring  f  Our  translators  have  here  supplied  several  words.  The  Chaldee :  Far  from 
my  redemption  are  the  words  of  my  crying,  i.  e.,  my  words  of  crying  do  not  bring 
deliverance.  The  rendering  of  the  Septuagint,  Ethiopic,  Vulgate  and  Doway  is  quite 
inadmissible :  Far  from  my  salvation  are  the  words  of  my  sins.  The  authors  of  the 
Doway  feel  that  some  explanation  is  called  for  and  therefore  give  this  note :  "  The 
words  of  my  sins.  That  is,  the  sins  of  the  world,  which  I  have  taken  upon  myself, 
cry  out  against  nie,  and  are  the  cause  of  all  my  sufferings."  Though  this  note  quite 
relieves  the  shock,  which  such  a  rendering  is  fitted  to  give,  yet  the  construction  is 
forced.  Still  worse  if  possible  is  the  rendering  of  the  Syriac :  Thou  hast  put  my 
salvation  far  from  me  on  account  of  the  words  of  my  follies.  Equally  bad  is  the 
Arabic :  Thou  art  far  removed  from  my  salvation  on  account  of  the  language  of  my 
foolishness.  The  word  rendered  roaring  in  our  version  never  signifies  fault,  sin,  folly, 
or  foolishness.  In  our  version  it  is  uniformly  rendered  roaring.  The  language  seems 
to  be  borrowed  from  the  roar  of  the  lion,  Jud.  xiv.  5 ;  Isa.  v.  29  ;  Jer.  ii.  15;  Hos.  xi, 
10;  Amos  iii.  4;  Zeph.  iii.  3;  Ps.  xxii.  13.  Mant:  "It  is  often  applied  to  the  deej) 
groaning  of  men  in  sickness."  Calvin :  Why  art  thou  far  from  ray  help,  and  from 
the  words  of  my  roaring?  Hare  and  Lowth :  Why  art  thou  so  far  from  my  cry,  from 
the  words  of  my  roaring  ?  Quite  a  number,  among  whom  are  Amesius,  Ainsworth, 
Edwards,  Street,  Jebb,  Hengstenberg  and  Alexander  read  the  whole  verse  in  one 
sentence,  and  as  one  continued  question,  thus  avoiding  the  repetition  of  Why  ?  But 
our  English  version  gives  the  full  sense,  preserves  the  parallelism  in  the  verse,  and  is 
to  be  preferred. 

2.  0  my  God,  I  cry  in  the  day-time,  hut  thou  hearest  not;  and  in  the  night  season, 
and  am  not  silent.  My  God,  as  in  the  preceding  verse,  see  on  Ps.  v.  4.  Cry,  the 
same  us  in  Ps.  iii.  4 ;  xviii.  3 ;  and  often  call.  Either  rendering  is  approved.  Day 
and  7ii.ght,  equivalent  to  continually  and  earnestly.  Christ  led  a  remarkable  life  of 
prayer,  Matt.  xxvi.  39,  42,  44;  Mark  i.  35;  xiv.  35,  39;  Luke  iii.  21;  v.  16;  vi. 


PSAI.M  XXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  293 

12;  ix.  18,  29 ;  xi.  1  ;  xxii.  82,  41 ;  Heb.  v.  7.  But  no  prayer  of  faith  ever  seemea 
for  a  season  to  be  less  answered  than  that  of  Christ.  The  bk^ssing  sought  may  not 
come  in  the  time  or  manner  most  agreeable  to  flesh  and  blood,  and  it  may  seem  as 
if  our  prayer  was  not  heard  at  all.  The  phrase,  am  not  silent,  is  perhaps  not  so 
well  rendered  in  our  version.  Still  worse  is  that  of  the  Septuagint,  Ethiopia,  Vul- 
gate, Doway  :  It  shall  not  he  reputed  folly  in  me.  But  the  Chaldee  has  it.  There  is  no 
silence  to  me.  This  is  followed  by  the  Margin  of  our  version,  by  Calvin,  Amesius, 
Piscator,  Ainsworth,  Rivet,  Pool  and  Alexander.  The  sense  as  given  by  Calvin  is 
that  the  sufferer  experienced  no  comfort  or  solace,  nothing  which  could  impart  tran- 
quillity. The  parallelism  requires  that  it  correspond  to  hearest  not  in  the  first  mem- 
ber of  the  verse.  Waterland,  Street,  Hammond  and  Fry :  I  have  no  rest ;  Jebb : 
There  is  no  rest  to  me;  Edwards :  I  have  no  respite  from  my  misery ;  Horsley :  No  re- 
lief is  given  me ;  Syriac :  Thou  atiendest  not  to  me ;  Arabic :  Thou  hast  not  heard  me  ; 
Hengstenberg :  I  am  not  silenced;  which  he  says,  "is  exactly  parallel  to  thou  answer- 
est  not"  as  he  renders  the  verb  in  the  first  clause.  Dreadful  were  the  agonies  of 
Christ.  Never  was  there  such  praying.  Never  was  there  so  great  apparent  cause 
for  discouragement  in  prayer.     Yet  the  Father  heard  him  always. 

3.  But  thou  art  holy,  O  thou  that  inhahitest  the  praises  of  Israel.  The  Septuagint 
and  kindred  versions :  But  thou  dwellest  in  the  holy  place,  the  praise  of  Israel : 
church  of  England :  And  thou  continuest  holy,  O  thou  worship  of  Israel ;  Arabic : 
And  yet  thou  dwellest  in  the  holy  places,  0  thou  glory  of  Israel ;  Syriac :  And 
thou,  O  holy  one,  art  also  sitting  [as  King  on  his  throne]  in  Israel  thy  glory ;  Vene- 
ma :  For  thou  art  holy,  inhabiting  the  splendid  praises  of  Israel ;  Amesius  and  Pis- 
cator :  But  thou  art  holy,  continuing,  the  perfect  praise  of  Israel ;  Ainsworth :  Thou 
art  holy,  sitting,  the  praises  of  Israel ;  Edwards :  Yet  thou  art  the  holy  one  that 
dwellest  amongst  the  praises  of  Israel ;  Pool :  But  thou  abidest  holy,  O  thou  who 
art  the  praises  of  Israel ;  Jebb  :  But  thou  continuest  holy,  thou  that  art  the  praise 
of  Israel ;  Fry :  Yet  thou  sittest  in  the  sanctuary,  the  praise  of  Israel ;  Horsley : 
Yet  thou,  inhabiting  holiness,  art  (the  theme  of)  Israel's  praise;  Boothroyd:  But 
thou  inhabitest  the  sanctuary,  amidst  the  praises  of  Israel ;  Hengstenberg :  And 
thou  art  holy,  sitting  enthroned  on  Israel's  praise ;  Calvin :  Yet  thou  art  holy,  who 
inhabitest  the  praises  of  Israel ;  Alexander ;  And  thou  (art)  holy  inhabiting  the 
praises  of  Israel.  Street  makes  vv.  5,  6  a  part  of  some  well-known  song  of  praise, 
quoted  into  this  Psalm,  and  reads : 

But,  O  thou  that  inhabitest  the  sanctuary, 
The  songs  of  Israel  are, — 
"  In  thee  our  fathei's  trusted,"  etc. 

But  in  this  he  seems  not  to  be  supported  by  reason,  or  authority.  The  best  sense 
and  that  well  sustained  every  way  is  that  of  our  version,  Calvin,  Edwards,  Heng 
stenberg  and  Alexander.  The  word  rendered  inhabit  occurs  in  the  sense  of  sit  in 
Ps.  i.  1;  ii.  4;  xxix.  10;  ex.  1;  dwell  in  Ps.  ix.  11;  xxiii.  6;  ci.  7;  cxxxii.  14; 
abide,  endure,  in  Ps.  ix.  7;  Ixi.  7.  The  participle  in  the  plural  is  commonly  ren- 
dered inhabitants.  Praises,  uniformly  rendered.  The  conception  is  that  the  holy 
God,  as  king  sits  enthroned  in  the  midst  of  the  praises  of  Israel.  Thus  explained 
the  whole  verse  may  express  either  Christ's  amazement  at  innocence  suffering  as  he 
did  under  the  government  of  a  just  and  holy  God;  or,  it  is  a  strengthening  of  him- 
self by  reflecting  that  as  God  is  holy,  so  in  the  end  all  will  come  right.  There  is  no 
objection  to  including  both  of  these  ideas.  The  same  general  view  may  be  taken  of 
ihe  force  of  the  next  verse  : 

4.   Our  fathers  trusted  in  thee :  they  trusted,  and  thou  didst  deliver  them.     Trusted, 


294  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxii. 

foun«l  Avi^e  in  this  verse  and  once  in  the  next,  commonly  so  rendered,  also  hoped, 
put  lonfidfnce.  The  same  word  occurs  in  Ps.  iv.  5;  ix.  10;  xiii.  5;  and  in  v.  9  of 
this  Psalm.  The  praises  of  Israel  were  specially  rendered  to  God  for  the  deliver- 
ances he  had  wrought  for  their  fjithers.  They  never  ceased  to  celebrate  the  wonders 
shown  in  the  days  of  Moses  and  Aaron,  of  Joshua,  of  Samuel  and  of  David.  It  is 
a  o-reat  thin"-  for  any  people  to  have  a  famous  history.  No  nation  could  recount 
such  prodigies  of  salvation  as  the  Jews.  Messiah  here  looks  to  the  history  of  God's 
servants  for  long  ages  before  him,  and  expresses  first  his  amazement  that  he  should 
be  the  only  righteous  one,  who  seemed  quite  deserted  of  God,  and  secondly  his  deter- 
mination to  adhere  to  God  in  pious  confidence,  because  it  was  not  possible  that  Je- 
hovah would  deny  himself,  and  finally  depart  from  the  course  of  his  administration 
established  for  ages.     Deliver,  the  same  as  in  v.  8.  See  also  Ps.  xvii.  13 ;  xviii.  2,  48. 

5.  They  cried  mito  thee,  and  were  delivered.  The  faith  of  the  fathers  was  not  inope- 
rative. It  made  them  pray  Avith  the  utmost  earnestness.  They  cried  unto  God,  and 
escaped,  as  the  Avord  is  better  and  more  commonly  rendered.  Calvin :  "  It  is  not 
without  good  reason  that  David  has  put  the  word  cried  in  the  middle  between  these 
words,  They  trusted  in  thee,  they  trusted,  in  the  fourth  verse,  and  these  words.  They 
trusted  in  thee,  in  the  fifth  verse."  They  trusted  in  thee,  and  were  not  confounded. 
Confounded,  "  continually  used  in  Scripture  for  the  disappointment  and  frustration  of 
the  hopes."     Our  version  in  a  majority  of  cases,  and  many  scholars  often  use  ashamed. 

6.  Bid  I  am  a  worm,  and  no  man.  Chaldee :  I  am  a  weak  worm.  Christ  here 
speaks,  not  of  his  nature,  nor  of  his  real  character,  but  of  his  condition,  and  of  the 
esteem  in  which  he  was  held.  That  this  is  so  is  clear  from  the  next  clause :  [I  am]  a 
reproach  of  men,  and  despised  of  the  people.  The  whole  verse  has  a  strict  parallel  in 
Isa.  liii.  3 ;  and  both  verses  may  be  alluded  to  in  Matt.  ii.  23,  "  He  shall  be  called  a 
Nazarene ;"  that  is,  he  shall  be  despised,  contemned  and  reproached,  as  were  the 
inhabitants  of  Nazareth.  Christ  was  lightly  esteemed,  not  merely  by  a  few,  but  by 
men  in  the  masses,  by  the  people.  His  rejection  by  the  Jews  as  a  people  was  both 
national  and  individual.     "  He  came  to  his  own,  and  his  own  received  him  not." 

7.  All  they  that  see  me  laugh  me  to  scorn;  i.  e.,  deride  me,  mock  me.  In  Ps.  ii.  4  the 
same  is  rendered  have  in  derision.  The  Hebrew  is  in  the  future  indicating  that 
the  scorning  shall  last  to  the  end  of  our  Saviour's  life,  as  it  did.  His  enemies  were 
never  more  derisive  than  when  his  agonies  were  the  greatest.  Horsley :  All  who  see 
me  insult  me  with  derision  ;  Ainsworth :  All  that  see  me  do  scoff  at  me.  They  shoot 
Old  the  lip,  they  shake  the  head.  "  To  proti-ude  the  lower  lip  is,  in  the  East,  considered 
a  very  strong  indication  of  contempt.  Its  employment  is  chiefly  confined  to  the  lower 
orders."  Something  of  the  same  is  manifest  in  the  usages  of  all  counti'ies.  Wlien 
pity  is  called  for,  derision  gives  a  sorry  answer,  yea,  it  is  as  iron  entering  the  soul. 
The  art  of  deriding  is  one  of  the  most  cruel.  Gaping,  shaking  the  head,  putting  out 
the  lip  and  protruding  the  tongue  are  old  arts  of  mockery.  Job  xvi.  4,  10 ;  Ps.  xxxv. 

.  21 ;  xliv.  14 ;  Isa.  Ivii.  4.  This  verse  and  the  next  are  applied  to  Christ  in  Matt. 
xxvii.  39,  43.  See  also  Mark  xv.  29  ;  Luke  xxiii.  35,  36.  Some  ancient  and  many 
modern  translations  unite  in  representing  the  next  verse  as  containing  the  taunting 
words  of  those,  Avho  in  this  verse  are  said  to  mock  by  gestures.     Here  is  their  speech  : 

8.  He  trusted  on  the  Lord  that  he  would  deliver  him :  let  him  deliver  him,  seeing  he 
delighted  in  him.  He  trusted,  literally  he  rolled  on  the  Lord;  margin  :  He  rolled  him- 
self on  the  Lord;  Calvin :  He  has  committed  his  cause  unto  Jehovah,  or  devolved  liis 
cause  upon  Jeliovali ;  Edwards:  He  resteth  upon  Jehovah  ;  Hengstenbcrg :  Devolve 
upon  the  Lord;  Alexander:  "The  literal  meaning  of  the  first  clause  is :  roll  to  (or 
on)  Jehovah,  which  would  be  unintelligible  but  for  the  parallel  expressions  in  Pp. 
xxxvii.  5,  roll  thy  way  upon  Jehovah,  and  in  Prov.  xvi.  3,  roll  thy  work  upon  Jehovah  ' 


PSALM  XXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  295 

See  also  1  Pet.  v.  7.  At  the  cross  the  wicked  said  that  Christ  had  at  all  times  pro- 
fessed a  reliance  on  God  alone ;  and  Christ  claimed  that  he  was  the  object  oi  hit- 
Father's  complacential  love. 

9.  But  thou  art  he  that  took  me  out  of  the  womb.  The  Chaldee,  Septuagint,  Ethiopic, 
Vulgate  and  Doway  give  substantially  the  rendering  of  our  version  :  Thou  hast  drawn, 
or,  Thou  art  he  that  hast  drawn  me  out  of  my  mother's  womb ;  Syriac :  Thou  art 
ray  trust  from  the  womb ;  Calvin :  Sui-ely  thou  didst  draw  me  forth  from  the  womb  ; 
Gesenius :  Thou  drewest  me  from  my  mother's  womb  ;  Horsley :  Thou  hast  been  my 
bringer-up  from  the  womb.  The  common  version  is  as  good  as  any.  There  is  a  very 
weighty  and  important  sense,  in  which  God  is  the  author  of  the  existence  and  birth 
of  every  man ;  but  much  more  was  he  the  Father  of  the  human  nature  of  Christ, 
who  by  the  miraculous  power  of  the  Holy  Ghost  was  begotten  in  the  womb  of  the 
virgin  Mary.  The  argument  is  this  :  Thou  didst  great  things  for  me  in  giving  me 
existence  and  birth ;  how  can  I  despair  of  help  from  thee  now,  as  thou  art  righteous, 
and  hast  declared  thyself  well  pleased  in  me  ?  Yea,  more,  Thou  didst  make  me  ho2)e 
when  I  was  tipon  my  mother's  breasts.  Margin  :  Thou  didst  keep  me  in  safety.  He 
who  has  often  ordained  strength  out  of  the  mouths  of  babes  and  sucklings,  and  who 
caused  John  Baptist  before  his  birth  to  leap  for  joy  in  prospect  of  the  birth  of  Christ, 
doubtless  gave  to  Christ  a  wonderful  infancy  and  childhood  and  remarkable  religious 
exercises.  Even  at  the  breast,  the  infant  Saviour  was  not  without  joyous  expectations 
of  the  love  and  care  of  his  heavenly  Father.  To  the  holy  child,  as  well  as  to  the 
man  Christ  Jesus  the  Father  "gave  not  the  Spirit  by  measure,"  John  iii.  34;  see  Luke 
ii.  40.  For  valuable  thoughts  on  the  work  of  the  Holy  Spirit  on  the  human  nature 
of  Christ,  see  John  Owen's  Works,  Vol.  II.,  p.  188.  Clarke :  "  Thou  hast  made  me  : 
and  hast  guided  and  defended  me  from  my  earliest  infancy." 

10.  I  was  cast  upon  thee  from  the  xvomb.  There  is  a  sense,  in  which  every  pious  man 
looks  back  with  wonder  at  the  helplessness  of  his  early  life,  and  at  the  mercies  which 
attended  it.  But  Jesus  Christ  was  in  infancy  very  poor  and  peculiarly  hated.  The 
wise  men  brought  from  a  great  distance  gifts;  gold  and  frankincense,  and  myrrh, 
which  sustained  Joseph  and  Mary  and  the  child  in  the  flight  into  Egypt.  At  his 
birth  Herod  was  troubled  and  all  Jerusalem  with  him.  Never  were  such  cruel  plots 
laid  against  the  life  of  any  other  child.  Yet  God  frustrated  them.  Christ's  whole 
life  was  spent  in  imminent  peril  from  wicked  conspirators.  Yet  God  kept  him  safe. 
Edwards:  Upon  thee  I  have  been  thrown  ever  since  I  was  born;  Horsley:  I  was  cast 
upon  thy  lap  from  the  birth.  There  seems  to  be  no  good  reason  for  the  rendering  of 
Dathe:  To  thee  I  have  been  committed  from  the  womb.  The  figure  of  this  clause 
seems  to  be  borrowed  from  the  act  of  receiving  a  child  at  birth,  Euth  iv.  16.  This 
clause  is  beautifully  paraphrased  by  Hengstenberg:  "  Thou  didst  receive  me,  when  I 
was  helpless,  under  thy  mild  protection;  I  fell  as  it  were  into  thy  lap,  which  was 
stretched  out  to  receive  me  at  my  birth;  and  from  having  been  fostered  and  cared  for 
by  thee  I  retained  my  life;  whereas,  otherwise,  I  would  most  assuredly  have  been  the 
prey  of  death."  Thou  art  my  God  from  my  mother's  belly.  The  plea  of  this  clause  is 
of  a  covenant  relation  existing  from  the  earliest  inflmcy.  The  doctrine  of  this  clause 
and  of  the  context  is  clearly  taught  in  Isa.  xlix.  1.  Scott:  "Christ  was  not  only  the 
peculiar  care  of  Providence  from  his  birth;  but  from  his  earliest  infancy  he  exercised 
the  most  perfect  faith,  hope  and  love  towards  his  God  and  Father." 

11.  Be  not  far  from  me.  Septuagint:  Stand  not  aloof  from  me;  Vulgate  and  Doway: 
Depart  not  from  me;  Dathe:  Desert  me  not;  Horsley:  Withdraw  not  thyself  from 
me.  The  great  mass  of  scholars  do  not  essentially  vary  from  our  common  version. 
Christ  prayed  that  his  Father  might  not  stand  aloof  from  him.  The  same  form  of  the 
verb  is  f:-und  in  v.  19,  also  in  Ps.  xxxv.  22;  xxxviii.  21 ;  Ixxi.  12.     The  urgency  of 


296  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xxii. 

the  prayer  for  God's  presence  is  next  stated :  For  trouble  is  near.  The  word  rendered 
jor  should  not  be  ivhen  as  some  have  suggested.  Its  signification  in  this  and  the  next 
clause  IS  clearly  because.  So  it  is  commonly  rendered.  Trouhle,  the  same  as  in 
Ps.  ix.  9;  X.  1;  xx.  1.  Never  was  there  such  trouble  on  earth  as  that  foreseen  and 
endured  by  Christ,  Luke  xii.  50.  A  reason  for  urgency  in  desiring  God's  presence  is : 
For  there  is  none  to  help.  The  margin:  For  there  is  not  a  helper.  The  sympathy  of 
Christ's  disciples  would  have  been  most  welcome  to  him.  Yet  they  "all  forsook  him 
and  fled."  True,  they  could  have  given  him  no  efiectual  help,  but  they  might  have 
wept  and  prayed  with  him.  He  trod  the  wine-press  alone,  and  of  the  people  none 
were  found  with  him.  Never  was  a  soul  so  beset  with  troubles.  It  was  "exceeding 
sorrowful  even  unto  death."     His  troubles  and  enemies  were  terrific. 

12.  Many  bulls  have  compassed  me:  strong  hnWs  of  Bashan  have  beset  me  around. 
Morison:  "The  bull  is  the  fit  image  of  strength,  fierceness,  pride  and  cruelty;  and 
the  bulls  of  Bashan,  as  inhabiting  a  rich  and  fertile  country  on  the  opposite  side  of 
.Jordan,  would  be  the  aj^propriate  emblems  of  these  qualities  in  their  highest  degree. 
Bashan  Avas  a  rich  mountainous  district,  the  very  place  to  breed  the  wild  ox  to  perfec- 
tion, Deut.  xxxii.  14.  J.  Brown  of  Haddington :  "  Wicked  men,  chiefly  rulers  or  warriors, 
are  called  bulls,  and  bulls  of  Bashan,  to  denote  their  prosperity,  strength,  untractableness 
and  mischievous  violence  and  fierceness."  See  Ps.  Ixviii.  30.  The  Chaldee:  People 
like  many  bulls,  the  great  bulls  of  Bashan  surrounded  me;  Horsley:  Huge  bulls  sur- 
round me:  strong  (bulls)  of  Bashan  form  a  ring  about  me.  The  Saviour  meek,  un- 
offending, unresisting,  was  in  the  midst  of  foes  of  great  strength,  fierceness  and  fury. 
Like  bulls  they  tossed  him  on  their  horns  or  trampled  him  down  in  their  rage.  The 
English  word,  bully,  has  its  origin  in  the  habits  of  fierce  bulls.  Christ's  foes  had  the 
evil  and  alarming  qualities  not  only  of  bulls,  but  also  of  lions. 

13.  They  (japed  up)on  me  with  their  moidhs,  as  a  ravening  and  roaring  lion.  The 
lion  chiefly  roars  when  he  is  seeking  his  prey,  or  when  he  has  it  in  his  power  and  is 
about  to  devour  it,  Ps.  civ.  21 ;  Amos  iii.  4.  Scott:  "A  helpless  infant,  or  a  harmless 
lamb,  surrounded  by  furious  bulls  and  hungry  lions,  aptly  represented  the  Saviour 
encompassed  by  his  insulting  and  bloody  persecutors."  Christ's  trouble  was  not  merely 
or  chiefly  outward.  "The  sufferings  of  his  soul  were  the  soul  of  his  suflTerings."  He 
says: 

14.  /  am  poured  oid  like  water,  and  all  my  bones  are  out  of  joint:  my  heart  is' Wee 
wax;  it  is  melted  in  the  midst  of  my  bowels.  Clarke:  "The  images  of  this  verse  are 
strongly  descriptive  of  a  person  in  the  deepest  distress;  whose  strength,  courage, 
hope  and  expectation  of  succor  and  relief  had  entirely  failed."  Perhaps  there  never 
were  words  better  chosen  to  describe  a  "soul  sorrowful  even  unto  death."  The  ver- 
sions are  remarkably  agreed  in  rendering  the  first  clause  as  we  have  it  in  English. 
Edwards :  I  am  dissolved  like  Avater ;  Horsley :  Like  water  I  have  lost  my  firmness ; 
Fenwick:  As  water  spilt,  and  poured  out,  I  seem.  Hengstenberg  regards  Ps.  Iviii.  8; 
1  Sam.  vii.  6 ;  2  Sam.  xiv.  14  as  pai'allel  passages.  Enemies  without  and  distress 
within,  the  rage  of  men  and  the  wrath  of  God  took  away  Christ's  strength.  For  out 
of  joint  the  margin  has  sundered.  Boothroyd  and  Street,  following  the  Arabic:  All 
my  bones  are  dissolved;  Chaldee,  Septuagint,  Syriac,  Ethiopic,  Vulgate  and  Doway : 
My  bones  are  scattered ;  Calvin:  All  my  bones  are  disjointed;  Ainsworth:  All  my 
bones  dispart  themselves;  Horsley:  All  my  bones  are  starting  asunder;  Fry:  All 
uiy  bones  are  rent  asunder;  Hengstenberg:  All  my  bones  are  separated;  Alexander: 
All  my  bones  are  parted.     The  phrase  denotes  not  only  "complete  powerlessness  and 

•  xhaustion,"  but  dreadful  torment,  as  if  one  were  on  the  rack.  David's  distress 
of  mind  is  compared  to  broken  bones,  Ps.  li.  8.  Bones  out  of  joint  are  often  more 
painful.     The  next  clauses  teach  the  same  thiii^:  My  heart  is  melted  like  wax;  it  i^ 


rsALM  XXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  297 

melted  in  the  midst  of  my  bowels.  Luther:  "Those,  who  have  good  hope  and  are 
cheerful,  are  said  to  have  a  fresh,  strong,  confident,  stout,  good  heart,  whi(;h  stands 
immovable  like  a  hard  rock.  And  thus,  also,  on  the  other  hand,  those  who  are  cast 
down  and  terrified,  are  said  to  have  a  soft  and  feeble  heart,  which  dissolves  and 
melts  like  wax."  The  melting  of  wax  is  a  figure  often  found  in  Scripture  and  for 
various  purposes,  Ps.  Ixviii.  2;  xcvii.  5.  None  but  he,  who  bore  these  dreadful 
sufferings,  knew  the  full  import  of  these  dreadful  words. 

15.  3Iy  strength  is  dried  up  like  a  potsherd.  The  word  here  rendered  potsherd  occurs 
sixteen  times  in  the  Hebrew  Bible.  The  plural  of  it  is  once  rendered  stones;  it  is 
twice  rendered  sherd  or  sherds;  it  is  five  times  rendered  as  here,  potsherd ;  in  all  other 
cases  it  is  connected  with  another  word,  as  vessel,  bottle  or  pitcher,  and  is  rendered 
earthen  or  of  earth.  Earthen  vessels  were  made  thoroughly  dry  and  burned  in  a 
kiln.  The  sense  is  that  his  strength  was  as  effectually  consumed  as  the  moisture 
of  an  earthen  vessel  subjected  to  the  process  of  drying  and  burning.  Moisture  is 
elsewhere  used  to  express  that  state,  which  is  connected  with  health  and  joyousness. 
Ps.  xxxii.  4.  And  my  tongue  cleaveth  to  my  jaws.  One  of  the  Latin  poets  describes 
the  effect  of  mental  agitation  on  the  mouth  and  throat  in  words,  which  one  might 
think  borrowed  from  this  place.  Luther:  "It  is  incredible  how  this  inward  anguish, 
and  terror,  and  dismay  withers  and  dries  up  completely  and  suddenly  the  Avhole 
moisture  of  all  the  parts  of  the  body,  and  makes  them  weak  and  good  for  nothing, 
especially  the  moisture  of  the  tongue,  with  which  we  chiefly  feel  this  thirst  and 
drought;"  Calvin:  "We  know  that  excessive  grief  not  only  consumes  the  vital 
spirits,  but  also  dries  up  almost  all  the  moisture  which  is  in  our  bodies."  Hengsten- 
berg  for  vnj  jaws  has  the  roof  of  my  mouth.  Quenchless  thirst  is  often  a  forerunner 
of  death,  and  so  it  is  added :  And  thou  hast  brought  me  into  the  dust  of  death.  Heng- 
stenberg:  "The  dust  of  death  is  the  dust  which  has  reference  to  death,  that  is,  the 
dust  of  the  grave."  The  Hebrew  verb  is  in  the  future,  which  is  the  form  preferred 
by  the  church  of  England,  Jebb  and  Alexander.  Some  also  render  it  in  the  present, 
as  Amesius,  Fry  and  Hengstenberg.  The  majority  of  versions  agree  with  the 
common  English.  The  sense  of  the  passage  seems  to  be,  "  Thou  hast  already  brought 
me  to  the  brink  of  the  grave." 

16.  For  dogs  have  compassed  me.  Previously  Christ's  foes  were  likened  to  bulls 
and  lions ;  now  to  dogs.  In  his  Metaphors  Keach  gives  six  particulars  in  which 
wicked  men  are  compared  to  bulls,  eight  in  which  they  are  like  lions,  and  sixteen  in 
which  they  resemble  dogs.  Wicked  men  are  spoken  of  as  dogs  in  the  last  chapter 
of  the  New  Testament.  The  allusion  to  dogs  would  be  more  striking  to  any  one 
who  had  travelled  in  Syria  than  to  those  who  know  the  dog  only  as  a  domestic  ani- 
mal. We  are  at  once  told  who  the  dogs  are :  The  assembly  of  the  wicked  have  inclosed 
me.  The  Chaldee :  The  wicked,  who  are  like  to  many  dogs,  have  surrounded  me. 
Assembly  in  Ps.  i.  5 ;  vii.  7,  and  commonly  rendered  coyigregation.  The  reference 
seems  to  be  to  the  show  of  a  trial  gotten  up  against  Christ.  Nor  did  his  foes  merely 
rave  and  make  a  noise  like  dogs  :  They  pierced  my  hands  and  my  feet.  Concerning 
these  words  there  is  considerable  difficulty.  Those  who  wish  to  make  a  very  extended 
examination  will  consult  others.  The  difficulty  has  perhaps  been  needlessly  exag- 
gerated. For  there  is  uncommon  agreement  in  the  ancient  versions.  The  Septua- 
gint,  Syriac,  Arabic,  Ethiopic,  Vulgate,  Calvin,  Amesius,  church  of  England,  Hou- 
bigant,  the  Complutensian  Polyglot,  Jebb,  Fry,  Tholuck  and  Alexander  agree  in  the 
rendering  of  our  common  version.  Nor  is  it  necessary  with  Jebb  to  suppose  a  falsi- 
fication of  the  text  by  the  Jews,  the  text  and  the  marginal  reading  of  the  Hebrew 
varying  so  very  little  that  any  transcriber  might  easily  have  made  the  mistake  that 
has  produced  the  difficulty.     Edwards :  They  make  deep  wounds  in  my  hands  and 

38 


29^  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxir. 

my  legs ;  Mudge :  "  The  image  is  of  a  man  encompassed  by  dogs,  and  extending  his 
arms  lo  keep  them  ofT,  but  they  come  about  him  and  fix  their  teeth  and  claws  in  his 
arms  and  legs,  as  they  could  not  reach  his  body."  The  word  rendered  feet  is  often 
found  and  in  our  version  is  never  rendered  legs  except  in  1  Sam.  xvii.  6 ;  Chaldee : 
They  bite  like  a  lion  my  hands  and  my  feet.  Though  these  Avords  are  never  quoted 
in  the  New  Testament  as  descriptive  of  the  manner  of  Christ's  death,  yet  they  do 
well  state  the  act  of  fastening  him  to  the  cross ;  and  2^i&'>'C"i9  is  a  form  of  represent- 
ing his  sufferings  at  the  hand  of  man  well  known  to  the  writers  of  both  Testaments, 
Zech.  xii.  10 ;  John  xix.  34 ;  Kev.  i.  7.  Scott  well  says  that  there  seems  scarcely  the 
shadow  of  a  doubt  that  our  version  is  correct.  See  John  Owen  on  the  "  Integrity 
and  Purity  of  the  Hebrew  and  Greek  Text,"  vol.  iv.  pp.  466-67. 

17.  I  may  tell  all  my  bones:  they  look  and  stare  upon  me.  Theodoret :  "When  he 
was  extended,  and  his  limbs  distorted  on  the  cross,  it  would  be  easy  for  a  spectator  to 
tell  all  his  bones."  For  I  may  tell,  some  prefer,  I  mil  tell,  I  could  tell,  or  I  tell.  Per- 
haps the  last  is  the  best,  corresponding  in  tense  with  look  and  stare.  Diodati :  "  They 
look,  feeding  their  eyes  and  passions  with  my  misery,  as  with,  a  pleasant  spectacle," 
Matt,  xxvii.  36 ;  Luke  xxiii.  35.  Edwards :  They  stare  and  feast  their  eyes  upon 
me  ;  Hengstenberg  :  They  enjoy  themselves  in  looking  at  one  disfigured  to  a  skeleton. 

18.  They  part  my  garments  among  them  and  cast  lots  ujion  my  vesture.  Surely  these 
words  have  their  fulfilment  nowhere  but  in  the  events  recorded  in  the  Gospels,  Matt. 
xxvii.  35  ;  Mark  xv.  24 ;  Luke  xxiii.  34 ;  John  xix.  23,  24.  Nothing  like  this  ever 
hajjpened  to  David  or  to  any  other  worthy  of  Scripture.  Luther :  "  I  hold  that  the 
soldiers  did  not  divide  the  clothes  from  need,  or  for  gain,  but  in  the  way  of  jest,  and 
for  the  purpose  of  enjoying  a  laugh,  and  as  a  sign  that  it  was  now  all  over  with  this 
Christ,  that  he  was  utterly  ruined,  destroyed,  extirpated,  and  never  more  to  be  heard 
of"  This  may  be  so,  but  the  impression  seems  to  have  been  that  the  soldiers  divided 
his  raiment  for  gain.  In  the  time  of  the  reign  of  terror  in  France  a  small  spot  of 
ground  by  the  guillotine  was  rented  out  for  mountebanks  to  make  their  gains.  Here 
at  the  foot  of  the  cross  a  lottery  is  opened  to  dispose  of  the  raiment  of  one  not 
yet  dead. 

19.  But  be  not  thou  far  from  me,  0  Lord.  The  sufferer  on  Calvary  never  forgot 
his  covenant  relation  to  God.  To  be  far  from  one  is  to  refuse  aid.  The  petition  is 
for  assistance :  0  my  strength,  haste  thee  to  help  me.  God  is  our  refuge  and  strength 
a  very  present  help  in  trouble.  Hengstenberg :  "  The  expression  onake  haste  to  help* 
me,  refers  us  back  to  the  eleventh  verse,  there  is  none  to  help. 

20.  Deliver  my  soul  from  the  sword ;  my  darling  from  the  poiver  of  the  dog.  The 
Chaldee :  Set  free  my  soul  from  those,  Avho  kill  with  the  sword ;  the  spirit  of  my  body 
from  the  power  of  the  dog;  Septuagint:  Rescue  my  soul  from  the  sword;  my  only- 
begotten  from  the  power  of  the  dog ;  Vulgate,  Ethiopic  and  Doway :  Deliver,  0  God, 
my  soul  from  the  sword ;  my  only  one  from  the  hand  of  the  dog ;  Calvin,  Venema, 
Amesius,  Waterland,  Houl)igant,  Mudge,  Jebb  and  others  for  darling  read  only  one, 
and  in  a  note  Calvin  explains  it  thus,  "  Namely,  my  life,  Avhich  is  alone ;"  Ainsworth : 
Rid  my  soul  from  the  sword,  my  lonely  soul  from  the  hand  of  the  dog ;  Street :  Pro- 
tect my  life  from  the  sword,  my  solitary  state  from  the  hand  of  dogs ;  Boothroyd : 
Deliver  my  life  from  the  sword,  my  dear  life  from  the  power  of  the  dog ;  Edwards : 
Rescue  ray  life  from  the  sword  ;  my  soul  from  the  paws  of  the  dog ;  Horsley  :  Deliver 
my  soul  from  the  sword,  my  United  One  from  the  power  of  the  dog.  That  the 
.substance  of  the  passage  is  a  prayer  for  life  is  not  doubtful.  Luther :  "  He  wishes  to 
say  my  soul  is  alone  and  forsaken  by  every  body,  there  is  no  one  who  inquires  after  it, 
cares  for  it,  or  comforts  it."  Calvin  :  "  If  it  is  asked  how  this  can  be  applied  to  Christ, 
whom  the  Father  did  not  deliver  from  death,  I  answer,  in  one  word,  that  he  was  more 


PSALM  XXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  299 

mightily  delivered  than  if  God  had  prevented  him  from  falling  a  victim  to  death, 
even  as  it  is  a  much  greater  deliverance  to  rise  again  from  the  dead  than  to  be  healed 
of  a  grievous  malady." 

21.  Save  me  JroDi  the  lion's  mouth.  This  prayer,  like  that  of  the  preceding  verse,  is 
for  delivei'ance  and  life.  The  figiu'e  of  the  lion  is  here  continued  from  v.  13.  For 
thou  hast  heard  me  from  the  horns  of  the  unicorns.  Two  points  in  this  clause  claim 
notice.  The  first  relates  to  the  tense.  The  Hebrew  is  preterite.  So  is  the  rendering 
of  the  Chaldee,  church  of  England,  Venema,  Ainsworth,  Fry,  Horsley  and  Alexander. 
But  Calvin,  Amesius,  Edwards  and  Jebb  read,  Hear  me;  Hengstenberg,  Thou  hearest 
me.  If  the  preterite  is  pi;eferred,  then  he  is  so  confident  of  final  triumph  that  lie 
speaks  of  it  as  already  gained,  or  he  is  encouraging  himself  from  his  past  experience, 
or  he  is  announcing  that  his  victory  is  already  begun.  Horsley  takes  the  latter  view 
and  reads  the  whole  verse :  "  Save  me  from  the  mouth  of  the  lion,  and  from  the  horns 
of  the  unicorns.  Thou  hast  answered  me."  It  is  generally  admitted  that  the  remain- 
ing verses  of  this  Psalm  contain  the  language  of  one,  whose  prayer  has  been  heard. 
If  the  victory  is  not  .announced  in  the  words.  Thou  hast  heard  me ;  they  at  least  form 
the  clause  of  transition  from  a  depressed  to  an  exultant  state.  The  other  point  of 
difficulty  is  in  the  word  rendered  unicorns.  There  are  two  large  creatures  which 
have  but  one  horn  each.  One  is  the  monodon,  a  species  of  whale ;  the  other  is  a  land 
animal,  the  rhinoceros.  So  that  the  unicorn  is  not  a  fabulous  animal.  If  to  either 
of  the  foregoing  reference  is  here  had,  it  is  doubtless  to  the  latter.  The  Chaldee 
Septuagiut  and  Vulgate  read,  unicorn.  Edwards  thinks  the  reference  is  to  the  one- 
horned  cloven-footed  wild-goat,  called  the  Orxjx.  Venema,  Hengstenberg  and  others 
think  the  huhalus,  the  buffalo,  or  wild  ox  is  meant.  Others  think  the  reference  is  to  a 
species  of  antelope.  If  the  reader  is  curious  in  this  matter,  he  can  consult  the  Lexi- 
cons and  Carpenter's  "  Scripture  natural  history."  Neither  the  monodon,  nor  rhino- 
ceros could  have  been  known  to  the  Hebrews  except  by  report  or  by  their  travelling 
into  distant  lands.  The  same  may  be  said  of  the  one-horned  deer  of  Africa.  Roberts 
says  that  it  is  still  a  prayer  in  the  East,  Save  me  from  the  horns  of  the  kandavi.  But 
this  animal  is  unknown  to  those,  who  use  the  prayer.  Unicorn,  found  nine  times  in 
the  Hebrew  Bible,  and  always  rendered  as  here.  See  ISTu.  xxiii.  22  ;  xxiv.  8 ;  Deut. 
xxxiii.  17  ;  Job  xxxix.  9,  10  ;  Ps.  xxix.  6  ;  xcii.  10 ;  Isa.  xxxiv.  7.  The  old  Psalter, 
quoted  by  Clarke  says :  "  The  unicorn  es  ane  of  the  prudest  best  that  es,  so  that  he 
wil  dye  for  dedeyn  if  he  be  haldyn  agayne  his  wil."  The  passages  of  Scripture  where 
the  word  occurs  show  the  animals  here  spoken  of  to  be  very  strong,  wild,  fierce  and 
gregarious.  The  sufferer  of  this  passage  was  as  if  sui-rounded  by  them  and  saved  from 
their  horns.  Luther :  "  The  rage  of  the  furious  devil  is  so  great,  that  the  prophet  does 
not  consider  it  enough  to  have  represented  it  by  a  sharp  sword,  but  introduces  further, 
for  the  same  purpose,  the  tearings  of  raging,  furious  dogs,  the  mouth  of  the  greedy  and 
hungry  lion,  which  stands  already  open,  and  is  ready  to  devour,  and  the  dreadfully 
fierce  wrath  of  the  raging  terrible  unicorn." 

22.  Iivill  declare  thy  name  unto  my  brethren:  in  the  midst  of  the  congregation  will  I 
jnaise  thee.  Scott :  "  The  whole  Psalm  is  allowed  to  be  highly  poetical ;  but  this 
transition  is  peculiarly  beautiful.  For  here  the  scene  at  once  changes  and  brightens. 
The  Saviour  turns  his  eyes  from  his  sufferings  to  the  glory  which  followed :  and,  anti- 
cipating the  extensive  and  permanently  blessed  effects  of  his  passion  and  exaltation, 
he  breaks  forth  into  exulting  predictions  and  praises  at  the  prospect."  In  this  view 
many  concur.  Paul  applies  this  whole  verse  to  Christ  in  proof  of  his  humanity,  Heb. 
ii.  12.  Soon  after  he  rose  from  the  dead,  our  Lord  said :  "  Go  to  my  brethren." 
Christ  is  so  the  brother  of  all  men  that  he  has  human  nature.  But  in  the  highest 
sense  none  except  genuine  believers  are  his  brethren,  Luke  viii.  21.     To  declare  God's 


300  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxii, 

name  is  to  make  it  known,  to  publish  abroad  his  mighty  deeds  which  illustrate  his  per- 
fections. And  to  praise  him  in  the  midst  of  the  congregation  is  to  show  forth  his  glory 
in  the  most  public  and  solemn  manner.  Congregation,  not  the  same  word  as  in  Ps.  i. 
5;  elsewhere  vniltitnde,  assembly,  company.  It  awakens  painful  surprise  to  find  respectable 
commentators  attempting  to  explain  this  verse  Avithout  even  an  allusion  to  the  inspired 
exposition  given  by  Paul  in  Heb.  ii.  12. 

23.  Ye  that  fear  the  Lord,  praise  him.  Christ's  brethren  of  the  preceding  verse  are 
the  Lord-fearers  of  this.  Dathe,  Lowth,  Street,  Boothroyd  and  others  regard  this 
verse  and  the  next  as  containing  the  song  promised  in  v.  22.  But  a  pious  declaration 
of  intention  to  praise  God  is  itself  praise.  This  whole  verse  contains  an  earnest  sum- 
mons to  others  to  unite  in  acts  of  devout  gratitude  and  adoration.  This  also  is  praise 
to  God.  The  designation  of  pious  men  as  those  that  fear  the  Lord  is  very  common. 
See  on  Ps.  ii.  11.  All  ye  the  seed  of  Jacob,  glorify  him;  and  fear  him,  all  ye  the  seed  of 
Israel.  Jacob  and  Israel  are  terms  sufficiently  comprehensive  of  those  who  are  God's 
willing  servants.  The  three  verbs,  praise,  glorify  and  fear,  well  describe  the  nature 
and  eflfects  of  living  piety  in  the  soul.  Vital  godliness  will  never  tui-n  away  from 
such  commands ;  particularly  will  it  not  be  offended  at  any  call  to  work  out  its  salva- 
tion with  fear  and  trembling. 

24.  For  he  hath  not  despised  nor  abhorred  the  affliction  of  the  afflicted ;  neither  hath 
he  hid  his  face  from  him;  but  when  he  cried  unto  him,  he  heard.  This  is  ground  enough 
for  all  the  righteous  to  praise  the  Lord,  especially  when  we  remember  that  the  afflicted 
One  here  spoken  of  was  the  blessed  Son  of  God.  Every  step  in  Christ's  exaltation 
fills  the  hearts  of  the  pious  with  joy  and  praise.  His  success  is  the  pledge  of  their 
victory.  His  resurrection  makes  sure  the  redemption  of  their  bodies.  If  God  heard 
.Christ  when  he  was  bearing  the  sin  of  the  world,  he  will  not  deny  his  intercessions  in 
heaven.  And  if  when  sin  was  imputed  to  his  Son,  God  did  so  afflict  him,  let  all  men 
fear,  lest  sin  be  found  charged  to  them  in  their  last  account. 

25.  My  praise  shall  be  of  thee  in  the  great  congregation ;  I  ivill  pay  my  vows  before 
them  that  fear  him.  Congregation,  as  in  v.  22.  The  two  places  express  the  same  idea. 
In  this  verse  we  fii-st  find  in  the  Psalms  the  word  vows,  which  has  a  uniform  rendering. 
There  is  great  beauty  and  completeness  in  the  exposition  of  Hengstenberg :  "  It  was 
customary,  in  circumstances  of  great  distress,  to  make  vows,  which  were  wont  to  con- 
sist of  a  promise  to  offer  a  certain  number  of  sacrifices.  After  deliverance  had  been 
obtained,  it  was  customary  to  invite  to  the  feast,  connected  therewith,  the  widow,  the 
orphan  and  the  poor,  and  to  make  them  sharers  of  the  joy.  In  such  cases  the  enjoy- 
ment throughout  was  not  merely  of  a  sensual  kind ;  the  guests  enjoyed  at  the  same 
time  the  friendship  of  the  master  of  the  feast.  The  soul  of  the  feast  was  admission 
into  the  community  of  thanks  and  praise.  And  hence,  in  the  passage  before  us,  when 
the  gratitude  of  the  delivered  sufferer  expresses  itself  under  the  emblem  of  paying  a 
vow — the  usual  expression  of  gratitude — it  is  exceedingly  natural  that  others  should 
be  invited  to  share  in  the  blessing  and  thanksgiving,  under  the  image  of  a  great  sacri- 
ficial feast  given  by  him,  in  which  all  that  fear  God  take  part."  This  view  is  borne 
out  by  the  next  verse : 

26.  The  meek  shall  eat  and  be  satisfied.  Meek,  elsewhere  rendered  also  ^;oo?*,  humble, 
lowly.  See  Ps.  ix.  12,  18 ;  x.  12,  17.  The  eating  is  at  the  feast  where  the  vow  was 
paid.  It  was  to  satisfaction.  No  guest  was  neglected.  Each  was  filled  or  satisfied. 
The  humble  find  the  Gospel-feast  sufficient  to  meet  all  their  wants.  Such  are  both 
joyful  and  grateful.  They  shall  praise  the  Loed  that  seek  him.  On  the  words  seek 
him,  see  on  Ps.  ix.  10.  All  who  seek  him  shall  praise  him,  because  they  find  a  satisfy- 
ing blessing.  To  such  it  is  said.  Your  heart  shall  live  forever;  shall  live  in  peace  and 
joy,  in  purity  and  love,  in  rest  and  confidence.     Eternal  life  is  begun  on  earth.     This 


PSALM  xxn.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  301 

blessedness  shall  last  and  increase  forever.     To  be  spiritually-minded  is  life  and  peace. 
To  be  perfectly  pure  and  perfectly  redeemed  will  be  heaven — the  life  above. 

27.  All  the  ends  of  the  world  shall  remember  and  turn  unto  the  Lord.  The  ends  of 
the  world,  i.  e.,  the  remotest  and  least  known  of  all  the  nations ;  in  Ps.  ii.  8,  rendered 
the  uttermost  parts  of  the  earth.  All  these  belong  to  Christ.  All  shall  yet  own  their 
Lord.  This  they  shall  do  by  remembering  him,  his  commandments,  wonders,  judg- 
ments, word  and  righteousness,  so  evincing  true  piety.  Num.  xv.  39  ;  Neh.  iv.  14 ;  ix. 
17  ;  Ps.  Ixxi.  16  ;  cxix.  15  ;  Josh.  i.  13  ;  Jon.  ii.  7  ;  Ecc.  xii.  1.  If  men's  characters 
are  ever  improved,  it  must  be  by  divine  grace  disposing  and  enabling  them  rightly  to 
use  their  faculties.  Hengstenberg  well  says  that  the  word  liere  rendered  remember 
"  very  frequently  signifies  to  ponder,  to  lay  to  heart."  The  same  is  true  of  the  English 
word  remember.  Fry  has  reflect  The  turning  unto  the  Lord  implies  a  forsaking  of 
all  others.  This  is  the  more  obvious  as  the  nations  here  spoken  of  were  for  ages  mad 
upon  their  false  worship.  And  all  the  kindreds  of  the  nations  shall  worship  before  thee. 
Edwards :  And  all  the  families  of  the  heathen  will  worship  before  thee ;  Calvin :  And 
all  the  tribes  of  the  Gentiles  shall  prostrate  themselves  before  his  face ;  the  Chaldee, 
Septuagint,  Syriac,  Vulgate  and  Ethiopic :  And  all  tlie  families  of  the  Gentiles  shall 
worship  in  his  presence.  To  prostrate  is  literal.  That  was  often  the  posture  in  eastern 
worship.  The  wide  range  of  the  effects  of  Christ's  death  has  not  yet  been  conceived. 
The  certainty  of  the  glorious  results  is  complete.     The  reason  is  given. 

28.  For  the  kingdom  is  the  Lord's.  Patrick  :  "  The  Lord  is  the  Sovereign  of  the 
whole  world."  He  has  all  authority.  He  can  put  down  all  rule.  He  is  able  to 
subdue  all  things  to  himself.  He  has  mercy  for  the  Gentiles.  And  he  is  the  governor 
among  the  nations.  Calvin  renders  the  whole  verse :  For  the  kingdom  is  Jehovah's, 
that  he  may  be  the  governor  among  the  nations ;  Edwards :  For  Jehovah  is  supreme 
monarch  of  the  world ;  and  he  reigneth  over  the  heathen.  The  exaltation  of  Christ 
began  in  his  resurrection  and  shall  go  on  till  the  whole  earth  owns  her  king.  The 
calling  of  the  Gentiles  began  in  mercy,  and  shall  be  completed  in  their  fulness 
being  brought  in.     All  without  exception  must  own  him.     So  it  is  said : 

29.  All  they  that  be  fat  upon  earth  shall  eat  and  worship :  all  they  that  go  down 
to  the  dust  shall  boiv  before  him.  The  figure  of  a  votive  feast  is  here  resumed.  The 
blessings  of  the  Gospel  are  often  represented  as  the  provisions  of  a  feast.  Isa.  xxv. 
6  ;  Luke  xiv.  16-24.  This  feast  is  for  rich  and  poor.  The  fat  and  they  that  go  doivn 
to  i/ie  diMsi,  are  all  invited  and  shall  come.  Hengstenberg:  "It  is  a  feast  at  which 
all  earthly  distinctions  are  removed,  because  here  all  guests  are  poor,  and  God  is 
rich  for  all."  If  those  that  go  down  to  the  dust  refers  to  v.  l-'^,  as  some  think,  then  it 
is  parallel  to  the  next  clause.  And  none  can  keep  alive  his  own  soul.  Then  the  mean- 
ing is  that  the  feast  was  for  the  fat  ones  who  yet  were  ready  to  perish,  and  "  who 
could  not  deliver  themselves  from  that  death,  into  which  they  had  fallen."  They 
should  all  alike  be  welcome  to  the  blessings  of  the  great  Deliverer. 

30.  A  seed  shall  serve  him.  In  Isa.  liii.  10  we  have  the  same  word  seed:  He  shall 
?ee  his  seed.  Calvin :  Their  seed  shall  serve  him  ;  Edwards :  Their  descendants  will 
serve  him ;  Septuagint,  Vulgate  and  Fry  :  My  seed  sliall  serve  him ;  Hengstenberg 
and  Alexander :  Posterity  shall  serve  him.  Those,  who  read  their  seed,  understand 
the  seed  of  the  Gentiles.  Those,  who  read  mtj  seed,  explain  it  by  saying  all  believ- 
ers are  the  sons  of  God.  Those  who  understand  the  seed  to  be  Christ's  are  sustained 
by  Hebrews  ii.  13.  It  is  a  blessed  fact  that  Christ  has  a  people  from  age  to  age.  This 
seed  shall  not  be  disowned.  It  shall  be  accounted  to  the  Lord  for  a  generation.  Both 
God  and  man  shall  repute  and  regard  the  seed  of  Christ  in  subsequent  times  as  the 
true  people  of  God,  the  generation  of  the  upright.  Diodati :  "  Others  shall  be  en- 
rolled to  the  Lord  in  all  ages."    Calvin :  "  As  the  name  Jehovah,  which  is  expressive 


OQ2  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  xxii. 

of  God's  essi.-nce,  is  not  here  used  as  it  is  a  little  before,  but  the  word  Adonai  [ren- 
dered Lord,]  I  do  not  disapprove  of  the  opinion  of  those  who  think  that  Christ  is 
here  expressly  invested  with  authority  over  the  church  that  he  may  register  all  who 
shall  o-ive  in  their  names  as  on  the  side  of  God  his  Father,"  Hengstenberg  prefers 
another  rendering :  It  shall  be  told  of  the  Lord  to  the  generation.  That  is  the  pre- 
sent generation  shall  tell  it  to  the  next.  This  is  not  good  ;  for  the  next  verse  brings 
out  that  truth : 

31.  They  shall  come,  and  shall  declare  his  righteousness  tmto  apeojile  that  shall  he  born, 
that  he  hath  done  this.  The  ancient  versions  exceedingly  vary  in  rendering  this  verse. 
But  the  modern  translations  are  more  agreed,  and  come  nearer  our  common  version. 
Calvin :  They  shall  come  and  shall  declare  his  righteousness  to  a  people  that  shall 
be.  born,  because  he  hath  done  it ;  Edwards :  And  they  will  declare  to  the  people 
which  shall  be  born  the  righteousness  which  he  hath  executed ;  Fry :  They  shall 
come,  who  slrall  declare  his  righteousness  to  a  people  that  shall  be  born,  whom  he 
hath  prepared ;  Boothroyd :  To  the  next  generation  they  shall  declare  his  righteous- 
ness ;  to  a  people  that  shall  be  born,  what  he  hath  done ;  Horsley  : 

They  shall  come  and  declare  his  righteousness ; 
To  a  people  that  shall  be  horn,  what  he  hath  done : 

Heno-stenberg :  They  shall  come  and  make  known  his  righteousness  to  the  people 
which  then  have  been  born,  that  he  has  done  it.  The  passage  predicts  that  the 
knowledge  of  Christ  and  God's  righteousness  in  and  by  him  shall  be  made  known 
to  people  as  yet  unborn.  The  phrase  that  he  hath  done  this  well  conveys  the  force  of 
the  original,  and  refers  to  what  he  hath  done  as  recorded  in  this  Psalm,  i.  e.,  he  has 
exalted  Christ  after  all  his  sufferings  and  humiliation. 

Doctrinal  and  Practical  Remarks. 

1.  It  is  right  that  the  followers  of  an  afflicted  Saviour  should  know  the  fellowship 
of  his  sufferings  and  be  made  conformable  unto  his  death.  They  all  need  instruc- 
tion and  discipline ;  and  they  are  sure  to  get  both.  "  God  had  on  earth  one  Son 
without  sin ;  but  never  a  son  without  affliction."  "All  Christians  have  been  taught 
in  one  school ;  all  have  known  the  power  of  afiliction  in  some  of  its  forms."  Pon- 
der Heb.  xii.  3. 

2.  Of  all  the  forms  of  affliction  to  the  pious  soul  none  is  more  dreadful  than  the 
hiding  of  God's  countenance,  v.  1.  In  the  case  of  Christ  "  this  desertion  was  a  ju- 
dicial act  on  the  part  of  God  towards  sin."  In  the  case  of  his  people  it  is  for  theii 
purification,  or  to  make  them  bright  patterns  of  suffering  affliction.  In  all  cases, 
"spiritual  desertions  are  the  saint's  sorest  afflictions."  He  can  stand  anything  bet- 
ter than  the  loss  of  comfortable  communion  with  God.  A  minister  near  death  and 
in  darkness  said  to  a  brother,  "  What  is  to  be  thought  of  one  who  has  long  preached 
Christ  to  others,  and  in  death  has  not  the  comforting  presence  of  God  ?"  The  other 
replied,  "  What  think  you  of  the  dreadful  darkness  and  desertion  of  a  Saviour  dy- 
ing?"    This  remark  brought  peace. 

3.  Great  perturbation  may  consist  with  eminent  piety.  Christ's  soul  was  agitated 
until  that  dreadful  distress  indicated  by  roaring,  was  upon  him,  v.  1. 

4.  If  sin,  when  imputed  to  a  voluntary  and  innocent  sufferer,  may  produce  such  un- 
paralleled sorrow  as  is  described  in  this  Psalm,  what  will  be  the  portion  of  the  man. 
who  dies  in  sin,  and  has  neither  conscious  innocence,  nor  the  assurance  of  speedy 
deliverance,  nor  the  soul-cheering  presence  of  God  to  support  him?  Luke  xxiii.  31, 
"No  man  knows  the  exceeding  sinfulness  of  sin,  but  he  who  learns  it  at  the  cross  of 
Christ." 


PSALM  xxii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  303 

5.  Sense  and  faith  are  very  diverse.  Sense  may  cry,  JVJiy  hast  thou  forsaken  vie  ? 
while  faith  cries,  Mij  God,  my  God.-  It  is  "possible,  that  when  deserted  by  the  great 
God,  man  can  still  address  him  in  the  language  of  afliance." 

6.  There  is  but  one  method  of  satisfactorily  explaining  the  awful  scenes  of  the  cru- 
cifixion. Stevenson:  "That  was  the  judgment-day  of  the  Saviour  of  the  world.  At 
the  tribunals  of  men  he  was  condemned — under  their  sentence  he  was  executed:  and 
while  his  body  hung  in  torture  on  the  cross,  he  was  arraigned  in  spirit  before  the  bar 
of  God,  under  the  imputation  of  human  guilt.  The  court  of  heaven,  as  it  were, 
descended  to  Mount  Calvary.  .  .  These  awful  words, '  Let  the  law  take  its  course,'  are 
uttered  by  the  eternal  Judge."  This  explanation  alone  is  sufficient.  With  his  stripes 
we  are  healed.  By  his  chastisement  we  have  peace.  By  his  death  wc  live.  Other- 
wise we  never  can  defend  the  character  of  God  concerning  the  humiliation  of  Christ. 
He  never  permitted  a  holy  angel  to  suffer  even  the  slightest  indignity. 

7.  When  sore  pressed,  our  resort  must  be  to  earnest  prayer  and  strong  crying  to 
God,  V.  2.  Calvin :  "  The  true  rule  of  praying  is  this,  that  he  who  seems  to  have 
beaten  the  air  to  no  purpose,  or  to  have  lost  his  labor  in  praying  for  a  long  time, 
should  not,  on  that  account,  leave  off,  or  desist  from  that  duty." 

8.  Dickson :  "  Were  temptations  ever  so  black,  faith  will  not  hearken  to  an  ill  word 
spoken  against  God,  but  will  justify  God  always,"  v.  3.  This  is  much  wiser  than  to 
plunge  into  reasonings  too  deep  for  us.  Often  is  silence  eminent  wisdom.  Trust  is 
better  than  logic.  Let  us  never  charge  God  foolishly,  as  we  shall  surely  do,  if  we 
attempt  to  solve  all  the  mysteries  of  providence. 

9.  It  is  often  well  to  look  at  the  days  of  old  and  see  God's  former  wonders,  v.  4. 
This  will  cause  us  to  encourage  ourselves  in  the  Lord  our  God. 

10.  Under  the  government  of  God  there  has  never  been  a  final  or  utter  failure  of  a 
righteous  cause,  v.  5.  Such  a  thing  is  impossible.  God's  whole  nature,  government, 
word  and  oath  forbid  it.  All  who  have  trusted  were,  in  due  time,  in  the  best  time, 
delivered. 

IL  The  case  of  believers  can  never  be  worse  in  the  eyes  of  men,  than  was  that  of 
Christ  on  the  cross.  He  was  regarded  and  treated  as  a  worm,  and  no  man,  v.  6.  Low 
as  believers  may  sink,  their  Saviour  sank  lower. 

12.  If  we  are  subjected  to  derision  and  scorn  for  righteousness'  sake,  the  same  befell 
our  Saviour,  v.  7.  If  we  fare  no  worse  than  he,  why  should  Ave  complain?  Morison: 
"  How  incomprehensible  to  mortals  was  that  patience  which  the  incarnate  Messiah  ex- 
ercised towards  those,  who  poured  all  the  impotence  of  a  creature's  derision  upon  him ! 
How  infinitely  worthy  of  the  divine  Being  the  proposed  results  of  a  dispensation 
which  involved  such  ignominy  and  abasement  to  the  spotless  Redeemer!"  Reproach 
broke  the  Saviour's  heart,  Ps.  Ixix.  20. 

13.  Let  us  learn  to  roll  our  burdens  on  the  Lord.  He  can  sustain  us,  v.  8.  The 
heavier  the  load,  the  greater  our  need  of  God's  supporting  hand.  Stevenson:  "Griev- 
ous indeed  it  is  to  have  our  words  distorted  to  falsehood,  converted  into  jest,  retorted 
against  ourselves,  and  blazed  abroad  to  our  discredit.  Christ  endured  this  fourfold 
contradiction."     But  God  carried  him  through  it  all  to  glory  ineffable. 

14.  He,  who  made  us,  can  take  care  of  us,  v.  9.  He,  who  gave  us  life,  can  support 
it.  "Is  not  the  life  more  than  meat,  and  the  body  than  raiment?"  Matt.  vi.  25.  Every 
pious  man  may  say  to  God :  Thou  gavest  me  my  earthly  existence,  and,  so  long  as  it  is 
for  thy  glory  and  my  good,  thou  wilt  maintain  it. 

15.  Early  piety  is  possible,  v.  9.  Had  our  first  parents  not  sinned,  all  their  pos- 
terity would  have  loved  and  served  God  from  their  earliest  existence.  It  requires  no 
more  mtellect  to  love  God  than  to  hate  him,  to  please  than  to  displease  him,  to  obey 
than  to  disobey  him.     Is  it  not  true  that  many  seem  rather  to  thank  God  that  he  has 


oQ.j  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psami  xxii. 

hid  heavenly  things  from  babes,  and  has  revealed  them  unto  the  wise  and  prudent, 
than  to  unite  with  the  Saviour  in  his  joy  over  the  opposing  truth,  Luke  x.  21?  Let  us 
believiiialy  pray  that  God  would  make  our  children  hope  in  him;  even  when  they  are 
babes  and  sucklings. 

16.  In  every  one's  early  history  is  much  that  is  interesting.  One  says  that  any 
man's  biography  well  written  would  be  to  him  one  of  the  most  interesting  books. 
Were  we  not  practical  atheists,  we  should  all  adopt  the  language  of  v.  10.  Many 
can  put  a  peculiarly  tender  meaning  on  the  saying,  "I  was  cast  upon  thee  from  the 
womb."  John  Brown  of  Haddington:  "I  was  left  a  poor  orphan,  and  had  nothing 
to  depend  on  but  the  providence  of  God; — and  I  must  say,  that  the  Lord  has  been 
the  Father  of  the  fatherless,  and  the  orphan's  stay ;"  Calvin :  "  If  it  were  not  that 
ingratitude  had  blinded  our  eyes,  every  birth  would  fill  us  with  amazement,  and 
every  preservation  of  a  child  in  its  tender  infancy,  exposed  as  it  is,  even  at  its  very 
entrance  into  the  world,  to  death  in  a  hundred  forms." 

17.  When  God  is  with  us  all  is  well.  His  gracious  presence  is  the  sum  of  all 
needed  good  things,  v.  11.     Clarke:  "A  present  God  is  a  present  blessing." 

18.  The  less  help  and  the  less  prospect  of  help  from  man,  the  more  should  we  hope 
from  God,  v.  11. 

19.  We  can  never  have  fiercer,  more  cruel,  or  more  brutal  enemies  than  had 
our  blessed  Lord,  vv.  12,  13.  Stevenson:  "Mockery  accompanied  the  Saviour 
from  the  garden  of  Gethsemane  till  he  expired  on  Calvary.  Judas  set  the  example 
with  his  insidious  kiss.  The  men,  that  apprehended  him,  mocked  him.  The 
officers  at  the  several  courts  mocked  him.  The  chief  priests,  scribes  and  pharisees 
mocked  him.  The  high-priest,  Caiaphas,  mocked  him.  The  servants  of  his  house 
and  others  surrounded  the  Saviour,  and  mocked  him.  They  smote  him  with 
their  staves,  and  with  the  palms  of  their  hands — they  did  spit  in  his  face — they 
plucked  oflT  the  hair — they  blindfolded  him ;  then  they  did  bufiet  him  with  their  fists, 
saying,  '  Prophesy  unto  us,  thou  Christ,  who  is  he  that  smote  thee  ?'  Matt.  xxvi.  68. 
Herod  and  his  men  of  war  mocked  him,  and  set  him  at  naught — arraying  him  in  a 
gorgeous  robe,  they  sent  him  away  as  a  laughing-stock  to  the  place  Avhence  he  was 
brought.  Pilate  regarded  him  as  a  weak,  inoflTensive  creature,  and,  jestingly  asking 
him,  '  What  is  truth  ?'  brought  him  forth,  saying,  '  Behold  the  man,'  and  sent  him  to 
crucifixion  with  this  mock  title,  'The  King  of  the  Jews.'  The  Roman  soldiers 
mocked  him  with  a  perfect  mockery.  They  acted  it  to  the  very  life.  They  procured 
a  crown — it  was  of  thorns :  royal  garments — they  were  a  cast-off  purple  vest,  and  a 
scarlet  robe:  a  sceptre — it  was  a  reed.  They  paid  him  homage  as  a  king — it  was 
mock-kneeling,  laughter  and  derision.  They  lavished  their  honors  upon  him.  Their 
salutation  was  a  scoff,  'Hail,  king  of  the  Jews!'  Their  gifts  were  not  gold  but 
strokes — not  frankincense,  but  spitting — not  myrrh,  but  mockery.  .  .  Imagine  this 
dreadful  scene.  Behold  this  motley  multitude  of  rich  and  poor,  of  Jews  and  Gentiles. 
Some  stand  in  groups  and  gaze.  Some  recline  at  ease  and  stare.  Others  move 
about  in  restless  gratification  at  the  event.  There  is  a  look  of  satisfaction  on  every 
countenance.  None  are  silent.  The  velocity  of  speech  seems  tardy.  The  theme  is 
far  too  great  for  one  member  to  utter.  Every  lip,  and  head,  and  finger  is  now  a 
tongue.  The  rough  soldiers,  too,  are  busied  in  their  way.  The  work  of  blood  is 
over.  Refreshment  has  become  necessary.  Their  usual  beverage  of  vinegar  and 
water  is  supplied  to  them.  As  they  severally  are  satisfied,  they  approach  the  cross, 
hold  some  forth  to  the  Saviour,  and  bid  him  drink  as  they  withdraw  it."  O  child 
of  God!  thy  enemies  can  never  be  worse  than  were  those  of  thy  Saviour!     Be  still. 

20.  Christ's  pains  Avere  of  body  and  mind,  and  both  dreadful,  v.  14.  Calvin: 
"Being  a  real  man,  he  was  truly  subject  to  the  infirmities  of  our  fiesh,  only  without 


PSALM  XXII.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  305 

the  taint  of  sin.  The  perfect  purity  of  Ins  nature  did  not  extinguish  the  human 
affections ;  it  only  reguhated  tliem,  that  they  might  not  become  sinful  through  excess.'' 
And  although  not  a  bone  of  him  was  broken,  yet  all  his  bones  were  out  of  joint. 
The  theory  of  crucifixion  was  death  by  nervous  distress. 

21.  Grief  can  waste  us  away  and  bring  us  to  death,  v.  15.  There  is  such  a  thing 
as  breaking  the  heart.     What  a  mercy  to  be  able  to  sing 

Ten  thousand  thousand  precious  gifts 

My  daily  thanks  employ ; 
Nor  is  the  least  a  cheerful  heart. 

That  tastes  those  gifts  with  joy. 

And  if  cheerfulness  be  denied  us,  it  is  a  great  blessing  to  be  quiet  and  patient. 
Calvin:  "In  Christ  these  two  things  were  wonderfully  conjoined,  namely,  terror, 
proceeding  from  a  sense  of  the  curse  of  God;  and  patience,  arising  from  faith,  which 
tranquillized  all  the  mental  emotions,  so  that  they  continued  in  complete  and  willing 
subjection  to  the  authority  of  God." 

22.  Wicked  men  are  as  base  as  the  Scriptures  represent  them.  They  are  dogs, 
.V.  16.  They  are  unfit  for  the  society  of  heaven.  "Without  are  dogs,"  Rev.  xxii.  15. 
They  will  not  always  have  it  in  their  power  to  bark  at  and  devour  the  saints. 

23.  Left  to  themselves,  wicked  men  will  stop  at  nothing.  They  murdered  Jesus 
Christ,  V.  16.  Were  he  on  earth  attacking  men's  sins  and  vices  as  of  old,  he  would, 
unless  miraculously  preserved,  be  put  to  death  in  less  than  three  months.  Unregen- 
erate  human  nature  is  not  a  whit  improved. 

24.  Can  any  fallen  creature  be  Avorse  than  man  ?  Were  there  ever  perpetrated  by 
devils  in  hell  such  horrible  crimes  as  have  been  committed  by  men  on  earth  ?  vv.  16, 17. 
If  so,  what?  by  whom?  when? 

25.  There  is  not  in  all  the  range  of  history  besides  Christ  another  person  in  whom 
was  fulfilled  the  prediction  in  v.  18.  It  alone  might  well  settle  the  interpretation  of 
this  Psalm  and  the  Messiahship  of  Jesus.  Christ's  seamless  vesture  was  not  left  by 
him  to  any  friend.  His  murderers  got  that.  "  Perhaps  it  was  the  cherished  gift  of 
some  pious  disciple.  Tradition  says  it  was  his  mother's  present."  But  he  gave  it  to 
no  one.  Papists  have  sometimes  claimed  to  have  it.  This  they  cannot  prove.  W 
they  have  it  they  got  it  not  from  him,  but  from  his  murderers. 

26.  In  our  trials  effectual  help  can  come  from  God  only.  The  sooner  and  more 
directly  we  go  to  him,  the  wiser  we  are,  and  the  more  closely  do  we  follow  the  exam- 
ple of  Christ,  V.  19. 

27.  The  humiliation  of  Christ  was  unspeakable.  He  was  given  to  "  the  power  of 
the  dog,"  the  basest  of  all  wicked  beings ;  and  to  the  sword— the  flaming,  two-edged, 
glittering  sword  of  eternal  justice,  v.  20 ;  Zech.  xiii.  7. 

28.  Let  us  wait  God's  time  and  method  of  relief.  Dickson  :  "  Christ  was  no  less 
delivered  from  dogs,  lions,  unicorns,  his  persecuting  enemies,  by  his  resurrection  after 
death,  than  if  he  had  been  taken  out  of  their  hands,  when  they  came  to  apprehend 
him  in  the  garden ;  yea,  this  delivery  out  of  the  grave  was  a  far  greater  delivery  tliaii 
if  he  had  not  been  slain  at  all ;  for  then  he  had  delivered  himself  only,  and  not  us." 

29.  The  believer  can  be  in  no  circumstances  too  dark  for  prayer.  His  Saviour  was-- 
once  in  greater  darkness  and  sorrow,  and  he  then  set  us  the  example  of  prayer,  intend- 
ing that  we  should  follow  it,  vv.  19-21 ;  1  Pet.  ii.  21.  "  He  tliat  will  not  be  satisfied 
(vithout  the  blessing  shall  be  satisfied  with  it.  Ask  and  you  shall  have.  .  .  The  sim- 
plest prayer  is  a  sublime  mystery.     The  feeble  voice  of  a  child  influences  God." 

30.  The  proper  use  of  deliverances  already  received  is  to  awaken  gratitude  for  the 
past,  and  give  encouragement  for  the  future,  v.  21.  When  David  was  about  to 
meet  the  giant  of  Gath  he  called  to  mind  his  victory  over  the  lion  and  the  bear. 

39 


j0y  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  xxii. 

Our  .Saviour's  heart  was  encouraged  by  remembering  what  God  had  done  for  him  in 

t'ormei  times. 

31.  Wonderful  is  Christ's  condescension  to  his  people,  even  the  humblest  of  them. 
He  is  not  ashamed  to  call  them  brethren,  v.  22.  Oftentimes  they  are  rude,  ignorant, 
poor,  and  through  life  they  labor  under  prejiidices  and  errors,  and  have  many  faults 
and  defects  of  character,  yet  the  Saviour  owns  the  weakest  of  them,  even  when  they 
arc  disowned  by  their  censorious  brethren.  If  Christ  calls  us  brethren,  it  is  a  small 
matter  to  be  judged  of  man's  judgment. 

32.  As  Christ's  humiliation  was  public,  so  is  his  exaltation,  v.  22.  Every  step  in 
his  glorious  progress  is  fitly  open.  He  was  seen  of  angels.  He  who  wore  the  crown 
of  thorns  is  worthy  to  be  in  the  midst  of  the  throne  of  God ;  he  who  had  a  reed  put 
into  his  hand  is  fit  to  wield  the  sceptre  of  universal  dominion ;  he  who  wore  the  robes 
of  mock  royalty  is  rightly  owned  to  be  God  over  all,  blessed  forever. 

33.  In  his  great  sufierings  the  human  nature  of  our  Lord  was  sustained^7-sf,  by  his 
divine  nature ;  else  the  stroke  had  been  more  than  he  could  have  borne ;  and  secondly, 
by  the  blessed  vision  of  success,  "  the  joy  that  was  set  before  him,"  the  crown  he  should 
wear  forever  when  in  the  midst  of  his  redeemed  he  should  celebrate  his  victories, 
V.  22.  Morison  :  "  It  is  impossible  for  finite  minds  to  comprehend  the  extent  of  blessed- 
ness which  he  felt  when  atonement  was  made,  when  justice  was  satisfied,  when  Satan 
was  vanquished,  when  the  prophetic  testimony  concerning  his  death  and  resurrection 
was  fulfilled." 

34.  In  Christ's  joy  at  the  j)rogress  of  his  kingdom  and  glory  all  that  fear  the  Lord 
participate  and  give  thanks,  v.  23. 

35.  True  piety  glorifies  God,  v.  23.     This  distinguishes  it  from  all  that  is  spurious. 

36.  True  piety  fears  God,  v.  23.  "  To  fear  the  Lord  is  a  lesson  with  which  every 
disciple  must  be  familiar.  It  is  the  first  in  the  school  of  Christ.  Every  pupil  must 
learn  it.     Happy  is  he  who  knows  it  by  heart." 

37.  When  will  men  learn  the  value  and  efficacy  of  prayer?  v.  24.  There  has  never 
in  any  age  or  nation  been  one  case  in  which  God  has  despised  or  abhorred  the  afflic- 
tion of  true  believers,  nor  refused  to  hear  them  when  they  cried. 

38.  We  have  Christ's  authority  in  favor  of  public  praise,  v.  25.  Compare  Ps.  xl. 
9,  10.  Public  mercies  demand  public  acknowledgements.  When  secret  worship  is 
made  a  hindrance,  and  not  a  help  to  public  devotions,  it  is  sadly  defective  in  some 
important  respect. 

39.  Vows,  as  acts  of  solemn  worship,  are  lawful,  v.  25.  The  Avord  of  God  gives  us 
many  instances  fi-om  the  days  of  Jacob  down  to  apostolic  times. 

40.  The  provisions  of  the  Gospel  are  ample,  v.  26.  They  fully  meet  all  the  demands 
of  the  meek  of  the  earth.     To  all  others  they  are  distasteful  and  so  are  rejected. 

41.  It  is  unspeakably  to  the  honor  of  religion  that  every  one  who  has  with  all  the 
heart  sought  the  Lord,  has  found  abundant  matter  of  joy  and  thanksgiving,  v.  26. 

42.  The  eternal  consequences  of  true  religion  must  be  brought  into  the  estimate,  if 
we  would  decide  aright  the  question  of  the  wisdom  of  serving  God  and  of  the  folly 
of  a  life  of  sin,  v.  26. 

43.  The  universal  spread  of  the  Gospel  is  clearly  revealed,  vv.  27-31.  The  thing 
is  certain,  for  the  mouth  of  the  Lord  hath  spoken  it.  One  clear  prophecy  on  any 
point  pledges  the  divine  perfections  to  bring  it  to  pass.  But  where  much  is  said  on 
a  subject  it  shows  that  God  regards  the  matter  as  of  great  importance,  and  would 
have  us  fully  assured  and  often  reminded  of  its  accomplishment.  Blessed  be  God : 
The  Gospel  of  the  kingdom  shall  be  preached  among  all  nations.  The  prayers  of 
saints,  the  intercession  of  Christ,  the  reward  secured  to  the  Redeemer,  God's  promise 
and  oath  all  require  that  the  whole  earth  be  converted  unto  God. 


rsALM  XXII.]  STUDIES  IN   THE  BOOK   OF  PSALMS.  307 

44.  Wicked  as  this  world  is,  God  governs  it.  He  has  never  resigned  his  authority 
over  any  people,  v.  28.  A  blessed  truth  is  this.  He  can  at  any  time  so  display  his 
power,  justice  and  grace  as  to  subdue  the  proudest  people,  fill  the  most  self'-righteou.-; 
with  alarm,  and  bring  the  most  guilty  to  hope  in  his  mercy.  "  Is  he  the  God  ol"  the 
Jews  only  ?  is  he  not  also  of  the  Gentiles  ?  yes,  of  the  Gentiles  also :  seeing  it  is  one 
God,  Avhich  shall  justify  the  circumcision  by  faith,  and  the  uncircumcision  through 
faith."  "  For  there  is  no  difference  between  the  Jew  and  the  Greek :  for  the  sam^ 
Lord  over  all  is  rich  unto  all  that  call  upon  him.  For  whosoever  shall  call  upon  the 
name  of  the  Lord  shall  be  saved."  "  His  kingdom  ruleth  over  all."  "  The  earth  is 
the  Lord's,  and  the  fulness  thereof." 

45.  Very  glorious  is  the  free,  indiscriminate  offer  of  the  Gospel,  v.  29. 

While  grace  is  offered  to  the  prince, 

The  poor  may  take  their  share ; 
No  mortal  has  a  just  pretence 

To  perish  in  despair. 

Dickson:  "Kings,  rulers  and  magistrates  shall  have  no  cause  of  jealousy  from  Christ's 
kingdom,  and  his  governing  over  nations ;  for  so  many  of  them  as  shall  embrace 
Jesus  Christ,  not  only  may  brook  their  places,  honors,  riches,  and  all  lawful  benefits, 
wherein  their  fatness  and  worldly  welfare  seem  to  consist;  but  also  shall  be  made  par- 
takers of  the  Lord's  house,  which  shall  so  satisfy  their  souls,  as  they  shall  count  his 
gospel  their  choice  cheer,  and  shall  bless  God  for  his  consolations."  No  man  is  so  fat 
as  not  to  need  the  bread  of  heaven  ;  none  is  so  poor  as  not  to  be  welcome  to  the  feast 
of  fat  things  provided  in  the  Gospel. 

46.  The  preservation  of  the  church  in  all  ages  is  truly  wonderful.  Christ  has 
always  had  a  seed  to  serve  him,  v.  30.  His  enemies  often  have  things  outwardly 
much  their  own  way,  but  even  then  his  "  hidden  ones"  are  not  few.  When  Elijah 
thought  he  was  the  only  true  worshipper  of  God  left  in  all  Israel,  Jehovah  said  that 
he  had  seveii  thousand  men  who  had  not  bowed  the  knee  to  Baal.  Calvin :  "  The 
perpetuity  of  the  church  is  here  abundantly  proved,  and  in  very  clear  terms:  not  that 
it  always  flourishes  or  continues  in  the  same  uniform  course  through  successive  ages, 
but  because  God,  unwilling  that  his  name  should  be  extinguished  in  the  world,  will 
always  raise  up  some  sincerely  to  devote  themselves  to  his  service." 

47.  To  the  best  interests  of  men  for  both  woi'lds  nothing  is  more  important  than 
the  publication  of  God's  righteousness.  The  weight  of  this  matter  increases  continu- 
ally as  the  earth  is  more  and  more  filled  with  people  and  stirred  by  commerce,  v.  31. 

48.  Utterly  vain  are  all  the  hopes  of  the  wicked.  So  this  Psalm  abundantly 
declares.  If  ever  earth  and  hell  united  in  a  plot  dark,  cunning  and  malignant  above 
all  others,  it  was  that  of  compassing  the  death  of  the  Son  of  man ;  yet  out  of  that 
very  event  arise  the  greatest  good  to  men,  the  greatest  reward  to  Christ,  and  the 
greatest  glory  to  God.     The  triumph  of  the  wicked  is  short. 

49.  We  live  in  exciting  times.  While  sad  tidings  often  make  our  ears  to  tingle, 
yet  the  tide  of  redemption  is  rolling  on.  The  kingdom  of  God  is  surely  coming. 
"  Does  not  every  fresh  messenger  from  the  heathen  world  bear  to  our  ears  the  tidings 
of  some  new  victory  of  our  all-conquering  Redeemer?  Is  not  nation  after  nation 
beginning  to  feel  the  reviving  influence  of  the  Gospel  of  peace?"  During  the  present 
generation,  whole  tribes  of  people  have  been  led  to  forsake  idols,  and  turn  to  Jehovah 
as  the  only  living  and  true  God.  If  the  changes  for  the  better,  which  have  been 
going  on  for  thirty  years,  shall  continue  and  be  proportionably  accelerated  for  a 
hundred  years  longer,  the  Gospel  will  be  well  nigh  universally  diffused. 

50.  In  this  Psalm  and  in  many  other  portions  of  Scripture  we  have  a  more  sure 
word  of  prophecy,  whereunto  we  do  well  to  take  heed  as  unto  a  light  that  shineth  in 
a  dark  place,  until  the  day  dawn,  and  the  day-star  arise  in  our  hearts. 


308  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxiii. 


PSALM   XXIII. 

A  Psalm  of  David. 

1  The  Lord  is  my  shepherd  ;  I  shall  not  want. 

2  He  raaketh  me  to  lie  down  in  green  pastures :  he  leadeth  me  beside  the  still  waters. 

3  He  restoreth  my  soul :  he  leadeth  me  in  the  paths  of  righteousness  for  his  name's  sake. 

4  Yea,  tliough  I  walk  through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil :  for  thou 
art  with  me ;  thy  rod  and  thy  staff  they  comfort  me. 

5  Thou  preparest  a  table  before  me  in  the  presence  of  mine  enemies :  thou  anointest  my  head 
with  oil ;  my  cup  runneth  over. 

6  Surely  goodness  and  mercy  shall  follow  me  all  the  days  of  my  life :  and  I  will  dwell  in  the 
house  of  the  Lord  for  ever. 

SCOTT  dates  this  Psalm  B.  C.  1057 ;  Clarke,  after  the  captivity.  He  assigns  no 
reason.  As  a  composition  this  ode  contains  nothing  to  indicate  such  an  origin. 
The  general  impression  is  doubtless  correct,  that  the  Psalm  was  writen  by  David. 
The  title  says  so.  Many  think  this  was  one  of  the  earliest  compositions  of  David. 
The  habits  of  his  early  life  would  furnish  all  the  imagery  of  the  first  part  of  the 
Psalm.  David  was  eminently  fitted  to  write  a  devout  pastoral.  There  is  not  a 
word  in  it  that  would  indicate  another  authorship.     On  the  title  see  on  Ps.  iii. 

It  is  probable  no  six  consecutive  verses  of  Scripture  are  more  frequently  com- 
mitted to  memory  than  those  of  this  Psalm.  Morison :  "  It  is  impossible  for  lan- 
guage to  express  the  extent  and  variety  of  spiritual  consolation,  which  this  incom- 
parable ode  has  been  the  means  of  imparting.  It  has  been  felt  to  be  the  common 
property  of  that  mystic  flock  that  hear  and  knoAV  the  voice  of  the  Shepherd.  In 
the  depth  of  their  sorrows,  they  have  sung  it,  in  the  hope  of  deliverance ;  and  when 
the  candle  of  the  Lord  has  shone  round  about  them,  they  have  been  compelled  to 
adopt  it  as  the  most  natural  expression  of  those  sentiments  of  gratitude  and  praise 
which  have  struggled  for  suitable  utterance.  Thei-e  is  a  sweet  tenderness  in  all  the 
allusions  of  the  Psalm,  which  will  ever  endear  it  to  hearts  that  have  felt  the  soften- 
ing touch  of  divine  grace ;  and  there  is,  moreover,  a  character  of  moral  beauty  and 
loveliness  belonging  to  it,  which  must  leave  the  compositions  of  uninspired  men  at  ai: 
almost  infinite  distance."  Lowth :  "What  can  be  conceived  sweeter  or  finer  than 
this  representation  of  God  as  a  Shepherd  ?" 

It  is  of  some  importance  to  determine  whether  this  Psalm  is  to  be  applied  to  God 
the  Father,  or  to  God  the  Son.  From  Ps.  xxviii.  9  ;  Ixxvii.  20 ;  Ixxx.  1,  some  have 
argued  that  God  the  Father  is  held  forth  as  a  Shepherd,  and  that  here  he  is  specially  to 
be  regarded.  To  this  it  is  answered  that  the  same  titles,  as  Saviour,  Father  and 
Redeemer,  ai'e  given  to  both  the  first  and  the  second  persons  of  the  Godhead ;  and 
nothing  forbids  that  the  title  Shepherd  should  have  a  like  application.  That  the 
Psalm  has  a  special  reference  to  the  Lord  Jesus  Christ  seems  to  be  very  clear.  J.  M. 
Mason :  "  There  is  no  difticulty  in  ascertaining  the  person  here  intended ;  for  .the 
description  agrees  to  no  other  than  our  Lord  Jesus  Christ,  who  is  at  once  Jehovah 
and  the  Siikpherd  promised  to  the  fathers.  He  has  ever  delighted  in  this  character, 
which,  irom  the  beginning,  has  supported  the  faith  of  the  church,  and  animated  her 
worship.  The  testimony  which  Jacob,  with  his  dying  breath  has  left  to  the  Shep- 
herd of  Israel,  she  has  perpetuated  and  improved."  The  passages  of  Scripture  com- 
moidy  cited  on  this  subject  are  Gen.  xlix.  24;  Isa.  xl.  11  ;  Ezck.  xxxiv.  23;  xxxvii. 
24;  Zcch.xiii.  7;  John  x.  11,  14;  Heb.  xiii.  20;  1  Pet.  ii.  25;  v.  4.     The  preceding 


PSALM  XXIII.]  STUDIES  1J<   THE  BOOK  OF  PSALMS.  309 

Psalm  told  us  how  the  "  Good  Shepherd  laid  down  his  life  for  the  sheep."  This 
tells  us  how  he  lives  to  care  for  his  flock.  Scott :  "  As  Christ  is  '  the  good/  '  the 
great,'  'the  chief  Shepherd;'  we  cannot  doubt  that  he  is  Jehovah,  and  is  specially 
intended."  Morison  :  "  That  this  Psahn  contains  in  it  a  prophetic  reference  to  Him. 
who  is  '  the  chief  Shepherd,'  and  who  '  gave  his  life  for  the  sheep,'  can  only  be 
doubted  by  those  who  would  deprive  the  composition  of  one  of  its  essential  charms." 
Stevenson:  "Jesus  of  Nazareth  is  the  Messiah-Shepherd,  the  Jehovah-Shepherd.' 
The  only  name  of  God  in  this  Psalm  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 

1.  The  Lord  is  my  shepherd.  The  Chaldee:  "The  Lord  fed  his  people  in  the  wil- 
derness ;  Septuagint,  Syriac,  Arabic,  Ethiopic  and  Ainsworth :  The  Lord  feeds  me ; 
Vulgate  and  Doway:  The  Lord  ruleth  me.  But  the  Doway  has  a  note,  stating- 
that  "in  Hebrew"  the  reading  is  "The  Lord  is  my  shepherd,  viz.,  to  feed,  guide, 
and  govern  me."  The  word  rendered  shepherd  is  a  participle  of  the  verb  ren- 
dered feed,  keep,  etc.,  often  rendered  shepherd.  The  great  body  of  scholars  agree 
with  the  common  version.  Hengstenberg:  "Of  all  the  figures  that  are  applied  to 
God  in  the  Old  Testament,  that  of  a  shepherd  is  the  most  beautiful."  This  was  prob- 
ably the  general  impression  of  all  the  servants  of  God  in  the  East.  Oriental  nations 
commonly  called  their  good  rulers  and  kings  Shepherds.  Only  "every  shepherd  is  an 
abomination  unto  the  Egyptians,"  Gen.  xlvi.  34.  Speaking  of  God  as  a  Shepherd 
Luther  says :  "  The  other  names  sound  somewhat  too  gloriously  and  majestically,  and 
bring,  as  it  were,  an  awe  and  fear  with  them,  when  we  hear  them  uttered.  This  is 
the  case  when  the  Scriptures  call  God  our  Lord,  King,  Creator.  This,  however,  is  not 
the  case  with  the  sweet  word  shepherd.  It  brings  to  the  godly,  when  they  read  it  or 
hear  it,  as  it  were  a  confidence,  a  consolation,  or  security  like  the  word  father."  The 
ground  of  the  confidence  expressed  by  David  was  that  the  Lord  was  not  only  a  shep- 
herd, but  he  says  he  is  my  shepherd.  I  shall  not  ivant.  The  Chaldee  paraphrases  this 
to  suit  its  rendering  of  the  first  clause:  They  lacked  nothing;  Septuagint,  Ethiopic, 
Vulgate  and  Doway:  I  shall  want  nothing;  Syriac  and  Arabic:  He  will  not  suffer  me 
to  want  anything;  Ainsworth:  I  shall  not  lack;  Amesius:  I  cannot  be  in  want;  Fry: 
I  have  no  want;  Hengstenberg:  I  want  for  nothing.  But  the  rendering  of  our  version 
in  the  future,  shall  not  toant,  agrees  with  the  original,  is  most  commonly  adopted,  and 
includes  the  present  also,  q.  d.,  I  shall  neither  now,  nor  at  any  future  time  want. 
Luther:  "I  shall  assuredly  want  nothing.  I  shall  eat  and  drink,  and  have  abundance 
of  clothes,  food,  protection,  peace,  and  necessaries  of  every  kind,  which  contribute  to 
the  support  of  life."  Alexander:  "Spiritual  gifts  are  neither  excluded,  nor  exclusively 
intended.  No  nice  distinction  between  these  and  temporal  advantages  is  here  made 
for  us  and  none  need  be  made  by  us."  The  Scriptures  sometimes  catalogue  the  bless- 
ings of  God's  people,  Matt.  v.  3-12 ;  1  Cor.  iii.  21-23  ;  Gal.  v.  22,  23.  AH  these  are 
secured  to  Christ's  people.  Other  Scriptures  say :  "No  good  thing  will  he  withhold 
from  them  that  walk  uprightly ;"  "  All  things  work  together  for  good  to  them  that 
love  God;"  "  My  grace  is  sufficient  for  thee,"  Ps.  Ixxxiv.  11 ;  Rom.  viii.  28  ;  2  Cor.  xii. 
9.  How  can  the  saints  want  ?  The  Lord  will  give  them  every  good  thing,  "  every 
good  cross,  every  good  comfort,"  every  needed  chastisement,  every  needed  supply,  all 
timely  lessons,  all  good  deliverances. 

2.  He  maketh  me  to  lie  doivn  in  green  2)astures.  The  Chaldee :  In  a  dry  place  he 
makes  me  to  rest  in  the  pleasantness  of  grass ;  Vulgate,  Ethiopic  and  Doway :  He 
hath  set  me  in  a  place  of  pasture ;  Syriac :  Upon  the  pastures  of  strength  he  shall 
make  me  to  dwell ;  church  of  England  :  He  shall  feed  me  in  a  green  pasture ;  Street : 
In  pleasant  places  full  of  grass  he  maketh  me  repose ;  Fry :  In  green  pastures  he 
letteth  me  lie  down  ;  Jebb  :  In  pastures  of  tender  grass  he  shall  make  me  lie  down ; 
Ainsworth :  In  folds  of  budding  grass  he  maketh  me  lie  down  ;  Hengstenberg :  He 


310  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxiii. 

laycth  me  ioAN-n  on  the  green  meadows ;  Alexander :  In  pastures  of  verdure  he  will 
make  me  lie  down.  The  Hebrew  is  future,  and  includes  the  present.  The  reference 
is  clearly  to  the  custom  of  leading  flocks  to  repose  at  noon.  See  Cant.  i.  7 ;  Ezek. 
xxxiv.  15.  He  leadeth  me  beside  the  still  waters.  Septuagint:  He  hath  led  me  by 
the  water  of  quietness ;  Ethiopic,  Vulgate  and  Doway :  He  hath  brought  me  up  on 
the  water  of  refreshment ;  church  of  England :  He  shall  lead  me  forth  beside  the 
waters  of  comfort ;  Calvin :  He  leadeth  me  to  gently  flowing  waters  :  Venema :  He 
shall  supply  to  me  drink  near  the  waters  of  reposings  ;  Street :  Unto  Avaters  inviting 
to  rest  he  gently  leadeth  me ;  Boothroyd :  By  gently  flo\ving  streams  he  leadeth  me ; 
Fry :  Unto  the  waters  of  resting  places  he  gently  conducteth  me ;  Ainsworth :  He 
easily  leadeth  me  by  the  watei-s  of  rests ;  Jebb  :  By  Avaters  of  quietness  he  shall  lead 
me ;  Edwards  :  He  leads  me  to  soft-flowing  streams ;  Hengstenberg  :  He  tendeth  me 
by  the  waters  of  rest ;  Alexander :  By  waters  of  rest  he  will  lead  me.  The  verb  is 
in  the  future  here  also.  Calvin,  Pool,  Gill  and  Edwards  think  the  quietness  refers  to 
the  waters  themselves.  But  sheep  are  not  afraid  of  cascades  or  swift  currents.  Street's 
I'eudering  is  literal — ivcders  of  rests — i.  e.,  the  waters  near  which  the  flock  finds  ample 
repose.  There  is  here  no  parallelism  to  Isaiah  viii.  6,  "  the  waters  of  Shiloah  that  go 
softly."  Hengstenberg :  "  The  plural  indicates  that  the  rest  imparted  is  of  a  manifold 
kind,  and  respects  not  one  gift,  but  a  whole  train  of  gifts."  There  can  be  no  more 
lovely  imagery  than  that  here  presented.  It  would  be  so  in  any  country ;  but  when 
we  remember  that  it  refers  to  a  land  that  had  a  thirsty  soil  and  but  two  rainy  seasons 
in  the  year,  it  is  very  pleasing.  Both  clauses  of  the  verse  relate  to  the  same  thing — 
repose,  or  rest,  ov  peace.  God's  people  have  a  three-fold  peace — peace  with  God,  peace 
Avith  their  OAvn  consciences,  and  peace  in  their  oAvn  afiections.  They  are  not  hateful 
and  hating  one  another.  For  innocence  they  are  doves.  Their  consciences  do  not 
condemn  them,  neither  does  God.  The  first  verse  of  this  Psalm  contains  the  main 
proposition,  of  Avhich  the  second,  thii'd  and  fourth  verses  are  an  elucidation.  Very 
strikingly  does  the  second  verse  "  depict  the  condition  of  believers.  The  Avorld  around 
them  is  a  land  of  deserts  and  of  drought,  Avhich  yields  nothing  to  satisfy  the  longing  soul. 
Sooner  shall  the  body  be  nourished  by  Avhirhvinds  and  the  dust,  than  the  spirit  Avith 
things  of  mere  time  and  sense."  But  Avith  Christ  for  a  Shepherd  Ave  have  rest  far 
above  that  Avhen  Joshua  enfeoffed  Israel  in  Canaan.  Nor  is  our  Saviour's  care  con- 
fined to  the  more  rugged  and  vigorous.  While  "  he  shall  feed  his  flock  like  a  shep- 
herd :  he  shall  gather  the  lambs  Avith  his  arm,  and  carry  them  in  his  bosom,  and  shall 
gently  lead  those  that  are  Avith  young,"  Isa.  xl.  11.  The  more  tender,  helpless,  or 
burdened  any  of  the  flock  may  be,  the  greater  Avill  be  his  compassion.  He  comforts 
the  feeble-minded,  and  commands  all  his  people  to  do  the  same,  1  Thess.  v.  14.  "  He 
giveth  poAver  to  the  faint ;  and  to  them  that  have  no  might  he  increaseth  strength," 
Isa.  xl.  29-31. 

3.  He  restoreth  my  soid.  This  rendering  is  sustained  by  the  Genevan  translation, 
Calvin  and  EdAvards.  The  Septuagint,  Syriac,  Ethiopic,  Vulgate  and  DoAvay :  He 
liath  converted  my  soul ;  church  of  England  and  Bishops'  Bible :  He  shall  convert 
n  y  soul ;  Venema :  He  shall  refresh  my  soul ;  Amesius  :  He  maketh  my  soul  quiet ; 
AinsAVorth :  He  returneth  ray  soul ;  John  Eogers'  Translation :  He  quickeneth  my 
soul ;  Pool :  He  bringeth  back  my  soul ;  Waterland  and  Mudge  :  He  refresheth  my 
soul ;  Jebb :  jNIy  soul  he  shall  restore ;  Fry :  He  rencAvcth  my  strength  ;  Hengsten- 
berg :  He  revives  my  soul ;  Alexander :  "  To  restore  the  soul  here,  as  in  Ps.  xix.  7, 
is  to  vivify  or  quicken  the  exhausted  spirit."  Morison  thinks  that  the  form  of  the 
verb  "  denotes  the  act  of  animating  or  invigorating,  in  circumstances  Avhere  life  has 
been  nearly  extinct,  or  strength  has  been  greatly  exhausted.  The  idea  of  restoration 
to  a  forsaken  path  is,  I  think,  here  combined  Avith  that  of  recovered  strength  to  walk 


PSALM  XXIII.]  STUDIES   IN   THE  BOOK  OF  PSALMS.  311 

ill  it."  A  careful  examination  will  show  that  the  word  is  used  in  the  broadest  sense 
oi'  restoring.  In  Isa.  Iviii.  12  we  have  the  participle  rendered,  The  restorer  of  paths  to 
dwell  in.  Often  is  the  word  rendered  bring  buck,  or  bring  again,  when  it  cannot  sig- 
nify merely  to  recover  from  faintness  or  weariness.  See  Isa.  xlix.  5  ;  Jer.  1. 19  ;  Ezek. 
xxxix.  27.  This  is  the  more  natural  construction  also  as  sheep* are  exceedingly 
inclined  to  wander  off  into  dangerous  places.  Restoration  from  wandering  seems  to 
have  been  by  far  the  most  common  idea  attached  to  this  clause.  It  is  however  a 
blessed  truth  that  God  has  in  his  gospel  cordials  for  the  fainting  and  correctives  for 
the  straying.  Mason :  "  Sheep  are  prone  to  wander ;  and  the  farther  they  proceed, 
the  more  are  they  bewildered,  and  the  more  unlikely  to  return.  Alas !  the  resem- 
blance is  too  exact.  .  .  Christians,  although  renewed  in  the  spirit  of  their  mind,  carry 
about  with  them  in  the  remnant  of  corruption  a  principle  of  dejmrture  from  the  living 
God.  Take  away,  or  suspend  the  influence  of  his  grace,  and  the  work  is  done :  the 
most  enlightened  and  tried  believer  goes  astray  the  next  moment.  .  .  How  far  the 
regenerated  may  go  it  is  not  for  us  to  conjecture,  and  it  would  be  madness  to  try. 
That  they  shall  not  finally  perish  is  one  of  the  plainest  promises  of  the  Bible.  But 
between  the  circumspection  of  grace  and  the  damnation  of  hell  there  is  ample  room 
for  sinning  and  for  chastisement.  .  .  Lost  attainment,  forfeited  joy,  withering  graces, 
barrenness,  leanness,  lameness,  and  a  long  train  of  kindred  miseries  follow  the  step^ 
of  disobedience."  In  restoring  his  people  Christ  chooses  his  own  time  and  method. 
But  the  process  includes  these  things,  a  conviction  of  sin  and  folly  in  departing  from 
God,  Pr.  xiv.  4  ;  deep  and  heartfelt  self-reproach  and  sorrow  ;  a  longing  for  renewed 
communion  with  God,  Job  xxiii.  3,  4 ;  occasional  fears  of  final  desertion,  Jer.  xv.  18 ; 
and  great  distress  of  soul  from  a  sense  of  sin,  Jer.  ii.  17-19.  The  pangs  of  restora- 
tion to  God  often  exceed  those  of  a  first  conversion.  The  penitent  humbles  himself 
under  God's  mighty  hand,  and  is  as  a  weaned  child.  At  length  help  comes  and  hope 
revives.  Jesus  becomes  a  horn  of  salvation  in  the  house  of  his  servant  David ;  that 
we  should  be  saved  from  our  enemies  and  from  the  hand  of  all  that  hate  us  ;  "  that  wo. 
being  delivered  out  of  the  hand  of  our  enemies,  might  serve  him  without  fear,  in  holi- 
ness and  righteousness  before  him  all  the  days  of  our  life."  Thus  he  gives  "  know- 
ledge of  salvation  unto  his  people,  by  the  remission  of  their  sins,  through  the  tender 
mercy  of  our  God ;  whereby  the  day-spring  from  on  high  hath  visited  us,  to  give  light 
to  them  that  sit  in  darkness  and  in  the  shadow  of  death,  to  guide  our  feet  into  the 
way  of  peace."  Thus  "  the  good  Shepherd  restores  peace  to  his  mourners.  For  he 
leads  them,  by  faith,  to  a  renewed  application  of  his  blood  for  pardon :  and  he  par- 
dons most  freely.  I  am  pacified,  saith  he,  I  am  jmcified  towards  thee  for  all  that  thou 
hast  done.  This,  O  this  melts  the  heart.  Such  patience !  such  compassion !  such  for- 
giveness !  All  the  springs  of  contrition  are  opened  at  once ;  Bivers  of  waters  run  down 
their  eyes;  they  throw  away  with  disgust  the  idols  which  they  had  laid  in  their  bosom, 
and  turning  their  feet  unto  the  divine  testimonies,  say.  Behold,  we  come  unto  thee,  for  thou  art 
the  Lord  our  God.  They  now  regain  the  fellowship  of  their  Saviour's  death,  and  crucify 
the  flesh  ivith  the  affections  and  lusts."  To  a  soul  thus  exercised  Christ  in  all  his  offices 
is  precious.  This  restoration  is  often  so  marvellous  to  him,  who  is  the  subject  of  it, 
that  he  takes  it  for  a  first  conversion.  It  is  followed  by  the  happiest  eflects :  He  lead- 
eth  me  in  the  paths  of  righteousness  for  his  name's  sake.  The  Chaldee,  John  Rogers' 
and  Genevan  translations,  Calvin,  Amesius,  Dathe,  Ainsworth,  Edwards  and  Fry 
prefer  the  present  tense,  leadeth.  Septuagint,  Syriac,  Arabic,  Ethiopic,  Vulgate  and 
Doway  prefer  the  past,  hath  led;  church  of  England,  Bishops'  Bible,  Venema,  Jebb 
and  Alexander  prefer  will  lead.  In  Ps.  Ixxiii.  24  ;  Isa.  Ivii.  18,  the  same  form  of  this 
rerb  is  given — shalt  guide,  will  lead.  But  elsewhere  our  version  often  renders  it  in 
the  past  or  present.     Divine  guidance  to  believers  is  essential.     Walford  and  some 


312  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalji  xxiii. 

othei-s,  instead  of  "  paths  of  righteousness"  prefer  "  straight  paths" — "  sucli  as  are  direct 
and  easy."     The  reason  assigned  is  that  our  version  presents  "  an  incongruou.^  mix- 
ture of  physical  and  moral  figures."     But  is  not  this  a  mistake?     Are  not  the  physi- 
cal and  moral  beautifully  united  in  the  preceding  clause  and  indeed  in  the  whole 
Psalm  ?    As  to  sjaeep  in  Judea  or  any  other  hill  country  finding  the  "  direct"  to  be  the 
"  easy"  way,  it  was  frequently  just  the  reverse.     The  sheplierd  often  led  them  about  in  a 
winding  way  that  w'as  to  them  safe  and  convenient.     As  the  shepherd  guides  his  flock  in 
ways  that  he  thinks  best,  so  God  guides  his  chosen  in  ways  that  he  approves.    Hengsten- 
berg  is  confident  that  the  word  rendered  righteousness  "  never  stands  in  a  physical  sense 
for  straightness :  it  always  means  righteousness.     And  this  signification  could  only  be 
considered  as  unsuitable  from  assuming  the  false  position,  that  the  Psalmist  everywhere 
must  use  expressions  that  are  borrowed  from  the  relations  connected  with  the  figure 
which  he  is,  for  the  time,  employing  in  illustration  of  spiritual  matters."    The  word  does 
never  in  Scripture  actually  mean  physical  straightness.     See  all  the  passages  where  it 
occurs.     To  be  led  in  the  paths  of  righteousness  may  denote :  1,  Guidance  in  ways 
of  uprightness  or  justice  towards  men;  2,  Guidance  in  the  ways  of  righteousness  or 
holiness  towards  God ;  3,  Guidance  in  those  ways  of  providence  which  God's  rectitude 
would  lead  him  to  select  for  his  servant.     God's  righteousness  makes  him  faithful  to 
his  saints.     Montanus  reads  tracks  of  righteousness,  or  ivell  marked  ways  of  righteousness ; 
Morison :  Jesus  "  leadeth  the  sheep  of  his  pasture  into  the  right  way ;  he  causes  them 
to  choose  the  paths  of  holiness  which  they  had  forsaken ;  he  strengthens  them  against 
the  power  of  sin  ;  he  draws  them  to  himself  with  the  cords  of  love ;  he  makes  the 
most  self-denying  duties  pleasurable ;  and  enables  them  to  derive  lessons  of  humility, 
and  caution,  and  watchfulness,  and  self-denial,  and  prayer,  from  their  past  failures." 

This  divine  conduct  to  the  people  of  God  is  not  for  their  sakes,  but  for  his  7iame's 
■<ake.  Our  names  are  worthless.  Our  merits  are  naught.  God  is  self-moved.  "  I, 
even  I,  am  he  that  blotteth  out  thy  transgressions  for  mine  own  sake,  and  Avill  not 
remember  thy  sins,"  Isa.  xliii.  25.  Compare  Isa.  xlviii.  9,  11;  Ezek.  xxxii.  22. 
That  which  moves  God  to  save  his  people  is  found  in  him,  not  in  them.  This  should 
be  known  and  remembered  first,  because  it  is  true ;  secondly^  because  it  is  greatly  to 
the  glory  of  divine  grace  to  select  undeserving  objects;  and  tMrdly^hecsinse  if  God 
found  in  himself  cause  for  beginning  our  salvation,  and  if  he  never  changes,  then 
shall  he  find  in  himself  cause  for  crowning  with  glory  the  work  of  salvation  begun 
in  us.  If  he  loved  and  pitied  us  when  enemies,  much  more  he  will  love  and  save  us 
when  friends.  Steir:  "Not  for  any  merit  of  mine,  but  out  of  free  grace;"  Pool: 
"Not  for  any  worth  in  me,  but  merely  for  the  demonstration  and  glory  of  his  justice, 
and  faithfulness,  and  goodness;"  Diodati:  "Without  having  regard  to  any  merit 
of  mine,  nor  to  my  faults  and  unworthiness,  but  to  make  use  of  his  goodness,  and 
fulfil  the  truth  of  his  promises;"  Calvin:  "Certainly  his  choosing  us  to  be  his  sheep, 
and  his  performing  towards  us  all  the  offices  of  a  Shepherd,  is  a  blessing  which 
proceeds  entirely  from  his  free  and  sovereign  goodness."  Unmerited  grace  will 
finish  what  it  began. 

4.  Yea,  though  I  walk  through  the  valley  of  the  shadow  of  death,  I  ivill  fear  no  evil: 
for  thou  art  ivith  me;  thy  rod  and  thy  staff  they  comfort  me.  What  are  we  to  understand 
by  the  valley  of  the  shadow  of  death?  Bunyan  has  used  this'phrase,  not  as  pointing  to 
death,  but  to  a  time  of  great  sadness,  darkness  and  trial.  His  acquaintance  with 
Scripture  imagery  and  his  almost  inimitable  use  of  it  are  generally  confessed.  He 
IS  sustained  by  many.  Owen :  "As  death  is  the  worst  of  evils,  and  comprehensive 
of  them  all,  so  the  shadow  of  death  is  the  most  dismal  and  dark  representation 
of  those  evils  to  the  soul,  and  the  valley  of  that  shadow  the  most  dreadful  bottom 
and  depth  of  that  representation."     J.  M.  Mason  says  the  valley  of  the  shadow  of  dcatu 


PSALM  XXIII.]  STUDIES   IN   THE  BOOK  OF  PSALMS.  313 

"does  not  signify  dying:  for  it  is  not  the  valley  of  death,  but  of  the  shadow  of  death, 
and  the  shadow  of  an  object  cannot  be  the  same  thing  with  the  object  itself  The 
psalmist  speaks  of  walking  through  this  valley:  which  is  a  Scriptural  term  for  a 
habit  of  action,  or  a  course  of  suffering.  But  death  is  neither  the  one  nor  the  other, 
but  is  a  single  event.  .  .  The  valley  of  the  shadow  of  death  is  a  scene  of  great  and 
uncommon  distress — of  such  trials  as  overpower  the  soul;  throw  it  into  amazement; 
break  its  purposes;  fill  it  with  alarm  and  horror  like  that  which  invades  trembling 
nature  at  the  approach  of  the  'king  of  terrors.'"  Calvin,  Venema,  Patrick,  Dodd, 
Dickson  and  Tholuck  favor  the  same  view.  Ainsworth  says  this  phrase  "  denotetli 
imminent  danger,  Jer.  ii.  6;  sore  affliction,  Ps.  xliv.  19;  cvii.  10-14;  fear  and  terror, 
Job  xxiv.  17;  and  dreadful  darkness,  Job  x.  21,  22."  Diodati  paraphrases  it: 
"Though  I  were  in  the  terrors  and  dangers  of  present  death;"  Alexander:  "Death- 
shade  is  a  strong  poetical  expression  for  the  profoundest  darkness."  Edwards 
speaks  of  "a  vale  overspread  with  a  deadly  shade."  Yet  many  pious  writers  of  good 
judgment  suppose  death  itself  is  intended.  Thus  Scott:  "Between  that  part  of  the 
flock  which  is  on  earth,  and  that  which  is  gone  to  heaven,  death  lies,  like  a  deep 
valley,  that  must  be  passed  in  going  from  the  one  to  the  other."  Henry  inclines  to  the 
same  view.  So  also  do  Gill,  Home  and  Fry.  It  must  be  confessed  that  this  latter 
is  the  popular  view.  How  often  is  this  verse  repeated  by  dying  saints.  The  writer 
has  long  noticed  that  many  eminent  ministers  in  the  pulpit  and  in  their  devotional 
writings  use  the  phrase  in  this  sense. 

But  why  may  we  not  unite  these  views  ?  Pains,  which  long  continued  would  produce 
death,  are  called  the  pains  of  death.  Paul  says  he  was  in  deaths  oft,  because  he  suffered 
things  which  commonly  lead  to  death.  The  phrase,  ^vays  of  death,  includes  the  misery 
of  a  wicked  life  here  and  hereafter,  Prov.  xiv.  12  ;  xvi.  25.  The  darkness  in  our  way 
through  life  is  often  a  fit  emblem  of  the  gloom  of  a  dying  hour.  It  is  probable  that 
by  shadoiv  of  death  we  are  several  times  to  understand  all  that  is  dark  in  life  and  in 
death.  Once  it  seems  clearly  to  point  to  death  itself,  being  used  interchangeably  with 
that  word.  Job  xxxviii.  17.  Stevenson:  "The 'valley  of  the  shadow  of  death' is  a 
remarkable  phrase.  It  is  peculiar  to  the  Holy  Scriptures,  and  to  oriental  literature. 
It  is  used  to  represent  those  horrible  trials,  those  extreme  difficulties  and  dangers, 
which  darken  the  lot  of  humanity.  Its  import  in  this  Psalm  is  not  however  to  be 
limited  to  the  troubles  and  sufferings  of  active  life.  The  Psalmist  neither  excludes 
nor  overlooks  these;  but  he  rises  above  and  beyond  them  all.  He  reaches  a  climax 
of  asseveration — 'Yea,  though  I  walk' — which  comprehends  every  conceivable  trial, 
and  especially  the  last  and  severest  to  which  our  nature  is  exposed.  Death  is  the 
principal  object  in  the  Psalmist's  view.  He  has  now  reached  the  last  point  in  his 
beautiful  similitude;  and  the  introduction  of  this  comprehensive  sentiment  imparts  a 
finish  and  completeness  to  the  whole  picture  which  he  has  so  graphically  delineated." 
When  walking  refers  to  a  man's  behaviour,  it  indicates  the  course  of  his  life.  But 
when  the  subject  is  of  a  different  nature,  it  has  not  necessarily  any  such  import.  We 
have  the  verb  here  rendered  walk  in  these  verses :  David  went  to  Jerusalem  ;  Solomon 
went  to  the  high  place;  Rehoboam  went  to  Shechem,  1  Chron.  xi.  4;  2  Chron.  i.  3;  x. 
1.  In  Ps.  xxxix.  13  we  have  the  same  verb  in  reference  to  death  itself— "  before  I  go 
[walk]  hence,  and  be  no  more."  One  walks  through  the  valley.  Tlie  saints  often 
pass  through  it  in  a  short  time.  If  walking  be  here  taken  to  indicate  the  course  of 
life,  then  David  says  that  though  much  of  his  life  should  be  spent  in  a  darkness  so 
dreadful  as  to  remind  him  of  the  near  approach  of  death,  he  Avould  not  be  alarmed: 
I  will  fear  no  evil.  Calvin:  "As  a  sheep,  when  it  wanders  up  and  down  through  a 
dark  valley,  is  preserved  safe  from  the  attacks  of  wild  beasts  and  from  harm  in  other 
ways,  by  the  presence  of  the  shepherd  alone,  so  David  now  declares  that  as  often  as 
40 


.Ul  I  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxiii. 

he  shall  be  exposed  to  any  danger,  he  will  have  sufficient  defence  and  protection  in 
being  under  the  pastoral  care  of  God.  .  .  Now,  since  God,  in  the  person  of  his  only 
begotten  Son,  has  exhibited  himself  to  us  as  our  Shepherd,  much  more  clearly  than 
he  did  in  old  time  to  the  fathers  who  lived  under  the  law,  we  do  not  render  sufficient 
honor  to  his  protecting  care  if  we  do  not  lift  up  our  eyes  to  behold  it,  and  keeping  them 
fixed  upon  it,  tread  all  fears  and  terrors  under  our  feet."  Our  Shepliei-d  walked 
through  this  valley  in  the  days  of  his  flesh.  He  entered  the  grave  itself  He  knows 
how  necessary  to  our  support  is  the  divine  presence,  in  our  trials  and  in  our  dying 
agonies.  If  his  people  can  look  up  and  say  to  him,  Thou  art  with  me,  they  cannot 
yield  to  fear.  Hengstenberg :  I  dare  fear  no  evil.  Thy  rod  and  thy  staff  they  comfort 
me.  The  rod  was  for  guidance  and  defence,  and  the  staff,  for  support.  It  was  a  crook 
and  was  put  under  the  body  of  the  sheep  to  stay  it  in  slippery  or  miry  places.  Daniel 
^yebster  in  his  last  hours,  found  no  words  more  fit  to  express  the  support  needed  by  a 
dying  man  than  "thy  rod  and  thy  staff"."  Here  as  in  previous  clauses  the  vej'b  is  in 
the  future,  ivill  comfort. 

With  the  fourth  verse  the  figure  of  a  shepherd  is  dropped.  Then  that  of  a  kind  and 
rich  host,  exercising  a  large  hospitality,  is  introduced.  The  imagery  is  drawn  from  the 
customs  of  oriental  nations. 

5.  Thou  prepared  a  table  before  me  in  the  presence  of  mine  enemies.  Boothroyd  and 
Street  would  attach  the  words,  in  the  presence  of  mine  enemies,  to  the  next  clause.  For 
this  change  there  is  no  good  I'eason,  nor  is  it  favored  by  many.  For  preparest  Calvin, 
Jebb  and  Alexander  prefer  the  future,  shalt  prepare.  For  enemies  Calvin  reads  perse- 
cutors; Ams\\ orth,  distressors ;  church  of  England,  i'/iem  that  trouble  me;  Septuagint, 
those  that  afflict  one;  Alexander,  adversaries.  To  prepare  a  table  was  to  make  ready  a 
feast.  It  was  to  do  more  than  to  give  a  loaf  of  bread  to  a  weary  pilgrim.  It  was  to 
detain  one  as  a  guest  and  set  before  him  the  best  of  everything  that  could  under  the 
circumstances  be  had.  The  object  was  to  give  excellent  food,  solid  refreshment. 
Stevenson  is  quite  confident  that  the  imagery  of  this  verse  is  drawn  from  David's 
entertainment  at  the  court  of  Saul;  "David  had  experienced  a  remarkable  and  sudden 
elevation.  The  youthful  shepherd  had  become  a  valiant  warrior — and  the  attendant 
of  a  fold  had  now  become  an  inhabitant  of  a  court!  His  splendid  victory  over 
Goliath,  his  wide-spread  fame  as  the  deliverer  of  his  country,  his  exalted  honors  as  the 
favorite  of  the  king,  excited  the  envy  and  hatred  of  many.  He  knew  that  some  of 
Saul's  servants  regarded  him  as  their  rival,  and  entertained  towards  him  no  friendly 
sentiments.  The  king  himself,  however,  was  still  his  friend;  nor  had  his  mind  as  yet 
experienced  any  unfavorable  change."  It  seems  a  pity  to  spoil  so  beautiful  an  expo- 
sition. But  Avhoevei-  w'ill  read  the  history  of  David  after  slaying  the  giant  of  Gath 
will  see  that  in  some  strange  unaccountable  way  this  excellent  author  has  fallen  into  a 
total  mistake.  The  eighteenth  chapter  of  1  Samuel  is  itself  perfectly  conclusive  against 
his  view.  Saul's  servants  and  subjects  were  David's  warm  friends,  when  the  king 
himself  was  seeking  the  life  of  the  champion  of  Israel.  At  Saul's  house  David  was 
never  a  favorite  of  the  king.  It  is  surprising  that  even  Tholuck  says:  "The  first  por- 
tion of  David's  stay  at  the  court  of  Saul  seems  the  most  likely." 

Some  of  the  good  things,  with  which  the  Saviour  entertains  and  blesses  his  saints 
have  been  mentioned  on  verse  1.  Others  are  stated  in  many  Scriptures.  He,  who 
gives  his  life  for  our  ransom,  his  body  for  our  meat,  and  his  blood  for  our  drink,  will 
surely  give  us  all  we  need,  Eom.  viii.  32:  John  vi.  55.  This  feast  was  to  be  given  in 
the  presence  of  mine  enemies,  that  is,  in  spite  of  them  and  tvith  their  knowledge.  Alex- 
ander: "They  are  forced  to  witness  my  enjoyment  without  being  able  to  disturb  it."  In 
this  world  the  saints  are  never  out  of  sight  of  foes,  who  would  kill  them  if  they  could. 
Every  sinner  is  at  heart  like  Cain,  though  mercifully  most  of  them  are  under  restramt 


rsALM  xxni.]  STUDIES  IN   THE   LOOK  OF  PSALMS.  315 

from  education,  law,  conscience,  or  the  common  operations  of  God's  Si)irit.  Wicked 
as  the  world  is,  there  is  a  just  and  general  impression,  that  in  the  last  day,  a  little 
genuine  piety,  approved  of  God,  will  amount  to  more  than  all  worldly  power,  wealth, 
honors  and  i)leasures.  And  in  this  life  the  most  wicked  sometimes  jnake  singular 
acknowledgments  of  the  value  of  true  religion.  Num.  xxiii.  10;  Esther  vi.  18. 

Not  only  is  the  feast  in  all  the  largeness  of  eastern  hospitality;  but  the  usual  sign 
of  welcome,  of  gladness  and  of  honor  is  also  given:  Thou  unoinieat  my  head  loith  oil. 
There  is  nothing  to  warrant  the  reading  of  the  Chaldee:  Thou  hast  anointed  with  the 
anointing  oil  the  head  of  my  priests.  The  Chaldee,  Septuagint,  Syriac,  Arabic,  Ethi- 
opic,  Vulgate,  Doway,  church  of  England,  Jebb,  Fry  and  Alexander  follow  the 
original  and  use  the  past  tense — hast  anointed;  Calvin  has  it,  wilt  anoint.  Many  agree 
with  the  common  versi-ni — anointest.  The  verb  rendered  anointest  is  another  form  of 
the  verb  rendered  accept  in  Ps.  xx.  3.  It  is  found  only  in  these  two  places  in  the 
Psalms.  Ainsworth  gives  the  usual  rendering  of  the  word  in  other  places  and  reads: 
Thoti  mahedjat  my  head  with  oil.  See  Prov.  xi.  25;  xiii.  4;  xxviii.  25;  Isa.  xxxiv.  6, 
7.  When  men  were  sad  they  covered  themselves  with  dust  and  ashes.  When  joyous 
they  washed  and  anointed  themselves.  Job  ii.  12;  xlii.  6  ;  2  Sam.  xii,  20.  Men  never 
anointed  themselves  in  token  of  grief,  Ps.  xlv.  7.  The  anointing  of  guests  was  also  to 
show  them  honor,  and  to  declare  their  welcome.  Capt.  J.  Wilson:  "I  once  had  this 
ceremony  performed  on  myself  in  the  house  of  a  great  and  rich  Indian,  in  the  presence 
of  a  large  company.  The  gentleman  of  the  house  poured  upon  my  head,  my  liands 
and  arms,  a  delightful  odoriferous  perfume.  He  then  put  a  golden  cup  into  my  hands, 
and  poui'ed  wine  into  it  till  it  ran  over ;  assuring  me  at  the  same  time,  that  it  was  a 
great  pleasure  to  him  to  receive  me,  and  that  I  should  find  a  rich  supply  in  his  house." 
The  clause  probably  means:  "Thou  treatest  me  like  a  well-accepted  guest  at  the  table 
which  thou  hast  prepared  for  me."  The  oils  at  feasts  were  aromatic,  and  diffused 
sweet  odors.  The  custom  of  anointing  the  head  was  common,  Ps.  xcii.  10;  Am.  vi.  6; 
Matt.  vi.  17;  Luke  vii.  38,  46.  It  created  joy,  Ps.  civ.  15;  Eccle.  ix.  8;  Isa.  Ixi.  3. 
Hengstenberg :  "The  oil,  which  is  the  symbolical  expression  of  joy,  is  one  of  the 
necessary  accompaniments  of  a  festive  and,  joyful  entertainment."  But  viands  and 
anointing  oil  were  not  alone,  and  so  he  adds:  My  cup  runneth  over.  There  is  no  good 
reason  for  the  rendering  of  several  versions  followed  by  the  Doway :  My  chalice  which 
inebriateth  me,  how  goodly  is  it.  The  church  of  England  and  Fry  have  it:  My  cup 
shall  be  full;  Calvin,  Edwards  and  Hengstenberg:  My  cup  overflows;  Jebb:  My  cup 
shall  overflow;  Alexander:  My  cup  is  overflowing.  The  cup  handed  at  feasts  was 
designed  to  cheer  the  guests.  The  Lord  can  give  gladness  in  the  darkest  hour.  We 
are  not  straitened  in  him. 

6.  Surely  goodness  and  mercy  shall  folloiu  me  all  the  days  of  my  life.  The  verbs  of 
this  verse  are  best  rendered  in  the  future.  The  weight  of  authority  is  in  that  direc- 
tion, though  a  few  prefer  the  present  tense.  It  is  a  great  attaimnent  when  God's 
people  are  persuaded  of  his  "  admirable  freeness  and  readiness  to  do  good  to  his 
people."  Several  versions  made  in  the  last  three  centuries  read :  Only  for  surely.  But 
though  authorized  by  the  lexicons,  and  giving  a  good  sense,  they  are  not  generally 
followed.  The  Septuagint,  Ethiopic,  Vulgate  and  Doway  erroneously  omit  goodness. 
Morison  suggests  that  goodness  may  relate  to  providential  or  temporal  blessings  ;  and 
mercy  may  more  immediately  express  those  spiritual  blessings  which  essentially  involve 
the  act  of  showing  mercy  to  persons  as  guilty.  But  this  distinction  is  not  uniformly 
preserved  in  the  English  version.  Goodness,  as  in  Ps.  xvi.  2 ;  Ixviii.  10.  3Iercy,  com- 
monly a  richer  word  than  goodness  often  rendered  mercy,  as  in  each  verse  of  Ps.  cxxxvi.; 
loving-ldndness  in  Ps.  li.  1.  For  goodness  the  church  of  England  reads  loving-kind- 
ness; Hammond,  bounty.   For  mercy  Fry  has  tenderness;  Edwards,  favor;  Hammond, 


.^26  SrUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxm. 

superabundant  mercy;  Heiigstenberg,  love.  David's  persuasion  was  that  goodness  and 
mercy  should  follow  him.  His  enemies  had  followed  him,  perhaps  were  now  following 
him,  and  niio-ht  folloiv  him  again  with  relentless  enmity ;  but  these  things  did  not 
move  him  while  he  knew  that  goodness  and  mercy  should  folloiv  him.  The  ground 
of  this  aiTceable  persuasion  was  the  promise  of  God,  his  experience  of  the  love  and 
care  of  his  Shepherd,  and  the  condescension  and  bountifulness  of  Him,  who  had 
spread  the  feast  and  made  the  son  of  Jesse  a  welcome,  though  undeserving  guest.  His 
brio-ht  hopes  embraced,  says  he,  all  the  days  of  my  life.  This  rendering  is  literal  and 
is  o-cnerally  adopted.  So  blessed  an  experience,  so  comforting  persuasions  could  not 
naturally  stop  here.  They  must  arouse  the  soul  to  other  thoughts :  And  I  ivill  dwell 
in  the  house  of  the  Lord  for  ever.  To  the  true  Israel  the  house  of  God  Avas  from  (arly 
times  an  emblem  of  the  house  not  made  with  hands.  Jesus  said,  "  In  my  Father's 
hoiise  are  many  mansions."  Those,  who  heard  him,  doubtless  understood  him  as 
speaking  of  heaven.  So  that  the  last  clause  of  this  verse  points  not  only  to  great 
blessings  arising  from  communion  with  God  on  earth ;  but  to  the  still  higher,  richer 
enjoyments  of  those,  who  worship  in  the  sanctuary  above.  Diodati :  "I  shall  dwell 
in  his  church  in  this  world,  and  in  the  everlasting  kingdom  of  heaven  afterwards." 
Scott :  "  It  is  the  desire,  expectation,  and  determination  [of  his  j^eople]  to  seek  their 
happiness  in  the  service  of  God  hei-e ;  and  they  hope  to  enjoy  his  love,  without  enemy 
3r  interruption,  for  length  of  days,  even  forever  in  heaven  hereafter.  For  ever,  literally 
unto  length  of  days.  So  the  margin,  the  ancient  versions,  Calvin  and  Alexander. 
Jebb  has  end  of  days ;  Horsley  and  Fry,  unto  eternity,  church  of  England,  Edwards 
and  Hengstenberg,  for  ever ;  in  Ps.  xciii.  5,  for  ever. 

Doctrinal  and  Practical  Remarks. 

1.  God  is  most  loving.  In  condescension  to  our  weakness  he  calls  himself  a  Shep- 
herd, that  he  may  persuade  us  of  his  care  and  pity,  v.  1.  None  but  he,  who  dwells 
with  the  humble  and  contrite  ones,  would  allow  such  titles  to  be  given  him, 

2.  This  Psalm  celebrates  a  time  of  prosperity.  Then  may  we  be  sure  that  God's 
bounties  of  every  kind  are  real  blessings  when  they  incline  us  to  devout  and  thankful 
acknowledgments ;  and  when  they  strengthen  our  purposes  of  holy  obedience ;  other- 
wise they  carry  a  curse  Avith  them.  Blessed  is  he  who  "  knows  how  to  abound."  He 
shall  know  "  how  to  be  abased,"  "  to  be  hungry,"  and  "  to  suffer  need." 

3.  The  Bible  was  not  written  to  teach  logic,  yet  finer  specimens  of  strong  reasoning 
can  nowhere  be  found  than  in  the  sacred  volume.  Verse  one  is  a  specimen  :  "  The 
Lord  is  my  Shepherd ;  I  shall  not  want."  There  are  many  like  it :  "  Fear  not,  for  I 
have  redeemed  thee ;"  "  Because  I  live,  ye  shall  live  also ;"  "  If  God  be  for  us,  who 
can  be  against  us  ?"  "  If  children,  then*  heirs ;"  "  If,  when  we  were  enemies,  we  were 
reconciled  to  God  by  the  death  of  his  Son ;  much  more,  being  reconciled,  we  shall  be 
saved  by  his  life;"  "He  that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all, 
how  shall  he  not  with  him  also  freely  give  us  all  things  ?" 

4.  If  you  would  be  happy,  set  your  hope  in  God  alone,  v.  1.  David  did  not  say, 
Because  I  am  renowned,  have  lands  of  my  own  and  a  royal  revenue  beside,  and  also, 
because  "</(e  Lord  is  my  Shepherd;  I  shall  not  want."  The  last  was  enough.  It 
wa.s  all  that  was  worth  mentioning.  We  need  nothing  but  what  we  find  in  God.  We 
but  weaken  our  faith  by  relying  on  appearances  and  creatures. 

5.  This  Psalm,  like  most  others  celebrating  personal  experience,  teaches  the  excel- 
lence of  an  appropriating  faith,  which  can  say.  My  Shephei'd,  v.  1.  If  divine  promises 
are  to  help  us,  we  must  embrace  them.  The  faith  which  can  truly  say,  My  Shepherd! 
My  Lord  !  My  God !  My  Rock !  turns  prophecies  into  history,  promises  into  deliver- 


PSALM  xxiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  317 

ances,  sorrows  into  joys,  prisons  into  palaces,  perils  into  victories,  death  into  life. 
Nothing  else  can  do  so  much. 

6.  As  we  need  much  in  this  life  and  more  in  the  next,  that  which  can  keep  us  from 
want  is  precisely  what  ought  to  be  the  object  of  our  quest,  v.  1.  He  who  has  not  the 
Lord  for  his  Shepherd,  may  seek  and  obtain  everything  catalogued  by  the  wise  of 
earth,  and  he  is  still  a  poor  creature.  Riches  take  wings  and  fly  away.  The  greatest 
heroes  often  die  unwept.  The  greatest  favorites  of  the  mighty  are  often  the  first  to 
feel  the  weight  of  their  displeasure.  Nothing  created  or  liable  to  change  can  do  us 
permanent  good. 

7.  The  richest  man  in  a  city  may  be  the  poorest;  for  if  he  has  not  his  Shepherd's 
favor  and  care  he  lacks  the  most  necessary  thing.  And  the  poorest  man  in  a  city  is 
often  the  richest ;  for yirsi,  he  thinks  he  has  enough,  and  so  is  content;  secondly,  hia 
eternal  life  is  in  the  hands  of  Christ ;  thirdly,  he  has  the  sympathy  of  his  Shepherd, 
who  knows  by  experience  what  poverty  is.  Stevenson  :  "  Our  blessed  Saviour's  life 
on  earth  has  honored  and  adorned  the  poor  man's  lot.  Jesus  of  Nazareth  was  always 
poor,  yet  he  never  wanted.  He  lived  on  the  providence  of  his  heavenly  Father,  and 
never,  in  a  single  instance,  did  he  perform  a  miracle  to  relieve  his  hunger."  Fourthly, 
the  eternal  interests  of  the  pious  poor  man  are  all  secured.  "The  world  loves  its  own, 
and  God  loves  his  own."  He  will  provide.  Earthly  parents  may  die  at  any  time, 
but  the  Christian's  Father  never  dies. 

8.  So  that  the  believer  must  be  happy,  v.  1.  It  cannot  be  otherwise  unless  second 
causes  can  thwart  the  great  First  cause,  unless  weakness  can  hinder  omnipotence, 
unless  folly  can  subvert  wisdom.  God  is  the  believer's  portion.  Christ  is  his  elect 
Saviour.  The  Holy  Spirit  is  his  Comforter.  The  world  is  his.  Heaven  is  his. 
Nothing  rests  on  a  surer  basis  than  his  permanent  happiness. 

9.  Some  pious  souls  are  troubled  because  they  cannot  at  all  times,  or  often  use  in 
its  joyous  import  the  language  of  this  Psalm.  Such  should  remember  that  David, 
though  he  lived  long,  never  wrote  but  one  twenty-third  Psalm.  Some  of  his  odes  do 
indeed  express  as  lively  a  faith  as  this,  and  faith  can  walk  in  darkness.  But  where 
else  do  we  find  a  whole  Psalm  expressive  of  personal  confidence,  joy  and  triumph  from 
beginning  to  end  ?  God's  people  have  their  seasons  of  darkness  and  their  times  of 
rejoicing.  Luther :  "  The  prophet  has  not  at  all  times  been  so  happy ;  he  has  not 
been  able  at  all  times  to  sing  as  he  does  here." 

10.  The  saints  cannot  but  find  refreshment  in  the  Avord  and  ordinances  of  God, 
These  constitute  the  green  pastures  of  the  flock,  v.  2.  If  you  would  know  why  the 
words  of  God  are  so  nourishing  and  excellent  to  the  souls  of  his  people,  read  Psalms 
xix.  cxix.  They  "  rejoice  at  his  word,  as  one  that  findeth  great  spoil."  In  like  man- 
ner God's  worship  in  all  its  parts  builds  up  believers  in  faith,  comfort  and  holiness ; 
so  that  generally  they  esteem  one  day  in  tl:e  courts  of  the  Lord  better  than  a  thousand. 

11.  As  it  is  the  habit  of  sheep,  reposing  at  noon  after  feeding  on  the  green  pastures, 
to  ruminate  their  food,  so  many  pious  writers,  from  v.  2  take  occasion  to  urge  the  duty 
of  devout  meditation. 

•  12.  Some  suppose  that  in  v.  2,  where  wate7's  are  spoken  of,  the  Holy  Spirit  is  referred 
to.  Though  many  may  doubt  this,  yet  in  other  parts  of  Scripture  that  allusion  is 
clearly  made.  Indeed  in  John  vii.  37,  it  is  formally  stated.  The  quietness  and  refresh- 
ments which  the  souls  of  believers  enjoy,  come  from  that  blessed  source.  When  he 
speaks  peace,  who  can  give  trovible  ? 

13.  The  doctrine  of  restoring  the  soul,  v.  3,  or  of  converting  it  to  God,  should  in  n 
world  like  ours  excite  gratitude  at  the  mercy  of  God,  which  makes  such  a  blessing 
possible  and  actual.  What  is  clearer  than  that  the  lost  must  be  recovered  or  perish, 
that  those  who  are  rushing  headlong  to  ruin  must  be  stopped,  and  their  course 


318  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psalm  xxiii. 

changed  or  they  cannot  see  life?     Conversion  is  an  old  doctrine.     He,  who  praeti- 
eally  rejects  it,  is  undone. 

14.  But  even  after  a  first  sound  conversion  to  God,  the  soul  may  err  like  a  lost 
sheep,  and  so  need  to  be  restored  again.  To  Cliristians  this  is  a  mournful  but  a  very 
practical  subject.  Solemn  heart-searchings  should  be  made  in  all  the  churches  that 
every  man  may  learn  how  his  case  stands  with  God.  Am  I  a  backslider  in  life  or 
in  heart  ?  is  never  an  idle  question. 

15.  Everywhere  in  the  Scriptures  holiness  is  made  essential  to  salvation,  v.  3.  He 
who  dreams  that  he  can  enter  heaven  without  purity  of  heart  and  righteousness  of 
life,  and  dies  in  that  delusion,  will  awake  to  shame  and  everlasting  contempt. 

16.  One  essential  element  of  holiness  is  total  self-renunciation,  and  an  acknow- 
ledgement that  we  are  nothing  at  all.  God  is  everything,  v.  3.  What  he  does  for 
us  he  does  for  his  nmne^s  sake.  Nothing  can  more  oppose  God  than  to  cry  with 
the  Pharisee,  "  God,  I  thank  thee  that  I  am  not  as  other  men  are  ;"  or  with  Priestley, 
"  Eepentance  and  a  good  life  are  of  themselves  sufficient  to  recommend  us  to  the 
divine  favor ;"  or  with  Mrs.  Barbauld,  "  When  will  Christians  permit  themselves  to 
believe  that  the  same  conduct,  which  gains  them  the  approbation  of  good  men  here, 
will  secure  the  favor  of  heaven  hereafter  ?"  Will  men  never  cease  to  make  God 
to  serve  with  their  sins,  and  to  weary  him  with  their  iniquities  ?  Isa.  xliii.  24. 

17.  Seasons  of  great  joy  should  be  made  sober  by  remembering  the  days  of  dai'k- 
ness,  which  will  come.  AVhen  we  ride  upon  our  high  places  we  should  not  forget 
the  valley  of  the  shadow  of  death,  v.  4.  "  From  troubles  of  some  kind  there  is  no  ex- 
emption in  the  present  state."  Commonly  the  longer  we  live  the  sorer  are  our  trials. 
At  all  times  of  distress,  let  us  trust  God  and  fear  no  evil,  never  be  afraid  Avith  any 
amazement,  never  anticipate  evils  which  may  not  come  upon  us,  never  magnify  the 
trials  we  endure,  never  rely  with  confidence  on  human  devices  for  deliverance,  never 
deplore  what  is  unavoidable,  never  hew  out  cisterns  which  can  hold  no  water,  always 
put  the  best  construction  on  God's  procedure,  always  expect  that  more  light  will  re- 
move much  of  our  perplexity,  always  remember  that  if  God  should  cease  to  be  a 
mysterious  being,  he  would  cease  to  be  God ;  and  that  a  government  without  acts 
inexplicable  to  mortals,  cannot  be  divine. 

18.  Solemn  and  even  awful  as  is  the  subject  of  death,  the  fear  of  it  can  be  quite 
overcome,  v.  4.  Compare  Heb.  ii.  15.  Christ  can  conquer  every  foe,  and  drive 
away  every  fear,  and  cause  his  people  to  shout  and  sing  of  victory  even  in  the  ago- 
nies of  dissolution.  Henry:  "Here  is  one  word  which  sounds  terrible;  it  is  death, 
.  .  .  but  there  are  four  words  which  lessen  the  terror.  1.  It  is  but  the  shadow  of 
death,  there  is  no  substantial  evil  in  it ;  the  shadow  of  a  serpent  will  not  sting,  nor 
the  shadow  of  a  sword  kill.  2.  It  is  the  valley  of  the  shadow,  deep  indeed,  and  dark, 
and  dirty ;  but  the  valleys  are  fruitful,  and  so  is  death  itself  fruitful  of  comforts  to 
God's  people.  3.  It  is  but  a  xoallc  in  this  valley,  a  gentle  pleasant  walk  :  the  wicked 
arc  chased  out  of  the  world,  and  their  souls  are  required  ;  but  the  saints  take  a  walk 
to  another  world  as  cheerfully  as  they  take  their  leave  of  this.  4.  It  is  a  walk 
through  it ;  they  shall  not  be  lost  in  it,  but  get  safe  to  the  mountain  of  spices  on  tlif- 
other  side  of  it." 

19.  Christ  must  be  a  wonderful  person  that  his  presence  should  produce  so  amaz- 
ing effects.  His  birth  troulded  Herod  and  all  Jerusalem  with  him,  because  they 
were  wicked ;  but  it  gave  joy  in  heaven.  His  presence  greatly  troubled  the  Gada- 
rencs ;  but  it  calmed  the  troubled  sea.  His  grasp  is  death ;  his  frown  is  hell ;  his 
grace  is  salvation  ;  his  smile  is  heaven.  "The  Lamb  is  the  light  thereof."  Truly 
this  is  the  Son  of  God. 

20.  The  blessings  which  Jesus  pours  on  his  people  are  rich  and  var'ed,  v.  5.     He 


PSALM  XXIII.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  319 

is  the  Master  of  the  house  of  God.  He  alone  is  fit  to  rule  there.  His  kindness  is 
unbounded.  His  condescension  is  amazing.  His  resources  are  infinite.  O  blessed 
be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spir- 
itual blessings  in  heavenly  places  in  Christ.  He  makes  us  a  feast  of  fiit  things.  So 
costly  provisions  were  never  heard  of  before.  He  invites  the  maimed,  the  halt  and 
the  blind  ;  but  he  cures  all  their  maladies.  He  calls  the  poor  and  the  outcast;  but 
he  clothes  them  with  the  garments  of  salvation.  All  the  choice  spirits  of  the  uni- 
verse shall  be  at  the  marriage  supper  of  the  Lamb.  He  loves  his  saints.  He  often 
shows  them  a  token  for  good.  He  anoints  their  heads  with  oil.  Their  cup  runneth 
over. 

21.  The  anointing  of  v.  5,  clearly  points  to  the  effusion  of  the  Holy  Ghost.  AVhen 
he  is  poured  out,  the  whole  character  is  changed.  Every  grace  of  the  Christian  is 
savory  like  the  oil,  compounded  after  the  art  of  the  apothecary,  and  poured  ui)on 
the  head  of  Aaron,  when  he  became  high  priest,  Ps.  cxxxiii.  1,  2. 

22.  The  cup  that  runneth  over,  v.  5,  has  special  reference  to  divine  consolations. 
Wine  cheers  the  heart  of  man.  Much  more  does  the  gracious  presence  of  God's 
Spirit  enliven  and  animate  the  soul  of  the  believer.  It  makes  him  hope  against  hope. 
It  lifts  him  up  above  the  world.  It  takes  away  the  bitterness  of  death.  It  gives 
boldness  in  the  greatest  perils.  The  day  of  judgment  shall  not  terrify  the  saints, 
1  John  iv.  17. 

23.  Past  experience  of  God's  favor  has  its  due  effect  upon  us,  when  it  leads  us 
humbly  and  firmly  to  rely  on  his  goodness  and  mercy  for  days  to  come,  v.  6.  The 
wicked  often  have  a  vain  confidence  for  the  future.  It  is  not  set  in  God.  But  the 
righteous  know  whom  they  have  believed.  They  have  tried  him,  and  found  him 
unfailing. 

24.  Love  to  God's  house,  accompanied  by  a  desire  and  purpose  to  maintain  with  it 
a  permanent  connection,  belongs  to  true  piety,  v.  6.  It  was  not  peculiar  to  David  to 
say,  "  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek  after ;  that  I  may  dwell 
in  the  house  of  the  Lord  all  the  days  of  my  life,  to  behold  the  beauty  of  the  Lord  and  to 
inquire  in  his  temple,"  Ps.  xxvii.  4.  The  reason  is  given  in  Ps.  xxxvi.  8-10 ;  Ixxxiv.  4-11. 

25.  Christian  worship  gains  an  important  end  when  by  it  we  are  made  heavenly- 
minded,  and  our  contemplations  and  affections  are  lifted  to  glorious  things  at  God's 
right  hand,  v.  6.  The  attractions  of  that  world  are  great,  and  always  increasing. 
"Why  think  we  so  little  of  our  eternal  home  ? 

26.  The  want  of  faith  renders  nugatory  even  the  most  precious  portions  of  Scrip- 
ture. This  Psalm  is  often  admired  as  a  poetic  composition  by  men  to  whom  its  divine 
teachings  have  no  more  saving  power  than  the  ode  of  a  heathen  poet. 

27.  The  distinction  between  saints  and  sinners  is  not  idle,  or  modal,  or  formal.  It 
is  true,  real,  necessary.  It  is  made  by  God  himself  There  is  a  difference  between 
him,  who  is  led  by  the  good  Shepherd,  and  him,  who  is  led  captive  by  the  devil  at  his 
will ;  between  him,  who  feeds  in  the  green  pastures,  and  him,  who  feeds  on  vanity.  • 
Oh  that  men  saw  this  difference  as  they  ought.  Oh  that  in  all  preaching  it  were  n)oro 
•carefully  observed  and  made  prominent. 

28.  Sinner!  Will  you  be  saved?  You  are  wandering  on  the  dark  mountains. 
Will  you  not  take  the  Lord  as  your  Shepherd  ?  Your  wants  are  many  and  are  con- 
stantly increasing.  Will  you  not  turn  ?  Oh  that  you  would.  You  are  lost,  lost, 
LOST !  Your  state  is  dismal  but  not  hopeless,  forlorn  but  not  desperate.  Hear  the 
voice  of  Jesus:  "I  am  the  good  Shepherd  :  the  good  Shepherd  giveth  his  life  for  the 
sheep."  "  I  am  the  door :  by  me  if  any  man  enter  in,  he  shall  be  saved,  and  shall  go 
in  and  out  and  find  pasture,"  John  x.  9, 11.  You  are  lost,  but  Christ's  errand  into  this 
world  was  to  seek  and  to  save  that  tohich  is  lost.     The  door  is  now  open,  but  it  will  sooii 


320  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxiv. 

be  shut.     !Mercy  is  now  offered ;  but  mercy  slighted  will  inconceivably  enhance  your 
damnation. 

29.  What  a  Saviour  is  Jesus !  He  is  matchless.  Lavington :  "  Blessed  Jesus !  how 
infinitely  hast  thou  outdone  the  best  shepherd  that  ever  existed !  Many  have  been 
remarkable  for  looking  diligently  to  the  state  of  their  flocks,  providing  for  them  suit- 
able pasture,  taking  care  that  none  of  them  go  astray,  and  defending  them  against 
the  beasts  of  prey  to  which  they  were  exposed ;  but  when  did  any  one  lay  down  his 
life  for  his  sheep  ?  Yet  this  has  been  done  by  our  compassionate  Shepherd."  He 
deserves  all  our  love. 

Had  I  ten  thousand  thousand  tongues, 

Not  one  should  silent  be ; 
Had  I  ten  thousand  thousand  hearts, 

I'd  give  them  all  to  thee. 


Psalm  xxiv. 

A  Psalm  of  David. 

1  The  earth  is  the  Lord's,  and  the  fulness  thereof;  the  world,  and  they  that  dwell  therein. 

2  For  he  liath  founded  it  upon  the  seas,  and  established  it  upon  the  floods. 

3  Who  shall  ascend  into  the  hill  of  the  Lord  ?  or  who  shall  stand  in  his  holy  place  ? 

4  He  that  hath  clean  hands,  and  a  pure  heart ;  who  hath  not  lifted  up  his  soul  unto  vanity,  nor 
sworn  deceitfully. 

5  He   shall   receive   the  blessing  from   the   Lord,  and  righteousness  from  the  God  of  his 
salvation. 

6  This  IS  the  generation  of  them  that  seek  him,  that  seek  thy  face,  O  Jacob.     Selah. 

7  Lift  up  your  heads,  O  ye  gates  ;  and  be  ye  lifted  up,  ye  everlasting  doors ;  and  the  King  of 
glory  shall  come  in. 

8  Who  is  this  King  of  glory  ?    The  Lord  strong  and  mighty,  the  Lord  mighty  in  battle. 

9  Lift  up  your  heads,  O  ye  gates ;  even  lift  them  up,  ye  everlasting  doors ;  and  the  King  of 
glory  shall  come  in. 

10  Who  is  this  King  of  glory  ?     The  Lord  of  hosts,  he  is  the  King  of  glory.     Selah. 

ON  the  title  see  on  title  of  Psalm  iii. 
It  seems  to  be  pretty  well  agreed  that  this  ode  was  composed  1042  or  1043  B. 
C.  The  proof  of  the  Davidic  authorship  is  strong  and  is  generally  acknowledged. 
Cocceius,  Amesius,  Williams,  Hammond,  Horsley  and  Fry  regard  this  Psalm  as  a 
dialogue.  This  opinion  gives  no  advantage  in  interpreting  it,  and  is  justly  rejected 
by  a  large  majority  of  Commentators. 

Many  give  it  a  historic  origin,  though  there  is  no  general  agreement  what  that  was. 
Diodati  supposes  it  has  special  reference  to  the  removal  of  the  ark,  as  mentioned  in  2 
Sam.  vi ;  2  Chron.  iii.  See  also  1  Chron.  xv.  xvi.  This  view  is  followed  by  Patrick, 
Delany  and  Bishop  Lowth ;  strongly  maintained  by  Hengstenberg,  and  favored  by 
Alexander.  The  most  serious  objection  to  it  is  that  in  1  Chron.  xvi.  8-36,  there  is 
given  us  at  length  tlic  Psalm  sung  on  that  occasion.  It  consists  of  twenty-eight  verses ; 
this,  of  but  ten.  It  no  more  resembles  this  than  any  other  joyful  sacred  ode  of  com- 
prehensive adoration  and  gratitude.  It  may  be  said  that  Psalms  xv.  and  xxiv.  were 
also  sung  on  that  occasion.  This  can  neither  be  proven  nor  disproven.  Others  think 
this  Psahn  was  composed  by  David  to  be  sung  at  the  dedication  of  tlie  temple,  which 


PSALM  xxiy.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  321 

he  knew  by  prophecy  should  be  built  by  Solomon.  But  in  the  account  we  have  of 
the  dedication  of  that  wonderful  house  it  is  not  hinted  that  this  Psalm  or  any  part  of 
it  was  used.  Mudge  takes  another  view :  "  This  seems  to  be  a  song  of  triumpli ; 
returning  victorious  from  the  war,  they  are  supposed  ascending  up  to  the  temple,  as 
the  Romans  did  to  the  capitol,  and  there  replacing  in  it  the  ark  with  great  pomp.'" 
Others  are  of  the  same  mind.  Against  this  Hengstenbcrg  argues  with  spirit,  though 
not  conclusively.  The  Septuagint  adds  to  the  title  these  words  "  0/  the  fird  day  of  the 
iveek,"  signifying  that  this  Psalm  was  sung  on  the  day  succeeding  the  Sabbath.  The 
Jewish  doctors  expressly  say  this  was  actually  done,  as  Ainsworth  has  shown.  Wil- 
liams quotes  from  Bruce's  travels  an  account  of  a  ceremony  observed  in  the  reception 
of  the  king  of  Ethiopia,  which  he  supposes  may  have  had  its  origin  in  this  Psalm,  or 
in  some  Eastern  custom,  even  more  ancient  than  this  sacred  song.  Could  it  be  shown 
that  ancient  orientals  had  such  a  usage,  it  might  give  us  a  knowledge  of  the  origin  of 
some  of  the  imagery  of  the  Psalm  ;  but  it  is  hai'dly  safe  to  follow  such  a  conjecture. 

This  Psalm  contains  a  blessed  prophecy  respecting  Christ  and  the  glory  of  his 
kingdom.  Any  language  in  it  borrowed  from  the  ascent  of  Mount  Zion  at  any  time, 
or  from  any  Eastern  usage,  had  but  an  allusion  to  things  seen,  which  were  types  of 
things  yet  to  come  in  the  setting  up  of  Christ's  kingdom  on  earth,  and  in  his  glorious 
ascension  to  heaven,  first,  forty  days  after  his  own  resurrection,  and  secondly,  after  he 
shall  have  gathered  all  his  chosen  to  himself  in  the  last  day.  There  were  no  gates 
to  the  acropolis  of  Mount  Zion ;  nor  were  there  any  everlasting  doors  to  the  taber- 
nacle or  to  the  temple.  The  former  was  made  of  cui'tains  that  perished,  as  did  also 
the  doors  of  the  latter.  And  it  is  confidently  said  that  the  doors  of  the  temple 
opened  as  do  our  doors,  and  not  by  being  lifted  up.  That  the  Typical-Messianic  view 
is  not  unwarranted  has  been  the  opinion  of  many.  Cocceius  says  the  theme  of  this 
Psalm  is  "  the  spiritual  kingdom  of  God ;"  Henry :  "  This  Psalm  is  concerning  the 
kingdom  of  Jesus  Christ ;"  Nicholson  :  "  The  subject  of  this  Psalm  is  Christ,  called 
the  king  of  glory  ;"  Scott :  "  This  Psalm  is  supposed  to  have  been  written  and  sung, 
with  some  others,  when  David  removed  the  ark  to  Jerusalem ;  and  perhaps  it  might 
also  be  used  when  the  ark  was  carried  into  Solomon's  temple.  But  the  ascension  of 
Clirist  into  heaven  seems  to  have  been  sublimely  prefigured  under  these  typical 
events."  Horsley  :  "  Messiah  is  certainly  the  Jehovah  of  this  Psalm  ;"  Fry :  "  The 
ascension  of  our  great  High  Priest  into  the  courts  of  the  Zion,  which  is  above,  is 
very  evidently  the  subject  of  this  Psalm."  "  Hengstenberg :  "  The  coming  of  the 
Lord  of  glory,  the  high  demands  upon  his  people  proceeding  from  this,  the  absolute 
necessity  to  prepare  worthily  for  his  arrival  form  the  subject  matter  of  this  Psalm.'" 
Alexander:  "  The  sanctuary  of  the  old  economy,  both  in  its  permanent  and  tem- 
porary forms,  was  intended  to  symbolize  the  doctrine  of  God's  special  presence  and 
residence  among  his  people ;  and  as  this  was  realized  in  the  advent  of  Christ,  the 
Psalm  before  us  has  a  permanent  interest  and  use,  and  in  a  certain  sense  may  be 
described  as  Messianic." 

The  reader  will  notice  the  resemblance  between  this  and  the  fifteenth  Psalm.  Yet 
they  are  independent  compositions,  probably  introduced  into  the  temple  service  about 
the  same  time.  Hengstenberg  thinks  this  the  older  composition.  Alexander  thinks 
they  were  "  composed  for  use  on  a  similar  if  not  the  same  occasion."  Scott  dates 
them  the  same  year. 

The  names  of  the  Most  High  in  this  Psalm  are  Jehovah  Lord  and  Elohim  God. 
on  which  see  on  Ps.  i.  2 ;  iii.  2. 

1.  The  earth  is  the  Lord's.  This  clause  contains  the  truth  on  which  the  rest  of 
the  Psalm  is  founded.  The  message  is  to  the  inhabitants  of  earth,  and  the  first 
thing  said  to  them  is.  The  very  earth  on  which  you  walk  is  Jehovah's,  not  yours. 
41 


322  STUDIES  IX  THE   BOOK   OF  PSALMS.  [psalm  xxiv. 

Here  God  has  rio-hts  of  ownership  and  rights  of  sovereignty,  undeniable  and  inalien- 
able, lie  is  proprietor  to  the  exclusion  of  all  others.  Satan  is  the  fiod  of  this 
world  in  no  other  sense  than  as  a  usurper,  supported  by  the  wicked,  \nio  are  his 
children.  The  gods  of  the  heathen  are  vanities  and  lies.  They  can  neither  see,  nor 
save,  nor  hear,  nor  help.  They  and  the  devil  have  no  rights  here.  The  earth 
is  the  Lord's,  and  the  fulness  thereof.  Chaldee  :  And  the  creatures  thereof;  Arabic : 
In  its  eutireness ;  Amesius  and  TIengstenberg :  And  that  which  fills  it ;  Edwards : 
And  all  that  it  contains ;  Fry :  And  all  that  is  therein ;  church  of  England :  And 
all  that  therein  is ;  Ainsworth :  And  the  plentie  thereof;  Horsley :  And  its  whole 
furniture ;  Pool :  "  All  the  creatures,  and  especially  the  inhabitants  wherewith  it  is 
replenished."  Calvin :  "  Under  the  word  fu  ness  all  the  riches  with  which  the  earth 
is  adorned  are  comprehended."  1  Cor.  x,  26.  If  there  was  in  the  world  one  man, 
or  one  creature,  or  one  atom,  over  which  God  was  not  sovereign,  it  would  be  impos- 
sible to  foretell  the  evil  and  confusion  that  might  follow.  The  world,  and  they  thai 
divell  therein,  also  belong  to  Jehovah.  Morison  :  "  The  world  is  the  poetic  substitute 
for  earth,  and  generally  denotes  the  inhabited  earth."  Hengstenberg  and  Alexander 
regard  it  as  denoting  the  productive  or  fruit-bearing  portion  of  the  earth.  The  sa,me 
word  is  found  in  Ps.  ix.  8 ;  xviii.  15 ;  xxxiii.  8  ;  1.  12 ;  Ixxvii.  18  ;  Ixxxix.  11.  .Call 
the  world  by  what  name  you  will,  the  Lord  is  its  sole  and  sovereign  proprietor.  This 
truth  is  next  proven  : 

2.  For  he  hath  founded  it  upon  the  seas,  and  established  it  upon  the  floods.  For  es- 
tablished the  Septuagint,  Ethiopic,  Vulgate,  Doway  and  church  of  England  read 
prepared.  Hengstenberg :  For  he  has  founded  it  above  the  seas,  and  made  it  fast 
above  the  floods.  The  language  is  popular,  not  philosophical.  It  speaks  of  things 
as  they  appear.  Founded  and  established  are  words  that  point  out  the  stability  of 
the  order  of  things  witnessed  on  earth,  marking  the  presence  of  an  almighty,  all- 
wise  and  unchangeable  Jehovah.  God's  right  to  the  earth  is  based  on  his  having 
created  it,  and  given  it  all  its  laws,  products  and  blessings. 

3.  Who  shall  ascend  into  the  hill  of  the  LoED  ?  Chaldee :  Who  shall  ascend  into 
the  mountain  of  the  house  of  the  sanctuary  of  the  Lord  ?  Septuagint  and  kindred 
versions :  Who  shall  ascend  into  the  mountain  of  the  Lord  ?  Calvin :  Who  shall 
ascend  unto  the  hill  of  Jehovah  ?  Venema,  Amesius,  Edwards  and  Ainsworth :  Who 
shall  ascend  into  the  mountain  of  Jehovah  ?  Hengstenberg :  Who  shall  ascend  the 
hill  of  the  Lord?  Alexander:  Who  shall  go  up  into  the  mountain  of  Jehovah?  The 
hill  or  mountain  was  Zion  where  God's  worship  was  so  long,  so  splendidly  and  so  edi- 
fyingly  celebrated.  Or  ivho  shall  stand  in  his  holy  place  f  i.  e.,  in  Jehovah's  holy 
place?  The  import  of  both  questions  in  this  verse  is  the  same:  Who  shall  truly  and 
acceptably  worship  God  in  his  earthly  courts,  and  so  at  last  be  admitted  to  heaven 
itself?  Alexander :  "  The  verb  in  the  last  clause  does  not  simply  mean  to  stand,  but 
to  stand  fast,  to  maintain  one's  ground,"  Ps.  i.  5.  Many  enter  the  house  of  God  and 
the  church  of  God,  and  soon  fall  away.  Others  without  any  saving  change  of  heart 
maintain  their  visible  good  standing  for  a  long  time,  some  even  till  life  ends,  but  in 
eternity  they  awake  to  shame  and  everlasting  contempt.  God  told  them  beforehand 
wliat  sort  of  worshipper  he  would  accept : 

4.  He  that  hath  clean  liands  and.  a  pure  heart.  Chaldee,  Septuagint,  Ethii)pic,  Vul- 
gate, Doway  and  Venema :  The  innocent  of  hands  and  clean  of  heart ;  Ainsworth  :  The 
clean  in  hands,  and  pure  in  heai-t ;  Amesius :  The  innocent  in  hands  and  pure  in  mind ; 
Street,  Jcbb,  Fry  and  Alexander:  The  clean  of  hands,  and  pure  of  heart;  Calvin  :  He 
who  is  clean  of  hands  and  pure  of  heart.  In  Scripture  language  he  has  clean  hands  who 
has  not  defiled  them  with  blood,  or  violence,  or  bribery,  or  fraud,  or  unjust  gain,  or  wrong 
doing  of  any  kind  toAvards  God  or  man,  the  hands  being  the  instruments  of  action, 


PSALM  sxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  ^23 

But  the  hands  are  governed  by  the  heart,  so  that  must  be  pure.  "  As  a  man  thinketh 
in  his  heart  so  is  he."  None  but  the  pure  in  heart  shall  see  God,  Matt.  v.  8.  Men 
judge  of  the  heart  by  acts,  but  God  judges  acts  by  the  heart,  and  the  heart  by  itself. 
A  pure  heart  shows  itself  chiefly  in  two  ways :  lay  hatred  of  guile,  hypocrisy,  vain 
thoughts,  vile  affections,  sins  of  every  kind ;  and  by  love  to  truth,  purity,  holiness, 
uprightness,  God  and  all  his  excellence.  He  who  meets  the  foregoing  description  is 
also  one  ivho  hath  not  lifted  up  his  soul  unto  vanity.  Vanity  so  rendered  also  in  Ps. 
xii.  2 ;  xli.  6  ;  cxix.  37  and  often.  Though  idols  are  vanities,  yet  a  man  may  lift  up 
his  soul  to  vanity  without  open  idolatry.  Many  things  besides  idols  are  a  vanity,  a 
lie,  as  the  word  is  elsewhere  rendered.  All  their  lives  some  walk  in  a  vain  show. 
But  the  go(ily  prefers  truth  to  any  form  of  delusion,  seriousness  and  even  sorrow  to 
levity  and  trifling.  Such  a  man  can  be  trusted.  Nor  [hath  he]  sxvorn  deceitfully. 
Our  version  is  literal.  Chaldee :  Hath  not  sworn  to  a  falsehood  to  the  condemnation 
of  his  own  soul.  Other  ancient  versions  generally  agree  with  ours,  some  adding  without 
cause,  to  his  neighbor.  Sworn  deceitfully,  Edwards  renders :  Sworn  with  deceitfoi  inten- 
tions ;  Fry :  Hath  not  sworn  to  a  falsehood ;  Hengstenberg :  Nor  swears  deceitfully  ; 
Alexander :  Has  not  sworn  to  fraud  ;  Street :  Doth  not  swear  with  intention  to  deceive ; 
Ainsworth :  Doth  not  swear  to  deceit.  One  may  swear  deceitfully  to  his  Maker  as 
well  as  to  his  fellow-mortal.  Vows  to  God  are  of  the  same  solemn  nature  with  oaths, 
Ps.  cxix.  106.  Some  regard  this  clause  as  parallel  to  the  last  clause  of  Ps.  xv.  4,  and 
so  it  is  to  some  extent ;  but  this  covei's  more  ground  than  t1iat.  Perhaps  no  verse  of 
holy  Scripture  in  so  few  words  more  clearly  delineates  the  character  of  a  real  saint. 
Such  a  man  shall  be  saved  ;  for, 

5.  He  shall  receive  the  blessing  from  the  Lord,  and  righieov^ness  from  the  God  of  his 
salvation.  The  blessing  is  better  than  a  blessing,  or  blessing.  For  righteousness  the 
Septuagint  and  kindred  versions  have  mercy.  The  word  occurs  more  than  thirty 
times  in  the  Psalms,  and  is  uniformly  rendered  righteousness.  Elsewhere  it  is  some- 
times rendered  justice,  right,  but  never  mercy.  For  righteousness  Edwards  reads  a  gra- 
dous  reward.  Pool  favors  this  sense  "  as  the  xvork  is  often  put  for  the  reward  of  it," 
Job  vii.  2 ;  Ps.  cxix.  20.  But  this  is  a  limitation  of  an  idea  intended  to  be  far  more 
comprehensive.  The  good  man  shall  receive  the  blessing,  i.  e.,  every  good  and  perfect 
gift,  temporal  and  spiritual,  pleasing  and  disciplinary — the  blessing  which  maketh  rich 
and  addeth  no  sorrow,  including  grace  and  glory,  all  of  earth  that  is  worth  having, 
and  all  of  heaven  that  his  capacities  can  embrace.  He  shall  in  the  end  have  justice 
done  to  his  motives,  his  character,  his  heavenly  aims.  He  shall  receive  such  an  ele- 
vation of  personal  character  as  shall  make  him  equal  to  the  angels,  and  in  his  mea- 
sure like  unto  God  himself  Jehovah  shall  evince  his  perfect  approval  of  his  charac- 
ter by  many  infallible  signs.  Yea,  the  Lord  shall  make  him  an  eternal  partaker  of 
that  perfect  and  spotless  righteousness  which  was  wrought  out  by  Christ,  which  is  the 
sole  ground  of  our  acceptance  with  God,  and  gives  a  right  to  the  tree  of  life,  Rev. 
xxii.  14.  We  have  the  best  authority  for  saying  that  righteousness  had  this  last  mean^ 
ing  at  least  as  early  as  the  days  of  Abraham,  Gen.  xv.  6 ;  Rom.  iv.  22,  23  ;  Gal.  iii.  6. 
AVhy  are  men  so  averse  to  finding  in  God's  word  the  doctrine  of  a  gratuitous  salva- 
tion by  imputed  righteousness?  The  phrase— //«e  God  of  his  salvation— i^oints  to  some- 
thing far  beyond  mere  justice,  as  that  term  is  commonly  understood.  There  is  always 
a  race  of  such  justified  and  upright  men  on  earth,  and  so  it  is  added, 

6.  This  is  the  generation  of  them  that  seel  him.  Calvin :  "  By  the  demonstrative 
pronoun  this,  the  Psalmist  erases  from  the  catalogue  of  the  servants  of  God,  all  coun- 
terfeit Israelites,  who,  trusting  only  to  their  circumcision  and  the  sacrifices  of  beasts, 
have  no  concern  about  offering  themselves  to  God ;  and  yet,  at  the  same  time,  they 
rashly  thrust  themselves  into  the  church."     Generation ,  the  same  as  in  Ps.  xiv.  5; 


324  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxiv. 

xxii.  30.  To  8eeh  Jehovah  is  to  be  truly  aud  habitually  devoted  to  his  fear  and  ser- 
vice. The  phrase  comprehends  the  whole  of  religion.  See  on  Ps.  ix,  10.  This  is  the 
race  that  seek  Jehovah,  that  seek  thy  face,  0  Jacob.  This  clause  has  perplexed  many. 
The  leading  views  are  these.  Some  read,  That  seek  thy  face  in  Jacob.  That  is,  they 
seek  out  the  true  church  and  desire  by  faith  a  union  with  her,  because  God  is  with 
her.  There  is  little  to  support  this,  although  it  gives  not  a  bad  sense.  Others  suppose 
tliere  is  an  unusual  ellipsis  here,  and  for  0  Jacob  read  0  God  of  Jacob.  The  reasons 
fiir  this  rendering  are  these :  1.  In  two  of  Kennicott's  Manuscripts  this  is  the  reading 
of  the  Hebrew  text.  2.  The  Septuagint,  Ethiopic,  Syriac,  Arabic,  Vulgate,  Doway, 
Home  and  others  all  have  it  God  of  Jacob.  3.  This  gives  a  good  sense.  The  change 
of  person  from  the  third  to  the  second  is  quite  common  in  Hebrew  poetry.  The 
great  objection  to  reading  God  of  Jacob  is  that  the  Hebrew  text  of  collated  MSS. 
does  not  sufficiently  authorize  it.  Others  read,  That  seek  thy  face  as  Jacob,  i.  e.,  very 
earnestly,  and  importunately  as  Jacob,  so  as  to  prevail.  This  is  not  much  urged.  Nor 
can  much  be  said  in  its  favor.  Hengstenberg  renders  it:  This  is  the  generation  which 
reverences  him,  who  seek  thy  face,  are  Jacob.  This  is  not  very  intelligible.  But  in 
his  exposition  he  regards  it  as  asserting,  "  that  only  those  who  are  earnest  in  their 
pursuit  after  holiness,  according  to  the  good  pleasure  of  God,  are  the  true  posterity 
of  Jacob,  and  form  the  people  of  the  covenant,  who  are  under  grace.  The  others, 
notwithstanding  their  descent  from  Jacob,  belong  not  to  Jacob,  but  are  heathen,  and 
thus  children  of  wrath."  Alexander's  translation  is  lucid :  This  is  the  generation 
seeking  him :  the  seekers  of  thy  face  (are)  Jacob,  i.  e.,  the  true  Jacob,  the  true  Israel. 
Perhaps  the  best  rendering  is  that  of  Ainsworth  :  This  is  the  generation  of  them  that 
inquire  for  him,  of  them  that  seek  thy  face,  of  Jacob.  Thus  of  Jacob  has  the  same 
import  as  the  two  preceding  phrases.  This  translation  is  every  way  allowable,  and 
avoids  the  necessity  of  supposing  any  ellipse.  The  parallelism  is  thus  fully  preserved. 
The  sense  then  is,  This  is  the  generation,  the  true  progeny  of  Jacob,  the  body  of  true 
Israelites,  the  congregation  of  worshippers  who  shall  be  accepted  in  the  holy  hill, 
John  i.  47";  Rom.  ix.  6.  The  distinction  between  true  and  false  Israelites  is  main- 
tained in  all  the  Scriptures.     On  Selah  see  Introduction,  §  15. 

7.  Lift  up  your  heads,  O  ye  gates.  Septuagint,  Ethiopic,  Arabic,  Vulgate  aud  Do- 
way  :  Lift  up  your  gates,  O  ye  princes ;  John  Eogers :  Open  your  gates,  O  ye  princes. 
The  objections  to  this  rendering  are  serious.  They  need  not  be  given  in  detail.  The 
grammatical  difficulty  is  insurmountable.  With  the  English  version  substantially 
agree  the  Syriac,  Calvin,  church  of  England,  Bishops'  Bible,  Genevan  Translation, 
Yenema,  Amesius,  Ainsworth,  Edwards,  Jebb,  Fry,  Hengstenberg,  Alexander  aud 
others.  Chaldee :  Ye  gates  of  the  house  of  the  sanctuary,  lift  up  your  heads.  The 
common  version  is  correct.  And  be  ye  lifted  iq),  ye  everlasting  doors.  The  renderings 
of  this  verse  are  quite  uniform.  At  least  the  variations  are  unimportant.  The  object 
of  opening  the  gates  and  dooi'S  is  to  this  end :  A^id  the  King  of  glory  shall  come  in. 
It  seems  almost  impossible  to  give  to  this  verse  an  interpretation  that  should  confine 
its  import  to  any  scene  ever  enacted  in  Judea.  Hengstenberg:  "The  gates  of  the 
newly  Iniilt  temple  could  not  possibly  be  called  everlasting  gates."  If  so,  they  could 
hardly  be  so  called  Avhen  not  in  existence,  and  when  they  lasted  so  short  a  time,  Isa. 
Ixiii.  18.  We  are  compelled  to  seek  a  higher  sense  than  any  that  should  confine  it  to 
the  removal  of  the  ark.  The  language  of  the  jirophet  rises  far  above  the  solemn 
Bceues  witnessed  on  earth,  and  at  once  passes  to  the  things  shadowed  forth  by  the  ark, 
the  tabernacle  and  temple,  all  of  which  were  figures  of  Christ  and  of  heaven.  The 
removal  of  the  ark  to  Mount  Zion  was  a  faint  shadow  of  the  ascension  of  Christ,  the 
King  of  glory,  to  receive  whom  the  heavens  opened  their  everlasting  gates.  Scott 
"  This  may  represent  the  Saviour  at  his  ascension,  demanding  by  his  attendant  angels 


Pi^Ai^M  XXIV.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  325 

admission  into  heaven,  as  Man  and  Mediator  ;  yet  at  the  same  time  as  *  the  King  of 
glory,'  and  the  Lord  strong  and  mighty  ;"  Morison  :  "  Ajid  what  was  the  brighi 
cloud  which  shone  resplendently  from  f)ff  the  mercy-scat,  from  between  the  cherubiu- 
of  glory,  but  an  anticipated  exhibition  of  that '  mystery  of  godliness,  God  manifest 
in  the  flesh  ?'  He  emphatically  is  '  the  Kirtg  and  Lord  of  glory,'  whose  triumphant 
ascension  to  the  portals  of  the  celestial  sanctuary  was  hailed  by  the  shout  of  myi-iad.s 
of  ajigelic  bands,  who  gladly  threw  open  'the  everlasting  doors'  to  the  glorified  human 
nature  of  the  Son  of  God,  and  saw  him  with  rapture  sit  down,  in  everlasting  majesty. 
'  on  the  right  hand  of  power ;'  "  Fry :  "  King,  or  Lord  of  Glory,  is  an  undoubtoxl 
title  of  Messiah." 

8.  Who  is  this  King  of  glory  f  If  the  gates  of  the  celestial  city  are  to  be  opened 
to  him,  if  the  everlasting  doors  of  the  temple  not  made  with  hands  are  to  be  litU-d 
up,  that  one,  who  has  never  in  his  present  form  reigned  there  before,  may  enter  in 
triumph,  it  is  natural  to  inquire.  For  whom  are  claimed  such  exalted  honors?  The 
answer  is,  The  Lord  [Jehovah]  strong  and  mighty,  the  Lord  mighty  hi  battle.  The 
honors  here  ascribed  to  Christ  are  no  greater  than  those  given  him  in  Isa.  vi. 
1-5;  ix.  6,  7,  and  in  many  other  places.  He  is  Jehovah.  He  is  mighty.  He  is 
almighty.  He  is  the  Lord  of  lords  and  the  King  of  kings,  Kev.  i.  8;  xix.  16.  He 
is  mighty  in  battle.  He  is  the  Captain  of  our  salvation.  He  is  invincible.  Whc 
ever  hardened  himself  against  Christ  and  prospered  ? 

9.  Lift  up  your  heads,  0  ye  gates;  even  lift  them  up,  ye  everlasting  doors;  and  the 
King  of  glory  shall  come  in.  The  language  varies  very  slightly  from  that  of  v.  7. 
The  repetition  of  it  expresses  fixedness  of  purpose,  and  the  consciousness  of  possessing 
authority  to  require  the  thing  to  be  done. 

10.  Who  is  this  King  of  glory. ^  This  is  not  a  vain  repetition  of  the  question  in 
v.  8.  It  is  as  if  the  psalmist  had  said,  I  have  said  something  of  him.  Would  any 
know  more  of  him?  Does  any  ask  further  of  his  glory?  I  will  declare  it.  I  have 
already  said  that  on  earth  his  power  is  resistless.  I  will  furtlier  state  that  he  is  The 
Lord  of  hosts,  he  is  the  King  of  glory.  He  is  the  Jehovah  of  armies.  He  has 
authority  over  all  the  heavenly  hosts.  So  the  Scriptures  assert.  Matt,  xxviii.  18; 
Eph.  i.  21 ;  iii.  10;  Col.  i.  16;  ii.  10.  The  Lord  of  Sabaoth  is  a  glorious  title.  It  is 
retained  in  two  cases  in  the  New  Testament,  Rom.  ix.  29 ;  James  v.  4.  On  Selah 
see  Introduction,  §  15. 

Doctrinal  and  Practical  Remarks. 

1.  God  is  sole  Creator  of  the  universe  and  its  inhabitants,  v.  1.  This  pillar 
of  truth  must  stand  unshaken  or  all  our  religion  becomes  heathenish.  Acts  xvii.  24-26. 

2.  The  Lord  made  all  things,  not  for  the  glory  and  honor  of  any  race  of  creatures, 
much  less  of  any  particular  tribe,  or  order  of  men,  but  for  himself,  v.  1.  "Of  him, 
and  to  him,  and  through  him,  are  all  things;  to  whom  be  glory  for  ever.  Amen." 
Rom.  xi.  36. 

3.  The  scope  of  the  opening  of  the  Psalm  seems  to  be  the  same  as  that  of  Dent. 
X.  14^16.  "Behold  the  heaven  and  the  heaven  of  heavens  is  the  Lord's  thy  God, 
the  earth  also,  with  all  that  therein  is.  Only  the  Lord  had  a  delight  of  thy  fathers 
to  love  them,  and  he  chose  their  seed  after  them,  even  you  above  all  people,  as  it  is 
this  day.  Circumcise  therefore  the  foreskin  of  your  hearts,  and  be  no  more  stiff- 
necked."  Peculiar  distinctions  and  privileges,  whether  national  or  personal,  impose 
peculiar  obligations.  God's  sovereignty  is  a  precious  and  a  profitable  doctrine.  It 
gladdens  the  pious  heart.  Matt.  xi.  25,  26.  It  humbles  the  soul.  God  chose  not  the 
Jewish  nation  because  they  were  descended  from  a  race  of  pious  ancestors,  Josh, 
xxiv.  2.     Of  this  he  often  reminds  them.     Christians  are  by  nature  as  vile  as  other-. 


326  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxiv. 

4.  If  God  is  universal  Creator  and  Preserver,  his  worship  ought  to  be  universal. 
And  it  woukl  be,  if  men  were  not  wicked.  His  tender  mercies  are  over  all  his  works. 
Towards  hira  all  hearts  should  be  tender  and  obedient. 

5.  Instead  of  its  bemg  a  very  surprising  thing  that  the  world  was  once  deluged 
with  water,  the  wonder  rather  is  that  it  is  not  always  so.  Instead  of  this  it  is  firmly 
founded  vjwn  the  seae  and  established  ^ipon  the  floods,  v.  2.  Yet  the  water  is  fai 
lighter  than  the  dry  laud.  The  only  reason  Avhy  the  earth  is  not  deluged  alUthe 
time  is  given  by  God  to  the  man  of  Uz,  Job  xxxviii.  8-11. 

6.  Cobbin:  "The  pious  mind  views  all  things  in  God,  and  God  in  all  things," 
vv.  1,  2.  This  is  right.  If  men  were  not  without  God  in  the  world,  they  would  all 
do  so.     Devout  thoughts  of  the  Creator  are  as  elevating  as  they  are  just. 

7.  While  there  is  nothing  in  natural  science  to  convert  the  soul,  yet  when  men's 
hearts  are  renewed  by  the  Holy  Ghost,  they  do  find  much  food  for  devout  adoration 
in  all  God's  works,  vv.  1,  2.  Cobbin:  "Those  tvho  duly  contemplate  the  ivories  of  God 
will  worship  him.  Such  men  as  Sir  Isaac  Newton  and  Linnaeus  could  not  be  infidels; 
the  one  saw  his  God  in  the  splendor  of  the  heavens ;  the  other,  even  in  the  thorny 
heath,  decked  with  its  yellow  flowers:  he  saw,  and  adored." 

8.  God's  proprietary  title  is  perfect;  being  built  on  his  creative  and  providential 
control  of  all  things,  vv.  1,  2.  Consequently  sin  is  an  attempt  to  take  away  God's 
rights.  It  is  fraud,  theft,  robbery,  impudence,  rebellion  against  God.  .  Sin  is  the 
worst  thing  that  God  or  man  ever  contemplated,  Isa.  i.  2;  Jer.  ii.  12. 

9.  Truth  has  vast  bearings  and  logical  connections.  From  the  words  of  verse  1, 
The  earth  is  the  Lord's,  and  the  fidness  thereof,  Paul  infers  first.  It  is  in  itself  lawful 
to  eat  any  wholesome  food;  secondly,  We  ought  not  by  eating  anything  to  tempt  our 
neighbor  to  do  wrong,  for  we  can  eat  other  things  as  well;  thirdly.  Whether  we  eat  or 
drink  or  whatsoever  we  do,  we  must  do  all  to  the  glory  of  God,  for  he  owns  all,  1  Cor. 
X.  25-31. 

10.  Men,  who  make  their  philosophy  a  fountain  of  atheism,  are  as  much  out  of  the 
way  in  their  science  as  in  their  religion.  We  all  may  properly  speak  of  the  laws  of 
nature ;  but  if  by  them  we  mean  more  than  the  fixed  principles  on  which  God  governs 
nature,  or  the  uniform  methods  of  the  divine  procedure,  we  are  atheists ;  for  Jehovah 
has  founded  and  established  and  maintains  the  whole  course  of  nature.  From  him 
it  has  all  its  stability,  v.  2.  Providence  as  loudly  proclaims  a  presiding,  as  ci'eation  does 
an  originating  Deity. 

11.  Often  do  the  Scriptures  present  the  question  of  the  nature  of  true  religion,  v.  3. 
No  weightier  matter  can  claim  human  attention.  J.  Edwards:  "There  is  no  question 
of  greater  importance  to  mankind,  and  that  it  more  concerns  every  individual  person 
to  be  well  resolved  in,  than  this:  What  are  the  distinguishing  qualifications  of  those  that 
ore  in  favor  with  God,  and  entitled  to  his  eternal  rexvardsf  Or,  which  comes  to  the 
same  thing,  What  is  the  nature  of  true  religion,  and  wherein  lie  the  distinguishing  notes 
of  that  virtue  which  is  acceptable  in  the  sight  of  Godf  It  is  a  great  mercy  that  God's 
word  speaks  so  frequently  and  so  clearly  on  the  subject. 

12.  There  always  has  been,  there  now  is,  and  till  time  shall  end  there  always  shall 
be  a  church  on  earth,  v.  3.  Wherever  God  has  recorded  his  name,  has  heard  prayer, 
has  been  worshipped  in  spirit  and  in  truth,  there  he  has  had  a  holy  place,  whether  on  a 
hill,  or  in  the  valley.  It  has  always  been  true  that  where  two  or  three  were  met  in 
God's  name,  they  have  had  his  blessing.  Yea,  one  man  of  fervent  prayer  ha^s  found 
a  barren  spot  in  a  desert  to  be  none  other  than  the  house  of  God  and  the  gate  of 
heaven. 

13.  Outward  membership  in  the  visible  church  is  not  itself  saving,  nor  is  it  an 
infallible  sign  of  one's  being  in  a  saving  state,  v.  3.     It  is  always  pertinent  j.\id  proyei 


PSALM  XXIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  327 

to  note  the  difference  iu  the  two  classes  that  compose  the  church,  some  liaving  tlv 
form  of  godliness  but  denying  its  powei',  others  cleaving  to  the  Lord  with  purpose  of 
heart,  and  perhaps  caring  but  little  for  the  ceremonies  of  religion. 

14.  One  of  the  master-pieces  of  Satanic  craft  has  been  to  effect  a  divorce  between  ' 
morality  and  religion,  while  God's  plan  is  to  join  them  inseparably  together,  vv.  3,  4. 
Nor  does  our  great  enemy  seem  to  have  any  marked  preference  for  religion  without 
morality  over  morality  without  religion.  Why  should  he?  Morality  without  religion) 
is  but  a  smooth  way  of  descending  to  hell.  Religion  without  morality  is  monstrous. 
Williams:  "Neither  painted  hypocrites,  nor  self-righteous  Pharisees,  nor  mere  formal 
l)rofessors ;  but  the  true  worshippers  only  of  the  true  God  will  Jehovah  admit  to  re- 
side  with  him,"  A  wicked  life  destroys  all  hope  of  salvation  arising  from  any  boasted 
expei'ience,  or  the  most  flaming  profession.  Judgment,  mercy  and  faith  arc  weighty 
matters  of  the  law.  Matt,  xxiii.  23.  If  professed  piety  makes  men  no  better,  what  is  it 
worth?  Clean  hands  and  a  pure  heart  must  accompany  any  valid  profession  of  religion. 
Spotless  outward  behaviour  without  real  sanctity  of  internal  character  pi-oves  no  man 
to  be  on  his  way  to  glory, 

15.  Our  English  word  vanity  as  used  by  our  best  classics  points  to  a  foolish  desire 
to  be  esteemed  above  one's  real  merits.  It  also  signifies  an  idle  display,  a  vain  ostenta- 
tion, a  petty  pride.  Sometimes  it  describes  a  tripping  levity  contrary  to  reasonable 
sobriety  of  mind.  Again  it  points  to  falsehood,  deceit.  In  all  these  senses  of  the 
word,  vanity  is  sinful — is  condemned  in  Scripture.  Each  kind  shows  a  great  lack  of 
understanding,  leads  to  self-deception,  is  unfriendly  to  truth,  is  without  holidays,  make- 
men  sooner  or  later  appear  foolish,  is  very  common,  is  very  difficult  of  cure;  and  is 
always  odious  to  right-minded  people.  Indeed  none  seem  to  dislike  vanity  in  others 
more  than  the  vain  themselves.  An  accepted  worshipper  must  not  lift  up  his  sold 
unto  vanity  of  any  kind,  v.  4. 

16.  The  Scriptures  throw  a  sacredness  around  promises,  contracts,  covenants,  vows 
and  oaths,  v.  4.  To  society  this  is  a  great  mercy.  When  truth  is  fallen  in  the  streets, 
iniquity  riots.  Perhaps  no  one  thing  adds  so  much  to  the  personal  happiness  of  men 
as  truth-telling,  and  nothing  adds  more  to  the  sum  of  human  misery  than  lying.  It 
is  a  misery  to  him  who  speaks  it,  to  him  who  hears  it,  and  to  him  of  whom  it  is  spoken. 
It  destroys  all  self-respect  and  subverts  all  confidence.  It  is  especially  painful  to 
witness  the  laxity  of  men's  moral  sentiments  respecting  oaths — oaths  in  the  halls  of 
justice,  in  bills  in  chancery,  in  custom-houses,  and  oaths  of  office.  He,  who  swear;' 
deceitfully,  will  find  no  admission  to  the  assembly  of  the  spirits  of  just  men  made 
perfect. 

17.  Without  holiness  no  man  shall  see  the  Lord,  vv.  4,  5.  Where  purity  is  lacking, 
all  else  is  useless.  Heaven  is  not  a  harbor  for  rogues,  nor  a  hive  for  drones,  nor  a 
dormitory  for  sluggards,  nor  a  kennel  for  dogs. 

18.  No  higher  praise  can  be  given  to  any  than  this :  "  Behold  an  Israelite  indeed 
in  whom  is  no  guile."  Nor  can  a  fouler  blot  be  put  on  any  character  than  by  a  just 
charge  of  deceit,  treachery,  unfaithfulness.  God  abhors  the  latter  as  much  as  he 
approves  the  former.  He  cares  not  for  our  attendance  on  ordinances,  if  the  heart  is 
not  in  the  matter.  Luther :  "  It  is  not  he  Avho  sings  so  well  or  so  many  Psalms,  nor 
he  who  fasts  and  watches  so  many  days,  nor  he  who  divides  his  own  among  the  poor, 
nor  he  who  preaches  to  others,  nor  he  who  lives  quietly,  kindly  and  friendly ;  nor,  in 
fine,  is  it  he  who  knows  all  sciences  and  languages,  nor  he  who  works  all  virtuous  and 
all  good  works  that  ever  any  man  spoke  or  read  of,  l)ut  it  is  he  alone,  who  is  pure 
withm  and  without." 

19.  The  blessed  man  is  he  whom  the  Lord  blesses,  and  no  other,  v.  5. 

20.  When  in  his  holiness  God  secures  to  his  persecuted  ones  justice,  to  his  faithful 


328  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  xxiv. 

ones  a  rich  reward,  to  his  chosen  ones  an  abundance  of  the  gift  of  righteousness,  how 
can  they  suffer  want?  v.  5. 

21.  Ail  men  are  not  utterly  base  and  unj^rincipled ;  there  is  a  generation  that  seek 
God,  V.  6.  Those,  who  say  there  is  no  genuine  piety  in  the  world,  are  as  wide  of  the 
mark  as  those,  who  say  that  all  professors  have  true  godliness.  Wheat  is  not  tares  ; 
nor  are  tares  wheat.  Sheep  are  not  goats,  even  if  goats  mingle  with  them.  In  the 
divine  mind  the  line  that  separates  saints  and  sinners,  genuine  and  spurious  professors, 
is  as  broad  as  the  earth. 

22.  And  as  God  knows  who  are  his,  so  by  his  blessing  he  will  in  due  time  make 
them  known  to  others,  saying  that  they  are  Jacob,  the  true  Israel,  v.  6,  "  The  good 
works  of  some  are  manifest  beforehand  :  and  they  that  are  otherwise  cannot  be  hid." 
1  Tim.  V.  25. 

23.  There  are  great  events  and  great  sights  before  all  the  saints,  vv.  7,  9.  There  is 
no  danger  that  after  this  life  the  just  will  lack  a  divine  entertainment.  The  removal 
of  the  ark  to  mount  Zion  was  a  dull  affair  compared  with  Christ's  ascension  to  heaven  ; 
and  his  ascension  to  heaven  as  seen  from  earth  was  as  nothing,  compared  with  his 
second  coming,  although  this  shall  be  in  like  manner.  Nor  shall  the  final  judgment 
present  the  last  grand  spectacle  that  shall  be  Avitnessed  by  the  redeemed.  It  will  be 
but  the  beginning  of  unceasing  wonders. 

24.  Christ  Jesus  is  in  the  midst  of  Avorshipping  assemblies.  The  king  of  glory 
comes  in,  w.  7,  9.  In  all  places  where  I  record  my  name,  I  will  come  unto  thee,  and 
I  will  bless  thee,  Ex.  xx.  24.  Compare  Matt,  xviii.  20.  From  age  to  age  Christ  is 
gracious  to  the  penitent,  who  tremble  at  his  word,  and  call  on  his  name. 

25.  Christ  must  be  received,  v.  7.  This  is  indispensable.  Not  to  welcome  him  is 
to  reject  him.  Not  to  open  the  heart  to  him  is  to  bar  it  against  him.  Dickson  :  "  The 
way  to  make  men  true  converts,  true  believers,  true  saints  and  inheritors  of  heaven, 
is  to  receive  Christ  heartily,  and  honorably  to  cast  up  doors  in  hearty  consent  of  faith 
and  love,  like  triumphant  arches,  for  welcoming  so  glorious  a  conqueror  to  be  their 
guest."     We  must  with  full  consent  receive  Christ,  Rev.  iii.  20. 

26.  Hitherto  men  have  known  Christ  chiefly  in  a  lowly  condition,  but  he  is  the 
King  of  glory,  vv.  7-10.  He  was  so  even  in  his  humiliation.  At  times  his  glory 
sinned  forth  illustriously  as  in  his  miracles,  John  ii.  1-11 ;  in  his  transfiguration, 
Matt.  xvii.  1-7 ;  in  his  resurrection.  Acts  ii.  24 ;  and  in  his  ascension  to  glory.  Acts  i. 
9-11.  He  offered  no  more  blessed  petition  for  his  chosen  than  that  they  should 
be  with  him  and  behold  his  glory,  John  xvii.  24.  That  vision  will  be  heaven, 
Rev.  xiv.  1. 

27.  So  glorious  a  person  is  fit  to  be  a  King,  yea.  King  of  king-s  and  Lord  of  lords. 
He  is  Lord  of  all,  God  over  all,  blessed  forever,  vv.  7-10.  Let  us  own  him.  Lei  us 
rejoice  and  be  glad  in  him.  His  human  nature  has  its  exaltation  by  reason  of  its 
imion  with  his  divine  nature.  He  is  Jehovah  of  hosts,  v.  10.  Because  he  is  God,  it  is 
no  marvel  that  "  by  him  were  all  things  created,  that  are  in  heaven,  and  that  are  in 
earth,  visible  and  invisible,  whether  they  be  thrones  or  dominions,  or  principalities  or 
powers :  all  things  were  created  by  him,  and  for  him :  and  he  is  before  all  things,  and 
by  him  all  things  consist,"  Col.  i.  16,  17. 

28.  Great  comfort  and  joy  have  all  the  saints  in  the  glorious  scheme  of  redemp- 
tion! Barker:  "The  strength  of  our  salvation  consists  in  this,  that  our  Redeemer 
and  Intercessor  is  the  Lord  of  Hosts.  Every  other  work  shall  be  destroyed,  but  the 
work  of  redemption  is  for  ever."  "  Lift  up  your  eyes  to  the  heavens,  and  look  upon  the 
earth  beneath ;  for  the  heavens  shall  vanish  away  like  smoke,  and  the  earth  shall 
wax  old  like  a  garment,  and  they  that  dwell  therein  shall  die  in  like  manner  ;  Init 
my  salvation  shall  be  for  ever,  and  my  righteousness  shall  not  be  abolished," 
Isa.  Ii.  6. 


rsALM  XXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  32P 


Psalm  xxv. 

A  Psalm  of  David. 

1  Unto  thee,  O  Lord,  do  I  lift  up  my  soul. 

2  O  my  God,  I  trust  in  thee :  let  me  not  be  ashamed,  let  not  mine  enemies  triumph  over  me. 

3  Yea,  let  none  that  wait  on  thee  be  ashamed :  let  them  be  ashamed  which  transgress  without 
cause. 

4  Shew  me  thy  ways,  O  Lord  ;  teach  me  thy  paths. 

5  Lead  me  in  thy  truth,  and  teach  me  :  for  thou  art  the  God  of  my  salvation  ;  on  thee  do  I  wait 
all  the  day. 

6  Remember,  O  Lord,  thy  tender  mercies  and  thy  loving-kindnesses ;  for  they  have  been  evei 
of  old. 

7  Remember  not  the  sins  of  my  youth,  nor  my  transgressions :  according  to  thy  mercy  remem. 
ber  thou  me  for  thy  goodness'  sake,  O  Lord. 

8  Good  and  upright  is  the  Lord:  therefore  will  he  teach  sinners  in  the  way. 

9  The  meek  will  he  guide  in  judgment:  and  the  meek  will  he  teach  his  way. 

10  All  the  paths  of  the  Lord  are  mercy  and  truth  unto  such  as  keep  his  covenant  and  his  tes- 
timonies. 

11  For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity  ;  for  it  is  great. 

12  What  man  is  he  that  feareth  the  Lord  ?  him  shall  he  teach  in  the  way  that  he  shall  choose. 

13  His  soul  shall  dwell  at  ease ;  and  his  seed  shall  inherit  the  earth. 

14  The  secret  of  the  Lord  is  with  them  that  fear  him ;  and  he  will  shew  them  his  covenant. 

15  Mine  eyes  are  ever  toward  the  Lord  ;  for  he  shall  pluck  my  feet  out  of  the  net. 

16  Turn  thee  unto  me,  and  have  mercy  upon  me ;  for  I  am  desolate  and  afHicted.  ^ 

17  The  troubles  of  my  heart  are  enlarged :  oh  bring  thou  me  out  of  my  distresses. 

18  Look  upon  mine  affliction  .and  my  pain ;  and  forgive  all  my  sins. 

19  Consider  mine  enemies ;  for  they  are  many  ;  and  they  hate  me  with  cruel  hatred. 

20  Oh  keep  my  soul,  and  deliver  me :  let  me  not  be  ashamed ;  for  I  put  my  trust  in  thee. 

21  Let  integrity  and  uprightness  preserve  me ;  for  I  wait  on  thee. 

22  Redeem  Israel,  O  God,  out  of  all  his  troubles. 

FOR  remarks  on  the  title  see  on  title  of  Psalm  xi.  Scott  dates  this  Psalm  B.  C. 
1021 ;  Clarke,  443  years  later.  Of  course  the  latter  denies  the  Davidic  authorship 
of  this  ode.  But  his  error  on  this  point  is  probably  owing  to  his  mistaken  and  ex- 
treme disregard  of  titles.  The  great  mass  of  sober  writers  for  good  cause  admit  that 
David  is  the  author.  Among  these  may  be  named  Calvin,  Venema,  Amesius,  Ains- 
worth,  Calmet,  Edwards,  Pool,  Patrick,  Gill,  Henry,  Scott,  Williams,  Morison, 
Hengstenberg,  Tholuck,  Bouchier. 

Patrick,  Gill,  Scott,  Morison  and  others  suppose  this  Psalm  was  written  upon  oc- 
casion of  Absalom's  rebellion.  Tholuck  refers  it  to  the  latter  part  of  Saul's  reign. 
Neither  of  these  opinions  can  be  proven  or  disproven.  We  gain  nothing  by  assign- 
ing a  given  occasion  to  each  Psalm.  Clarke  refers  this  "  to  the  case  of  the  captives 
of  Babylon,  who  complain  of  oppression  from  their  enemies."  This  learned  man 
is  as  much  inclined  to  find  the  occasion  of  the  Psalms  in  that  captivity,  as  Patrick, 
in  the  rebellion  of  Absalom. 

This  is  an  alphabetical  Psalm.  See  Introduction,  §  13.  The  other  six  alphabetical 
Psalms  are  the  xxxiv.  xxxvii.  cxi.  cxii.  cxix.  cxlv.  This  has  twenty-two  stanzas, 
corresponding  to  the  number  of  Hebrew  letters.  But  the  alphabetic  arrangement 
is  not  perfect.  Irregularities  are  found  in  vv.  2,  5,  18,  22.  It  is  not  necessary  with 
Clarke  to  impute  such  variations  to  the  carelessness  of  transcribers.  We  should 
rather  expect  them  to  be  guided  by  their  alphabet  to  rectify  an  error.  It  is  not  pe- 
42 


330  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxv. 

culiar  to  this  Psalm  to  have  the  regular  order  of  the  alphabet  broken.  Why  the 
alphabetical  arrangement  Avas  ever  adopted  Ave  know  not.  Kimchi  admits  the  Jews 
knew  not  the  reason.  Some  moderns  have  spoken  lightly  of  this  as  a  poetic  conceit ; 
but  there  is  nothing  to  justify  such  a  remark.  It  is  not  so  difficult  or  so  artistic  as 
rhyme,  and  yet  when  well  used  that  is  not  despicable.  The  opinion?  which  have 
l)een  set  forth  respecting  the  design  of  the  alphabetical  form  of  composition,  are 
these :  Some  say  it  Avas  to  enable  one  the  easier  to  remember  the  Psalm  in  its  order, 
if  committed  to  memory.  Others  think  it  an  index  to  matter  specially  Aveighty. 
Alexander  thinks  the  "  arrangement  is  peculiar  to  those  Psalms,  in  Avhich  a  single 
theme  or  idea  is  repeated  under  various  forms,  and,  as  it  were,  in  a  series  of  apho- 
risms." Whether  any  of  these  vicAVS  Avill  be  found  satisfactory  to  the  reader  or  not, 
it  must  be  admitted  that  they  have  not  antiquity  to  sustain  them.  The  fact  is  that 
the  alphabetic  arrangement  is  simply  the  bestowment  of  an  extraordinary  degree  of 
art,  which  is  lawful  and  in  itself  is  pleasing  to  the  reader. 

The  names  of  the  Almighty  found  in  this  Psalm  are  Jehovah  Lord  and  Elohim 
God,  on  Avhich  see  on  Ps.  i.  2 ;  iii.  2. 

1.  Unto  thee,  0  Lord,  do  I  lift  up  my  soul.  Chaldee :  Before  thee,  Lord,  Avill  I  lift 
up  my  soul  in  prayer.  The  church  of  England,  Venema,  Amesius  and  Alexander 
also  prefer  the  future,  ivill  lift.  But  the  Septuagint,  Ethiopic,  Arabic,  Syriac,  Vul- 
gate and  Doway  employ  the  past  tense,  have  lifted.  EdAvards,  Jebb  and  others  prefer 
the  present,  I  lift.  Fry :  On  thee,  Jehovah,  my  God,  I  fix  my  heart ;  Hengstenberg : 
To  thee,  0  Lord,  I  draAV  my  soul.  Either  of  the  tenses  gives  the  sense  according  to 
the  true  principles  of  HebreAV  Grammar.  The  HebreAA'  is  future,  tvill  lift.  Calvin : 
"  By  the  future  tense  David  denotes  a  continued  act."  See  Introduction,  §  6.  The 
words  draw  and  fi.x  are  not  better  than  lift.  In  the  ancient  Hebrew  Avorship  the  posture 
Avas  that  of  standing,  lifting  up  the  hands  and  the  eyes  and  the  voice  tOAvards  hea\'en, 
Ps.  Ixiii.  4;  cxxi.  1 ;  Isa.  xxiv.  14;  Lam.  iii.  41.  In  all  these  cases  the  same  form 
of  the  same  verb  is  used  as  in  the  clause  under  consideration.  Compare  Luke  XA'iii. 
13.  From  this  posture  is  probably  derived  the  form  of  expression  here ;  q.  d.,  I  Avill 
not  merely  lift  up  my  hands  and  my  eyes ;  I  Avill  also  lift  up  my  soul,  my  heart  to 
thee ;  I  Avill  address  my  sincere  prayers  and  make  known  my  hearty  desires,  expect- 
ing an  ansAver  in  peace.  Alexander :  '*'  All  agree  that  the  essential  idea  is  that  of 
confident  desire." 

2.  0  my  God,  I  trust  in  thee.  Trust,  elsewhere  hope,  put  confidence,  in  the  future, 
will  trust.  He  had  formerly  relied  on  God,  he  did  so  still,  and  he  was  fully  purposed 
to  continue  to  do  so.  Thus  in  hope  he  prays.  Let  me  not  he  ashamed.  For  ashamed 
the  Chaldee,  Syriac,  Arabic,  church  of  England  and  Fry  have  confounded.  In  the 
common  version  it  is  often  so  rendered.  Jebb :  I  shall  not  be  ashamed.  The  com- 
mon version  is  better  and  is  generally  approved.  To  he  ashamed  is  to  be  si  unned, 
confounded,  overAvhelmed,  like  men  surprised  by  finding  themselves  completely  in  the 
poAver  of  their  enemies,  or  covered  AA'ith  disgrace.  He  begs  for  deliA'eranee  from  so 
great  a  calamity,  basing  his  prayer  on  the  dreadful  nature  of  the  evil  Avhich  threat- 
ened him,  Anz. :  the  scorn  and  cruelty  of  the  Avicked.  And  so  he  adds.  Let  not  mine 
enemies  triumph  over  me.  The  scorn  and  triumjjh  of  the  Avicked  are  to  the  righteous 
as  cruel  and  tempting  as  to  God  they  are  dishonoring. 

3.  Yea,  let  none  that  wait  on  thee  he  ashamed.  Wait ;  the  same  Avord  found  in  vv. 
5,  21.  It  signifies  Avaiting  Avith  expectation.  Ainsworth  :  Earnestly  expect.  It  is 
often  rendered  look,  Job  xxx.  26 ;  Isa.  viii.  17 ;  Jer.  xiii.  16.  It  implies  hope  as  Avell 
as  patience.  Scott :  "  The  term  tvait  implies  a  simple,  dependent,  expecting,  attentive 
State  of  heart,  Avhich  leads  to  frequency  and  perseverance  in  the  use  of  proper  means, 
uotAvithstanding  delays  and  discouragements,  Avith  a  determined  rejection  of  all  other 


p.^ALM  XXV.]  STUDIES  IN  THE   BOOK   OF  PSALMS.  331 

confidences,  and  all  inconsistent  measures."  Several  ancient  versions,  Calvin,  Jebb, 
Hengstenberg,  Alexander  and  others  put  the  last  verb  in  the  future.  But  the  ren- 
dering of  the  common  version  is  no  less  pertinent  to  the  matter  in  hand.  The  sense 
is  so  far  the  same  that  both  renderings  alike  declare  it  is  a  principle  in  God's  govern- 
ment that  his  confiding  ones  shall  not  be  disappointed,  though  others  may.  Let  them 
he  ashamed  ivhich  transgress  without  cause.  Chaldec  :  Robbers  and  vain  persons  shall 
be  ashamed ;  Septuagint,  Ethiopic,  Vulgate  and  Doway :  Let  them  be  confounded 
that  act  unjust  things  without  cause ;  Arabic :  Let  those  who  are  wicked  in  their 
vanity  be  confounded;  Syriac :  They  that  are  wicked  in  their  vanity  shall  be  con- 
founded ;  Calvin  :  They  shall  be  ashamed  that  deal  falsely  without  cause :  Venema  : 
The  perfidious  in  their  emptiness  shall  be  confounded  with  shame ;  Amesius :  Let 
those  who  deal  falsely  without  a  cause  be  ashamed  ;  Ainsworth :  They  shall  be 
abashed  that  unfaithfully  transgresse  in  vaine ;  Waterland  :  Let  them  be  ashamed  who 
deal  perfidiously  in  vain ;  church  of  England :  Such  as  transgress  without  a  cause 
shall  be  put  to  confusion ;  Edwards :  Let  those  be  ashamed  that  act  basely  towards 
me  without  reason ;  Jebb :  They  shall  be  ashamed  who  transgress  without  cause ; 
Horsley :  Let  the  revolters  to  vanity  be  brought  to  shame  ;  Fry  :  Let  the  vain  apos- 
tates be  confounded ;  Hengstenberg :  Those  shall  be  })ut  to  shame  who  act  periitUou?ly 
without  cause ;  Alexander :  Ashamed  shall  be  the  traitors  without  cause  ;  Tholuck  : 
Let  them  be  ashamed  that  wickedly  despise  thee.  Hammond  says  the  word  rendered 
without  cause  "  signifies  any  falseness,  perfidiousness,  violation  of  oath  or  league ;  and 
not  simply  any  kind  of  transgression,  but  those  of  lying  or  falseness."  Withoid  eause 
means  without  justifying  cause.  Diodati :  "  By  mere  and  wilful  malice,  no  way 
merited  nor  provoked  through  any  oftence  of  mine."  The  wickedness  complained  of 
was  wanton.     Sin  and  uprightness  shall  not  be  treated  alike  under  God's  government. 

4.  Shew  me  thy  ways,  O  Lord.  The  ancient  versions  substantially  agree  with  this. 
Calvin :  O  Jehovah,  make  me  to  know  thy  ways ;  Venema :  O  Jehovah,  make  thy 
ways  known  to  me ;  Amesius :  Cause  that  I  may  walk  by  thy  truth.  God's  ivays  are 
either  the  orderings  of  his  providence,  or  the  paths  of  obedience  pointed  out  by  him. 
It  is  right  for  us  to  commit  our  whole  way  to  God,  to  beg  him  to  do  all  for  us,  and  to 
enable  us  to  live  to  him.  We  are  not  fit  to  govern  ourselves.  We  are  not  able  to 
find  the  right  ways  of  God  in  which  we  should  walk.  The  prayer  is  renewed :  Teach 
me  thy  paths ;  q.  d..  Teach  me  to  understand  what  I  may  know  of  thy  providential 
dealings  and  instruct  me  in  "  the  straight  ways  in  which  thy  pious  and  faithful  servant 
should  walk."  Hengstenberg  admits  that  by  "the  ways  and  paths  of  the  Lord" 
expositors  generally  understand  "  that  manner  of  life  which  is  well  pleasing  to  him," 
but  thinks  that  in  this  case  "  the  ways  of  God  are  the  ways  of  deliverance  which  he 
makes  known  to  his  own,  that  they  may  walk  in  them."  The  terms  used  and  the 
context  allow  us  to  include  both  senses. 

5.  Lead  me  in  thy  truth,  and  teach  me.  The  Chaldee:  Lead  me  in  thy  righteousness 
and  teach  me ;  Arabic :  Direct  me  to  thy  justice,  and  teach  me ;  Syriac :  Rule  me  in 
thy  truth  and  teach  me  ;  Septuagint,  Ethiopic,  Vulgate  and  Doway :  Direct  me  in 
thy  truth,  and  teach  me.  Some  think  the  sense  is.  Lead  me  to  see  thy  veracity,  cause 
me  to  experience  thy  faithfulness.  Others  think  it  is.  Lead  me  to  understand  and 
embrace  thy  truth.  No  state  of  mind  is  more  friendly  to  the  success  of  our  tempters 
than  that  of  mental  confusion,  in  which  we  see  not  distinctly  the  boundaries  between 
truth  and  error,  right  and  wrong.  It  is  therefore  a  great  matter  to  be  preserved  in 
God's  truth,  and  to  receive  instruction  from  heaven.  Our  necessities  urge  us  to  cry 
for  divine  guidance;  and  our  relation  to  God  and  his  covenant  engagements  with  us 
authorize  us  so  to  plead.  Accordingly  David  gives  this  reason  for  his  prayer :  For 
tlioii  art  the  God  of  my  salvation.     As  God  alone  is  the  author  of  salvation,  to  whom 


.332  STUDIES  IN   THE   BOOK   OF   PSALMS.  [psalm  xxv. 

phoiild  we  go  for  any  effectual  aid  but  unto  him  ?  And  as  he  undertakes  the  case  of 
all  tlie  poor  and  needy  who  look  to  him,  so  we  may  plead  his  promise  w'ith  the  strongest 
confidence.  This  is  specially  true  when  we  find  that  we  do  not  habitually  or  allowedly 
depart  from  him,  but  can  say  :  On  thee  do  I  wait  all  the  day.  The  original  is  in  the 
preterite.  This  is  followed  by  the  Septuagint,  Ethiopic,  Syriac,  Arabic,  Vulgate,  Do- 
way,  church  of  England,  Calvin,  Venema  and  Alexander.  But  Amesius,  Ainsworth, 
Edwards,  Jebb  and  Hengstenberg  agree  with  the  common  version.  In  each  case  the 
doctrine  is  the  same.  If  w^e  use  the  past  tense,  it  denotes  a  habit  well  established ;  if 
the  present,  it  shows  the  existing  state  of  mind  resulting  from  previous  devout  exer- 
cises. These  things  seem  fairly  implied  in  waiting;  expectation  of  good,  confidence  m 
the  divine  character,  and  a  readiness  to  obey  the  divine  will.  The  more  prominent 
idea  is  that  of  indulging  strong  hope  in  God.  The  verb  is  of  the  same  root  as  the 
word  xvait  in  v.  3.  All  the  day  means  continually.  The  Arabic  reads,  I  have  served 
thee  all  my  days. 

6.  Remember,  0  Lord,  thy  tender  mercies  and  thy  loving-kindnesses ;  jor  they  have 
been  ever  of  old.  There  is  no  better  rendering  of  this  verse.  Our  translators  seem 
to  have  been  remarkably  happy  in  the  selection  of  English  words  and  phrases  to 
represent  the  divine  benevolence  towards  man.  The  word  rendered  tender  mercies  is 
elsewhere,  pity,  mercy,  bowels,  com2MSsion8.  That  rendered  loving-kindnesses  elsewhere 
mercy,  kindness,  goodness,  pity,  favor.  The  verse  contains  a  petition  and  an  argument. 
The  petition  is  that  God  would  call  to  mind  those  glorious  attributes  of  his  nature, 
pity,  love,  compassion,  mercy,  and  not  allow  wickedness  longer  even  to  seem  to  triumph 
over  innocence.  The  reason  urged  is  that  an  opposite  course  would  be  out  of  character 
with  God.  Of  old  he  had  been  known  as  loving  and  tender.  God  cannot  deny  him- 
self. He  cannot  be  merciful  to  the  righteous  to-day,  and  show  the  same  regard  to 
their  foes  to-morrow.  Alexander :  "  Ever  of  old  is  less  exact  and  expressive  than  the 
literal  translation  from  eternity,  to  which  there  is  less  objection  here,  as  the  words 
relate  not  merely  to  God's  acts  but  to  his  attributes." 

7.  Remember  not  the  sins  of  my  youth  nor  my  transgressions.  The  Septuagint,  Ethi- 
opic, Vulgate  and  Doway :  The  sins  of  my  youth  and  my  ignorances  do  not  remember; 
Arabic :  Remember  not  the  sins  of  my  youth  and  of  my  folly ;  Syriac :  The  follies 
of  my  youth  remember  not  against  me ;  church  of  England :  O  remember  not  the 
sins  and  offences  of  my  youth.  The  first  noun  is  in  our  version  almost  invariably 
rendered  sin,  or  sin-offering,  and  precisely  corresponds  to  the  Greek  word  so  translated. 
The  second  is  commonly  rendered  as  here,  sometimes  tresjxiss,  a  few  times  sin.  Though 
there  is  folly  in  all  sin,  yet  neither  of  these  words  is  in  the  English  version  ever  so 
rendered.  Undoubtedly  the  clause  contains  a  confession  of  sin  and  a  petition  for 
forgiveness.  This  confession  is  of  the  right  kind.  It  is  particular.  It  mentions  not 
only  all  transgressions,  but  it  specifies  the  sins  of  youth,  thus  going  back  to  the  begin- 
ning of  life,  and  confessing  that  not  merely  of  late  but  of  a  long  time  God  had  just 
cause  for  sending  on  him  all  his  present  sore  calamities,  and  would  have  been  righteous 
had  he  sent  even  worst".  The  remark  of  Luther  on  this  place,  though  quoted  with 
approbation  by  Hengstenberg,  is  certainly  harsh  and  unwarranted :  "  Youth  is  not  fit 
for  virtue,  or  for  anything  that  is  good,  because  the  blood  is  still  too  young  and  fresh, 
it  cannot  govern  itself,  or  think  of  anything  that  is  useful  or  good."  He  speaks  more 
correctly  when  he  says :  "  If  any  one  will  allow  a  youth  to  grow  up,  and  do  as  he 
likes,  he  will  become  quite  a  devil  before  one  is  aware  of  what  he  is  doing."  Youthful 
lusts  have  a  fearful  power.  But  the  grace  of  God  is  stronger.  Nor  are  we  ever  in 
greater  straits  than  when  God  makes  us  to  possess  the  iniquities  of  our  youth,  Job 
xiii.  26.  The  forgiveness  of  sins  is  not  to  be  sought  or  expected  otherwise  than  through 
Gods  boundless  grace.     David  adds:  According  to  thy  mercy  remember  thou  me  for  thy 


PSALM  XXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  333 

goodness^  sake,  0  Lord.  Mercy,  same  as  loving-kindness,  pity,  favor,  etc.  See  tender 
mercies,  v.  6.  On  the  word  goodness  see  on  Ps.  iv.  6 ;  xvi.  2.  God's  mercy  is  ricli, 
free,  iufiuite,  unclmuging.  This  is  the  very  kind  of  favor  needed  by  sinners  in  all 
their  straits.  This  mercy  must  not  only  have  its  rise  in  God,  but  the  cause  of  its 
exercise  must  be  not  in  any  goodness  in  us,  but  only  in  God.  With  him  goodness  is 
an  unfailing  attribute.  If  God  ever  exercises  an  act  of  perfect  sovereignty,  it  is  when 
of  his  mere  good  pleasure  he  receives  into  his  favor  a  sinner  of  Adam's  race,  and  thus 
covenants  to  care  for  him  through  life  and  forever. 

8.  Good  and  upright  is  the  Lord.  There  is  no  good  reason  for  rendering  good  by 
sweet,  as  the  Vulgate  and  others  do.  The  attributes  of  God  are  the  foundation  of  all 
true  religion.  They  are  sufficient  to  that  great  end.  The  pious  soul  resorts  continually 
to  them.  Its  reasoning  is.  If  God  is  good  and  I  am  in  covenant  with  him,  nothing 
truly  evil  can  come  upon  me ;  and  if  he  is  upright,  his  rectitude  will  in  like  manner 
be  my  shield.  Indeed  his  perfections  dii-ect  all  his  goings  forth.  Therefore  will  he 
teach  sinners  in  the  way.  All  the  conversions  in  the  world  proceed  from  the  glorious 
perfections  and  purposes  of  God.  And  the  guidance  of  poor  souls  converted,  yet  but 
partially  sanctified,  shows  the  amazing  love  and  goodness  of  our  adorable  Lord.  Cal- 
vin :  "  To  attribute  to  God  an  uprightness  which  he  may  exercise  only  towards  the 
worthy  and  the  meritorious  is  a  cold  view  of  his  character,  and  of  little  advantage  to 
sinners,  and  yet  the  world  commonly  apprehends  that  God  is  good  in  no  other  sense." 
No  mortal  has  so  high  and  adoring  views  of  the  boundless  benevolence  and  beneficence 
of  Jehovah  as  his  glorious  nature  would  justify.  On  the  other  hand  we  cannot  too 
careftilly  guard  against  the  conception  that  God  can  ever  act  contrary  to  his  holiness 
and  infinite  purity.  His  mercy  is  not  indifiereuce  to  the  moral  qualities  of  men  or 
of  their  actions.  It  is  always  so  manifested  as  to  show  that  he  is  essentially  just  and 
pure,  and  abhors  iniquity. 

9.  The  meek  will  he  guide  in  judgment.  The  meek,  elsewhere  called  the  poor,  the 
afflicted,  the  humble,  the  lowly.  See  Ps.  ix.  12,  18.  All  God's  servants  are  poor  in 
spirit,  afflicted  by  some  means,  or  in  some  way,  especially  by  their  sins,  humble  on  ac- 
count of  past  transgressions  and  present  infirmities,  loidy  m  mind  and  heart.  Such 
are  in  a  temper  to  be  guided.  And  God  will  guide  them  in  judgment,  in  their  decisions 
of  important  affairs,  especially  those  which  relate  to  the  soul;  and  in  the  exei'cise  and 
practice  of  all  justice  or  righteousness  of  life.  Or  the  language  may  apply  to  God, 
and  then  the  sense  is  that  God  will  in  righteousness  guide  the  feet,  the  life,  the  impor- 
tant decisions  of  his  people.  These  senses  do  not  destroy  but  establish  each  other. 
They  are  all  good.  And  the  doctrine  is  weighty.  It  is  repeato^l:  And  the  meek  will  he 
leach  his  way.  Meek,  the  same  word  so  rendered  in  the  beginning  of  this  verse.  The 
eense  is,  God  will  teach  the  lowly  the  way  that  it  pleases  him  for  us  to  walk  in,  or  he 
will  teach  us  the  way,  which  his  wise  providence  and  government  have  marked  out 
for  us.  There  seems  to  be  no  good  reason  for  putting  the  verbs  of  this  verse  in  the 
present  tense  as  some  do. 

10.  All  the  paths  of  the  Lord  are  mercy  and  truth  unto  such  as  keep  his  covenant  and 
his  testimonies.  The  paths  of  Jehovah  are  those,  which  he  approves  for  us  to  walk  in, 
Isa.  ii.  3;  Mic.  iv.  2;  or  they  are  those  in  which  he  walks  himself,  Ps.  cxliii.  3;  Prov. 
ii.  20.  There  is  no  objection  to  either  interpretation.  If  the  former  is  preferred,  then 
the  meaning  is  that  every  nile  which  God  approves  for  his  people  to  walk  by,  is  in  the 
end  found  to  be  mercy,  conducive  to  their  best  good;  and  truth,  free  from  those  false- 
hoods, which  delude  and  deceive  the  wicked.  If  the  latter  interpretation  is  chosen, 
then  the  meaning  is  that  in  the  end  no  good  man  will  question  either  the  love  or  the 
faithfulness  of  God,  as  he  reviews  the  paths  in  which  providence  has  led  liini.  God's 
true  people  keep  his  covenant.     The  same  verb  is  in  verse  21,  Ycndered  2rrcserve.     It  ia 


334  STUDIES   IN  THE  BOOK  OF  PSALMS.  [psalm  xxv. 

the  WO]  J  commonly  rendered  heep,  Ps.  cxix.  22,  33,  34,  b%,  69,  100,  115,  129,  145. 
To  keep  God's  covenant  is  to  be  faithful  to  our  engagements  to  be  the  Lord's.  To  keep 
his  te"tnnonies  is  to  walk  honestly  and  holily  in  the  commandments  and  ordinances  of 
Jehovah.  This  service  must  be  sincere  and  hearty.  If  it  is  so,  God  will  accept  it. 
Heno-stenberg:  "Sins  of  infirmity  cannot  deprive  a  man  of  interest  in  the  promises  of 
the  covenant." 

11.  For  thy  name's  sake,  0  Lord, ^jmrZo^i  mine  iniquity;  for  it  is  great.  Whatever 
good  is  done  to  sinners  must  proceed  from  some  procuring  cause  outside  of  themselves. 
There  is  nothing  in  them  to  merit  esteem.  See  on  Ps.  xxiii.  3.  The  tense  of  the  verb 
here  is  variously  given.  The  Septuagint,  Ethiopic,  Vulgate,  Doway,  Venema,  Amesius, 
Ainsworth,  Hengstenberg  and  Alexander  follow  the  Hebrew,  and  give  the  future.  But 
the  Chaldee,  Syriac,  Arabic,  church  of  England,  Calvin,  Edwards  and  Jebb  render  as 
in  the  common  version.  Calvin:  "The  letter,  which  is  equivalent  to  and,  has  often 
the  force  of  changing  the  tense  in  the  Hebrew  verbs,  so  that  the  future  tense  is  often 
taken  in  the  sense  of  the  optative."  The  word  rendered  pardon  is  of  special  signifi- 
cance. Ainsworth  give.s  it  mercifidly  pardon.  It  is  first  used  by  Moses  in  a  case  of 
great  offence,  Ex.  xxxiv.  9.  It  signifies  to  j^O'fdon  \ipon  pacification,  or  of  grace  and 
mercy.  Paul  interprets  it  as  being  merciful,  propitious  or  appeased,  Heb.  viii.  12.  The 
same  verb  is  found  but  once  more  in  the  Psalms,  where  in  another  form  it  is  rendered 
forgiveth,  Ps.  ciii.  3.  God  is  therefore  asked  graciously  and  to  the  end  of  complete 
pacification  to  blot  out  the  sin,  not  because  it  is  small  or  trivial,  but  because  it  is  great. 
Diodati:  "The  expiation  of  that  iniquity  must  be  a  work  of  thine  infinite  mercy, 
whereunto  thou  art  chiefliest  moved,  when  thou  seest  the  greatest  misery  and  necessity, 
and  the  offender  grieving  most  for  it."  Great  sins  demand  great  displays  of  grace, 
and  great  displays  of  grace  are  wondrously  to  the  glory  of  God.  David  therefore 
says  that  his  is  a  case  calling  for  just  such  mercy  as  can  be  found  in  God  only,  and 
such  as  will  forever  illustrate  the  glory  of  the  divine  attributes.  Great,  often  rendered 
many,  sometimes  much,  mighty,  a  mxdtitude,  and  manifold.  The  last  word  every  way 
accords  with  the  original  and  Avith  the  English  idiom.  It  weakens  the  force  of  the 
passage  to  read  as  some,  although  it  is  great.  Neither  does  the  Hebrew  easily  bear 
such  a  rendering.  Such  a  gloss  would  probably  not  have  been  offered,  "  except  either 
out  of  dislike  to  the  doctrine  implied  in  our  version,  or  a  fear  of  its  being  perverted." 
But  God  can  defend  his  own  honor  better  than  we.  Let  him  be  heard.  Hengsten- 
berg: "His  iniquity  is  so  great  that  he  must  be  irremediably  lost,  if  God  were  to  deal 
with  him  according  to  his  works." 

12.  What  man  is  he  that  feareth  the  Lord?  The  sense  is  the  same  as  if  he 
had  said,  ShoAV  me  a  man  that  fears  Jehovah;  or.  Wherever  a  man  is  found 
that  fears  Jehovah;  or,  Find  a  God-fearing  man  wherever  you  can.  The  idiom 
of  the  Hebrew  hardly  seems  to  bear  the  construction  of  some  that  the  interrogative 
form  implies  that  the  fear  of  God  is  very  rare.  For  the  import  of  fearing  the  Lord, 
see  Ps.  ii.  11;  xv.  4;  xix.  9.  Of  the  man  Avho  thus  piously  fears  Jehovah,  whatever 
his  rank  or  condition,  the  following  things  are  true.  First  of  all:  Him  shall  he  teach 
in  the  way  that  he  shall  choose.  Some  make  God  to  choose  the  way.  No  doubt  God 
appoints  the  paths  of  his  people.  But  the  sense  probably  is  that  God  guides  the  just 
in  his  choice.  Pie  shall  guide  him  in  judgment,  and  teach  him  his  duty  and  privileges, 
and  show  him  how  wise  and  good  and  perfect  are  the  acts  of  providence  respecting 
him ;  and  how  seasonable  and  gracious  is  God's  way  of  delivering  him,  even  when 
escape  seemed  almost  hopeless.  Yet  in  all  these  leadings  of  Jehovah  there  shall  be 
no  violence  done  to  the  will,  nor  is  any  miracle  necessary.  But  the  good  man  shall 
exercise  his  own  entire  freedom  of  will,  and  at  each  successive  stage  of  his  progress 
choose  the  very  way,  in  which  God  would  have  him  walk.     Sinners  saved  by  grace 


PSALM  XXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  335 

are  drmon  but  not  dragged;  they  are  made  'villing,  not  borne  reluctantly  along. 
They  are  made  to  choose  and  glory  in  things  and  ways,  to  which  they  once  had  the 
strongest  rei:)ugnance.  Courses  of  life  and  sufferings,  which  it  once  seemed  impos- 
sible to  contemplate  without  horror  or  dismay,  are  at  length  welcomed  and  chosen 
]>y  the  child  of  grace,  2  Cor.  xii.  9,  10.  This  is  the  crowning  glory  of  true  religion. 
It  overcomes  the  strongest  national,  personal  and  religious  prejudices;  it  controls 
the  mightiest  passions  and  inclinations  of  men.  Saul  of  Tarsus  chose  to  blaspheme; 
but  Paul  chose  to  pray.  Saul  of  Tarsus  chose  to  persecute;  but  Paul  the  apostle 
chose  to  be  persecuted,  John  Calvin  and  John  Knox,  even  after  conversion,  both 
had  an  extreme  unwillingness  to  preach  the  gospel ;  yet  to  no  men  was  the  pulpit  for 
a  long  time  more  like  a  throne.  There  they  reigned  as  kings.  There  they  loved  to 
herald  forth  mercy.  Nor  is  this  all  the  mercy  made  sure  to  the  man  who  fears 
Jehovah. 

13.  Mis  sold  shall  dtvell  at  ease.  The  English  phrase  to  divell  at  ease,  or  be  at  ease, 
has  a  good  or  bad  sense  according  to  the  connection.  Here  it  is  taken  in  a  good 
sense.  In  Amos  vi.  1  it  is  in  a  bad  sense.  But  the  word  rendered  ease  is  not  here 
the  same  as  there.  Here  it  is  the  word  rendered  good  in  Ps.  iv.  6;  xiv.  1,3;  and 
goodness  in  Ps.  xvi.  2 ;  xxi.  3 ;  xxiii.  6.  To  divell  is  to  lodge.  The  margin :  His  soul 
shall  lodge  in  goodness.  The  connection  of  the  God-fearer  Avith  goodness  and  all 
blessings  is  not  like  that  of  a  man  strolling  along  by  goodly  habitations;  but  of  one 
who  is  at  home  in  them.  The  goodness  is  not  his  personal  quality,  but  his  rich 
portion.  The  Septuagint  well  renders  it  good  things.  His  soul,  that  is,  he  himself 
shall  dwell  at  ease.  Horsley:  Plis  soul  shall  rest  in  bliss;  Street:  He  shall  continue 
in  prosperity.  Nor  is  the  blessing  exhausted  on  him,  for  it  is  added.  And  his  seed 
shall  inherit  the  earth.  Chaldee:  And  his  children  by  a  hereditary  title  shall  enter 
into  possession  of  the  land.  The  Syriac  is  nearly  as  strong.  The  verb  rendered 
inherit  signifies  to  possess,  but  especially  to  possess  by  inheritance,  as  the  Israelites  did  the 
])romised  land.  As  Canaan  was  the  promised  laud,  and  as  a  holy  life  led  to  quiet 
and  thrift,  so  to  divell  in  the  land  came  to  signify  the  possession  of  all  good  things, 
Ex.  XX.  12;  Matt.  v.  5.  The  extent,  to  which  under  God  we  are  indebted  to  a  pious 
ancestry,  is  understood  by  few.  Let  men  know  that  their  conduct  will  have  a  vast 
bearing  for  good  or  evil  on  those  who  shall  come  after  them.  Land  is  perhaps  a 
better  rendering  than  earth,  as  the  figure  is  probably  not  drawn  from  all  the  earth, 
but  from  the  land  of  Israel.     More  than  all  this: 

14.  The  secret  of  the  Lord  is  with  them  that  fear  him.  The  Septuagint  and  imitating 
versions  have  it :  The  Lord  is  a  stay  to  them  that  fear  him ;  Arabic :  The  Lord  is 
the  courage  of  them  that  fear  him.  For  secret  Calvin  and  Street  prefer  counsel; 
Hengstenberg  and  Alexander,  friendship.  But  the  church  of  England,  Venema, 
Amesius,  Edwards,  Jebb,  Fry  and  many  others  have  secret.  In  our  English  version 
the  word  is  never  rendered  friendship,  often  secret,  Gen.  xlix.  6;  Job.  xv.  8;  xxix.  4; 
Pr.  iii.  32;  Am.  iii.  7;  and  several  times  counsel,  Ps.  Iv.  14;  Pr.  xv.  22;  Jer.  xviii. 
1 8,  23.  Either  gives  a  good  sense.  Both  are  true.  If  we  read  counsel,  then  the 
meaning  is  that  God's  plans  and  purposes  are  not  against  but  for  his  people,  not  for 
from  them,  but  with  them;  and  so  they  must  succeed;  for  the  counsel  of  the  Lord  it 
shall  stand.  Street:  "The  counsel  of  Jehovah  is  in  favor  of  them  that  fear  him." 
If  Ave  read  secret,  then  we  have  all  God's  people  taught  according  to  the  revelation 
of  the  mystery,  which  Avas  kept  secret  since  the  Avorld  began.  So  that  they  have  a 
saving  knowledge  of  the  mystery  of  God  and  of  Christ.  Christ  is  rcA^ealed  unto 
them.  And  a  thousand  things,  Avhich  to  the  Avorld  arc  enigmas  and  paradoxes,  are 
to  them  glorious  truths,  full  of  light  and  full  of  comfort.  They  have  intimate 
co7umuuion   Avith  God.     They  trust   and   glory  in   him.     Nor  is  their  confidence 


336  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxv. 

misplaced,  nor  shall  their  love  be  unrequited,  for  it  is  added :  A^id  he  will  shew  them 
his  covenant.  His  covenant  some  say  is  his  secj^et.  No  doubt  the  two  agree.  But 
covenant  is  the  stronger  word,  as  it  contains  the  idea  of  compact,  stipulation,  promise 
and  full  provision  for  every  exigency.  God  will  show  to  his  people  the  great 
amplitude,  the  excellent  arrangement,  and  the  absolute  certainty  of  his  covenant. 
They  shall  see  these  things  both  in  the  word  and  in  the  providence  of  God.  There 
is  no  good  reason  for  limiting  the  sense  to  the  outward  display  of  God's  fidelity,  mercy 
and  power. 

15.  3Iine  eyes  are  ever  toivard  the  Lord.  This  clause  seems  to  have  very  much 
the  same  import  as  that  of  xvaiting  on  the  Lord,  v.  3.  There  is  great  uniformity  in 
the  rendering  of  this  verse.  For  ever  Calvin,  Ainsworth,  Jebb  and  Fry  have 
continiudhj;  Hengstenberg  and  Alexander,  ahoays.  Edwards:  My  eyes  are  ever 
directed  to  Jehovah.  In  trouble,  especially  in  that  which  is  the  immediate  fruit  of  sin, 
the  sooner  we  wholly  despair  of  all  help  from  any  but  God,  the  better.  Nor  shall 
any  expectation  directed  to  the  Lord  ever  be  disappointed.  David  had  good  reason 
for  looking  to  God :  For  he  shall  pluck  my  feet  out  of  the  net.  Edwards :  For  he  it  is 
that  must  bring  my  feet  out  of  the  net;  Jebb:  For  it  is  he  who  shall  pluck  from  the 
net  my  feet.  Phick  oxd,  in  v.  17,  bring  out;  in  Ps.  xxxi.  4,ptdl  oid.  God's  deliver- 
ances are  opportune,  surprising,  irresistible.  For  an  explanation  of  the  use  of  nets, 
etc.,  see  on  Ps.  ix.  15;  x.  9.  The  cunning  craftiness  and  the  deadly  enmity  of  the 
wicked  are  well  expressed  by  the  term  net.  Those  who  spread  nets  did  it  for  desiructioji. 
They  had  no  mercy.  Home:  "An  unfortunate  dove,  whose  feet  are  taken  in  the 
snare  of  the  fowler,  is  a  fine  emblem  of  the  soul,  entangled  in  the  cares  and  pleasures 
of  the  Avorld;  from  which  she  desires,  through  the  power  of  grace,  to  fly  away,  and 
to  be  at  rest,  with  her  glorified  Redeemer." 

16.  Turn  thee  unto  me.  The  Chaldee  and  many  versions :  Look  thou  upon  me. 
Calvin :  Have  respect  unto  me.  In  Lev.  xxvi.  9 ;  1  Kings  viii.  28  ;  2  Chr.  vi.  19 ; 
the  same  word  is  rendered  have  respect.  In  Isa.  xlv.  22 ;  Ps.  cxix.  132,  and  often  it 
is  rendered  look.  It  is  here  used  in  a  good  sense.  He  adds :  And  have  mercy  upon 
me,  i.  e.,  Deal  graciously  with  me,  show  me  favor,  have  pity  upon  me.  We  have  the 
same  word  in  Job  xix.  21 ;  Ps.  iv.  1 ;  xxxi.  9  ;  li.  1.  David  declares  his  solemn  be- 
lief that  his  case  calls  for  divine  aid,  and  that  none  but  God  can  help  him.  He 
adds:  For  I  am.  desolate  and  affiicted.  Desolate,  literally  one,  lonely,  only,  solitary, 
then  desolate.  See  Gen.  xxii.  2 ;  Zech.  xii.  10.  When  feminine  it  is  rendered  my 
darling,  Ps.  xxii.  20 ;  xxxv.  17.  The  Septuagint  has  it  only  begotten.  But  desolate 
is  better.  Afflicted,  poor,  humble,  lowly,  needy.  See  Ps.  ix.  12,  18  ;  Pr.  iii.  34;  xxxi. 
20.  David  represents  his  case  as  one  of  the  very  class  that  God  delighted  Jo  under- 
take; one,  in  which  it  would  greatly  honor  God  to  give  relief;  one  quite  beyond  the 
aid  of  any  and  of  all  others. 

17.  The  troubles  of  my  heart  are  enlarged.  No  aflliction  comes  alone.  Whoever 
has  one  distress  has  others.  In  this  case  things  past,  present  and  future,  sins, 
former  friends  and  old  enemies  were  all  against  him.  Troubles,  as  in  Ps.  ix.  9  ;  x. 
1 ;  XX.  1 ;  xxii.  11.  For  enlarged  some  read  multiplied,  which  is  no  improvement. 
David  says  his  case  is  urgent,  the  waters  have  risen  high,  and  help  must  be  sought 
from  Jehovah.  He  adds :  Oh  bring  thou  me  oid  of  my  distresses.  Saving  the  sinful 
and  the  sorrowful,  who  look  to  him,  is  the  very  work  of  God.  He  delights  in  it. 
He  does  it  easily  and  effectually.  To  bring  out  is  in  v.  15,  to  ^;/itci  out.  Distresses 
always  so  rendered  in  our  version  in  the  plural;  in  the  singular  sometimes  angui^n. 
Lowth  reads  the  verse  thus  : 

Set  at  large  the  sorrowful  contractions  of  my  heart, 
And  1)rinf?  me  out  of  my  difficulties. 


PSALM  XXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  337 

18.  Look  xqwu  mine  affliction  and.  my  2)ain.  Look  xipon,  see,  behold,  perceive,  re- 
gard, consider.  Affliction,  always  so  rendered  in  our  version  except  in  three  cases. 
See  Ps.  ix.  13,  where  it  is  trouble.  Pain,  elsewhere  sorrow,  trouble,  labor,  travail,  (jriev- 
ance,  mischief,  misery,  a  few  times  pei^erseness,  wickedness,  iniquity.  Nu.  xxiii.  21 ;  Job 
iv.  8 ;  Hab.  i.  13.  It  is  evidently  not  to  be  taken  here  in  the  sense  of  moral  evil. 
He  would  desire  God  to  avert  his  ftice  from  all  his  transgressions.  Tlie  next  word.'; 
are :  And  forgive  all  my  sins.  No  solid  foundation  can  ever  be  laid  for  settled  peace, 
so  long  as  sin  remains  unpardoned.  In  one  unforgiven  transgression  there  is  a  sting 
so  keen,  so  envenomed  as  to  destroy  all  abiding  happiness.  Contrite  souls  know 
this,  and  so  never  give  over  crying  for  mercy,  till  they  are  assured  of  God's  love. 
Sin  pardoned,  our  other  troubles  and  our  foes  may  yet  be  many  and  mighty,  but 
they  cannot  bring  on  us  eternal  destruction.  Yet  they  may  be  far  too  strong  for  us. 
and  so  we  must  look  to  God  and  cry : — 

19.  Consider  mine  enemies.  Consider,  in  v.  18,  look  upon.  To  two  things  in  hi? 
enemies  David  specially  implored  the  divine  inspection;  1,  their  number, /or  i^e?/ m-e 
many;  2,  their  dreadful  malice,  they  hate  me  ivith  cruel  [violent,  unrighteous,  implac- 
able] hatred.  Scott,  who  refers  this  Psalm  to  the  occasion  of  Absalom's  rebellion, 
says,  David  "  was  aware,  that  even  his  own  son,  and  his  bosom-counsellor,  and  a 
large  part  of  the  nation  thirsted  for  his  blood:  and  would  decline  no  violence, 
treachery,  or  cruelty,  to  destroy  him :  so  that  his  life  could  be  preserved  only  by  the 
same  divine  power  and  mercy  in  which  he  trusted  for  the  salvation  of  his  own  soul." 
Dying  in  the  peaceable  possession  of  the  throne  seemed  to  be  a  necessary  pledge  of 
the  fulfilment  of  the  great  promise  made  to  David,  2  Sam.  vii.  Accordingly  he  de- 
sires safety  for  other  causes  beside  the  natural  love  of  life. 

20.  Oh  keep  my  soid,  and  deliver  me.  Keep;  the  same  word  in  Ps.  xvi.  1,  and  else- 
where is  rendered  preserve.  See  also  Ps.  xvii.  8.  Some  use  a  military  term,  guard. 
Our  life  and  all  our  interests,  our  souls  and  all  their  vast  affairs  can  in  no  way  be 
preserved,  but  by  the  exercise  of  God's  glorious  perfections.  Forsaken  of  him  we 
shall  be  dismayed.  So  he  prays:  Let  me  not  be  ashamed.  Ashamed,  as  in  vv.  2,  3. 
In  this  life  the  righteous  often  blush  for  their  sins  and  follies.  But  the  issue  will  be 
well.  Their  shame  will  in  eternity  be  all  gone.  Even  here  they  may  confidently 
plead  to  be  saved  from  disaster  and  confusion,  because  God's  honor  is  involved :  For 
I  put  my  trust  in  thee.  When  one  cannot  save  those,  who  confide  in  him,  he  cannot 
be  a  God.  And  were  it  credible  that  God  cared  not  for  his  friends,  all  true  religion 
would  soon  perish  from  the  earth. 

21.  Let  integrity  and  xiprightness  preserve  me.  The  Chaldee :  Perfection  and  up- 
rightness shall  preserve  me ;  Septuagint,  Ethiopic,  Syriac,  Vulgate,  and  Doway : 
The  innocent  and  the  upright  have  adhered  to  me;  Arabic:  The  innocent  and  the 
upright  have  followed  me;  Venema:  Integrity  and  uprightness  shall  preserve  me; 
irengstenberg:  Blamelessness  and  uprightness  shall  preserve  me;  Alexander:  In- 
tegrity and  rectitude  shall  preserve  me.  But  Calvin,  Diodati,  Amesius,  Ainsworth, 
Pool,  Edwards,  Jebb  and  others  have  the  optative.  Let,  etc.  Some  would  make  the 
Psalmist  pray  that  the  perfection  and  xiprightness  of  God  may  preserve  him.  But  he  is 
rather  asking  that  his  own  integrity  and  iiprightness  may  keep  him.  There  are  t^vo  ' 
senses,  in  which  this  may  occur.  1.  "Let  these  virtues  always  keep  me  from  doing 
evil,  and  never  depart  from  me."  This  sense  is  admitted  by  Diodati  and  others.  It 
is  a  wise  prayer,  based  on  self-knowledge.  2.  The  more  common  exposition  is,  Let 
my  cause  be  tried  and  rest  on  its  righteousness,  and  on  my  fairness  and  uprightness 
in  this  whole  business :  Calvin:  "David  prays  that  he  maybe  preserved  from  all 
mischief,  on  the  ground  that  he  had  conducted  himself  inoffensively  towards  others, 
and  had  abstained  from  all  deceit   and  violence."     Scott:  "In  the  sight  of  God. 

43 


338 


STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxv. 


David  pleaded  guilty  of  great  and  many  sins,  but  he  had  acted  an  upright  part  to- 
wards liis  unnatural  son,  and  treacherous  subjects."  Pool  and  others  hold  this  view. 
It  is  perhaps  the  best  every  way.  The  reason  given  is:  For  I  wait  on  thee;  q.  d, 
I  am  thy  ser\'ant,  I  look  to  thee,  I  confide  in  thee  as  taking  sides  with  the  upright. 
Boothroyd :  For  in  thee  do  I  hope.  Whoever  has  suffered  all  the  trials  of  David 
and  has  a  benevolent  heart  desires  that  God's  church  may  escape  from  her  enemies 
and  find  full  deliverance.     Therefore  he  prays: 

22.  Redeem  Israel,  0  God,  out  of  all  Ids  troubles.  Alexander :  "  This  verse  forms 
no  part  of  the  alphabetical  series,  but  begins  with  the  same  letter  as  v.  16.  Like  the 
first  verse  it  consists  of  a  single  clause,  as  if  the  two  together  were  designed  to  consti- 
tute one  sentence."  There  seems  to  be  no  good  reason  for  supposing  with  Mudge  that 
"  this  is  a  detached  sentence,  in  which  the  author  shows  his  zeal  for  his  country,  and 
that  it  was  the  usual  close  of  many  of  their  sacred  songs ;"  nor  Avith  Rosenmuller  that 
it  was  added  at  a  later  period.  Nothing  was  more  fitting  than  that  David,  who  had 
prayed  much  for  himself,  should  enlarge  his  petitions  and  ask  God  for  blessings  on  his 
people :  q.  d.,  Save,  not  me  only,  but  the  whole  nation,  now  rent,  torn,  distracted 
with  feuds  and  civil  war.  Send  peace,  send  prosperity.  Settle  our  difficulties,  for  no 
power  or  sagacity  of  man  can  give  efifectual  aid.  Unless  thou  undertake  for  us  our 
case  is  helpless.  Calvin  thinks  this  clause  clearly  shows  that  the  allusion  is  to  Saul 
and  his  associates  who  cruelly  treated  the  church.  But  Israel  has  always  had  many 
troubles,  and  the  prayer  was  always  seasonable. 

Doctrinal  and  Practical  Remarks. 

1.  The  teaching  of  Scripture  respecting  prayer  is  uniform.  It  must  be  to  Jehovah  ; 
it  must  be  sincere,  v.  1.  Slade :  "  In  vain  will  our  voices  be  lifted  up  in  prayer,  unless 
our  souls  be  lifted  up  to  God."  Henry :  "  Prayer  is  the  ascent  of  the  soul  to  God  ; 
God  must  be  eyed  and  the  soul  employed.  Ujy  with  ijour  hearts  was  anciently  used  as 
a  call  to  devotion."  Times  of  great  peril  should  be  times  of  great  prayer.  Nor  can 
the  mind  of  any  be  too  steadfastly  set  on  God  alone. 

2.  The  greater  our  trouble,  the  greater  should  be  our  trust,  v.  2.  Dangers  should 
drive  us  to  seek  divine  aid.  Henry :  "  If  we  make  our  confidence  in  God  our  stay,  it 
shall  not  be  our  shame;  and  if  we  triumph  in  him,  our  enemies  shall  not  triumph  over 
us,  as  they  would,  if  we  should  now  sink  under  our  fears." 

3.  The  principle  of  shame  in  our  nature  is  not  without  its  use.  Sinners  would  often 
be  more  wicked,  saints  would  often  be  less  holy,  but  that  a  keen  sense  of  sliame 
restrains  the  former  or  arouses  the  latter.  Nothing  has  more  power  to  torment  us,  v. 
2.  In  the  wicked  it  will  last  forever,  Dan.  xii.  2.  Nor  is  there  in  all  Scripture  any 
negative  promise  of  more  precious  import  than  that  God's  people  shall  never  come 
into  contempt  or  be  ashamed. 

4.  It  is  both  a  privilege  and  a  duty  to  pray  that  the  wicked  may  not  triumph  over 
the  righteous,  v.  2.  Such  a  state  of  things  would  argue  a  total  subversion  of  the 
divine  government.  The  hope  of  the  wicked  shall  surely  perish.  The  throne  of 
God's  grace  is  against  them.  The  universe  is  against  them.  All  nature  has  groaned 
under  the  weight  of  them ;  and  all  nature  shall  fight  against  them. 

5.  To  wait  on  God  is  a  duty  often  insisted  on  in  Scripture,  vv.  3,  5.  The  frequency, 
with  which  it  is  mentioned,  shows  the  high  value  set  on  it  by  God.  Yet  it  is  an 
unfashionable  duty,  mentioned  far  less  frequently  in  private  conversation  and  in  pulpit 
discoui-ses  than  in  the  word  of  God.  Great  promises  are  made  to  this  duty ;  and  great 
rewards  shall  follow  it.  "  Even  the  youths  shall  faint  and  be  weary,  and  the  young 
men   shall   utterly  fiill :   but  they  that    wait    upon   the    Lord    shall    reucw    their 


rsALM  XXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS  339 

strength ;  they  shall  mount  up  with  wings  as  eagles;  they  shall  run  and  not  oe  weary ; 
and  they  shall  walk,  and  not  faint,"  Isa.  xl.  30,  31. 

6.  It  heightened  the  wickedness  of  David's  foes  that  he  had  never  wronged  them, 
V.  3.  So  it  is  a  fearful  aggravation  attending  all  sin  against  God  that  it  is  wanton, 
without  cause,  and  therefore  Avithout  excuse. 

7.  It  is  a  great  mercy  to  be  allowed  to  understand  God's  will,  both  as  revealed  in 
Scripture,  and  as  made  known  in  providence.  No  less  than  four  times  does  David 
beg  to  be  enlightened  on  this  subject,  vv.  4,  5.  One  of  the  greatest  trials  is  perplexity. 
Commonly  Satan  has  a  great  advantage  over  us  when  he  can  make  us  seriously  doubt 
respecting  truth  or  duty.  Clearness  of  mind  is  a  great  blessing.  God  alone  can 
give  it,  V.  12. 

8.  A  clear  discovery  of  any  of  God's  attributes,  especially  of  his  veracity,  goodness^ 
righteousness  and  mercy,  is  a  high  attainment,  vv.  5,  6,  8,  10.  He,  Avho  studies  not 
and  loves  not  the  divine  perfections,  cannot  plead  with  God,  or  be  joyful  in  him,  as 
does  he,  who  delights  himself  in  the  Almighty.  God's  attributes  are  fountains  of  joy 
to  pious  souls.  To  love  and  embrace  all  revealed  truth,  and  especially  that  which 
relates  to  the  divine  nature  and  will  is  of  the  essence  of  true  piety. 

9.  If  God  should  do  for  us  all  else,  and  not  teach  us  his  will  and  his  ways,  he  would 
not  be  the  God  of  our  salvation,  v.  5.  We  are  blind  and  cannot  see  afar  off.  We 
know  nothing  as  we  ought  to  know  it  until  we  are  taught  from  heaven.  Blessed  be 
the  Lord,  he  is  continually  making  good  the  promise :  "  I  will  bring  the  blind  by  a 
^ay  that  they  knew  not ;  I  will  lead  them  in  paths  that  they  have  not  known ;  I  will 
tnake  darkness  light  before  them,  and  crooked  things  straight.  These  things  will  I  do 
unto  them,  and  not  forsake  them,"  Isa.  xlii.  16. 

10.  It  is  not  enough  to  begin  a  right  course.  We  must  continue  in  well-doing,  v.  5. 
Perseverance  in  duty  is  the  only  infallible  mark  to  ourselves  and  the  world  that  \ve 
are  born  of  God.     Nothing  can  be  a  substitute  for  this. 

11.  From  what  God  by  his  acts  has  shown  himself  to  be  we  may  well  argue  what 
he  will  do  hereafter,  v.  6.  Nor  should  any  appearances  to  the  contrary  make  us 
waver  respecting  either  the  wisdom  or  the  constancy  of  the  divine  compassion. 
Dickson  :  "  Though  the  course  of  kindness  and  mercy  seem  to  be  interrupted  by  afflic- 
tion and  temporal  desertion,  and  to  be  forgotten  on  God's  part ;  yet  faith  must  make 
use  of  experiences,  and  read  them  over  unto  God  out  of  the  register  of  a  sanctified 
memory." 

12.  Arguments  drawn  from  God's  character  in  favor  of  our  cause  are  far  more 
likely  to  prevail  than  those  drawn  from  our  own  character,  v.  6.  Calvin :  "  He  who 
derives  everything  from  the  fountain  of  the  divine  mercy  alone  finds  nothing  in  him- 
self entitled  to  recompense  in  the  sight  of  God." 

13.  Afflictions  often  possess  remarkable  power  to  remind  us  of  our  sins,  vv.  7,  18. 
When  Joseph's  brethren  were  in  the  greatest  straits  then  they  cried,  "  We  are  verily 
guilty  concerning  our  brother."  When  the  son  of  the  widow  of  Zarephath  died  she 
said  to  Elijah,  "  Art  thou  come  unto  me  to  call  my  sin  to  remembrance?"  Dickson : 
"  Sore  troubles  will  waken  up  the  conscience  of  sin  afresh,  and  call  to  mind  forgiven 
and  buried  sin."  Nothing  can  meet  these  terrible  memories  of  wickedness  but  a  new 
application  of  the  blood  of  Jesus  and  a  sweet  sense  of  God's  mercy  in  Christ.  A 
religious  experience  that  has  all  joys  and  no  pangs  in  it  is  good  for  nothing.  We 
should  rather  seek  to  reprove  ourselves  for  our  old  sins,  yea,  for  all  our  sins,  than  to 
forget  them.  Anything  is  good  for  us,  if  it  humbles  us  and  leads  us  to  the  mercy- 
seat.  In  these  respects  nothing  has  a  happier  effect  than  a  solemn  review  of  our  past 
deficiencies.  Henry :  "  Our  youthful  faults  and  follies  should  be  matter  of  our  repent- 
ance and  humiliation  long  after,  because  time  does  not  wear  out  the  guilt  of  sin. 


340  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxv. 

Old  people  should  mourn  for  the  siuful  mirth,  aud  be  in  pain  for  the  sinful  pleasures 
of  their  youth."  Blessed  is  the  old  man  who  has  grace  penitently  to  weep  at  the 
sins  of  his  early  days. 

14.  Sweet  is  the  doctrine  of  forgiveness !  In  mercy  God  has  clearly  and  abundantly 
revealed  his  forgiving  love  to  all  who  have  his  word,  vv.  7,  18.  The  doctrine  of  for- 
giveness is  as  weighty  as  it  is  clear.  Calvin :  "  It  is  true,  in  general,  that  men  pray 
in  a  wrong  way  and  in  vain,  unless  they  begin  by  seeking  the  forgiveness  of  their 
sins.  There  is  no  hope  of  obtaining  any  favor  from  God  unless  he  is  reconciled  to 
us."  Let  us  plead  with  God  for  his  name's  sake,  not  for  our  own.  We  are  sinners, 
and  the  tears  and  even  the  blood  of  a  sinner  can  never  wash  away  guilt. 

15.  David's  youth  seems  to  have  been  spent  in  more  freedom  from  open  transgres- 
sion than  is  common,  yet  his  view  of  his  early  life  was  just.  No  man  can  answer  for 
one  of  a  thousand  of  his  offences  during  any  year  of  his  rational  just  accountability. 
One  may  soon  become  a  monster,  if  God's  grace  be  wanting. 

16.  It  is  an  unspeakable  mercy  to  be  brought  in  our  early  years  to  love  and  serve 
God,  and  to  keep  his  commandments.  Many  harrowing  recollections  and  tormenting 
reflections  are  thus  avoided,  v.  7.  Temptation  is  thus  deprived  of  many  of  its  most 
envenomed  shafts.  Surely  as  the  latter  day  glory  approaches,  the  young,  even  little 
children,  will  be  found  turning  to  the  Lord,  and  imbued  with  his  Holy  Spirit. 

17.  But  for  these  aud  all  other  blessings  we  are  wholly  dependent  on  the  divine 
mercy,  v.  7.  This  has  always  been  the  doctrine  of  God's  real  people.  They  know 
that  they  are  sinners  saved  by  gi-ace.     To  deny  that  would  be  monstrous. 

18.  "  Seasons  of  danger  are  seasons  for  vieditation,  v.  8.  .  .  The  humble  soul  shall 
find  mercy.  He  that  fears  the  Lord  shall  '  unravel  those  dispensations'  which  per- 
plex others.  His  meditation  shall  be  sweet,  and  inspire  confidence  in  the  interposi- 
tion of  his  God.  His  meditations  will  give  energy  to  his  prayers,  and  urge  their 
repetition."  It  is  not  amiss  to  reason  and  soliloquize  in  prayer,  if  we  follow  the  Scrip- 
tural pattern,  v.  8. 

19.  God  is  the  sole  author  of  conversion,  pardon  and  salvation,  vv.  8,  9.  The  old 
doctrine  oi  preventing  grace  is  as  true  as  it  is  consolatory.  God's  grace  must  go  before 
all  acts  of  man  in  order  to  his  salvation.  The  difference  between  saints  and  sinnei-s 
is  not  natural,  but  supernatural ;  not  by  blood  or  birth,  but  by  the  adoption  and  grace 
of  God. 

20.  The  essence  of  the  meekness  required  in  God's  word  is  found  in  that  chastened 
state  of  the  soul  which  results  from  the  teaching  of  the  Holy  Ghost,  v.  9.  A  view 
of  personal  ill-desert  makes  one  humble.  A  sense  of  one's  vileness  deeply  afflicts  him. 
So  that  he  is  quiet,  submissive,  leaving  all  in  the  hands  of  God.  True  meekness  not 
only  tames  the  ferocity,  but  it  checks  the  impetuosity  of  men.  It  is  essential  to  true 
piety.  It  would  not  be  a  miracle,  but  a  contradiction  for  God  to  guide  the  proud, 
the  self-conceited  into  all  truth.  If  any  would  learn  he  must  be  docile.  The  way- 
ward err  because  they  are  wayward.  To  guide  ourselves  is  impossible.  Unless  taught 
of  God  we  must  live  and  die  in  profound  ignorance  of  the  most  necessary  things. 

21.  To  the  righteous  are  pledged  God's  mercy  aud  truth,  v.  10.  The  former  secures 
to  them  the  pardon  of  sin  and  the  loving  favor  of  God  in  all  things  and  at  all  times. 
The  latter  makes  sure  to  them  every  doctrine,  and  every  promise  of  God.  It  no  lesi^ 
secures  the  overthrow  of  the  wicked,  Avithout  which  the  victory  of  the  righteous  would 
not  be  complete.  And  on  whichsoever  side  are  God's  truth  and  mercy,  on  the  same 
side  are  all  his  adoral)le  attributes.  Calvin :  "  We  have  no  reason  to  believe  that 
God  will  foil  us  if  we  persevere  in  his  covenant."  Dickson :  "  Whosoever  hold  fast 
the  covenant  of  grace  and  make  conscience  of  obeying  God's  word  they  roay  be 


pgALM  XXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  341 

sure  that  all  their  troubles  and  variety  of  exercise  are  nothing  but  God's  way  to  makp 
them  partake  of  his  promises." 

22.  But  if  wc  would  know  that  God  is  with  us  wc  must  bo  faithful  to  his  covenan- 
and  keep  his  testimonies,  v.  10.  No  ceremonies,  professions,  raptures  or  revelations 
did  ever,  can  ever  take  the  place  of  sincere,  hearty,  unquestioning  obedience  to  all 
God's  known  Avill. 

23.  Self-righteous  hopes  are  as  delusive  as  they  are  preposterous,  v.  11.  Many 
texts  show  the  same  thing.  No  man  has  any  Gospel  to  preach,  any  good  news  to 
herald  forth  in  this  world,  unless  on  a  divine  warrant  he  can  show  that  there  is  hope 
for  the  lost,  mercy  for  the  rebellious,  and  that  the  greatness  of  our  sins  does  not  debar 
us  from  humbly  casting  ourselves  at  the  feet  of  God  in  the  hope  of  salvation  through 
a  divine  Kedeemer. 

24.  There  is  a  general  and  correct  impression  that  when  a  subject  is  often  intro- 
duced by  the  sacred  penmen,  it  is  in  God's  esteem  of  great  and  pressing  moment. 
Judging  by  this  rule  the  fear  of  the  Lord  is  of  the  highest  importance,  vv.  12,  14. 

25.  Man  needs  no  direction  and  guidance  beyond  what  is  clearly  promised  in  the 
covenant,  v.  12.  The  straits  of  the  Christian  are  often  great.  He  knows  nothing. 
He  can  do  nothing.  He  cannot  of  himself  even  pray  aright.  His  will  is  naturally 
corrupt.  But  God  can  help  him  through  all  his  trials,  and  give  him  the  victory  over 
all  his  enemies. 

26.  Glorious  is  the  portion  of  the  righteous,  v.  13.  Every  fit  form  of  expression  \s 
employed  to  give  us  some  idea  of  it ;  and  it  far  surpasses  all  that  has  ever  been 
conceived  of  it. 

27.  Rich  and  precious  are  the  benefits  of  a  pious  ancestry.  If  anything  could  turn 
our  natural  aftection  to  account  in  the  cause  of  virtue,  it  would  seem  to  be  such  pro- 
mises as  the  Bible  contains  concerning  the  seed  of  the  righteous,  v.  13.  If  you  would 
be  blessed,  and  have  your  children  blessed  also,  fear  God. 

28.  It  is  in  vain  to  fight  against  God's  counsel,  v.  14.  Nothing  can  change  it. 
Nothing  can  defeat  it.     It  is  wiser  and  stronger  than  man. 

29.  If  in  V.  14  we  understand  secret,  not  counsel,  then  how  vain  is  the  pretence  of 
the  Romish  church  in  withholding  from  the  common  people  the  word  of  God,  when 
his  secret  is  toith  them  that  fear  him,  and  when  he  has  expressly  said  that  "  things 
which  are  revealed  belong  unto  us  and  to  our  children  for  ever." 

30.  If  men,  who  think  themselves  wise  because  they  succeed  in  worldly  schemes 
knew  as  much  as  the  plain,  simple-hearted  Christian,  that  is,  if  they  were  in  the  secret 
of  the  Lord,  they  would  neither  think,  nor  feel,  nor  speak,  nor  act  as  they  now  do,  v. 
14.     They  are  deplorably  ignorant  of  the  main  point  of  wisdom. 

31.  The  state  of  the  godly  has  in  it  all  the  stability  which  can  be  derived  from  a 
covenant,  the  covenant  of  God,  ordered  in  all  things  and  sure,  v.  14. 

32.  None  can  look  too  steadfastly  and  confidingly  to  God,  v.  15.  "We  never  hojor 
him  more,  nor  please  him  better  than  when  in  trouble  and  darkness  we  still  trust  him 
and  believe  that  he  will  do  all  things  well. 

33.  God,  and  none  but  God,  can  save  us,  v.  15.  Our  enemies  are  so  crafty,  their 
snares  so  cunningly  spread,  their  malice  so  terrible,  that  we  should  soon  perish  but 
for  God's  seasonable  and  mighty  aid. 

34.  However  dark  our  prospects  and  strong  our  fears,  let  us  continue  in  prayer,  v. 
16.  It  cannot  hurt  us.  That  is  a  great  point  made  sure.  It  may  be  the  means  of  a 
speedy  and  blessed  deliverance.  If  not,  it  will  in  due  time  bring  a  still  richer 
blessing. 

35.  The  more  lowly  and  lonely  our  state,  the  more  earnestly  should  we  commit  it  to 
God,  for  the  more  glorious  will  it  be  for  him  to  interpose,  v.  16. 


342  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxvr. 

36.  Let  no  good  man  be  surprised  that  his  affliction  is  great,  and  to  him  of  an  unac- 
countable character.  It  has  always  been  so  with  God's  people,  v.  17.  The  road  to 
heaven  is  soaked  with  the  tears  and  blood  of  the  saints. 

37.  Blessed  be  God,  we  are  not  required  to  be  silent  before  him,  when  trouble  comes, 
vv.  17,  18.  We  may  not  complain  of  God,  but  we  may  complain  to  God.  With 
submission  to  his  holy  will  we  may  earnestly  cry  for  help  and  deliverance. 

38.  It  is  a  great  matter  to  have  God  so  far  engaged  on  our  side  as  that  he  will  look 
on  our  affliction  and  consider  our  case,  vv.  18,  19. 

39.  All  our  safety  is  in  God  alone,  v.  20.  In  him  we  may  rejoice  and  be  exceeding 
glad  always. 

40.  No  cause  is  strong  without  justice  and  truth,  and  no  cause  is  weak  that  has 
integrity  and  uprightness  in  it,  v.  21.  Sin  is  worse  than  misery.  Prayers  for  a  wicked 
cause  are  an  offence  to  God.  Dickson :  "  Integrity  of  life,  or  a  good  behaviour  after 
prayer,  is  as  needful  as  before  it." 

41.  The  church  of  God  is  ahvays  so  much  distressed,  that  we  may  well  pray  that 
she  be  delivered  out  of  all  her  troubles,  v.  22.  She  is  in  the  wilderness.  She  has  a 
great  fight  of  afflictions.  But  her  friends  remenaber  her  at  the  throne  of  grace.  In 
the  end  she  shall  have  all  the  glory  Avhich  the  blood  and  righteousness  and  intercession 
of  her  head  and  husband  can  secure  to  her. 


Psalm  xxvl 

A  Psalm  of  David. 

1  Judge  me,  O  Lord  ;  for  I  have  walked  in  mine  integrity :  I  have  trusted  also  in  the  Lord  ; 
therefore  I  shall  not  slide. 

2  Examine  me,  O  Lord,  and  prove  me ;  try  my  reins  and  my  heart. 

3  For  thy  loving-kindness  is  before  mine  eyes :  and  I  have  walked  in  thy  truth. 

4  I  have  not  sat  with  vain  persons,  neither  will  I  go  in  with  dissemblers. 

5  I  have  hated  the  congregation  of  evil  doers  ;  and  will  not  sit  with  the  wicked. 

6  I  will  wash  mine  hands  in  innocency :  so  will  I  compass  thine  altar,  O  Lord  : 

7  That  I  may  publish  with  the  voice  of  thanksgiving,  and  tell  of  all  thy  wondrous  works. 

S  Lord,  I  have  loved  the  habitation  of  thy  house,  and  the  place  where  thine  honour  dwelleth. 

9  Gather  not  my  soul  with  sinners,  nor  my  life  with  bloody  men : 

10  In  whose  hands  is  mischief,  and  their  right  hand  is  full  of  bribes. 

11  But  as  for  me,  I  will  walk  in  mine  integrity  :  redeem  me,  and  be  merciful  unto  me. 

12  My  foot  standeth  i)i  an  even  place :  in  the  congregations  will  I  bless  the  Lord. 

rriHAT  this  Psalm  was  written  by  David  is  clear.  The  title  ascribes  it  to  him. 
J-  There  is  not  a  phrase  in  it  which  he  might  not  with  evident  propriety  have  em- 
ployed. It  certainly  has  a  close  affinity  with  other  odes  composed  by  him,  especially 
with  the  twenty-fifth.  Calvin:  "This  Psalm,  for  the  most  part,  is  similar  to  the  pre- 
ceding." Even  Clarke  admits  that  David  may  have  written  it,  although  with  Calmet 
he  i3  more  disposed  to  refer  it  to  the  captivity.  He  dates  it  578  yeai-s  b^^fore  Christ; 
Scott,  480  yeai-s  earlier  or  B.  C.  1058. 

The  oi)inions  respecting  the  occasion  of  its  composition  are  very  variant  and  are 
mere  conjectures,  without  evidence,  though  some  of  them  are  less  improbable  than 
others.     Hengstenberg :  "All  attempts  to  find  out  an  individual  applicition  for  our 


PSALM  XXVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  343 

Psalm,  or  to  mark  out  any  historical  circumstances,  with  which  it  may  be  connected, 
liave  utterly  failed."  On  Jehovah  Lord  (the  only  name  of  God  used  in  it)  see  on 
Ps.  i.  2. 

On  the  title  see  on  titles  of  Psalms  iii.  iv. 

1.  Judge  me,  0  Lord,  In  the  rendering  of  this  clause  there  is  great  uniformity. 
The  sense  is  well  given  by  Hengstenberg:  "Literpose  to  give  me  justice,  deliver  me 
from  a  condition  in  which,  if  it  were  to  be  regarded  as  permanent,  it  would  be  un- 1 
righteous  to  suffer  me  to  remain."  The  same  prayer  is  found  in  Ps.  vii.  8;  xxxv.  24; 
xliii.  1.  The  word  xcndexeQl  judge  is,  in  Ps.  Ixxxii.  3,  rendered  defend.  The  meaning 
is,  Judge  effectually,  judge  so  as  to  defend  me.  Hammond  has  it,  Plead  for  me, 
or  defend  me;  Waterland:  Plead  for  me;  Green:  Vindicate  me;  Castellio:  Take 
my  part;  Pool:  Plead  my  cause,  or.  Give  sentence  for  me;  Horsley:  Give  sen- 
tence for  me;  Fry:  Pass  sentence  on  me.  None  of  these  are  improvements  on  the 
common  rendering.  The  best  of  them  is:  Give  sentence  for  me.  The  reasons  of 
his  prayer  are  next  given.  First,  he  urges  his  personal  innocence  of  the  crimes  alleged 
against  him  and  the  uprightness  of  his  conduct  towards  those  who  are  his  bitter  foes : 
For  I  have  walked  in  mine  integrity.  Integrity  is  from  the  same  word  so  rendered  in 
Ps.  vii.  8;  xxv.  21.  It  is  sometimes  rendered  uprightness.  The  Chaldec,  Perfection; 
Septuagint,  Vulgate,  Ethiopic,  Innocence ;  Arabic,  Humility,  sim/plieity,  2)erfection.  He 
declares  that  the  whole  tenor  of  his  life  [indicated  by  walked"]  towards  them  had  been 
blameless.  Secondly,  he  says :  /  have  trusted  also  in  the  Lord.  He  asserts  that  he 
had  kept  a  good  conscience,  and  not  made  man,  or  any  but  Jehovah  his  hope  or  con- 
fidence. He  had  resorted  to  no  wicked  or  doubtful  expedient.  He  had  made  God 
his  trust.  Pool:  "I  have  committed  my  cause  and  affairs  to  thee,  as  to  a  just  Judge 
and  merciful  Father,  and  my  hope  and  trust  is  fixed  upon  thee  alone;  therefore  thou 
wilt  not  deceive  my  trust,  but  wilt  uphold  me  against  all  mine  enemies."  Hengsten- 
berg: "  To  walk  in  integiHty  has  reference  to  the  commandments  of  the  second  table,  and 
to  trust  in  the  Lord  to  those  of  the  first."  He  adds:  Therefore  I  shall  not  slide.  The 
word  therefore  is  properly  supplied  by  our  translators.  For  slide  the  Septuagint  has 
he  unstable ;  Ethiopic  and  Syriac,  be  moved ;  Vulgate,  be  weak ;  Arabic,  fear ;  church 
of  England  and  Edwards,  fall ;  Venema  and  Amesius,  waver ;  Fry,  be  shaken ;  Ains- 
worth,  stagger ;  Alexander,  siverve ;  Hammond  suggests  also  trip,  totter,  be  inconstant. 
The  Chaldee  and  Hengstenberg  have  slide.  The  sense  may  be,  I  shall  not  fall  fi'om 
my  hope,  I  shall  be  found  firm  and  stable  in  my  course  and  in  my  adherence  to  the 
Lord.  Calvin  unites  all  the  clauses :  Because  I  have  w'alked  in  mine  integrity,  and 
trusted  in  Jehovah,  I  shall  not  be  moved.  In  his  uprightness  and  reliance  on  God  he 
is  confident  and  so  he  begs  the  scrutiny  of  the  Lord  into  his  cause  and  character. 

2.  Examine  me,  O  Lord,  and  prove  me ;  try  my  reins  and  my  heart.  The  verbs  of 
this  verse,  examine,  jorove  and  try  are  by  many  used  interchangeably.  They  all  have 
the  same  import.  Examine,  in  Ps.  xi.  4,  5, rendered  try;  in  Ps.  xvii.  Z,j)rove.  Prove, 
commonly  so  rendered,  also  try,  tempt.  The  last  verb  try  is  by  some  rendered  cleanse, 
p)urify,  melt,  burn,  assay.  It  expresses  the  trial  of  metals  by  fire,  Ps.  xii.  6;  xvii.  3. 
On  reins  or  kidneys,  see  above  on  Ps.  vii.  9 ;  xvi.  7.  David  desired  that  the  Lord 
would  search  him  through  and  through.  Knowing  his  innocence  in  the  matters 
charged,  he  asked  that  God  would  prove  it  and  manifest  it. 

3.  For  thy  lovingkindness  is  before  mine  eyes.  The  rendering  of  this  clause  is  quite 
uniform,  only  that  some  have  love,  mercy  or  pity  for  lovingkindness.  The  meaning  is 
that  he  remembers  God's  kindness  in  the  past,  he  dwells  on  it  in  his  present  thoughts, 
and  he  hopes  in  it  for  days  to  come.  The  foundation  of  his  piety  was  laid  in  just 
v'iews  of  God's  character;  and  as  in  the  divine  dispensations  towards  his  people  gener- 
ally and  towards  David  in  particular  there  was  a  delightful  superabounding  of  ^:)%, 


344-  STUDIES  IN  THE  BOOK   OF  PSALMS.  [p3Alm  xxvi. 

mercy,  loving-kindness,  so  iu  all  his  thoughts  David  dwells  much  on  that  aspect  of  the 
character  of  God.  The  effect  was  most  happy:  And  I  have  walked  in  thy  truth.  Alex- 
ander: "The  verb  translated  walked  is  an  intensive  form  of  that  used  in  verse  1." 
Diodati  thus  paraphrases  the  whole  verse :  "  Mine  eye  of  faith  hath  been  always  upon 
thy  favor,  and  I  have  sincerely  obeyed  the  truth  of  thy  word,  which  I  have  taken  for 
a  light  and  rule  of  my  conscience,  vrhich  otherwise  may  err  and  deceive  me."  There  does 
not  seem  to  be  good  cause  for  connecting  this  verse  in  the  same  sentence  with  the  next. 
In  so  doing  the  sense  is  good,  but  the  third  verse  is  complete  in  itself 

4.  /  have  not  sat  with  vain  persons.  For  vain  persons  the  Vulgate  has  council  of 
vanity;  Syriac,  malignant;  Edwards,  7nen  of  falsehood ;  Ainsworth,  mortal  men  of 
false  vanity ;  Horsley,  xin-etched  soiu  of  vanity ;  Hengsteuberg  and  Alexander,  men  of 
falsehood.  The  language  points  to  men  who  build  their  hopes  on  falsehood.  Every 
untruth  is  a  vanity.  The  verb  is  in  the  preterite.  The  wicked  may  be  before  us,  Ps. 
xxxix.  1.  We  may  in  a  sense  be  compelled  to  mingle  with  evil  men,  or  else  leave  the 
world,  1  Cor.  v.  10.  But  no  good  man  will  choose  such  as  his  associates.  The  com- 
panion of  fools  shall  be  destroyed.  David  had  not  willingly  mingled  with  such.  He 
had  not  sought  bad  comi^auy.  This  course  of  purity  had  commended  itself  to  him. 
It  had  given  him  courage  and  comfort.  Since  he  had  tried  it,  he  was  more  than  ever 
purposed  to  adhere  to  it ;  and  so  he  says :  Neither  will  I  go  in  with  dissemblers.  As 
has  been  my  practice,  so  shall  be  my  future  life.  For  dissemblers  some  read  wicked, 
workers  of  iniquity,  ungodly,  infamous;  but  a  better  sense  is  given  by  deceitful,  hypo- 
crites, those  that  hide  themselves,  those  who  seek  concealment.  The  Chaldee :  I  will  not 
go  in  with  those  that  hide  themselves  to  do  evil.  Wickedness  is  uncandid,  and  loves 
concealment,  while  truth  and  righteousness  are  ojieu  and  seek  scrutiny,  Job  xxiv.  13- 
17;  John  iii.  20,  21.  None  will  deny  that  the  candid  man  has  far  fewer  troubles 
with  his  own  conduct  than  the  tortuous  and  deceitful.  The  righteous  shun  the  wicked 
both  for  the  sin  and  for  the  misery  that  are  in  their  ways. 

5.  I  have  hated  the  congregation  of  evil  doers.  Congregation,  body  or  assembly. 
For  evil  doers  some  read  malignant,  wicked,  transgressors,  villanous  men.  Morison 
says  the  original  "denotes  individuals  of  malignant,  discontented  and  revengeful 
minds."  And  [I]  will  not  sit  with  the  wicked.  That  is,  he  would  not  sit  to  advise 
and  consult  with  men  of  this  character.  Their  principles  and  his  were  wholly  opposed. 
Hengstenberg :  "  The  import  is,  '  I  take  no  part  in  the  assemblies  for  the  ruin  of 
others ;'  "  Alexander :  "  The  change  of  tense  is  anything  rather  than  unmeaning. 
'  I  have  not  sat  with  them  in  time  past,  and  I  will  not  go  with  them  in  time  to  come.' 
The  form  of  expression  is  borrowed  from  Gen.  xlix.  6."  All  nations  agree  that  men 
are  known  by  the  company  they  choose. 

6.  I  will  wash  my  hands  in  innocency.  Of  these  words  the  renderings  are  various, 
though  they  substantially  agree.  The  rendering  cannot  be  improved.  Washing  was 
one  of  the  rites  of  purification  to  the  priesthood,  Ex.  xxix.  4;  xxx.  19-21 ;  xl.  12; 
Lev.  xvi.  4,  24 ;  xvii.  15,  16 ;  xxii.  6.  It  was  also  a  becoming  preparation  for  solemn 
worship.  It  was  an  act  symbolical  of  purity.  As  religion  was  corrupted,  men  began 
to  lay  the  greatest  stress  on  the  mere  act.  In  the  Yad  Tephillah  we  are  told :  "  The 
hands  are  to  be  washed  before  prayers."  And  Aristeas  says :  "  It  is  the  custom  for 
all  the  Jews  to  wash  their  hands  as  often  as  they  pray  to  God."  It  was  a  saying 
among  them  :  "  Whosoever  despiseth  the  washing  of  hands  is  worthy  to  be  excommu- 
nicated ;  he  comes  to  poverty,  and  will  be  extirpated  out  of  the  world."  Another 
was  this :  "  Whosoever  has  his  seat  in  the  land  of  Israel,  and  eats  his  common  food 
in  cleanness,  and  speaks  the  holy  language,  and  recites  his  phylacteries  morning  and 
evening,  let  him  be  confident  that  he  shall  obtain  the  life  of  the  world  to  come."  The 
Jews  tell  us  that  one  of  their  number,  R.  Aquiba,  being  in  prison,  and  not  having 


PSALM  XXVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  345 

water  enougli  to  drink  and  to  wash  his  hands  also,  chose  to  do  the  latter,  saying,  "  It 
is  better  to  die  of  thirst  than  transgress  the  tradition  of  the  elders."  Maimonides 
says :  "  Of  old  the  religions  did  eat  their  common  food  in  cleanness,  and  took  care  to 
avoid  ;ill  uncleanness  all  their  days,  and  they  were  called  Pharisees."  All  this  was 
the  invention  of  men  and  not  the  commandment  of  God.  Cleanliness  is  one  of  the 
decencies  of  divine  worship,  bnt  it  is  itself  no  part  of  true  devotion.  Yet  that  which 
is  symbolized  by  it,  viz.,  personal  holiness,  is  a  grand  requisite  in  all  acceptable  wor- 
ship. "  If  I  regard  iniquity  in  my  heart,  the  Lord  will  not  hear  me."  "  When  ye 
make  many  prayers,  I  will  not  hear ;  your  hands  are  full  of  blood ;  wash  you,  make 
you  clean,"  Ps.  Ixvi.  18;  Isa.  i.  15,  16.  The  sense  therefore  is  that  David  would  wor- 
ship God  in  rectitude  and  moral  purity.  Some,  however,  think  that  the  washing  in 
innocency  has  reference  to  the  custom  of  jirotesting  one's  innocence  by  washing  the 
hands  with  water.  This  was  practised  by  Pilate,  Matt,  xxvii.  24.  The  usao-e  seems 
to  have  been  well  understood.  Indeed  it  is  found  in  the  law  of  Moses  as  an  ordinance, 
Dent.  xxi.  1-9.  And  it  must  be  confessed  that  this  view  gives  a  good  sense,  and  well 
agrees  with  the  scope  and  context.  Perhaps  the  two  interpretations  may  be  united  so 
as  to  teach  that  David  would,  not  hypocritically,  but  sincerely,  as  in  the  sight  of  God, 
truly  and  successfully  protest  his  innocence.  There  is  some  contrariety  in  the  render- 
ings as  to  the  tense  of  the  verb  wash.  The  Hebrew  is  future.  That  indeed  does  not 
itself  show  that  the  common  version  is  the  best.  See  Introduction,  §  6.  The  verbs 
of  the  two  verses  next  preceding  are  in  the  preterite ;  but  that  does  not  determine 
that  this  shall  be  so.  Indeed  there  is  a  fitness  in  the  change  of  tense  just  at  this 
point.  The  rendering  of  the  English  Bible  is  the  best.  There  seems  to  be  no  reason 
for  using  the  present  tense.  David  was  resolved  to  maintain  a  blameless  character, 
and  in  his  uprightness  to  worship  God.  So  will  I  compass  thine  altar,  0  Lord.  To 
compass  may  signify  to  lay  hold  of,  or  to  march  around  in  procession,  or  to  unite  with 
others  in  standing  around.  Perhaps  the  last  is  best.  The  second  gives  also  a  good 
sense.  For  although  usually  none  but  the  priests  went  in  procession  around  the  altar, 
yet  on  the  seventh  day  of  the  feast  of  tabernacles,  the  people  solemnly  marched  seven 
times  around  the  altar  as  a  memorial  of  the  fall  of  Jericho.  The  verb  here  rendered 
compass,  in  the  same  form  is  found  in  Ps.  vii.  7.  In  Gen.  xxxvii.  7,  in  another  form 
it  is  rendered  stood  round  about.  The  meaning  of  the  Psalmist  in  the  whole  verse 
seems  to  be :  I  will  solemnly  and  truly  profess  my  uprightness,  and  I  will  render  thee 
the  sincere  and  holy  worship  prescribed  in  thy  word.  Such  a  character  and  such  con- 
duct eminently  become  all  who  approach  the  great  King,  and  are  the  best  foundation 
for  solid  usefulness : 

7.  That  I  may  publish  with  the  voice  of  thanksgiving,  and  tell  of  all  thy  wondrous 
works.  God  is  honored  when  the  righteous  praise,  and  thank  him  and  speak  forth 
his  marvellous  deeds.  The  Hebrew  does  not  sustain  the  rendering  of  some  of  the 
old  versions.  That  I  may  hear  the  voice  of  thy  praise ;  though  it  might  warrant  this, 
That  I  may  cause  to  be  heard  the  voice  of  thanksgiving.  The  same  verb  in  the  same 
form  is  found  in  2  Chron.  v.  13  ;  Isa.  Iviii.  4.  But  to  make  to  be  heard  is  the  same  as 
to  publish.  Fry  well  renders  it,  To  cause  the  sound  of  thy  praise  to  be  heard  ;  Hengs- 
tenberg.  That  I  may  cause  the  voice  of  praise  to  be  heard.  The  clause,  says  Alex- 
der,  "admits  of  several  constructions:  1.  To  publish  thanksgivings  with  the  voice. 
2.  To  publish  with  a  thankful  voice,  without  expressing  what.  3.  To  publish  and 
recount  all  thy  wondrous  works  with  a  voice  of  thanfegiving."  As  the  pious  never 
want  wondrous  things  in  God's  character  and  providence  to  celebrate,  so  God  ought 
never  to  want  friends  and  followers  to  utter  his  praise.  Thanksgiving,  in  the  English 
version  almost  uniformly  rendered  thanks,  thank  offering,  thanksgiving,  or  praise. 
Twice  only  is  it  rendered  confession,  Josh.  vii.  19  ;  Ezra  x.  11.     But  in  these  cases  it  is 

44 


346  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxvi. 

[)robable  that  a  part  of  worship  is  put  for  the  whole.      Wondrous  works,  literally  things 
done  wonderfully. 

8.  Lord,  I  have  loved  the  habitation  of  thy  house,  and  the  place  where  thine  honour 
dwelleth.  Chaldee :  I  have  loved  the  habitation  of  the  house  of  thy  holiness,  and  the 
place  of  the  tabernacle  of  thy  glory  ;  Septuagint,  Ethiopia  and  Vulgate :  I  have  loved 
the  beauty  of  thy  house,  and  the  place  of  the  tabernacle  of  thy  glory ;  Syriac :  I  have 
loved  the  service  of  thy  house,  and  the  place  of  the  habitation  of  thy  glory.  Venema, 
Amesius,  EdAvards,  Green  and  Ainsworth  put  the  verb  in  the  present  tense,  I  love ; 
but  the  majority  of  translators  properly  follow  the  orignal,  I  have  loved,  an  act  con- 
tinued to  this  time.  The  verb  expresses  the  affection  of  Abraham  to  Isaac,  Gen. 
xxii.  2.  In  Ps.  xi.  7  it  expresses  God's  love  of  holiness.  Surely  the  author  of  such 
a  sentiment  was  spiritually-minded  and  loved  communion  with  God.  The  pious  soul 
delights  in  God  however  manifested,  whether  in  w'orks  of  creation  or  providence, 
in  word  or  ordinances,  in  the  tabernacle,  or  in  the  temple,  or  under  the  simpler  wor- 
ship of  the  Gospel  dispensation. 

9.  Gather  7iot  my  sold  ivith  sinners.  The  Chaldee  gives  the  same  rendering.  The 
Septuagint,  Ethiopic  and  Vulgate :  Destroy  not  with  the  ungodly  my  soul ;  church 
of  England  :  O  shut  not  up  my  soul  with  the  sinners  ;  EdAvards  and  Alexander :  Take 
not  away  my  soul  with  sinners.  Diodati's  paraphrase  is :  "  Do  not  enfold  me  in  the 
same  ruin  and  curse"  with  sinners ;  Patrick's :  "  I  hope  thou  wilt  not  let  me  suffer 
with  those  from  whose  society  I  have  always  separated  myself"  In  many  places  the 
Avord  rendered  gather  signifies  assemble.  In  Ps.  Ixxxv.  3  ;  Isa.  iv.  1 ;  Jer.  xvi.  5,  it  is 
translated  take  away.  For  this  reason  it  is  used  for  death.  In  1  Sam.  xv.  6,  it  ia 
destroy ;  in  Isa.  Ivii.  1,  taken  aivay ;  in  Ezek.  xxxiv.  29,  be  consumed.  The  clause  is 
a  petition  against  being  left  to  the  companionship  and  doom  of  wicked  men.  Nor 
[gather]  my  life  ivith  bloody  men.  The  prayer  is  of  the  same  import  as  that  in  the 
preceding  clause.  DaA'id  desired  that  no  portion  of  his  existence,  neither  the  general 
course  of  his  temporal  life,  nor  its  solemn  close,  nor  his  existence  beyond  the  grave 
might  be  in  common  AAuth  the  Avicked.  The  reasons  for  such  a  prayer  are  found  in 
all  the  differences  of  the  characters,  pursuits,  preferences,  habits,  aims,  ends  and  des- 
tinies of  saints  and  sinners.  They  do  not  think  alike,  feel  alike,  s^jeak  alike,  act 
alike,  live  alike,  die  alike,  or  fare  alike.  David  wished  to  be  remembered,  cared  for, 
and  gat/iercd,  but  not  Avith  sinnei'S.  For  the  sense  of  the  phrase  bloody  men,  or  men 
of  bloods,  see  on  Ps.  v.  6.  In  the  next  verse  Ave  have  a  further  account  of  these 
bloody  men. 

10.  In  ichose  hands  is  mischief.  For  mischief  the  Chaldee  has  the  counsel  of  wick- 
edness;  Septuagint,  Ethiopic,  Vulgate,  DoAvay,  iniquities;  Arabic,  ivrongs;  Syriac, 
fraud;  Calvin,  maliciousness;  Venema  and  Amesius,  ivickedness;  Yidwaxds,  plotted 
mischief;  Fry,  an  evil  design ;  Hengstenberg  and  Alexander,  crivie.  Men  of  blood 
are  ahvays  criminals,  Avho  deserve  severe  punishment  from  human  laAA'  and  from  the 
divine  judge.  To  live  with  them  is  torment  to  a  pious  soul.  To  spend  an  eternity 
with  them  is  damnation.  And  their  right  hand  is  fidl  of  bribes.  The  Avord  rendered 
bribes  is  in  the  singular,  but  is  properly  rendered  plural  from  its  connection  Avith 
full,  thus  conforming  to  the  English  idiom.  Literally  it  AA^oukl  ])e  a  gift.  It  is  ren- 
dered gifts  by  the  church  of  England ;  gifts  of  corruption  by  Amesius  and  Piscator ; 
bribei-y  by  Fry  and  Hengstenberg ;  a  bribe  by  Alexander.  In  our  common  Aversion  it  is 
rendered  a  gift,  reivard,  j^reseJit,  bribery  and  bribes,  Ex.  xxiii.  8 ;  Deut.  x.  17 ;  1  Kings 
XV.  19  ;  Job  XV.  34  ;  1  Sam.  viii.  3.  The  sense  of  the  AVord  is  Avell  given  in  Ps.  xv. 
5  ;  as  "taking  a  reward  against  the  innocent."  Nothing  more  effectually  blinds  the 
eyes,  perverts  the  judgment,  and  vitiates  the  character  than  bribery.  It  poisons  the 
very  fountain  of  justice  and  is  practised  only  by  unprincipled  men.     The  Scripture 


PSALM  XXVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  347 

rule  ou  this  subject  is  correct.  It  forbids  persons  ^vho  are  to  act  as  judges,  jurors, 
umpires  or  arbitrators  even  to  receive  a  present.  From  bloody  and  deceitful  men, 
wlio  practised  bloodshed  and  bribery,  David  desired  to  be  separated  both  in  this 
life  and  the  next.     His  inclinations  led  him  in  a  different  direction. 

11.  But  as  Joy  me,  I  will  imlk  in  mine  integrity.  Integrity,  elsewhere  simplicity,  per- 
feciion.  See  Ps.  vii.  8;  xxv.  21.  In  other  versions  it  is  rendered  innocence,  gentle- 
ness, perfectness,  perfection.  It  seems  to  embrace  the  idea  of  entireness  of  virtuous 
behaviour,  thus  securing  symmetry  of  character  and  universality  of  obedience.  It 
cannot  therefore  be  better  rendered  than  it  is  in  the  English  text.  This  sense  is 
made  clearer  and  stronger  by  the  verb  ivill  ivalk,  indicating  the  course  of  the  life,  the 
uniform  habit  of  the  man.  Such  a  life  David  was  resolved  to  lead.  He  says,  I  will. 
The  words,  But  as  for  me,  exhibit  his  purpose  in  contrast  to  the  wicked  mentioned  in 
the  two  verses  next  preceding.  See  Josh.  xxiv.  15.  One,  thus  honest  with  man  and 
faithful  with  God,  may  confidently  pray  :  Redeem  me,  and  be  mercifid  unto  me.  Re- 
deem, elsewhere  sometimes  deliver,  rescue,  but  most  commonly  as  here.  The  same 
verb  in  the  same  form  is  found  in  Ps.  xxv.  22.  Redemption  was  commonly  by  a 
price,  or  at  great  risk.  God  saves  the  soul  by  a  great  sacrifice,  but  he  is  so 
strong,  so  wise  and  so  good  that  he  runs  no  risk.  He  saves  with  a  mighty  hand  and 
abundant  mercy.  In  the  case  of  all  sinners  any  deliverance  is  a  mercy.  The  greater 
the  deliverance,  the  greater  the  undeserved  kindness.  The  prophet  does  not  say, 
Redeem  me  and  be  just  unto  me.  His  plea  is  all  of  mercy.  Be  merciful  unto  me ; 
i.  e.,  be  gracious  to  me,  be  favorable  unto  me,  have  mercy  upon  me,  have  pity  upon 
me.  See  Ex.  xxxiii.  19  ;  Jud.  xxi.  22;  Ps.  iv.  1 ;  li.  1 ;  Pr.  xix.  17.  If  David  justi- 
fied himself  against  the  malicious  slanders  of  his  enemies,  he  did  not  plead  that  he 
was  beyond  the  need  of  Jehovah's  mercy  and  grace. 

12.  My  foot  standeth  in  an  even  place.  He,  that  walketh  uprightly,  walketh  surely. 
Sooner  or  later  the  Lord  sends  deliverance.  It  is  not  unusual  to  close  the  saddest 
Psalms  with  an  expression  of  lively  confidence  that  all  will  be  right :  yea,  so  firmly 
is  this  pious  hope  settled  that  even  before  relief  actually  comes,  it  is  spoken  of  as 
past  or  present.  The  verb  in  this  clause  is  put  in  the  preterite  by  the  Chaldee,  Sep- 
tuagint,  Vulgate,  Arabic,  Syriac,  Doway  and  Calvin,  who  follow  the  Hebrew.  But 
the  majority  of  scholars  prefer  the  present,  standeth.  See  Introduction,  §  6.  Alex- 
ander reads  "  stands,  or  lias  (at  last)  stood."  By  an  even  place  the  oldest  versions 
generally  understand  rectitude;  the  Vulgate  and  Doway,  direct  way;  Calvin,  up- 
rightness; church  of  England,  right;  Ainsworth,  in  righteousness;  Waterlaud,  the 
court.  Some  think  the  reference  is  to  those  words  in  v.  1,  I  shall  not  slide.  When 
he  said  these  words  in  v.  1,  he  expressed  a  hope  or  a  prayer.  Now  he  is  assured 
that  he  stands  firm.  Diodati :  "  By  faith  I  do  already  hold  myself  victorious  over 
mine  enemies,  freed  from  all  dangers  and  difficulties,  and  settled  in  secure  happi- 
ness." Such  a  state  of  mind  is  fitly  followed  by  the  declaration :  In  the  congrega- 
tions will  I  bless  the  Lord.  Chaldee :  In  the  congregation  of  the  just  will  I  bless 
the  Lord ;  Septuagint  and  Venema :  In  the  assemblies  will  I  bless  the  Lord ;  Vul- 
gate and  Doway  :  In  the  churches  I  will  bless  thee,  O  Lord ;  Ainsworth  :  In  the 
churches  I  will  bless  Jehovah ;  Hengstenberg  :  In  the  assemblies  will  I  praise  the 
Lord.  The  verb  rendered  vdll  bless  is  found  in  Ps.  v.  12 ;  xvi.  7.  Even  private 
benefits  often  call  for  public  thanksgiving.  But  public  mercies,  wherein  God  deliv- 
ers our  lives  and  souls  from  deadly  enemies  and  great  perils,  always  summon  us  to 
bless  him  tn  the  congregations. 

Doctrinal  and  Practical  Remarks. 
1.  To  be  misjudged  and  calumniated  is  the  lot  of  all  good  men,  v.  1.     Neither 


348  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xxvi. 

David,  nor  our  Saviour  escaped  this  trial.  Sometimes  these  slanders  are  so  many, 
.-0  terrible,  so  distressing,  that  Avith  all  our  energies  we  can  do  no  more  than  patiently 
bear  our  sorrows,  and  quietly  look  to  God  for  defence. 

2.  In  many  cases  the  wronged  and  persecuted  have  no  more  precious  privilege 
than  to  refer  their  whole  case  to  him,  Avho  is  Judge  of  all,  v.  1.  When  they  can  do 
this  with  a  conscience  void  of  offence  towards  God  and  man,  they  need  not  be  afraid 
with  any  amazement.  Cobbin :  "A  good  cause,  a  good  conscience,  and  a  good  deport- 
ment are  good  grotmds  of  ajypeal  to  God.  They  are  not  meritorious  grounds,  but  they 
are  evidential  grounds." 

3.  It  is  always  wise  to  be  more  afraid  of  sin  than  of  temporal  evil,  of  doing  wrong 
than  of  suffering  wrong.  Nothing  hurts  us  till  our  souls  are  hurt.  If  we  do  right, 
we  may  boldly  defy  the  universe  of  malignant  creatures  to  do  us  real  harm,  v.  1. 
He,  who  renders  evil  for  evil,  withdraws  his  case  from  the  chancery  of  heaven,  and 
provokes  the  God  of  peace  to  rise  up  against  him.  Any  comfortable  appeal  to  God 
is  entirely  destroyed  and  any  successful  appeal  to  God  is  effectually  hindered  by  our 
wilful  wrong-doing. 

4.  It  is  instructive  to  see  how  often  in  Scripture  our  duties  to  man  are  appealed  to 
as  the  test  of  sincerity,  v.  1.  Mere  morality  is  not  saving;  but  religion  without 
morality  is  an  abomination  to  God  and  to  good  men.  When  we  walk  in  integrity, 
then  we  may  hope  that  our  trust  in  God  is  not  a  sheer  pretence.  No  zeal,  no 
devotion,  no  orthodoxy,  no  professions  can  prove  him  a  servant  of  God,  whose 
observance  of  the  last  six  commandments  is  lax,  or  doubtful. 

5.  It  is  not  wrong  for  good  men,  when  slandered,  to  protest  their  innocence  and 
defend  their  character,  v.  1.  This  should  be  done  humbly  and  mildly;  but  it  may 
be  done  firmly  and  confidently.  Job :  "  Till  I  die  I  will  not  remove  my  integrity 
from  me."  It  is  no  mark  of  a  virtuous  character  to  be  indifferent  to  reproach.  And 
yet  in  many  cases  silence  is  best,  Matt,  xxvii.  12,  14;  Mark  xiv.  61;  xv.  3,  5;  Luke 
xxiii.  9.     There  is  a  time  to  be  silent.     There  is  also  a  time  to  speak. 

6.  If  we  Avould  have  the  comforts  of  religion  we  must  maintain  habits  of  piety, 
V.  1.  When  David  says,  I  have  trusted  also  in  the  Lord,  he  does  not  refer  to  some 
occasional  act,  but  to  the  tenor  of  his  life.     Fits  of  pious  emotions  save  no  man. 

7.  Although  the  duties  of  the  second  table  of  the  law  are  often  and  justly  insisted 
on  as  evidences  of  piety,  yet  when  not  accompanied  by  those  of  the  first,  they  give 
no  encouragement  to  hope  for  God's  favor.  He,  who  properly  regards  man,  must 
also  fear  God.  He,  who  is  uncorrupt  in  morals,  must  also  trust  in  the  Lord,  v.  1. 
Hengstenberg :  "Trust  in  God  is  the  fountain  of  integrity.  Whoever  places  his 
hope  in  God  need  not  seek  to  advance  his  worldly  interests  by  violating  his  duty 
towards  his  neighbor :  he  waits  for  everything  from  above,  and  is,  at  the  same  time, 
always  determined  that  he  will  not  be  deprived  of  the  favor  of  his  heavenly  Father 
through  violating  his  commandments." 

8.  Stability  of  morals  is  looked  for  in  vain,  where  piety  is  wanting ;  and  piety  is 
vain  and  hypocritical,  where  uprightness  of  life  is  wanting,  v.  1.  Justification  and 
sanctification  are  never  separated,  Ps.  xxxii.  1,  2;  Rom.  viii.  1.  To  be  just  to  man 
and  to  rob  God  as  clearly  establishes  a  bad  character  as  to  be  pious  towards  God,  and 
dishonest  towards  men. 

9.  The  difference  between  saints  and  sinners  extends  not  only  to  their  views  respect- 
ing Christ  and  the  Holy  Ghost,  the  law  and  the  gospel,  but  also  to  the  foundations  of 
religious  truth.  Not  only  the  moral  but  the  natural  attributes  of  God,  which  are  by 
the  wicked  contemplated  with  aversion,  are,  to  the  righteous  objects  of  love  and  joy, 
v.  2.  By  the  wicked  even  the  omniscience  of  God  is  hated.  The  Osage  Indian  spoke 
the  sentiments  of  the  carnal  heart :  "  I  do  not  like  this  God  of  the  white  people.     I 


PSALM  XXVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  349 

hate  him;  for  he  is  always  looking  at  me.  I  would  shoot  him,  if  I  could  see  hini." 
This  was  not  the  feeling  of  the  renewed  heart  of  David.  God's  omniscience  was  his 
comfort.  He  appealed  to  it  humbly  but  gladly  for  the  scrutiny  of  his  character. 
One  of  the  most  marked  conversions  the  author  ever  witnessed  was  that  of  a  lady, 
who  in  the  evening  felt  a  dreadful  opposition  to  God's  knowing  all  that  was  in  her 
heart,  and  in  the  morning  was  rejoicing  in  that  very  truth,  Ps.  cxxxix.  23,  24. 

10.  It  would  be  better  for  us,  if  we  should  think  more  of  God's  loving-kindness, 
and  more  frequently  celebrate  it.  It  should  ever  be  before  oxer  eyes  as  a  theme  of  con- 
templation, and  on  our  lips  as  a  theme  of  praise,  v.  3,  The  heart  is  best  won  to  God 
by  the  mild  aspects  of  the  divine  character,  "It  is  the  pitifulness  of  the  divine 
bosom,  which  awakens  confidence  in  the  afflicted  and  sorrowing  heart."  Nothing  more 
revives  our  fliith.     Nothing  more  animates  our  zeal  and  our  obedience. 

11.  Not  isolated  acts,  but  the  course  of  one's  life  must  determine  character.  Unless 
we  ivalk  in  God's  truth,  we  are  not  his  servants,  v.  3.  Henry :  "  Those  only  may 
expect  the  benefit  of  God's  loving-kindness,  that  live  up  to  his  truths,  and  his  laws 
that  are  grounded  upon  them.  Some  understand  it  of  his  conforming  himself  to 
God's  example  in  truth  and  faithfulness,  as  well  as  in  goodness  and  loving-kindness. 
Those  certainly  walk  well,  that  are  followers  of  God  as  dear  children." 

12.  One  of  the  greatest  mysteries  in  human  nature  is  the  slowness  of  men  to  learn 
that  no  good  is  likely  to  come  to  those  who  love  and  frequent  evil  company  ;  while 
blessings  of  the  greatest  value  seem  naturally  to  fall  on  those,  who  shun  the  society  of 
the  vicious  and  love  that  of  the  godly,  v.  4.  Morisou  :  "  In  the  present  state  of  society 
we  cannot  always  avoid  civil  intercourse  with  some  of  the  worst  of  men ;  but  he  who 
sits  with  the  wicked,  and  finds  delight  in  their  unholy  conversation,  proves  himself  to 
be  an  enemy  of  God,  and  a  destroyer  of  his  own  soul." 

13.  Guile  and  dissembling  belong  to  evil  courses,  v.  4.  David's  example  teaches 
that  "  though  innocency  may  seem  to  make  the  godly  a  prey  to  their  enemy,  yet  it 
will  promote  their  cause  more  before  God,  and  give  greater  contentment  to  the  con- 
science than  witty  wicked  plotting  against  witty  and  wicked  enemies." 

14.  The  sagacity  of  God's  people  is  truly  wonderful.  That  kind  of  instinct,  which 
preserves  them  from  associations  with  the  crafty  and  the  wicked,  can  only  proceed 
from  a  spiritual  discernment.  Calvin  :  "  Their  prudence  is  altogether  different  from 
that  of  the  flesh.  Under  the  guidance  and  government  of  the  Holy  Spirit,  they  take 
every  necessary  precaution  against  snares,  but  in  such  a  manner  as  not  to  practise  any 
craftiness."     The  friendship  of  the  world  is  enmity  with  God. 

15.  A  good  purpose  is  a  good  thing,  vv.  6,  11,  12.  He,  who  has  it  not,  never 
accomplishes  great  and  desirable  ends.  "  Without  a  purpose  life  is  vain  and  vague." 
If  you  would  take  heaven  by  storm,  you  must  resolve  to  do  it. 

16.  There  is  hope  of  a  man  and  of  a  cause  so  long  as  God  gives  a  heart  to  compass 
his  altar  and  love  the  habitation  of  his  house,  vv.  6,  8.  A  heart  to  pray  and  praise,  to 
adore  God  and  confess  sin  is  never  given  in  vain.  God's  gloxy  and  our  weakness,  his 
nature  and  our  sorrows,  his  mercy  and  the  gratitude  due  him  demand  our  highest  and 
holiest  worship.  If  pious  prophets,  apostles,  judges,  lawgivers  and  kings  felt  the  wor- 
ship of  God  to  be  so  important,  what  vanity  it  is  in  us  to  decline  it,  or  be  indifferent 
to  it! 

17.  There  was  never  a  dispensation  of  God  to  men  that  did  not  distinguish  between 
true  and  false  worship,  between  humble  worshippers  and  vain  hypocrites.  Insincerity 
was  as  offensive  to  God  before  as  since  the  coming  of  Christ.  The  example  of  David, 
as  here  set  forth,  deserves  both  to  be  studied  and  copied.  There  was  probal)ly 
never  more  Antinomianism  in  the  world  than  in  this  very  age.  It  is  indigenous  to 
the  human  heart.     It  is  not  expelled  by  all  the  checks  given  it.     It  perverts  every 


350  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  sxvi. 

truth,  lie,  who  lives  wickedly  cannot  worship  acceptably.  Morison  :  "  It  is  a  fearful 
thino-  to  approach  God's  ordinances  with  a  heart  cherishing  its  own  evil  desires.  The 
inveterate  love  of  one  sin  will  render  abortive  every  attempt  to  serve  a  God  of  spot- 
lei>s  purity." 

18.  It  is  a  great  mistake  of  some  that  they  confine  their  praises  to  occasions  of 
prosperity  and  joyfulness.  This  is  not  God's  arrangement.  This  was  not  David's 
plan,  vv.  7,  12.  Paul  and  Silas  prayed  and  sang  praises  in  the  prison  at  Philippi. 
Let  us  bless  and  praise  the  Lord  at  all  times,  because  at  all  times  we  have  cause  for 
so  doing. 

19.  Marvels  worthy  of  celebration  are  never  wanting  to  the  grateful  believer,  v.  7. 
At  the  time  referred  to  in  this  Psalm  David's  circumstances  were  very  trying,  yet  in 
the  history  and  prospects  of  himself  and  of  God's  people  he  found  abundant  cause  for 
telling  the  ivondrous  works  of  the  Lord. 

20.  Dickson :  "  The  Lord  hath  a  harvest  and  a  gleaning  time  set,  for  cutting  down 
and  binding  together,  in  the  fellowship  of  judgments,  God's  enemies,  who  have  fol- 
lowed the  same  course  of  sinning ;  for  here  we  are  given  to  understand  that  God  will 
(father  their  souk,  and  so  will  let  none  escape,"  v.  9. 

21.  The  farther  the  wicked  progress  in  their  career  towards  the  final  judgment,  the 
more  manifest  will  it  be  that  saints  and  sinners  are  wholly  diverse.  In  tastes,  in  prin- 
ciples, in  habits,  in  desires,  in  aims,  in  prospects,  in  destiny  there  can  be  no  greater 
diversity.  Heaven  and  hell  are  not  more  unlike.  The  gathering  time  will  make  this 
clear.  So  that  among  all  the  profane  and  daring  rebels,  who  during  their  earthly  life 
have  defied  and  blasphemed  God,  there  will  not  be  one,  whose  soul  will  not  be  filled 
with  horror  at  the  thought  of  receiving  the  portion  of  the  wicked.  No  marvel  then 
that  the  righteous,  who  by  faith  sees  what  is  coming,  and  who  abhors  iniquity,  desires 
never  to  be  united  with  the  congregation  of  evil  doers.  Scott :  "  Having  loved  the 
courts  of  the  Lord,  and  every  place  and  company,  where  his  praises  were  displayed, 
and  his  glorious  truth  discoursed  on ;  he  would  dread  above  all  things  the  final  doom 
of  wicked  men.  A  few  hours  with  the  covetous,  malicious  and  deceitful  are  very 
painful :  eternity  in  such  company  would  be  hell  to  him.  This  antipathy  gives  just 
confidence  that  his  soul  shall  never  be  gathered  with  them,  and  animates  him  still  to 
walk  in  his  integrity,  and  to  cry  for  mercy  and  complete  redemption." 

22.  Prayers  against  being  gathered  with  the  wicked  are  not  out  of  place  in  the  case 
of  the  best  men  on  earth.  If  God  should  deal  with  the  most  j^ious  according  to  their 
personal  deserts,  who  could  stand  ?  No  man  could  account  for  one  of  a  thousand  of 
his  offences.     It  is  ever  wise  to  cry,  Enter  not  into  judgment  with  thy  servant. 

23.  The  difference  between  the  destinies  of  God's  friends  and  foes  Avill  be  no  greater 
than  that  which  their  present  characters  call  for.  Clarke :  "  As  I  have  never  loved 
their  company,  nor  followed  their  practice,  let  not  my  eternal  lot  be  cast  with  them ! 
I  neither  love  them  nor  their  ways : — may  I  never  be  doomed  to  spend  an  eternity 
with  them." 

24.  There  must  be  something  dreadful  in  sin.  The  Bible  exhausts  the  vocabulary 
to  show  its  dreadful  nature.  At  one  time  it  is  mischief,  v.  10.  At  another  it  is  sin, 
iniquity,  transgression,  rebellion,  idolatry,  harlotry,  an  evil  and  a  bitter  thing,  a  hor- 
rible thing.     No  man  ever  dreaded  or  hated  sin  excessively. 

25.  "Whoever  is  engaged  in  administering  justice  should  put  and  keep  himself  beyond 
the  slightest  suspicion  of  partiality,  v.  10.  In  all  matters,  in  this  particularly,  men 
should  so  behave  that  their  good  shall  not  be  evil  spoken  of  The  ermine  of  justice 
should  be  unstained.  It  is  horrible  to  think  of  living  in  a  country  where  this  is  not 
the  case. 

26.  The  whole  plan  of  God  respecting  duty  and  salvation  is  to  individualize  our 


rsAi.M  XXVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  351 

race.  Religion  is  a  personal  matter.  Men  must  learn  to  stand  faithful  among  the 
i'aithless.  Every  one  of  us  must  give  account  of  himself  to  God.  So  that  every  one 
must  determine  for  himself  "As  for  me,"  v.  11,  q.  d.,  Let  others  do  as  they  will,  1 
will  do  right  To  go  with  the  multitude  is  one  thing.  To  follow  the  Lord  is  another. 
Men  are  not  saved  in  troops.     One  is  taken  and  another  is  left. 

27.  Blessed  is  he  who  can  truly  say,  I  have  xvalked  in  mine  inteyriiy ;  and  from  a 
blessed  experience  of  the  peace,  wisdom  and  pleasure  of  such  a  course,  is  by  God's 
grace  enabled  to  say,  I  will  walk  in  mine  integrity,  vv.  1,  11.  Death  is  not  an  evil 
to  be  compared  with  the  loss  of  integrity. 

28.  Whether  we  seek  temporal  or  spiritual  good  things,  redemption  from  earthly 
ills  or  from  the  wrath  to  come,  we  should  never  forget  that  nothing  good  is  to  be 
'9xpected  by  us  poor  sinners,  except  from  the  mere  grace,  favor  and  mercy  of  God,  v.  11 . 

29.  All  is  well  that  ends  well,  v.  12.  He  who  can  conclude  the  review  of  any  scene 
in  his  life  as  David  closes  this  Psalm,  may  shout  and  give  thanks  for  all  that  has  hap- 
pened to  him.  Morison :  "  It  is  a  source  of  unspeakable  enjoyment,  even  here,  to 
unite  in  the  congregations  of  the  saints,  and  to  give  utterance  to  the  grateful  feelings 
of  a  redeemed  heart ;  but  what  will  it  be  to  mingle  in  the  raptures  of  the  skies,  to 
feel  the  gratitude  '  of  just  men  made  perfect,'  to  swell  the  anthem  of  heavenly  har- 
mony, to  lift  up  our  voices  with  ten  thousand  times  ten  thousands,  and  thousands  of 
thousands,  all  of  whom  have  washed  their  robes  and  made  them  white  in  the  blood  of 
the  Lamb !"  Nor  is  this  all.  It  is  a  tribute  due  to  God,  and  a  service  due  to  our 
tempted  and  suffering  brethren  "  that  every  one  should  publicly  celebrate  his  experi- 
ence of  the  grace  of  God,  as  an  example  to  others  to  confide  in  him." 

30.  From  the  strength  of  the  protestations  of  integrity  and  innocence  here  found, 
some  have  thought  that  this  Psalm  must  have  its  fulfilment  in  Christ  alone,  and  could 
not  be  at  all  applied  to  David.  Fry's  first  remark  is  that  "  a  Psalm,  commencing 
with  a  demand  for  justice  at  the  tribunal  of  the  Almighty,  must  necessarily  belong  to 
our  righteous  Advocate."  Amyrald  uses  language  nearly  as  strong.  But  Home 
clears  the  matter  sufficiently  when  he  says  that  "  we  have  here  an  appeal  to  God  in 
behalf  of  injured  innocence.  .  .  A  trial  of  this  sort  might  be  desired  by  David,  and  may 
be  desired  by  men,  like  him,  conscious  of  their  integrity,  as  to  the  particular  crimps 
charged  upon  them  by  the  malice  of  their  enemies.  Christ  alone  could  ask  such  a 
trial  at  large,  as  being  equally  free  from  every  kind  and  degree  of  sin,  and  certain  of 
receiving  additional  lustre  from  the  increasing  heat  of  the  furnace."  No  doubt  Da- 
vid, in  his  struggles  for  his  crown  and  in  the  opposition  of  Avicked  men,  was  a  type 
of  Christ,  and  an  example  of  all  believers,  who  should  come  after  him.  But  under 
the  charges  brought  against  him,  he  would  not  do  otherwise,  if  he  spoke  at  all,  than 
maintain  his  innocence.  "  False  humility  is  really  a  lie,  and  cannot  be  acceptable  to 
a  God  of  truth." 


Psalm  xxvii. 

A  Psalm  of  David. 

1  The  Lord  is  my  light  and  my  salvation  ;  wliom  sliall  I  fear?  the  Lord  ?.s  the  strength  of 
Djy  life ;  of  whom  shall  I  be  afraid  ? 

2  When  the  wicked,  even  mine  enemies  and  my  foes,  came  upon  me  to  eat  up  my  flesh,  they 
stumbled  and  fell. 

3  Though  a  host  should  encamp  against  me,  my  lieart  sliall  noi  itur:  though  war  should  ritse 
against  me,  in  this  idll  I  he  confident. 


352  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xxvir. 

4  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek  after ;  that  I  may  dwell  in  the  houst 
of  the  Lord  all  the  days  of  my  life,  to  behold  the  beauty  of  the  Lord,  and  to  inquire  in  hie 

temple. 

5  For  in  the  time  of  trouble  he  shall  hide  me  in  his  pavilion :  in  the  secret  of  his  tabernacle 
shall  he  hide  me ;  he  shall  set  me  up  upon  a  rock. 

G  And  now  shall  mine  head  be  lifted  up  above  mine  enemies  round  about  me :  therefore  will  I 
offer  in  his  tabernacle  sacrifices  of  joy ;  I  Avill  sing,  yea,  I  will  sing  praises  unto  the  Lord. 
7  Hear,  O  Lord,  u-hen  I  cry  with  my  voice :  have  mercy  also  upon  me,  and  answer  me. 
S   When  thou  scddst,  Seek  ye  my  face;  my  heart  said  unto  thee.  Thy  face.  Lord,  will  I  seek. 

9  Hide  not  thy  face  far  from  me;  put  not  tliy  servant  away  in  anger:  thou  hast  been  my  help; 
leave  me  not,  neither  forsake  me,  O  God  of  my  salvation. 

10  When  my  father  and  my  mother  forsake  me,  then  the  Lord  will  take  me  up. 

11  Teach  me  thy  way,  O  Lord,  and  lead  me  in  a  plain  path,  because  of  mine  enemies. 

12  Deliver  me  not  over  unto  the  will  of  mine  enemies  :  for  false  witnesses  are  risen  up  against 
me,  and  such  as  breathe  out  cruelty. 

13  I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the  Lord  in  the  land  of  the  living. 

14  Wait  on  the  Lord  :  be  of  good  courage,  and  he  shall  strengthen  thine  heart :  wait,  I  say, 
on  the  Lord. 

EXCEPT  as  to  the  relation  between  Psalms  xxv.  xxvi,  the  remarks  on  the 
Davidic  authorship  of  the  Psalm  next  preceding  apply  with  force  to  this. 
Hengstenberg :  "  All  attempts  to  find  out  any  particular  event  in  the  life  of  David, 
to  which  the  Psalm  may  more  especially  be  referred,  have  failed."  This  remark  is 
fully  sustained  by  a  consideration  of  the  variety  of  opinions  presented  by  judicious 
writers,  and  often  by  the  same  wa-iter.  Patrick  mentions  three  opinions  as  entitled 
to  respect :  1.  That  it  relates  to  Saul's  persecutions  of  David ;  2.  That  it  relates  to  the 
time  when  David  had  to  fly  from  Absalom ;  3.  That  it  refers  to  the  time,  "  when,  in 
fight  with  the  Philistines,  he  had  engaged  himself  so  far  among  the  enemies  that  he 
was  in  danger  of  being  killed  by  a  giant,  if  Abishai  had  not  seasonably  stepped  in 
and  relieved  him."  On  this  last  occasion  David  was  old  and  infirm.  He  was  as 
brave  as  ever,  but  had  neither  the  agility  nor  strength  of  youth.  The  people  were 
so  concerned  at  nearly  losing  their  king  and  captain  that  they  came  and  swore  to  him, 
saying,  Thou  slialt  go  no  more  out  with  us  to  battle,  that  thou  quench  not  the  light  of  Israel, 
2  Sam,:sxi.  17.  Patrick  admits  that  it  is  "not  easy  to  resolve"  the  matter.  Scott 
prefers  the  first  of  the  foregoing  opinions,  but  speaks  with  respect  of  those  which  refer 
it  to  later  times.  The  terms  of  this  ode  are  too  general  to  enable  us  to  fix  on  any  one 
occasion  of  distress  as  causing  it  to  be  written. 

Scott  dates  it  B.  C.  1059 ;  Clarke,  B.  C.  578.  If  it  was  written  during  the  urgency 
of  distress  it  shows  how  strong  was  the  prophet's  faith  to  enable  him  to  give  thanks, 
as  if  the  deliverance  had  been  already  wrought.  Even  if  written  after  succor  had 
reached  him,  it  still  embodies  the  sentiments  which  actuated  him  during  his  trial, 
although  there  may  be  more  prominence  given  to  his  joyous  sentiments  in  composing 
the  ode  than  actually  existed  in  his  mind  while  the  afiliction  lasted.  It  is  not  neces- 
sary to  suppose  with  Calvin  that  the  thanksgivings  which  David  mingles  with  his 
desires  and  meditations,  show  that  the  Psalm  was  composed  after  his  deliverance. 
Many  a  .shout  goes  up  from  the  field  of  battle. 

On  the  title  sec  on  titles  of  Psalms  iii.  xi.  There  is  neither  reason  nor  authority  for 
the  addition  made  to  the  title  by  the  Syriac :  "  On  account  of  an  infirmity  which  fell 
ujiou  him  ;"  nor  of  that  of  the  Septuagint,  Ethiopic,  Vulgate  and  Doway  :  "  A  Psalm 
of  David  before  he  ivas  anointed."  David  was  thrice  anointed,  1  Sam.  xvi.  13  ;  2  Sam. 
ii.  4 ;  2  Sam.  v.  3 ;  so  that  if  the  addition  were  allowed  it  would  still  leave  the  mattei 
very  vague,  as  it  would  not  determine  which  anointing  was  referred  to. 

The  names  of  the  INIost  High  in  this  Psalm  are  Jehovah  Lord  and  Elohhn  God.  on 
which  see  on  Ps.  i.  2  ;  iii.  2.     On  God  of  my  salvation  see  on  Ps.  xviii.  4G. 


PSALM  sxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  35^^ 

1.  The  Lord  is  my  light.  This  Psalm  relates  to  a  season  of  darkness,  when  proba- 
bly the  faith  and  courage  of  some  respecting  David's  success  Avere  much  shaken  by 
means  of  the  fierceness,  taunts  and  power  of  his  enemies.  The  fears  of  his  friends 
were  probably  not  concealed  from  him.  To  silence  them  and  to  encourage  himself 
he  declares  his  resources  to  be  in  Jehovah :  The  Lord  is  my  light.  Light  is  the 
emblem  of  joy.  The  word  is  uniformly  rendered.  See  on  Ps.  iv.  6.  Light  is  sown 
for  the  righteous,  Ps.  xcvii.  IL  Unto  the  upright  there  ariseth  light  in  the  darkness, 
Ps.  cxii.  4.  Jehovah  is  an  unfailing  source  of  joy.  He  has  all  resources.  David 
says  he  is  my  light  and  my  salvation.  Salvation,  thrice  rendered  safety,  in  all  other 
cases  salvation.  It  implies  all  needed  deliverance.  Jehovah,  as  he  sees  best,  saves 
through  trouble,  out  of  trouble,  or  from  trouble  altogether.  In  the  end  he  will  do 
the  last.  Because  he  can  and  will  so  deliver,  any  one  of  his  chosen  may  in  the  time 
of  greatest  trial  say,  Whom,  shall  I  fear  ?  Neither  spiritual  nor  military  heroes  do 
exploits  through  cowardice.  Courage  is  a  necessary  virtue.  In  Jehovah  is  the  besi 
possible  foundation  for  unflinching  intrepidity.  It  is  added :  The  Lord  is  the  strength 
of  my  life.  The  word  rendered  strength  has  not  before  occurred  in  the  Psalms.  It  i.-< 
however  in  Ps,  xxviii.  8,  and  frequently  thereafter.  It  is  variously  rendered  rock, 
fort,  fortress,  strong-hold,  and  more  commonly  strength.  Once  we  read  of  the  God  of 
forces,  the  word  being  plural,  Dan.  xi.  38.  So  Jehovah  was  David's  safe  and  impreg- 
nable refuge.  So  sure  was  he  of  this  that  he  repeats  the  question :  Of  whom  shall  I 
he  afraid?  One  Almighty  is  mightier  than  all  mighties.  Appearances  may  be  quite 
against  one,  but  if  God  be  for  him  who  can  be  against  him  ?  Calvin :  "  Weighing, 
as  it  were,  in  scales  the  whole  power  of  earth  and  hell,  David  accounts  it  all  lighter 
than  a  feather,  and  considers  God  alone  as  far  outweighing  it  all."  David  has  faith 
to  appropriate  all  God's  nature  to  his  defence,  and  so  he  speaks  of  God  as  my  light. 
my  salvation,  and  the  strength  of  my  life.  Hengstenberg :  "  If  he  only  remain  an 
inmate  in  the  house  of  God,  in  possession  of  the  favor  of  God,  he  is  hid ;  for  God 
protects  his  own." 

2.  When  the  wicked,  even  mine  enemies  and  my  foes,  came  upon  me  to  eat  up  my  flesh, 
they  stiLmhled  and  fell.  Wicked,  evil-doers  in  Ps.  xxvi.  5  ;  those  who  do  hurt,  Jer.  xxv.  6 : 
those  who  do  harm,  1  Sam.  xxvi.  21 ;  those  who  afflict,  Ps.  xliv.  2  ;  those  who  do  mis- 
chief ,  Pr.  iv.  16 ;  those  who  vex  others,  Num.  xx.  15.  Enemies,  commonly  so  rendered, 
or  adversaries,  those  who  give  trouble,  or  those  ivho  give  anguish.  Foes,  in  Ps.  iii.  7  : 
vi.  10 ;  and  always  rendered  as  here  or  enemies.  The  wicked  will  as  certainly  do 
wickedly  as  that  they  are  the  enemies  of  God  and  the  foes  of  good  men.  They 
thought  David  would  hardly  be  a  meal  for  them.  So  they  came  upon  him,  or  drew 
near  to  him,  to  eat  up  his  flesh,  to  make  a  full  end  of  him  ;  but  they  found  unexpected 
difficulties.  They  stumbled,  elsewhere  fell,  fell  down,  fell  backivard,  failed,  were  cud 
down,  were  overthrown.  Stumbled  is  a  good  and  common  rendering.  And  they  fell  or 
died,  Gen.  xxv.  18  ;  or  perished,  Ex.  xix.  21.  In  Jud.  v.  27  it  occurs  thrice  and  signi- 
fies died  though  rendered  fell,  or  fell  down.  See  Ps.  x.  10 ;  xx.  8.  An  assault  on  a 
God-protected  man  is  fatal  to  the  assailant.  There  is  no  good  reason  for  rendering 
any  of  the  verbs  in  this  verse  in  the  future,  as  Castellio :  "  If  they  invade  me— they 
shall  stumble  and  fall."  Nor  is  there  any  more  reason  for  rendering  them  in  the  pre- 
sent tense,  as  do  Piscator,  Amesius,  Edwards,  Green  and  Hengstenberg.  In  the  ori- 
ginal the  verbs  are  in  the  preterite ;  and  we  get  the  best  sense  by  allowing  David  in 
great  apparent  peril  to  call  to  mind  what  God  had  done  on  former  occasions ;  or, 
after  the  peril  is  over,  to  celebrate  the  deliverance.  Calvin  prefers  the  former  expla- 
nation. From  this  time  the  Psalmist  sees  no  just  cause  for  doubting  that  he  should 
have  the  help  of  God  in  any  extremity  : 

3.  Though  an  host  shotdd  encamp  against  me,  my  heart  shall  not  fear.  An  host,  a  band, 

45 


354  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxvii. 

a  company,  a  camp,  an  army  in  the  field,  a  host  numerous,  actually  armed  for  war,  and 
trained  to  violence,  is  generally  esteemed  formidable.  But  though  such  an  host  should 
pitch  their  t&t\ts,  encamp,  array  themselves  against  him,  his  heart  should  not  fear.  If 
not  before,  yet  now  came  deliverance,  which  David  joyfully  celebrated:  "By  my  God 
I  have  run  through  a  troop."  No  combining  and  drilling  of  human  forces  ever  pre- 
vails against  ^/(e  G^ofZ  0/ /orces,  Dan.  xi.  38.  Embattled  legions  are  in  God's  esteem 
but  as  grasshoppers.  Providence  often  fights  against  the  strongest  party,  Eccle.  ix.  11. 
He  adds:  Though  war  should  rise  against  one,  in  this  will  J  be  confident  War  refers  to 
actual  war,  fighting.  Battle  would  perhaps  be  a  better  rendering  here.  There  is  no 
reason  for  putting  the  last  phrase.  In  this  will  I  be  confident,  in  connection  with  the 
next  verse.  It  fairly  belongs  here.  The  sense  of  the  clause  is  complete  in  itself: 
Though  battle  be  arrayed  against  me,  yet  in  this  alarming  and  terrible  state  of  things, 
I  will  be  confident,  swe,  secwre,  Prov.  xi.  15;  Jud.  xviii.  27.  Although  David  was 
thus  undaunted  in  the  midst  of  perils,  yet  his  heart  was  not  in  war.  In  the  hair- 
breadth escapes  of  the  fight  he  had  no  pleasure.  ISTor  had  he  any  delight  in  scenes 
of  carnage,  though  he  and  his  friends  should  he  victors;  "for  every  battle  of  the 
warrior  is  with  confused  noise,  and  garments  rolled  in  blood."  To  such  scenes  he 
greatly  preferred  the  quiet  of  peace,  when  he  could  be  about  the  tabernacle  and  the 
holy  city. 

4.  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek  after.  The  meaning  is, 
"I  have  desired  one  thing  preeminently,  I  have  desired  it  so  much  that  in  comparison 
I  have  desired  nothing  else.  And  I  have  sought  it  religiously,  devoutly,  by  prayer, 
of  the  Lord ;  and  I  will  never  cease  to  desire  it."  This  one  thing,  which  he  so  earnestly 
sought  for  himself  is  thus  expressed:  That  I  may  dtoell  in  the  honse  of  the  Loed  all  the 
days  of  my  life.  Three  principal  interpretations  are  given  to  this  clause,  each  of  them 
having  a  good  sense.  One  is  that  the  priests  lodged  at  or  in  the  house  of  the  Lord, 
and  David  is  here  speaking  of  the  desirableness  of  their  life  beyond  that  of  a  king  in 
war.  On  this  interpretation  the  pious  Henry  says:  "Disdainfully  as  some  look  upon 
God's  ministers,  one  of  the  greatest  and  best  kings,  that  ever  was,  would  gladly  have 
taken  his  lot,  have  taken  his  lodging  among  them."  No  doubt  David  highly  esteemed 
the  priest's  ofiice;  but  as  the  head  of  the  nation  under  the  theocracy,  as  a  prophet,  as 
the  sweet  singer  of  Israel  and  as  a  type  of  Christ,  he  occupied  a  place  in  the  house  of 
God  higher  than  that  of  any  of  the  ordinary  priests.  Besides,  the  priests  did  not 
actually  dwell  in  the  temple.  This  could  hardly  have  been  his  meaning,  certainly 
not  the  whole  of  it.  The  second  supposes  that  David  here  expresses  his  desire  to  have 
the  peace  of  the  realm  restored,  that  he,  as  had  been  his  wont,  might  piously  and  daily 
frequent  the  house  of  God,  and  unite  in  its  solemnities.  This  may  have  been  all  that 
was  intended.  It  is  as  much  as  most  commentators  get  from  it.  And  pious  souls 
have  always  greatly  loved  the  house  and  public  worship  of  God.  But  the  phrase, 
hoiise  of  the  Lord,  at  least  sometimes  has  a  much  v/idcr  scope  than  that  of  any  visible 
structure  on  earth.  See  Ps.  xxiii.  6.  Therefore,  a  third  exposition  is  given.  This 
makes  the  dwelling  in  God's  house  to  be  spiritual;  and  to  be  equivalent  to  having 
Jehovah  for  light  and  salvation.  In  this  way  we  get  the  best  sense  to  the  phrase.  One 
thing  have  I  desired.  This  certainly  signifies  more  than  the  mere  privilege  of  being  a 
visible  worshipper  in  the  tabernacle,  which  David  knew  was  soon  to  be  followed  by  a 
glorious  temple.  But  why  may  not  these  views  be  united,  and  we  regard  the  Psalmist 
as  desiring  to  live  in  that  shite  of  peace,  which  would  allow  him  to  frequent  the  house 
of  God,  there  to  worship  ih  the  beauty  of  holiness,  and  thus  have  a  pledge  of  the  pro- 
tection, guidance,  and  l)lessing  of  Jehovah  here  and  hereafter?  Two  chief  objects  he 
iiad  in  view  in  this  desire.  One  was.  To  behold  the  beauty  of  the  Lord.  To  behold  is 
not  only  to  perceive,  but  to  enjoy.     For  behold  some  read  contemplate,  meditate  vpon. 


PSALM  xxvn.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  355 

But  so  to  perceive  as  to  enjoy  is  a  better  signification,  and  is  often  found  in  the;  Old 
Testament,  and  in  the  corresponding  Greek  verb  in  the  New  Testament.  For  the 
beauty  of  the  Lord,  others  read  the  pleasure,  the  delight,  the  gracious  countenance,  the 
fair  beauty,  the  loveliness,  tlie  desirableness,  the  pleasantness,  the  cheering  countenance, 
the  amiable  and  glorious  majesty,  the  excellence  and  sweetness,  the  infinite  and  transcen- 
dant  amiableness  of  the  Lord.  Venema:  "The  beauty  of  the  Lord  here  denotes  what- 
ever in  the  Lord  is  sweet,  pleasant  and  salutary  to  the  sinner,  and  therefore  his  excel- 
lencies of  goodness  and  grace  together  with  all  their  signs  and  effects."  So  to  see  as 
to  enjoy  the  whole  of  God's  character  as  revealed  in  Scripture  is  given  to  none  but 
regenerate  souls.  They  only  have  spiritual  discernment,  1  Cor.  ii.  14.  Yet  though 
they  see  them  supernaturally,  they  do  it  not  miraculously.  They  enjoy  these  things 
by  the  Holy  Spirit's  blessing  on  the  word  and  ordinances  of  God.  The  other  object 
David  had  in  view  in  dwelling  in  God's  house  is  thus  expressed.  And  to  inquire  in  hia 
temple.  There  seems  to  be  no  good  reason  for  rendering  the  verb  here  contemplate,  or 
vidt,  or  meditate,  as  some  have  proposed.  To  search,  to  malce  inquiry,  to  seek  early,  i.  e., 
diligently,  is  the  real  force  of  the  original.  In  his  temple,  in  his  pialace.  See  Ps.  v.  7. 
Alexander:  "Properly  palace,  the  earthly  residence  of  the  great  King,  and  therefore 
equally  appropriate  to  the  temple  and  the  tabernacle."  The  word  is  rendered  palace 
in  1  Kings  xxi.  1 ;  Ps.  xlv.  8 ;  and  elsewhere. 

5.  For  in  the  time  of  trouble  he  shall  hide  me  in  his  pavilion.  Pavilion,  also  rendered 
in  our  common  version,  booth,  tabernacle,  tent,  cottage,  covert.  The  sense  evidently  is 
that  as  a  booth  is  a  place  of  shelter  from  the  sun,  or  as  a  tent  is  a  covert  from 
inclement  weather;  so  Jehovah  shall  effectually  hide  his  people  in  his  pavilion  when 
trouble,  mischief,  harm,  ivickedness,  adversity,  affliction,  any  evil,  natural  or  moral  shall 
threaten  them.  In  the  secret  of  his  tabernacle  shall  he  hide  me.  Often  when  all  human 
solace  and  support  failed  him,  David  had  found  both  in  God  as  revealed  in  his 
tabernacle.  He  had  thus  learned  to  trust  for  days  to  come,  and  he  felt  assured 
of  protection.  Yea,  his  confidence  was  not  that  he  should  be  barely  hidden,  bnt 
quite  beyond  the  reach  of  his  foes:  He  shall  set  me  up  upon  a  rock;  i.  e.,  upon  one 
of  those  high  and  impregnable  natural  fortresses,  which  were  found  in  Judea;  see 
Ps.  xviii.  2;  xxxi.  4;  xix,  14.  In  these  elevations  one  man  was  equal  to  the  task 
of  repelling  many.  The  swords,  spears,  arrows  and  slung  stones  of  foes  reached  him 
not.  In  the  Hebrew  the  verbs  of  this  verse  are  in  the  future.  The  rendering  of  the 
common  version  should  be  retained,  though  Hengstenberg,  following  several  ancient 
versions,  employs  the  preterite.  Yet  even  he  admits  the  future  to  be  best  in  the 
next  verse. 

6.  A7ul  now  shall  mine  head  be  lifted  up  above  mine  enemies  round  abotd.  God 
protects  effectually.  The  more  acquaintance  the  saints  have  with  him,  the  more  are 
they  persuaded  of  his  excellence  as  a  hiding-place.  A  soul  saved  by  him  may  look 
down  in  defiance  at  his  haughtiest  and  mightiest  foes.  The  cony  in  the  rock  is  safe 
from  the  thousand  hounds  yelping  at  it.  Bound  aboid,  more  commonly  so  rendered ; 
frequently,  on  every  side.  There  is  no  propriety  in  rendering  the  phrase,  I  have  made 
a  circuit,  or  I  have  gone  round,  as  several  ancient  versions  have  done,  thus  connecting 
it  Avith  the  next  clause.  The  Syriac  comes  nearer  the  sense  when  it  reads,  And  now 
my  head  is  lifted  up  above  my  enemies,  ivho  mrrounded  me.  Such  deliverances  would 
call  for  suitable  acts  of  devotion :  Therefore  will  I  offer  in  his  tabernacle  sacrifices  of  joy. 
Chaldee:  And  I  will  sacrifice  in  his  tabernacle  acceptable  sacrifices;  Septuagint, 
Ethiopic,  Arabic,  Vulgate  and  Doway :  I  have  ofl^ered  up  in  his  tabernacle  a  sacrifice 
of  jubilation;  Syriac:  I  will  sacrifice  in  his  tabernacle  the  sacrifices  of  praise;  church 
of  England:  Therefore  will  I  offer  in  his  dwelling  an  oblation,  with  great  gladness; 
Veuema:  Ann  I  will  sacrifice  in  his  tent  the  victims  of  a  joyful  outcry;  Amesius: 


356  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxvir. 

That  I  may  sacrifice  in  his  tent  the  sacrifices  with  the  sound  of  trumpets;  Ainsworth: 
And  I  will  sacrifice  in  his  tent  sacrifices  of  shouting ;  Edwards :  And  I  shall  offer  in 
his  tabernacle  sacrifices  of  thanksgiving;  Fry:  And  I  sacrifice  at  his  tabernacle 
sacrifices  of  triumph ;  Hengstenberg :  And  I  will  ofifer  in  his  tabernacles  oflTerings 
of  joy;  Alexander:  And  I  will  sacrifice  in  his  tabernacle  sacrifices  of  joyful  noise. 
Joy,  in  Ps.  xxxiii.  3,  a  loud  noise;  in  Ps.  xlvii.  5,  a  shout;  in  Ps.  Ixxxix.  15,  the  joyful 
sound.  Hammond:  "Sacrifices  of  jubilation  are  those  of  the  solemn  feasts,  attended 
not  only  with  the  harmony  and  music  of  the  Levites,  but  the  hosannas  and  acclama- 
tions of  the  people.  Hence  Jeremy  compares  the  military  clamors  of  the  victorious 
Chaldeans  in  the  temple  to  those  that  were  formerly  made  there  in  the  day  of  a  solemn 
feast.  Lam.  ii.  7.  They  have  made  a  noise  in  the  house  of  the  Lord,  as  in  a  day  of  a 
solemn  feast."  The  psalmist  adds :  I  will  sing,  yea,  I  will  sing  2)raises  unto  the  Lord. 
The  first  verb  is  in  our  version  almost  uniformly  rendered  sing,  as  in  Ps.  xiii.  6 ;  xxi. 
13.  The  second  is  frequently  rendered  as  here,  Ps.  vii.  17;  ix.  2;  also  sing,  sing 
praise,  and  once  sing  Psalms,  1  Chron.  xvi.  9.  Several  ancient  versions  give  recite  a 
Psalm;  others, ma^e  a  Psalm.  The  prophet  says  that  he  will  do  all  in  his  power  to 
exalt  God  by  speech  and  music. 

7.  Hear,  0  Lord,  when  I  cry  tvith  viy  voice.  The  confident  and  exultant  tone  is  here 
dropped,  and  the  language  of  earnest  desire  and  hearty  prayer  is  adopted.  Cry,  so 
rendered  in  Ps.  iii.  4 ;  Ixvi.  17 ;  cxix.  145 ;  cxxx.  1 ;  often  call,  as  in  Ps.  xiv.  4 ; 
xvii.  6;  often  proclaim,  Is.  Ixi.  1,  2;  Joel  iii.  9.  The  phrase,  with  my  voice,  shows 
that  the  prayer  was  vocal  and  not  merely  in  the  heart.  Have  mercy  also  ujjon  me, 
and  answer  me.     Have  mercy,  as  in  Ps.  iv.  1 ;  xxvi.  11. 

8.  When  thou  saidst.  Seek  ye  my  face ;  my  heart  said  unto  thee,  Thy  face.  Lord,  tvill 
I  seek.  With  this  verse  our  translators  have  taken  unusual,  though  not  unwarrant- 
able liberties.  It  is  not  possible  to  give  the  sense  in  English,  unless  something  is 
supplied.  This  is  proven  by  the  attempt  and  failure  of  many.  Castellio  thus  para- 
phrases it :  "I  thus  think  in  my  mind,  that  thou  wouldst  have  thy  face  sought ;  thy 
face,  Lord,  I  seek."  AVith  this  substantially  agrees  Patrick's  paraphrase.  Indeed 
the  best  sense  is  fairly  reached  by  our  version,  and  those  which  in  the  main  agree 
with  it.  To  seek  God's  face  is  to  come  before  him  with  requests  and  petitions,  such 
as  the  following : 

9.  Hide  not  thy  face  far  from  me.  The  word/a?-  is  unnecessarily  supplied  by  our  trans- 
lators. To  hide  the  face  is  to  refuse  as  a  judge  to  hear  the  cause,  and  give  relief 
The  form  of  speech  is  borrowed  from  the  preceding  verse.  Another  request  is,  Piit 
not  thy  servant  away  in  anger.  This  translation  is  good.  Calvin's  is  as  good :  Cast 
not  away  thy  servant  in  thy  wrath  ;  so  also  is  that  of  Edwards :  Turn  not  oif  thy 
servant  in  anger.  Horsley  prefers  that  of  the  Septuagint  and  Vulgate :  Turn  not 
away  in  anger  from  thy  servant.  The  reasoning  of  the  Psalmist  seems  to  be :  My 
sins  are  many :  God  might  in  righteous  indignation  cast  me  otf :  But  he  is  merciful 
and  in  him  do  I  trust.  And  until  he  does  2mt  me  aivay,  I  am  under  his  guardianship 
and  protection,  and  so  I  am  safe.  To  pray  thus  he  is  emboldened  by  his  past  ex- 
})erience  of  God's  love  and  mercy :  Thou  hast  been  my  help :  q.  d.,  I  remember  the 
affair  of  the  bear,  the  fight  with  the  lion,  and  the  death  of  Goliath,  in  all  of  which 
cases  thou  alone  didst  save  me,  and  so  I  know  whom  I  am  addressing,  and  am  bold 
to  plead  thy  cai-e  and  help  again.  He  urges  his  plea  in  other  like  words :  Leave  me 
not,  neither  forsake  me,  0  God  of  my  salvation.  For  forsake  Calvin  reads  forsake  id- 
terly ;  others  suggest  slight  changes ;  but  none  of  them  give  a  better  sense,  nor  are 
they  more  true  to  the  original.  Because  of  their  connection  with  blessed  promises, 
the  English  verbs  here  used  have  become  very  precious  to  the  saints.  Josh.  i.  5 ;  1 
kSam.  xii.  22;  1  Kings  viii.  57  ;  Heb.  xiii.  5.   The  last  text  is  as  wonderful  a  promise 


PPALM  XXVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  357 

as  the  Bible  contains.     In  our  Psalm,  the  language  is  that  of  prayer.     Every  in- 
spired prayer  is  a  promise. 

10.  When  my  father  and  my  another  forsake  me,  then  the  Lord  will  take  me  up.  For 
sake,  the  same  as  in  the  preceding  verse,  but  here  in  the  preterite.  The  second  verb 
is  in  the  future.  The  renderings  of  this  verse  are  considerably  diverse,  yet  the  im- 
port of  the  passage  is  not  doubtful.  For  take  up  the  Chaldee  and  Ainsworth  read 
gather;  Edwards,  take  in.  The  Syriac,  church  of  England  and  Hengstenberg  have 
the  last  verb  in  the  present  tense  ;  Septuagint,  Ethiopic,  Arabic,  Vulgate  and  Jebb, 
in  the  preterite ;  Chaldee,  Calvin,  Amesius  and  Alexander,  in  the  future.  Instead  of 
Wien  Ainsworth  and  Edwards  have  Though.  In  Ex.  xiii.  17  it  is  although.  Did 
David's  father  and  mother  ever  forsake  him  ?  The  last  account  we  have  of  thern, 
they  still  adhered  to  him  and  his  cause,  1  Sam.  xxii.  3,  4.  To  meet  this  difficulty 
several  things  have  been  said.  1,  The  verb  rendered  forsake  as  well  "describes  the 
separation  by  death  as  by  wilful  desertion,  Psalm  xlix.  10;  Jer.  xlix,  11.  2,  Some 
suppose  the  case  to  be  merely  supposititious.  This  requires  the  sentence  to  begin  with 
althotigh,  and  the  verb  to  be  rendered  should  forsake.  3,  Some  have  supposed  that 
David  often  and  actually  fell  under  the  displeasure  of  his  parents,  as  he  did,  at  least 
on  one  occasion,  under  that  of  a  brother,  1  Sam.  xvii.  28.  But  there  is  no  proof 
that  David  ever  incurred  the  disapprobation  of  his  parents.  Sharp  as  were  his 
ti'ials,  there  is  no  evidence  that  they  lacked  confidence  in  his  wisdom,  integrity  or 
ultimate  success.  It  is  remarkable  that  Hengstenberg,  who  favors  the  view  sug- 
gested by  the  third  remark,  finds  no  trace  of  evidence  in  the  history  of  Jesse  or 
David,  but  rests  the  whole  weight  of  the  assertion  on  the  proverb,  "  The  unfor- 
tunate may  lay  their  account  with  contempt ;"  on  the  experience  of  Job,  when  for 
his  calamities  friends  and  wife  forsook  him ;  on  an  expression  used  by  another 
Psalmist,  Ps.  Ixxxviii.  8 ;  and  on  the  general  principles  of  human  nature.  But 
Jesse  and  his  wife  are  in  Scripture  held  up  as  models  of  piety.  They  are  always 
mentioned  with  respect  or  with  commendation.  They  doubtless  believed  God's  hand 
w^as  in  all  their  troubles,  and  that  their  son  was  divinely  called  to  these  sore  trials, 
perhaps  as  a  preparation  for  reigning  over  a  great  nation.  4.  Another  explanation 
is  that  father  and  mother  here  represent  near  and  dear  friends,  who  often  die,  and 
who  often  voluntarily  withdraw  their  confidence  and  esteem.  This  is  admitted  by 
Hengstenberg.  This  and  the  first  remark  fully  meet  the  difficulty.  5.  Calvin  makes 
the  forsaking  yet  future,  but  that  is  hardly  justified  by  the  original.  The  Lord  loill 
take  me  up.  It  is  not  without  cause  that  Edwards  prefers  take  in.  Hengstenberg : 
"  TJieLord  takes  me  up,  like  one  who  takes  a  weary  wanderer  or  a  fugitive,  who  has 
lost  his  way,  into  his  house,  and  treats  him  kindly."  The  same  verb  is  used  in  Josh. 
XX.  4;  Judges  xix.  15.  The  same  idea  is  conveyed  in  v.  5.  Our  Saviour  laid  great 
stress  on  hospitality,  Matt.  xxv.  35,  43.  So  did  his  Apostles,  Bom.  xii.  13 ;  1  Tim. 
iii.  2;  Tit.  i.  8 ;  1  Pet.  iv.  9.     ■ 

11.  Teach  me  thy  way,  0  Lord.  The  Chaldee,  Syriac,  church  of  England,  Calvin, 
Venema,  Amesius  and  many  others  quite  agree  with  the  common  version.  Septua- 
gint, Ethiopic,  Vulgate  and  Doway :  Set  me,  O  Lord,  a  law  in  thy  way  ;  Fry :  Instruct 
me,  Jehovah,  concerning  thy  way ;  Alexander :  Guide  me,  Jehovah,  (in)  thy  way. 
There  are  but  two  admissible  senses.  One  is  that  David  prays  to  be  preserved  from 
sin ;  the  other  is  that  he  asks  to  be  guided  in  the  ways  of  God's  choosing  to  a  happy 
issue.  There  is  no  objection  to  uniting  them  both,  and  to  understand  him  as  asking 
to  be  kept  from  sin,  and  so  guided  to  a  full  deliverance.  And  lead  me  in  a  plain  path. 
For  plain  the  ancient  versions  and  many  modern  translations  read  right ;  Edwards 
^nd  Hengstenberg,  even ;  Alexander,  level.  Crooked  ways  are  to  be  avoided  because 
they  are  wicked ;  rough  ways,  because  they  are  uncomfortable ;  and  dark  ways,  because 


358  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxvir. 

they  exre  perilous.  Praying  against  sinful  ways  so  as  to  be  guided  iu  safe  ways 
exhawsts  the  meaning.  For  these  petitions  he  gives  an  urgent  reason :  Because  of 
mine  enemies.  As  if  he  had  said,  Because  my  enemies  are  many,  deceitful,  malig- 
nant, watching  for  my  halting,  and  seeking  my  life. 

12.  Deliver  me  not  over  unto  the  will  of  mine  enemies.  Enemies,  by  some  tormentors, 
by  some  distressers,  by  others  observers  or  qyies.  It  is  a  dreadful  thing  to  be,  even  for 
a  season,  in  the  power  of  bad  men,  especially  when  tlieir  passions  are  excited,  and 
they  are  ready  to  deal  out  cruelties.  The  wicked  do  often  make  portions  of  this  world 
very  much  like  hell.  Their  temper  and  malice  show  that  they  are  of  their  father 
the  devil,  and  his  works  will  they  do.  A  special  reason  is  given  for  urging  the  prayer : 
For  false  tvitnesses  are  risen  u])  against  me.  Who  can  stand  before  false  testimony? 
How  it  pierces  the  soul  with  anguish !  It  is  the  most  intolerable  species  of  murder. 
It  kills  by  torture.  When  it  extends  to  judicial  oaths  it  shows  the  worst  possible 
state  of  society.  Where  false  witnesses  are  found  there  also  are  Such  as  breathe  out 
cruelty.  There  is  a  doubt  among  scholars  whether  this  clause  should  be  read  in  the 
singular  or  plural.  Our  rendering  is  supported  by  some  translations  and  able  scholars ; 
while  a  large  majority  would  read,  "He  that  breathes  out  cruelties."  Without  some 
knowledge  of  Hebrew  the  discussion  could  hardly  be  understood.  Nor  is  the  sense 
materially  varied ;  for  often  does  one  of  a  class  stand  for  many  like  himself.  This 
clause  reminds  one  of  Saul  of  Tarsus,  who  breathed  out  threatenings  and  slaughter. 
Such  language  describes  one  whose  thoughts  and  purposes  are  all  bent  iu  one  direc- 
tion, and  who  is  eager  upon  his  evil  design.     His  breath  stinks  of  blood. 

13.  I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the  Lord  in  the  land 
of  the  living.  I  had  fainted  is  supplied  by  our  translators,  and  some  think  needlessly. 
None  of  the  ancient  versions  have  it.  Yet  it  seems  to  have  been  commonly  under- 
stood that  something  was  to  be  here  supplied,  legibly  or  mentally.  So  Calvin  (in  the 
French  version)  supplies,  I  shoidd  have  2^erished ;  church  of  England,  I  should  utterly 
have  fainted;  Amesius,  They  would  have  borne  me  away  by  force;  Edwards,  I  should 
sink  under  my  troul)le.  Another  very  respectable  class  of  scholars  decline  to  supply 
anything,  yet  admit  that  the  sense  is  imperfect  without  something  understood.  Thus 
Ainsworth :  Except  I  had  believed  to  see  the  goodness  of  Jehovah  in  the  land  of  the 
living;  Calvin  (in  his  commentary),  Jebb,  Hammond,  Clarke,  Heugstenberg  and 
Alexander  virtually  agree  to  this  rendering.  Hammond :  "  In  the  Hebrew  there  is  an 
ajjosiopesis,  a  figure  of  elegance,  purposely  breaking  ofi"  in  the  midst  of  the  speech ; 
yet  so  as  every  man  can  foresee  what  kind  of  conclusion  should  follow,  if  he  did  not 
purposely  divert  to  the  contrary."  This  figure  of  speech  is  common,  and  belongs  to 
the  language  of  promise  or  threatening,  and  specially  suits  subjects  of  an  awful  cliarac- 
ter.  This  virtually  agrees  with  our  version,  because  it  admits  that  some  such  clause 
is  to  be  supplied,  at  least  in  the  mind  of  the  reader.  It  leaves  the  Hebrew  text  un- 
altered, and  it  gives  a  good  sense,  and  that  Avith  much  beauty  and  force.  TJie  land 
of  the  living  is  a  phrase  that  has  caused  some  doubt.  The  Chaldee:  The  land  of  eter- 
nal life;  Septuagint,  Ethiopic,  Vulgate,  Syriac,  Doway,  church  of  England,  Ains- 
worth, Edwards,  Jebb,  Fry  and  others  agree  with  the  English  version.  The  Arabic 
and  Alexander  read  in  the  land  of  life.  As  David  is  speaking  of  temporal  distiesses 
and  persecutions,  it  is  perhaps  best  to  read  land  of  the  living,  meaning  thereby  the 
opposite  of  land  of  the  dead. 

14.  Wait  0)1,  the  Lokd.  Some  have  thought  David  here  turns  from  himself,  and 
addresses  others,  calling  on  them  to  do  their  duty  and  leave  results  with  God.  But 
the  words  are  most  fitly  addressed,  not  to  others,  but  to  himself  Horsley,  however, 
regards  this  whole  verse  as  containing  the  words  of  an  oracular  voice.  But  it  is  as 
well  to  regard  the  Psalmist  as  addressing  himself,  or  his  soul,  as  he  often  does.     The 


p:-.m.m  XXVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  359 

exhortation  of  tlie  whole  verse  is  a  seasonable  check  to  the  language  of  alarm,  begur, 
to  be  uttered  in  the  preceding  verse.  Waitinr/  on  the  Lord,  is  not  only  being  ready  to 
serve  him,  but  also  i)atiently  looking  for  liim,  and  confidently  expecting  him.  So  far 
from  supposing  its  trials  over,  it  rather  looks  for  new  ones.  The  Chaldee :  Confide  in 
the  Lord ;  Vulgate,  Venema,  Amcsius  and  Fry  :  Expect  the  Lord  ;  several  versions : 
Hope  in  the  Lord;  church  of  England:  O  tarry  thou  the  Lord's  leisure;  Alexander: 
Wait  thou  for  Jehovah.  This  waiting  was  to  be  in  cheerfulness,  not  in  sullenness: 
Be  of  good  courage,  and  he  shall  strengthen  thine  heart.  The  Chaldee :  Be  inflexible 
and  strengthen  thy  heart ;  Septuagint,  Ethiopic  and  Vulgate :  Act  manfully,  and  let 
thy  heart  be  strengthened ;  church  of  England :  Be  strong,  and  he  shall  comfort  thy 
lieart.  The  great  mass  of  translators  agree  in  the  main  with  the  common  version. 
Hengstenberg  and  Alexander  read  the  latter  clause,  And  may  he  strengthen  thy  heart. 
This  form  of  the  first  verb  is  in  our  version  most  commonly  rendered.  Be  strong,  or 
Be  of  good  courage;  once  or  tmce, Be  sure.  Be  courageous.  The  second  verb  is  well 
rendered  strengthen,  meaning  the  same  as  confirm,  establish,  fortify.  Those  who  would 
be  strong  and  courageous  must  exercise  the  strength  and  courage  which  they  have, 
and  not  wickedly  yield  to  despondency.  Nor  let  any  forget  that  a  time  of  trial,  so 
for  from  relaxing  the  bonds  of  obligation,  does  rather  call  for  increased  attention  to 
our  duties,  and  so  the  Psalmist  again  exhorts  himself  to  stand  in  his  lot,  and  hope  for 
better  days  :  Wait,  I  say,  on  the  Lord.  In  the  Hebrew  as  in  the  English  we  have  the 
very  same  words  as  those  found  in  the  beginning  of  the  verse :  Wait  on  the  Lord. 
There  is  nothing  but  the  conjunction,  which  we  commonly  render,  and,  in  the  Hebrew, 
to  correspond  with  the  words,  I  say.  Though  the  Hebrew  may  not  be  literally  so 
rendered,  yet  the  English  idiom  justifies  our  translation. 

Doctrinal  and  Practical  Remarks. 

L  Jehovah  is  himself  the  infinite  good,  the  portion  of  his  saints,  their  all  and  in 
all,  their  light  and  joy,  their  safety  and  deliverance,  their  strength  and  refuge,  v.  1. 
Were  our  faith  as  strong  as  it  should  be,  nothing  could  fill  us  with  dismay  or  terror. 
Because  God  changes  not,  the  state  of  his  people  is  never  desperate. 

2.  One  of  the  best  ways  to  dispel  doubts  and  fears  is  to  summon  to  our  aid  the  very 
strongest  doctrines  and  highest  truths  of  religion,  v.  1.  Weak  doctrines  Avill  not  be  a 
match  for  powerful  temptations. 

3.  No  confidence  is  so  well  placed  as  confidence  in  God ;  no  joy  is  like  that  which 
he  gives ;  no  deliverances  are  so  manifestly  glorious  as  those  he  works ;  life  is  never 
so  sweet  as  when  felt  to  be  the  renewed  gift  of  God,  v.  1. 

4.  Courage  is  both  a  duty  of  man,  and  a  gift  of  God,  v.  1.  We  should  sharply 
reprove  ourselves  for  all  disheartening  timidity.  If  we  duly  fear  God,  all  tormenting 
fear  is  idle.  There  is  no  cause  for  it.  There  is  no  getting  on  without  intrepidity. 
We  must  be  heroic,  or  Ave  must  perish. 

5.  It  is  an  unspeakable  privilege  to  be  in  covenant  with  God,  so  as  to  be  able  to 
say  of  him.  He  is  my  light,  my  salvation,  and  the  strength  of  my  life,  v.  \.  An  im- 
personal God  is  hardly  luore  full  of  vagueness,  than  is  a  God  to  whom  we  sustain  no 
personal  or  federal  relations. 

6.  There  was  great  wisdom  in  the  prayer  of  John  Wesley:  "Lord,  if  I  must  con- 
tend, let  it  not  be  with  thy  people."  When  we  have  for  foes  and  enemies  those  who 
hate  good  men,  we  have  at  least  this  consolation,  that  God  is  not  on  their  side,  and 
therefore  it  is  essentially  weak,  v.  2. 

7.  The  hatred  of  the  wicked  to  the  righteous  is  deadly.  They  would  eat  up  their 
flesh,  v.  2.  It  was  so  from  the  beginning.  It  has  been  so  always.  0  how  they  have 
slaughtered  the  people  of  God ! 


360  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxvii. 

8.  The  way  tlie  wicked  fail  is  terrible.  If  they  had  any  w-isdom  at  all,  the  deluge, 
the  fall  of  Sodom  and  Gomorrah,  the  overthrow  of  Pharaoh  and  his  hosts,  or  ar.y  one 
of  theii-  great  defeats  would  have  ftilly  satisfied  them  that  their  war  on  God,  his  truth, 
and  his  saints  was  hopeless  folly.  Since  the  world  began,  the  end  of  every  battle  they 
have  fought  against  God  and  his  people  has  been  tliis,  they  stumbled  and  fell,  v.  2. 
'  The  temporary  success  of  the  wicked  is  only  an  introduction  to  their  deeper  disgrace 

and  misery." 

9.  As  it  is  easy  to  abuse,  so  it  is  possible  rightly  to  use  past  experiences  and  deliver- 
ances. In  this  David  sets  us  a  good  example,  vv.  2,  9.  He  who  has  delivered  can 
deliver.  He  who  made  the  w'orld  can  do  anything.  He  who  has  been  our  help  and 
light  and  safety  and  strength  is  everlasting  and  unfailing. 

10.  God  can  as  easily  defeat  a  world  in  arms  against  one  of  his  chosen,  as  he  can 
bring  to  naught  the  counsel  and  the  rage  of  one  man,  v.  3.  To  him  a  host  is  as  one 
man ;  and  all  nations  are  as  grasshoppers.  If  we  would  have  much  comfort  we  must 
study  God's  attributes  and  acquaint  ourselves  with  him.  He,  who  hopes  for  no  more, 
than  appearances  lead  him  to  expect,  will  be  a  poor  creature ;  while  he,  who  hopes 
against  hope,  Avill  be  a  pillar. 

11.  When  the  worst  comes  to  the  righteous,  then  things  grow  better.  The  host 
encamps,  the  battle  rages,  then  comes  the  decision,  and  the  result  is  that  the  righteous 
are  calm  and  confident,  and  so  victorious,  v.  8. 

12.  Dickson  :  "It  is  a  mean  to  strengthen  faith,  to  resolve  by  the  grace  of  God  to 
put  faith  in  act,  in  Avhatsoever  difficulty,  and  in  a  manner  to  lay  hands  on  ourselves, 
to  hold  up  this  shield  against  whatsoever  fiery  darts,  albeit  possibly  when  it  cometh  to 
push  of  pike,  we  be  not  found  so  strong  as  we  are  stout,"  v.  3. 

13.  Calvin:  "Then  does  faith  bring  forth  its  fi-uit  in  due  season,  when  we  remain 
firm  and  fearless  in  the  midst  of  dangers,"  v.  3. 

14.  It  proves  no  man  wrong  to  have  war  made  against  him,  v.  3.  The  best  causes 
and  the  best  men  often  meet  with  the  fiercest  opposition. 

15.  God's  visible  worship  ever  has  been  and  ever  must  be  a  source  of  continual  joy 
to  the  right-minded,  v.  4.  There  is  no  evidence  that  this  will  cease  to  be  the  case  in  a 
future  world.  We  know  it  will  not.  See  the  book  of  Revelation.  God's  ordinances 
of  worship  are  all  edifying.  Surely  those,  who  hope  to  spend  their  eternity  in  the 
praises  of  God,  ought  to  get  their  harps  in  tune  to  his  service  before  they  leave  this 
world. 

16.  When  we  have  a  good  thought  or  desire,  we  must  not  yield  it  up  to  temptation, 
but  hold  on  to  it  and  cherish  it,  v.  4.  When  some  one  admired  Leighton's  library, 
he  said  :  "  One  devout  thought  is  worth  more  than  it  all."     He  was  right. 

17.  Sometimes  men  have  spoken  slightingly  of  the  love  of  gratitude  to  God,  and 
sometimes  of  the  love  of  complacency  in  God.  The  Bible  does  neither.  As  elsewhere 
it  commends  the  former,  Ps.  cxvi.  1 ;  so  here  it  does  the  latter,  v.  4.  The  great  error 
of  the  wicked  respecting  Christ  is  that  when  they  see  him  there  is  in  their  eyes  no 
beauty  that  they  should  desire  him.  He,  who  cares  not  to  behold  the  beauty  of  the 
Lord,  is  a  poor  blinded  sinner. 

18.  A  sense  of  ignorance  lies  at  the  foundation  of  all  solid  improvement  in  learn- 
ing. Only  those,  who  manifest  a  docile  spirit  are  in  any  mood  to  learn,  or  to  inquire 
in  God's  temple,  v.  4. 

19.  The  safety  of  God's  people  in  this  life  does  not  consist  in  exemption  from  trou- 
bles and  perils ;  but  in  the  care  and  protection  of  him,  who  hides  them  in  his  pavilion, 
and  in  his  tabernacle,  and  sets  them  upon  a  rock,  v.  5. 

20.  While  gravity  and  solemnity  become  the  house  of  God,  yet  we  should,  even  at 
the  most  trying  times,  conduct  our  worship  in  cheerfulness,  yea,  in  joyfulness,  v.  6. 


PSAT.M  xxvn.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  361 

Grimace  and  superstition  are  never  pleasing  to  God  nor  to  right-minded  men. 
Henry:  "  Whatever  is  the  matter  of  our  joy  ought  to  be  matter  of  our  praise.  And 
when  we  attend  upon  God  in  holy  ordinances,  we  ought  to  be  much  in  joy  and 
praises."     "  Thanks  be  to  God  who  always  causeth  us  to  triumph." 

21.  The  saints  shall  not  only  be  saved  ;  they  shall  be  saved  manifestly  and  abun- 
dantly. Their  heads  shall  be  lifted  up  above  all  their  enemies,  v.  6.  It  shall  be  no 
secret  that  God's  people  are  delivered.  Even  here  God  often  brings  them  out  with  a 
strong  arm  and  a  mighty  hand.  And  where  for  good  cause  he  tries  them  long,  he 
often  removes  from  their  own  minds  all  doubt  of  their  perfect  victory.  Dickson : 
"  The  Lord  can  give  a  believer  assurance  of  what  he  would  have,  and  make  him  so 
clear  of  the  possession  of  the  promise,  as  if  it  were  in  his  hand."  "  Happy  are  they, 
whose  faith  and  hope  are  as  vigorous  as  the  security  is  valid." 

22.  All  mercies  call  for  gratitude;  and  some,  though  personal,  demand  public  and 
joyful  acknowledgment,  and  even  exultation,  v.  6. 

23.  It  is  impossible  to  explain  God's  word  according  to  any  sound  rules  of  inter- 
pretation, so  as  to  condemn  the  use  of  joyful,  solemn  music  in  his  public  worship,  v. 
6.  On  this  point  the  New  Testament  is  as  clear  as  the  Old,  1  Cor.  xiv.  15 ;  Eph.  v. 
19 ;  Col.  iii.  16 ;  James  v.  13.  God's  worship  should  not  be  wholly  silent  and 
inaudible. 

24.  Prayer  and  praise  are  both  duties.  Worship  is  as  much  God's  due  as  any- 
thing can  be,  vv.  6,  7.  If  he  deserves  not  the  highest  acts  of  adoration,  he  deserves 
nothing. 

25.  He,  who  piously  seeks  God's  face,  obeys  a  very  binding  and  a  very  gracious 
command,  v.  8.  He  may  rest  assured  that  he  shall  lack  neither  mercy  nor  protection, 
nor  instruction,  nor  redemption,  nor  salvation — eternal  life.  Of  such  inestimable  price 
is  God's  favor  that  the  righteous  would  gladly  forego  all  blessings  in  comparison  of  it. 

26.  Divine  desertion  is  fatal  to  any  cause.  The  righteous  know  this,  and  so  are 
very  urgent  in  praying  against  so  great  a  calamity,  v.  9.  Nothing  worse  can  hap- 
pen to  any  man  than  to  be  left  to  himself.  To  be  wholly  and  finally  and  eternally 
forsaken  of  God  is  hell. 

27.  One  of  the  best  exercises  of  a  devout  mind  is  converting  promises  into  prayers. 
God  says  "I  will  never  leave  thee,  nor  forsake  thee."  Let  us  continually  pray, 
"  Leave  me  not,  neither  forsake  me."  We  may  also  rest  assured  that  everything, 
for  which  we  find  warrant  to  pray,  is  to  believers  made  sure  in  the  oath  of  the  cove- 
nant. God  never  stirs  up  a  soul  to  cry,  "  Leave  me  not,  neither  forsake  me,"  with- 
out saying,  "  I  will  never  leave  thee  nor  forsake  thee."  All  that  is  promised  is  rightly 
prayed  for  ;  all  that  is  rightly  prayed  for  is  surely  promised,  v.  9. 

28.  No  desertion  of  fi-iends,  however  dear,  should  make  us  despair,  v.  10.  At  one 
time  almost  everybody  was  against  David,  yet  he  triumphed.  Devils  and  wicked 
men  were  against  Christ ;  one  disciple  betrayed  him,  another  denied  him,  and  all 
forsook  him ;  even  his  Father  drew  against  him  the  dreadful  sword  of  inflexible 
justice,  and  buried  it  deep  in  his  holy  soul ;  yet  none  ever  triumphed  as  he  tri- 
umphed. From  his  resurrection  to  this  day  has  been  one  unbroken  series  of  vic- 
tories. So  it  shall  be  till  he  hath  put  all  things  under  him.  "  God  is  a  surer  and 
better  Friend  than  our  earthly  parents  are,  or  can  be." 

29.  No  man  can  too  highly  prize  or  too  diligently  seek  or  too  closely  follow  divine 
guidance  and  conduct,  v.  11. 

30.  We  must  see  that  we  do  right  things  in  a  right  way,  and  that  our  good  be  not 
evil  spoken  of.  Dickson  :  "  There  is  danger  of  desertion,  or  of  God's  leaving  us  to 
^he  will  of  our  enemies,  if  we  carry  not  a  good  cause  in  a  lawful,  holy  and  tender 
way,"  V.  11. 

46 

P 


36i  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psAMt  xxviir. 

31.  If  we  have  enemies,  so  had  others  before  us,  vv.  2,  11,  12.  Some  men  seem 
to  have  a  fondness  for  speaking  much  of  their  enemies.  This  may  arise  from  a 
vanity  which  delights  in  the  conspicuity  thus  obtained,  or  from  a  desire  to  secure 
svmpathy,  or  from  a  lieart  full  of  distress  at  being  beset  by  haters  and  opposers.  Yet 
when  our  enemies  are  many  and  violent  and  cruel,  it  is  often  a  relief  to  speak  of 
them.  It  is  not  given  to  man  to  be  great,  or  useful,  or  influential,  without  incurring 
the  malice  of  the  ignoble.  There  is  a  large  class  of  men  who  suspect  and  often  hate 
all  who  excel  them.  Which  of  the  prophets  or  aj)ostles  lived  without  bitter  ene- 
mies ?  Christ  himself  was  hated  without  a  cause.  Let  no  good  man  be  surprised  at 
finding  men  hating  him. 

32.  "We  should  often  and  gratefully  acknowledge  the  goodness  of  God,  which 
keeps  us  out  of  the  power  of  the  wicked,  v.  12.  When  men  are  not  only  wicked 
but  when  their  wickedness  takes  the  form  of  tyranny,  then  to  be  in  their  power 
makes  an  earthly  existence  to  cease  to  be  desirable.  Cruelty  and  oppression  are 
sometimes  worse  than  strangling  and  death. 

33.  Those,  who  are  disposed  to  apologize  for  the  wicked  as  being  but  moderately 
vile,  would  do  well  to  study  the  delineations  of  their  characters  as  given  in  the 
Bible.     There,  their  very  breath  is  said  to  be  cruel  and  murderous,  v.  12. 

34.  A  lively  hope  and  strong  faith  are  good  things,  v.  13.  O  it  is  good  for  a  man 
that  he  both  hope  and  quietly  wait  for  the  salvation  of  God.  Morison :  "  What  a 
light  in  darkness  is  confidence  in  God's  paternal  care !" 

35.  Those,  who  exercise  the  grace  they  have,  shall  have  more  grace,  v.  14.  To 
him  that  hath  shall  be  given,  Calvin :  "  As  David  was  conscious  of  his  weakness, 
and  knew  that  his  faith  was  the  great  means  of  preserving  him  safe,  he  seasonably 
strengthens  himself  for  the  future.  Under  the  word  waiting,  too,  he  puts  himself  in 
mind  of  new  trials,  and  sets  before  his  eyes  the  cross  which  he  must  bear." 

36.  As  we  have  opportunity  we  should  to  the  comfort  of  the  saints  and  the  glory 
of  God  speak  of  our  marvellous  and  narrow  escapes,  v.  13.  It  mightily  emboldens 
the  saints  to  hear  one  of  their  number  just  out  of  the  furnace  give  such  an  exhorta- 
tion as  that  in  v.  14, 

37.  Dickson :  "  Albeit  the  Lord  let  the  trouble  lie  on,  and  strong  temptations  to 
increase,  and  grief  of  heart  to  grow,  yet  must  we  still  wait :  for  at  the  due  time  the 
outgate  shall  come,"  v.  14. 

38.  Be  of  good  courage,  all  ye  saints :  Wait,  I  say,  on  the  Lord. 


Psalm  xxviii. 

A  Psalm  of  David. 

1  Unto  thee  will  I  cry,  O  Lord  my  rock;  be  not  silent  to  me:  lest,  if  thou  be  silent  to  me,  I 
become  like  them  that  go  down  into  the  pit. 

2  Hear  the  voice  of  ray  supplications,  when  I  cry  unto  tliee,  when  I  lift  uj)  my  hands  toward 
thy  lioly  oracle. 

3  Draw  me  not  away  with  the  wicked,  and  with  the  workers  of  iniquity,  which  speak  jjeace  to 
their  neighbours,  but  miscliief  is  in  their  hearts. 

4  Give  them  according  to  their  deeds,  and  according  to  the  wickedness  of  their  endeavours: 
give  them  after  the  work  of  their  hands ;  render  to  them  their  desert. 

5  Because  they  regard  not  the  works  of  the  Lord,  nor  the  operation  of  his  liands,  he  shall 
destroy  them,  and  not  build  them  up. 


PSALM  xxviri.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  363 

6  Blessed  he  the  Lord,  because  he  hath  heard  the  voice  of  my  supplications. 

7  The  Lord  is  my  strength  and  my  shield;  my  lieart  trusted  in  liim,  and  I  am  helped:  there- 
fore my  heart  greatly  rcjoicctli ;  and  with  my  song  will  I  praise  him. 

8  Tlie  Lord  is  their  strength,  and  lie  is  the  saving  strength  of  his  anointed. 

9  Save  thy  people,  and  bless  thine  inheritance:  feed  them  also,  and  lift  them  up  for  ever. 

THERE  is  no  good  reason  for  doubting  tlnit  David  wrote  this  Psalm. 
For  an  explanation  of  the  title  see  on  Psalms  iii.  xi.     The  Vulgate  and  Doway 
give  the  title:  A  Psalm  for  David  himself;  Chaldee:  To  David;  Septuagint:  Of 
David;  Ethiopic:  Of  David  himself;  Arabic:  A  prayer  and  a  prophecy;  Syriac: 
Of  David,  a  supplication  and  a  prayer;  also  that  we  should  implore  help. 

The  occasion  of  the  writing  of  this  Psalm,  if  there  was  any,  is  not  apparent. 
Calvin,  after  Theodoret:  "It  is  probable  that  he  speaks  of  his  persecutions  by  Saul;" 
Morison :  "  It  is  highly  probable  that  this  Psalm  was  composed  on  the  same  occasion 
with  the  former;"  Hengsteuberg :  "The  contents  throughout  apjjly  very  well  to 
David  during  the  time  of  Absalom's  rebellion ;"  Dodd :  "  This,  as  well  as  the  fore- 
going, is  supposed  to  have  been  written  by  David  towards  the  latter  end  of  his  reign ;" 
Gill:  "It  might  be  made  by  David  Avhen  he  was  persecuted  by  Saul,  or  when 
delivered  from  him,  or  at  least  when  he  had  faith  and  hope  that  he  should  be 
delivered;"  Scott:  "It  is  not  agreed,  whether  it  was  written  during  David's  persecu- 
tions from  Saul,  or  at  a  later  period ;"  Clarke :  "  It  belongs  most  probably  to  the 
times  of  the  captivity,  though  some  have  referred  it  to  David  in  his  persecutions." 
Edwards  justly  says:  " The  particular  occasion  is  uncertain."  Scott  dates  it  B.  C. 
1059;  Clarke,  B.  C.  578.  Alexander:  "The  collocation  of  the  Psalm  is  clearly  not 
fortuitous,  but  founded  on  its  close  resemblance  to  the  one  before  it."  Hengstenberg, 
however,  thinks  that  this  Psalm  and  the  twenty-ninth  make  up  one  pair.  Here  we 
have  new  proof  of  the  great  uncertainty  in  the  doctrine  of  pairs. 

The  only  name  of  God  in  this  Psalm  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 
One  class  of  commentators  make  this  ode  exclusively  Messianic.  Fry:  "These 
are  still  the  supplications  of  our  great  High-Priest."  Home  is  no  less  decided  in 
applying  it  to  Christ  alone  and  exclusively.  Others  seem  to  drop  all  idea  of  Christ 
from  their  interpretations.  The  truth  probably  is  that  the  Psalm  details  the  experi- 
ence of  the  literal  David,  but  also  presents  him  as  a  type  of  the  great  Anointed,  who 
was  to  come;  and  so  we  may  regard  it  as  Typical-Messianic.  David  is  as  certainly 
spoken  of  as  anointed  of  God  as  was  the  great  promised  Deliverer.  The  mere 
occurrence  of  that  word  determines  nothing  as  to  its  application. 
This  Psalm  is  not  in  form  dramatic. 

1.  Unto  thee  will  I  cry,  O  Lord  my  rock.  Will  cry,  the  same  verb  as  in  Ps.  xxvii.  7. 
The  Chaldee,  Amesius,  Ainsworth,  Fabritius,  Edwards,  Fry  and  Hengstenberg  use 
the  present,  cry ;  Septuagint,  EthioiDic,  Arabic  and  Syriac  the  preterite,  have  cried ; 
Venema,  I  am  used  to  cry;  Vulgate,  Doway,  church  of  England,  Calvin  and  Jebb 
follow  the  Hebrew  as  does  our  version,  idll  cry ;  Alexander,  xvill  call.  My  rock.  Some 
versions  sepai-ate  this  word  from  the  first  clause,  and  make  it  the  beginning  of  the 
second,  but  this  is  not  best.  The  Hebrew  for  rock  is  the  same  as  in  Deut.  xxxii.  4, 15, 
18,  30  ;  Ps.  xviii.  31,  46.  See  on  Ps.  xviii.  2  ;  xix.  14,  where  it  is  rendered  strength. 
Be  not  silent  to  me.  Arabic :  Neglect  me  not ;  Calvin  :  Hold  not  thy  peace  from  me  ; 
Edwards :  Be  not  regardless  of  me ;  Boothroyd :  Be  not  thou  deaf  to  my  prayer ; 
Dathe  :  I  am  unwilling  that  thou  shouldest  be  al)sent  from  me ;  Alexander :  Be  not 
silent  from  me.  The  same  verb  in  the  same  form  is  elsewhere  rendered,  Hold  not 
thy  peace,  Ps.  xxxix.  12 ;  Ixxxiii.  1 ;  cix.  1.  The  prayer  is  that  God  would  no  longer 
keep  silence,  but  speak  out  to  the  joy  of  his  servant  and  to  the  confusion  of  his  ene- 
mies.    Lest  if  thou  he  silent  to  me,  I  become  like  them  that  go  dovm  into  the  pit;  i.  e., 


354  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxvni. 

die  and  go  into  the  grave.  The  prominent  idea  is  that  of  utter  helplessness  and  ruin 
unless  prompt  and  sensible  aid  come  from  God.  Calvin :  "  It  is  as  if  he  had  said,  I 
am  nothing  if  thou  leavest  me ;  if  thou  succorest  me  not  I  perish."  One  begins  to  be 
in  a  wood  way  when,  with  a  heart  to  pray,  he  learns  that  he  is  nothing. 

2.  Hear  the  voice  of  my  supplications.  The  rendering  of  this  clause  could  not  well 
be  different.  For  supp)lications  the  church  of  England  has  humble  petitions.  The 
word  means  earnest  pleas  for  undeserved  favor.  When  I  cry  imto  thee.  This  verb  is 
almost  invariably  rendered  cry.  It  here  denotes  audible,  earnest  pleading  with  God. 
When  I  lift  tip  my  hands  toward  thy  holy  oracle.  Oracle,  uniformly  rendered.  It 
occurs  more  than  a  dozen  times.  The  ancient  versions  all  give  it  temple ;  church  of 
England,  mercy-seat ;  Calvin,  sanctuary ;  Venema  and  Amesius,  most  holy  place. 
The  reference  is  to  Ex. xxv.  22 :  "I  will  meet  with  thee,  and  I  will  commune  with 
thee  from  above  the  mercy-seat,  from  between  the  two  cherubims,  which  are  upon  the 
ark  of  the  testimony."  See  Num.  vii.  89 ;  1  Kings  vi.  19.  The  mercy -seat  pre- 
figured Christ,  who  is  the  "Word  of  God,  the  revealer  of  God,  and  the  propitiation, 
John  i.  1 ;  xiv.  9  ;  Rom.  iii.  25 ;  1  John  ii.  2.  As  in  prayer  we  now  by  faith  look  to 
Christ,  so  the  pious  of  old  with  their  natural  eyes  looked  to  the  oracle,  the  mercy-seat. 
Lifting  up  the  hands  was  a  common  gesture  in  prayer,  Ps.  xliv.  20  ;  Ixiii.  4 ;  Ixxxviii.  9  ; 
cxli.  2 ;  cxliii.  6. 

3.  Draw  me  not  away  with  the  wicJced.  Arabic :  Snatch  not  away  my  soul  with  sin- 
ners ;  Syriac :  Number  me  not  with  the  ungodly ;  Hammond :  Seize  not  on  me  with 
the  wicked.  The  English  is  supported  by  the  Chaldee,  Septuagint  and  Vulgate  and 
by  most  modern  translations.  Fry  thinks  the  allusion  is  to  a  shepherd  selecting  out 
a  portion  of  his  flock.  The  same  verb  is  applied  to  that  matter  in  Ex.  xii.  21.  But 
the  word  dratv  is  applied  to  drawing  a  bow,  drawhig  in  a  yoke,  drawing  into  a 
net,  etc.  The  meaning  is,  Let  not  my  life  and  portion  be  with  the  ivicked,  described 
as  the  tvorkers  of  iniquity,  a  class  of  men  well  known  in  sacred  writings,  as  given  over 
to  wickedness.  See  Ps.  v.  5 ;  vi.  8 ;  xiv.  4.  These  are  men  which  speak  peace  to  their 
neighbors,  but  mischief  is  in  their  hearts.  Every  one  of  them  is  a  fox,  a  serpent,  a 
deceiver,  a  dissembler,  an  impostor,  a  pretender.  Where  is  the  worker  of  iniquity, 
who  does  not  use  guile,  fraud,  cunning,  trick,  artifice,  intrigue,  feigned  words,  smooth 
speeches?    Nothing  is  more  offensive  to  a  pure  mind  than  double  dealing. 

4.  Give  them  according  to  their  deeds,  and  according  to  the  wickedness  of  their  endea- 
vours :  give  them  after  the  work  of  their  hands ;  render  to  them  their  desert.  The  verbs 
are  in  the  imperative.  See  Introduction,  §  6.  For  endeavours  some  read  inventions  as 
in  Ps.  cvi.  39 ;  in  all  other  cases  it  is  xoorks,  or  doings.  It  is  right  men  should  reap 
what  they  have  sowed,  and  not  something  else.  God  would  not  be  adorable,  nor  his 
government  amiable  were  it  otherwise.  It  is  just,  certain  and  published  abroad  that 
the  incorrigibly  wicked  shall  be  condignly  and  terribly  punished.  The  wicked  are  in 
a  doleful  condition,  for  so  long  as  they  are  bent  on  sinning,  they  have  the  prayers  of 
good  men  against  them  perpetually. 

5.  Because  they  regard  not  the  works  of  the  Lord,  nor  the  operation  of  his  hands,  he 
fhall  destroy  them,  and  not  build  them  up.  This  is  a  foretelling  that  cannot  fail.  A 
God-inspired  prayer  is  as  sure  of  an  answer  as  a  God-inspired  prediction  is  of  fulfil- 
ment. It  made  the  case  of  these  men  more  dreadful,  that  they  despised  divine  judg- 
ments. Providences,  however  benignant  or  terrible,  did  not  affect  them.  They  were 
far  gone  in  sin,  Jer.  v.  3. 

6.  Blessed  be  the  Lord,  because  he  hath  heard  the  voice  of  my  supplications.  Blessed, 
see  on  Ps.  v.  12;  xviii.  46.  The  meaning  is.  Let  him  be  proclaimed  blessed.  Let 
blessings  be  pronounced  on  him.  He  does  not  say  how  much  he  would  have  the  Lord 
blessed.     He  is  not  afraid  of  excess  in  that  matter.     The  reader  will  observe  the  con- 


PSALM  xxvni.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  36f, 

nection  between  this  and  the  second  verse.  There  something  is  sought  in  prayer. 
Here  the  same  thing  is  said  to  have  been  secured;  thus  fulfilling  the  promise:  "And  it 
shall  come  to  pass  that  .  .  .  while  they  are  speaking,  I  will  hear,"  Isa.  Ixv.  24.  When 
we  offer  spiritual  and  hearty  prayer,  we  know  that  deliverance  or  something  better 
is  not  far  distant, 

7.  The  Lord  is  my  strength  and  my  shield.  Strength,  as  in  Ps.  viii.  2;  xxi.  1,  13. 
Some  versions  use  helper.  Shield,  sometimes  hickler,  the  same  as  in  Ps.  iii.  3;  vii.  10  ; 
xviii.  2 ;  xxx.  35.  Some  versions  have  protector.  That  is  good  paraphrase,  My  heart 
trusted  in  him  and  I  am  helped.  As  in  the  preceding  verse,  so  here  he  tells  how 
promptly  the  desired  aid  was  given.  Those  mercies  of  God  which  seem  most  seasona- 
ble cause  the  greatest  gladness.  He  adds:  Therefore  my  heart  greatly  rejoiceth,  and 
with  my  song  will  I  praise  him.  Alexander:  "My  heart  is  twice  used  in  this  sentence 
to  express  the  deep  and  cordial  nature  of  the  exercises,  which  he  is  describing.  The 
same  heart  that  trusted  now  rejoices." 

8.  The  Lord  is  their  strength.  Strength,  as  in  v.  7.  But  to  what  does  the  word 
their  refer.  Calvin  says  to  David's  armies.  But  he  had  said  nothing  of  armies.  Some 
ancient  versions  borrow  the  word  people  from  the  next  verse,  and  read.  The  Lord  is  the 
strength  of  his  people.  This  is  better.  This  Psalm  has  throughout  respect  to  David 
as  the  head  of  the  nation.  And  he  is  the  saving  strength  of  his  anointed.  To  him 
Jehovah  is  saving  strength,  literally  strength  of  salvations,  implying  completeness 
and  perfection  of  deliverance.  David  was  God's  anointed  to  the  kingdom,  yet  he 
must  make  his  way  to  the  actual  possession  of  it  through  great  perils  and  troubles. 
When  one  is  satisfied  of  the  lawfulness  of  his  calling,  this  may  animate  him  to  hold 
fast  his  best  hopes  even  in  the  darkest  hours. 

9.  Save  thy  people  and  bless  thine  inheritance:  feed  them  also,  and  lift  them  iq^  for  ever. 
In  all  ages  God's  people  are  his  inheritance.  Four  things  are  here  sought  for  them ; 
1.  Deliverance  and  safety  in  the  amplest  sense  of  these  terms;  2.  Benediction,  which, 
when  it  comes  from  God,  is  effectual ;  3.  Government  and  nourishment,  such  as  good 
shepherds  give  their  sheep;  4.  Elevation  above  all  foes,  fears  and  perils  to  the  posses- 
sion of  the  most  excellent  inheritance  and  glory.  All  these  are  eternal, /ore-yer.  The 
blessings  of  a  temporal  character  sought  under  these  terms  are  small  compared  with 
the  spiritual  good  things  thus  desired. 

Doctrinal  and  Practical  Remarks. 

1.  Luther:  "We  may  use  the  Psalm  against  tyrants  and  fanatical  spirits ;  for  in 
this  way  are  tyrants  and  persecutors  of  the  word  wont  to  pr'^tend  peace  in  word,  yet 
secretly  plan  counsels  of  slaughter  and  murder  all  the  while." 

2.  Jehovah  alone  is  the  proper  object  of  prayer,  v.  1.  He  alone  can  always  hear, 
help,  see  and  save. 

3.  To  a  distressed  soul  nothing  is  so  suitable  as  prayer,  v.  1.  What  is  here  taught 
by  example  is  in  the  New  Testament  taught  by  precept,  Jas.  v.  13. 

4.  Dickson:  "A  soul  in  great  straits  is  not  able  to  suspend  and  want  comfort  long; 
it  must  have,  some  comfortable  answer,  because  of  what  God  is  to  it  by  covenant," 
vv.  1,  2. 

5.  Does  it  not  clearly  prove  prayer  efiicacious,  that  the  practice  is  kept  up  and  com- 
mended by  the  pious  of  each  successive  generation?  Would  this  be  done,  if  they  had 
not  power  with  God?  If  he  never  answered,  Avould  they  always  call  on  him?  The 
superstitious  and  pharisaical  pray  for  other  reasons,  one  to  feed  a  blind,  ftmatical  zeal, 
the  other  to  be  seen  of  men.  But  the  intelligent  and  devout  ask,  that  they  may 
receive  a  divine  blessing. 

6.  It  is  as  needful  to  believe  prayer  to  be  efiicacious  as  it  is  to  pray,  v.  1.     Any 


366  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxvm. 

philosophy,  or  dogma,  teaching  us  to  doubt  the  efficacy  of  prayer  is  as  hurtful  as  it 
is  untrue. 

7.  When  we  pray  aright  we  Avill  be  concerned  to  get  an  answer  in  peace,  v.  1. 
Whoever  leaves  his  prayer,  as  the  ostrich  leaves  her  egg  in  the  sand,  and  cares  no 
more  for  it,  does  not  pray  at  all.  When  Elijah  prayed  for  rain,  he  sent  his  servant 
to  "look  toward  the  sea,"  to  see  if  it  was  coming.  Scott:  "While  others  are  troubling 
their  fellow-creatures  with  unavailing  complaints ;  believers  should,  under  distresses, 
cry  the  more  earnestly  to  '  the  Rock  of  their  salvation :'  and  they  should  not  rest  till 
they  have  received  some  satisfactory  token  that  their  prayers  are  heard ;  for  if  the 
Lord  could  refuse  to  answer  them,  their  case  would  resemble  that  of  those  who  have 
perished  in  their  sins,  to  whose  agonizing  cries  no  gracious  answer  will  be  made  for- 
ever."    Men  can  be  in  no  Avorse  state  than  to  be  where  prayer  is  not  heard. 

8.  It  is  no  hindrance,  but  a  help  to  have  a  sense  of  utter  personal  helplessness,  v.  1. 
Boasted  ability  does  nothing,  while  humility,  relying  on  infinite  strength,  does  Avonders. 

9.  Prayer  must  be  earnest  and  vehement.  Every  sacrifice  was  ofl^ered  with  fire. 
We  must  cnj  to  the  Lord,  v.  1.  We  must  pray  with  groanings  that  cannot  be  uttered. 
Heartless  petitions  avail  not.  We  must  use  the  voice  of  supplications,  v.  2.  David 
"  was  so  stricken  with  anxiety  and  fear,  that  he  prayed  not  coldly,  but  with  burning 
vehement  desire,  like  those  who,  under  the  pressure  of  grief,  vehemently  cry  out." 

10.  The  Scrii^tures  attach  no  importance  to  posture  or  gesture  in  prayer,  v.  2.  One 
lifts  u})  his  hands  and  eyes  to  heaven.  Another  does  not  so  much  as  lift  up  his  eyes 
to  heaven.  Hezekiah  turns  his  face  to  the  wall,  and  Isaac  walks  in  the  fields.  It  is 
not  the  attitude  or  gestures  of  the  body  that  please  God.  In  public  prayer  our  pos- 
tures should  be  reverent.  We  are  at  liberty  to  stand  or  kneel  as  may  be  most  con- 
venient. If  one  posture  is  found  more  favorable  to  devotion  than  another,  that  should 
be  adopted. 

11.  As  the  ancient  oracle  was  a  type  of  Christ,  to  which  devout  worshippers  looked, 
so  must  we  look  to  our  Saviour  alone.  Let  it  be  our  unceasing  joy  that  Jesus  has 
"  gone,  not  into  the  earthly  places  made  by  hands,  which  were  only  the  figures  of 
the  true ;  but  into  heaven  itself,  there  to  appear  in  the  presence  of  God  for  us." 
Glorious  Redeemer !  Gracious  Intercessor !  Kind  Saviour !  We  owe  thee  all. 

12.  In  all  ages  the  pious  have  been  afraid  of  being  numbered  and  punished  with 
the  wicked,  v.  3.  To  them  nothing  is  more  alarming  or  repulsive.  In  Ps.  xxvi.  we 
had  the  prayer,  Gather  not  my  soul  loitli  sinners.  Here  we  have  it,  Draw  me  not  away 
xmih  the  ivicJcecl.  To  this  state  of  mind  many  blessings  are  secured.  One  is  well  stated 
by  Henry :  "  Those  that  are  careful  not  to  partake  with  sinners  in  their  sins,  have 
reason  to  hope  that  they  shall  not  partake  with  them  in  their  plagues,"  Rev.  xviii.  4. 

13.  Candor  is  an  essential  quality  in  a  good  character.  The  want  of  it  vitiates 
everything,  and  marks  a  man  as  belonging  to  the  class  of  evil  doers,  v.  3.  There  is  a 
good  sense  in  which  "  an  honest  man  is  the  noblest  work  of  God"  on  eai'th — a  man 
who  does  to  others  as  he  would  have  others  do  to  him  ;  a  man  whc  gives  his  Maker 
the  praise,  honor,  service  and  homage  which  are  his  due;  a  man  who  would  die  before 
he  would  knowingly  rob  God  or  defraud  man  ;  a  man  who  would  rather  be  imposed 
on  a  thousand  times  than  do  one  act  of  injustice.  Such  a  man,  in  gold  or  in  rags,  in 
prison  or  in  state,  is  the  noblest  specimen  of  all  God's  works  on  earth. 

14.  Many  as  are  the  infirmities  of  the  righteous,  they  do  not  make  a  trade  of  siji ; 
they  are  not  workers  of  iniquity,  v.  3.  The  Bible  method  of  determining  character  is 
brief,  but  clear  and  decisive:  "He  that  doeth  righteousness  is  righteous ;  he  that  com- 
mitteth  sin  is  of  the  devil." 

15.  Truly  the  wicked  are  making  sad  work  for  themselves,  v.  4.  If  there  is  not  a 
t;peedy  and  powerful  change  in  their  characters,  there  is  neither  man  nor  angel  a\  '  o 


PSALM  XXVIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  367 

can  adequately  describe  or  conceive  the  misery  and  horror  of  their  doom.  As  the 
sins  of  Korah,  Absalom,  Belshazzar,  Judas  and  Herod  naturally  produced  the  dread- 
ful ends  of  these  men,  so  shall  all  unrepcnted  sin,  however  secret  or  popular,  infallibly 
bring  its  subjects  to  a  doom  frightful  to  contemplate,  and  the  more  frightful  the  more 
it  is  contemplated. 

16.  God  is  just.  God  is  righteous,  v.  4.  "He  practises  the  jiis  talionis  according 
to  his  own  righteousness.  Justice  reverberates :  the  unrighteous  blow  which  I  aim  at 
another  recoils,  according  to  the  moral  government  of  the  world,  back  upon  myself." 

17.  Retribution  shall  be  not  only  for  what  men  shall  have  actuallyaccomplishcd, 
but  for  what  they  shall  have  endeavored  to  effect,  v.  4. 

18.  When  neither  favoring  events  of  providence,  nor  God's  terrible  judgments  duly 
affect  men,  damnation  is  at  the  door,  v.  5.  Let  every  honest  man  ask  himself:  Under 
providences  do  I  behave  as  sinners  behave  ? 

19.  If  the  wicked  in  a  Gospel  land  are  not  converted  from  their  sins  to  God,  it  will 
not  be  for  want  of  many  events  suited  to  make  them  regard  the  operations  of  God's 
hands  and  the  intimations  of  his  will,  especially  as  they  are  set  forth  in  his  blessed 
word,  V.  5. 

20.  Eveiy  believer  has  abundant  cause  for  blessing  and  j^raising  God,  vv.  6,  7.  When 
he  thinks  of  all  God  has  been,  is,  and  ever  shall  be  to  him,  of  all  that  God  has  done, 
is  doing,  and  ever  shall  be  doing  for  him,  of  the  ills  he  has  escaped,  and  the  good 
things  he  is  authorized  to  hope  for,  how  can  his  landings  of  the  Almighty  be 
excessive  ? 

21.  The  life  of  every  good  man  should  abound  in  joy  and  rejoicing.  In  the  past, 
in  the  present,  in  the  future,  in  God,  in  his  ways,  in  ten  thousand  things  are  proper 
and  abundant  themes  of  gladsomeness.  This  should  not  show  itself  in  the  "  frantic 
mirth"  and  wild  revelry  so  agreeable  to  sinners  ;  l)ut  in  the  holy  gladness  of  chastened 
and  trustful  minds. 

22.  However  sad  the  case  and  dark  the  mind  of  the  genuine  believer  may  at  any 
time  be,  better  days  are  coming;  compare  vv.  1,  2,  7,  8.  The  longest  night  has  its 
morning  dawn.  Morison :  "  The  scene  of  sorrow  and  persecution  shall  be  exchanged 
for  the  bright  shining  of  a  day  alike  cloudless  and  serene.  The  wailings  of  penitence 
shall  be  succeeded  by  the  sweet  consciousness  of  forgiving  mercy ;  the  sorrowing  of 
affliction  shall  usher  in  a  long  day  of  joy  and  prosperity ;  and  the  cry  of  oppressed 
innocence  shall  bring  down  upon  some  guilty  head  the  ministers  of  divine  wrath." 

23.  What  God  is  to  one  saint  he  is  to  all  saints,  vv.  7,  8.  This  shall  never  cease  to 
be  so.  This  affords  abundant  cause  of  being  glad  whenever  it  goes  well  with  others. 
Henry :  "  The  saints  rejoice  in  their  friends'  comforts  as  well  as  their  own  ;  for  as  we 
have  not  the  less  benefit  from  the  light  of  the  sun,  so  neither  from  the  light  of  God's 
countenance,  for  others'  sharing  therein  ;  for  we  are  sure  there  is  enough  for  all,  and 
enough  for  each.  This  is  our  communion  with  all  saints,  that  God  is  their  strength 
and  ours;  Christ, their  Lord  and  ours,"  1  Cor.  i.  2. 

24.  If  men,  who  seem  at  a  loss  for  language  in  prayer,  would  carefully  study  the 
Scriptures,  and  store  their  minds  with  the  words  of  the  Holy  Ghost,  they  would  soon 
have  a  delightful  copiousness  and  comprehensiveness  in  their  petitions,  v.  9. 

25.  So  great  are  the  privileges  and  so  abundant  the  blessings  of  God's  saints  that 
a  complete  schedule  of  them  would  contain  no  small  part  of  the  entire  word  of  God, 
v.  9.  Christian,  as  you  can,  make  an  inventory  of  your  mercies  and  blessings,  and  so 
he  prepared  to  give  thanks. 

26.  Ought  not  all  rulers  to  pray  for  their  people  ?    David  prayed  for  his,  v.  9. 

27.  In  praying  for  his  subjects  David  also  prayed  for  Ziou,  v.  9.  Let  us  imitate  so 
good  an  example.     "  Pray  for  the  peace  of  Jerusalem." 


368  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxix. 

28.  Ileury:  "Those  and  those  only,  whom  God  feeds  and  rules,  who  are  willing 
to  be  taught,  and  guided,  and  governed  by  him,  shall  be  saved,  and  blessed,  and  lifted 
up  forever." 

29.  As  David,  a  type  of  Christ,  was  delivered  and  so  was  able  to  bless  his  friends, 
who  had  stuck  to  him  in  adversity ;  so  Christ  having  overcome  all  his  enemies,  is  able 
to  bless  forever  his  friends,  who  have  followed  him  through  good  report  and  through 
evil  report.  Yea,  as  he  overcame,  so  shall  we.  As  he  has  sat  down  on  his  throne,  so 
shall  we.     Here  we  may  have  bowlings ;  in  heaven,  we  shall  have  hallelujahs. 

30.  How  diverse  the  tastes,  fears,  hopes  and  minds  of  saints  and  sinners.  No  wicked 
man  allows  his  mind  to  dwell  on  the  words  for  ever  without  pain ;  while  to  the  Chris- 
tian eternity  never  seems  too  long  for  him  to  speak  his  Maker's  praise,  enjoy  his 
Saviour's  love,  and  drink  at  the  fountains  of  unfailing  bliss. 


Psalm  xxix. 

A  Psalm  of  David. 

1  Give  unto  the  Lord,  0  ye  mighty,  give  unto  the  Lord  glory  and  strength. 

2  Give  unto  the  Lord  the  glory  due  unto  liis  name ;  worship  the  Lord  in  the  beauty  of 
holiness. 

3  The  voice  of  the  Lord  is  upon  the  waters :  the  God  of  glory  thundereth :  the  Lord  is  upou 
many  waters. 

4  The  voice  of  the  Lord  is  powerful ;  the  voice  of  the  Lord  is  full  of  majesty, 

5  The  voice  of  the  Lord  breaketh  the  cedars ;  yea,  the  Lord  breaketh  the  cedars  of  Lebanon. 

6  He  maketh  them  also  to  skip  like  a  calf;  Lebanon  and  Sirion  like  a  young  unicorn. 

7  The  voice  of  the  Lord  divideth  the  flames  of  fire. 

8  The  voice  of  the  Lord  shaketh  the  wilderness ;  the  Lord  shaketh  the  wilderness  of  Kadesh. 

9  The  voice  of  the  Lord  maketh  the  hinds  to  calve,  and  discovereth  the  forests :  and  in  his 
temple  doth  every  one  speak  of  his  glory. 

10  The  Lord  sitteth  upon  the  flood ;  yea,  the  Lord  sitteth  King  for  ever, 

11  The  Lord  will  give  strength  unto  his  people ;  the  Lord  will  bless  his  people  with  peace. 

ON  the  title  see  on  title  of  Psalm  iii. 
The  Vulgate  and  Doway  add  to  the  title  these  words:  At  the  finishing  of  the 
tabernacle,  meaning,  no  doubt,  the  new  tabernacle,  which  David  built  for  the  ark  and 
the  other  signs  of  God's  presence,  2  Sara.  vi.  17.  This  addition  seems  to  have  no 
higher  authority  than  the  conjecture  of  Jerome  and  Augustine.  The  Arabic  reads : 
A  projihecy  concerning  the  incarnation,  the  ark  and  the  tahernacle.  There  is  nothing  to 
support  this,  except  that  Kimchi  refers  this  Psalm  to  the  times  of  Messiah.  Nor  is 
there  anything  to  support  the  reading  of  the  Syriac :  Concerning  the  oblation.  The 
Septuagint  and  Ethiopic  add  to  the  common  title  these  words  :  At  the  going  out  of  the 
tabernacle,  i.  e.,  of  the  feast  of  tabernacles  or  booths.  In  Lev.  xxiii.  36 ;  Num.  xxix. 
35,  the  Septuagint  renders  the  Hebrew  word  (which  we  translate  assembly)  a  going  out, 
an  exit,  or  exodus.  This  was  on  the  eighth  day  of  the  feast ;  and  Maimonides  says 
"  that  every  day  of  the  days  of  that  feast  they  said  a  peculiar  song  for  the  addition 
of  the  day ;  and  on  the  first  of  the  working  days  of  the  solemn  feast  they  said  Psalm 
xxix."  This  addition  to  the  title  had  therefore  the  usage  of  the  Jews,  but  is  of  no 
other  authority.     It  never  was  in  the  Hebrew  text. 

That  David  wrote  this  Psalm  is  asserted  in  the  title  and  is  generally  admitted. 


psAMi  XXIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  369 

Scott  dates  it  B.  C.  1040;  Clarke,  B.  C.  1019.  David  died  1014  years  before 
Christ,  so  according  to  Clarke  this  Psalm  was  written  but  five  years  before  his  death ; 
according  to  Scott,  twenty-six.  Expositors  have  spoken  confidently,  yet  diversely  a> 
to  the  occasion  of  this  Psalm.  Clarke :  "  It  was  probably  written  to  commemorate 
the  abundant  rain  which  fell  in  the  days  of  David,  after  the  heavens  had  been  shut 
up  for  three  years,  2  Sam.  xxi.  1-10;"  Patrick:  "This  Psalm  seems  to  have  been 
composed  by  David  after  some  extraordinary  great  thunder,  lightning  and  rain; 
(whereby  it  is  probable)  God  had  so  discomfited  his  enemies,  and  put  their  forces 
into  such  disorder,  that  he  easily  got  the  victory  over  them."  With  him  agrees 
Dodd,  who  cites  attention  to  the  history  given  in  2  Sam.  viii.  in  illustration.  Pool 
favors  the  same  view ;  and  Morison  mentions  it  with  respect.  Mudge  is  decidedly 
of  the  same  opinion. 

After  his  return  from  Palestine  McCheyne  gave  to  Dr.  James  Hamilton  of  London 
an  interpretation  of  this  Psalm,  drawn  from  the  natural  scenery  and  the  course 
of  storms  in  the  mountains  of  that  land.  Dr.  Hamilton  has  given  it  to  the  world. 
And  in  the  Works  of  McCheyne,  vol.  I.  pp.  260-264  we  have  McCheyne's  own 
statement  of  the  whole  matter.  He  says  that  in  this  Psalm  "  the  strength  of  Jehovah 
is  celebrated ;  and  the  exemplification  of  it  is  evidently  taken  from  a  thunder-storm 
in  Lebanon."  Whatever  may  be  thought  of  the  correctness  of  this  view,  none  can 
read  either  of  these  writers  without  being  struck  with  the  exceedingly  great  beauty 
of  the  illustrations  offered,  and  of  the  exquisite  taste  displayed  in  the  method  of 
presenting  it.     It  is  accessible  to  all,  and  need  not  be  here  transcribed. 

But  Hengstenberg  says:  "There  is  no  ground  for  the  idea  that  the  Psalm  was 
occasioned  by  the  sight  of  a  thunder-storm.  'The  freshness  of  the  painting,  the 
vigorous  conceptions,  and  the  rapid  transition  of  the  whole'  will  give  rise  to  this 
vieAV  only  when  low  ideas  are  entertained  of  the  power  of  poetry;"  Alexander:  "The 
superficial  notion  that  this  Psalm  is  merely  a  description  of  a  thunder-storm,  or 
of  Jehovah  as  the  God  of  thunder,  may  be  corrected  by  observing  that  the  last  verse 
gives  the  key-note  to  the  whole  composition." 

Calvin's  view  is  still  different :  "  David,  that  he  may  humble  all  men  before  God, 
from  the  highest  to  the  lowest,  celebrates  his  terrible  power  in  the  various  wonders 
of  nature,  which  he  affirms  are  not  less  fitted  to  arouse  us  to  give  glory  to  God,  than 
if  he  were  to  assert  his  empire  and  majesty  with  his  own  voice.  After  he  has  struck 
fear  into  the  proud,  who  are  reluctant  to  yield,  and  addressed  an  exhortation  to  them 
accompanied  by  a  gentle  reproof,  he  sweetly  invites  the  faithful  voluntarily  to  fear 
the  Lord." 

Between  these  conflicting  views  the  reader  must  judge  for  himself  Perhaps  he 
may  reject  them  all.  Why  may  not  verses  1,  2,  as  well  set  forth  the  aim  of  the 
author  as  verses  10,  11? 

The  names  of  the  Most  High  in  this  Psalm  are  Jehovah  Lord  and  El  God,  on 
which  see  on  Ps.  i.  2;  v.  4. 

1.  Give  imto  the  Lord,  0  ye  mighty.  This  rendering  is  substantially  and  fully 
supported  by  Calvin,  Venema,  Amesius,  Ainsworth,  Edwards,  Jebb,  Fry,  Anderson, 
Hengstenberg  and  Alexander:  only  Ainsworth  has,  sons  of  the  mighties;  and 
Edwards,  ye  great  ones.  By  the  mighty  the  Chaldee,  Hengstenberg  and  Alexander 
understand  angels;  several  others,  great  men,  j^rinces.  Doubtless  the  command  is  to 
all  creatures,  who  bear  the  awful  name  of  gods,  Ps.  Ixxxii.  6;  John  x.  -34;  or  of 
mighty  ones,  Ps.  Ixxxix.  7;  Ezek.  xxxii.  21.  There  is  no  reason  for  confining  it  to 
angels.  The  call  is  to  give,  yield,  render,  ascribe  something  to  God.  The  Septuagint 
and  kindred  versions  have  rams,  or  the  offspring  of  rams.  This  requires  but  a  slight 
change  in  the  original.     But  there  is  nothing  to  support  it.     The  next  clause  states 

47 


370  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxix. 

what  is  to  be  ascribed  to  God:  Give  unto  the  Lord  glo7^  and  strength.  The  Septua- 
gint.  Ethiopic,  Syriac,  Vulgate  and  Doway  read  glory  and  honor;  Arabic,  glory  and 
veneration;  church  of  England,  worship  and  strength;  Amesius,  glory  and  j)'"''^^^') 
Fry.,  glom  and  power;  Alexander,  honor  and  strength.  The  Chaldee,  Calvin,  Venema, 
Ainsworth,  Edwards  and  Jebb  support  the  English.  Glory,  so  rendered  in  Ps.  iii.  3; 
iv.  2 ;  viii.  5 ;  and  honor  in  Ps.  vii.  5 ;  xxvi.  8.  The  second  word  is  in  the  common 
version  always  rendered  strength  or  power,  Ps.  viii.  2;  xxi.  1;  lix.  16;  Ixiii.  2.  The 
import  of  the  verse  is  well  given  by  Clarke :  "Ascribe  all  excellence  and  might  to 
liim;"  and  by  Diodati:  "Let  there  be  no  greatness  nor  height  in  the  world,  that 
doth  not  humble  itself  before  the  great  and  terrible  God." 

2.  Give  unto  the  Lord  the  glory  due  unto  his  name.  Literally  it  is  the  glory  of  his 
name.  The  sense  is  glory  worthy  of  his  name,  glory  belonging  to  his  name.  The  com- 
mon version  is  good.  The  name  of  God  is  all  that  by  which  he  has  made  himself  known. 
SeePs.  V.  11;  vii.  17;  viii.  1.  The  repetition  of  the  same  word  Gn-e  three  times  shows 
the  urgency  of  the  duty  enjoined.  The  meaning  of  the  j)receding  verse  and  of  this  clause 
is  further  evinced  by  the  next  clause :  Worship  the  Lord  in  the  beauty  of  holiness.  The 
Chaldee:  Worshipbefore  the  Lord  in  the  beauty  of  holiness;  Septuagint,  Ethiopic,  Vul- 
gate: Worship  the  Lord  in  his  holy  court;  Arabic:  Worship  the  Lord  in  his  holy  habi- 
tation ;  Syriac :  Worship  the  Lord  in  the  court  of  his  holiness ;  church  of  England  : 
Worship  the  Lord  with  holy  worship  ;  Calvin  :  Worship  before  Jehovah  in  the  bright- 
ness of  his  sanctuary;  Venema:  Worship  Jehovah  in  the  glorious  beauty  of  holiness; 
Amesius  :  Bow  yourselves  down,  thus  manifesting  honor  to  Jehovah  in  the  beauty  of 
holiness ;  Ainsworth :  Bow  down  yourselves  to  Jehovah,  in  the  comely  honor  of  the 
sanctuary ;  Edwards :  Prostrate  yourselves  before  Jehovah  in  the  magnificent  sanc- 
tuary; Street  and  Fry:  Worship  Jehovah  with  holy  reverence;  Hengsteuberg : 
Adore  the  Lord  in  holy  attire :  Alexander :  Bow  to  Jehovah  in  beauty  of  holi- 
ness. The  verb  rendered  worship  is  the  same  that  in  the  second  commandment  and 
often  elsewhere  is  rendered  boio  down,  Ex.  xx.  5  ;  Deut.  v.  9  ;  Ps.  xcv.  6.  It  is  some- 
times rendered  do  obeisance,  Ex.  xviii.  7 ;  2  Sam.  i.  2  ;  xv.  5.  When  applied  to  God, 
the  Doway  generally  rendei's  it  adore.  In  our  version  the  more  common  rendering 
is  worship.  That  religious  worship  is  here  intended  is  certain.  Besides  the  various 
renderings  of  the  last  phrase  already  noticed,  Boothroyd  offers  two  readings  both  of 
which  differ  from  our  version :  In  holy  splendor,  or  With  holy  reverence;  Green,  In 
his  beaxdifxd  sanctuary ;  HoYslej,  In  the  pomp  of  holiness.  Neither  of  these,  nor  any 
of  those  previously  noticed  is  any  improvement  on  the  English  version.  We  have 
the  same  phrase  beauty  of  holiness  elsewhere,  1  Chron.  xvi.  29 ;  Ps.  xcvi.  9.  See  also 
2  Chron.  xx.  21.  The  margin  of  our  version  reads  In  his  glorious  sanctuary.  The 
great  ones  of  eartli  are  never  more  properly  employed  than  in  humbling  themselves 
before  God,  and  in  adoring  his  excellent  majesty.  One  of  the  best  specimens  of  such 
worship  Ave  have  in  Dan.  iv.  34-37.  The  great  sin  of  rulers  is  forgetfulness  of  God, 
and  a  refusal  to  give  him  the  glory,  which  is  his  due.  These  lead  to  all  their  worst 
errors  and  crimes. 

3.  The  voice  of  the  Lord  is  upon  the  waters.  The  voice  of  the  Lord  frequently  in 
this  Psalm  seems  to  mean  thunder,  at  least  in  its  connection  with  lightning  and  the 
usual  accompaniments  of  storm.  The  very  next  clause  of  this  verse  seems  so  to  ex- 
plain it.  In  several  parts  of  Scripture  the  phrase  has  this  sense.  Job  xxxvii.  4,  5 ; 
xl.  9  ;  Ps.  xviii.  13 ;  Isa.  xxx.  30.  The  waters  are  not  merely  or  chiefly  the  rivers 
and  seas,  but  also  the  clouds,  which  are  full  of  waters ;  and  so  we  read  of  "  the  wa- 
ters which  are  above  the  firmament,"  Gen.  i.  7.  See  also  Job  xxxvi.  28 ;  Ps.  xviii. 
11 ;  Ixxvii.  17  ;  Jer.  x.  13.  God's  voice  is  or  xvas  high  in  the  heavens,  even  above 
the  clouds.     The  effect  of  all  the  sublimities  of  a  thunder  storm  on  the  human  mind, 


PSALM  XXIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  371 

especially  when  it  has  been  very  bold  in  error  and  wickedness,  has  been  long  and 
much  spoken  of:  Ex.  ix.  27-29.  Calvin  and  Henry  both  refer  to  the  celebrated  ode 
of  Horace,  which  speaks  of  the  effect  of  thunder  and  lightning  on  men.  God's 
voice  may  be  heard  in  all  nature.  But  the  mass  of  men  seem  not  to  stand  in  awe 
of  him  till  he  speaks  in  thunder.  Then  Volney  is  on  his  knees  like  other  guilty 
sinners,  pleading  for  mercy.  The  Psalmist  tells  us  what  his  meaning  is.  The  God 
of  glory  [the  glorious  God]  thundereth.  Philosophize  as  we  may  respecting  these 
amazing  natural  jihenomena,  they  are  wondrous  and  awful  exhibitions  of  the  power 
and  majesty  of  God  himself,  the  God  of  glory.  Modern  science  divests  a  storm  of 
none  of  its  terrors.  The  Lord  is  upon  many  waters.  In  the  storm  there  is  a  presid- 
ing God,  and  he  is  Jehovah.  Calvin  :  "The  very  figures  which  lie  uses,  sufhcicntly 
declare  that  David's  design  was  to  subdue  by  fear  the  obstinacy  which  yields  not 
willingly  otherwise.  Thrice  he  repeats  that  God's  voice  is  heard  in  great  and  violent 
tempests,  and  in  the  subsequent  verse  he  adds,  that  it  is  full  of  power  and  majesty." 

4.  The  voice  of  the  Lord  is  powerful.  Several  ancient  and  some  modern  versions 
for  powerful  read  in  [or  with]  power  and  strength  ;  others,  very  powerful ;  church  of 
England,  mighty  in  operation ;  Hengstenberg,  power ;  Ainsworth,  with  able  power. 
None  of  these  are  better  than  the  common  version.  David  adds :  The  voice  of  the 
Lord  is  full  of  majesty.  The  Chaldee,  Calvin  and  Amesius,  for  fnll  of  majesty  have, 
in  beauty  :  Septuagint,  Ethiopic,  Vulgate  and  Doway,  in  magnificence;  Arabic,  with 
a  vast  glittering  brightness ;  Syriac,  Avith  glory ;  church  of  England,  a  glorious 
voice ;  Venema,  very  magnificent ;  Edwards,  majestic  ;  Hengstenberg,  majesty.  The 
last  Hebrew  noun  is  in  Ps.  viii.  5,  rendered  honor ;  in  Ps.  xxi.  5,  majesty.  So  terri- 
ble is  thunder  that  many  great  beasts  on  land,  and  even  some  sea-monsters  are  said 
to  be  still,  as  if  in  a^ve  of  their  Maker's  voice. 

5.  The  voice  of  the  Lord  breaketh  the  cedars.  Like  the  moderns,  the  ancients  did 
not  in  common  parlance  nicely  distinguish  between  thunder  and  lightning.  Thtm- 
der-struck  is  still  a  good  word  in  our  language,  although  we  all  know  that  it  is  the 
lightning  Avhich  strikes,  thunder  being  mere  sound.  The  power  of  lightning  is  sim- 
ply and  absolutely  inconceivable ;  "  enormous  cedars  are  shivered  and  scattered  by 
it  in  a  moment."  No  substance  known  to  us  is  in  strength  a  match  for  it.  Yet  it  is 
not  an  independent  agent.  It  is  the  voice,  the  messenger  of  Jehovah,  and  so  he  adds : 
Yea,  the  Lord  breaketh  the  cedars  of  Lebanon.  For  ages  men  have  heard  of  the 
majestic  cedars  of  the  ancient  and  fertile  mountain  of  Lebanon  which  may  still  be 
seen.     For  their  natural  history  see  Bible  Dictionaries. 

6.  He  maketh  them  also  to  skip  like  a  calf;  Lebanon  and  Sirion  like  a  young  unicorn. 
Some  refer  them  to  the  cedars  of  Lebanon  just  mentioned ;  but  others  regard  them  as 
used  by  anticipation  for  Lebanon  and  Sirion.  This  seems  to  accord  with  Scripture, 
usage,  Ps.  cxiv.  4,  6.  Some  of  the  best  commentators  give  this  sense.  Calvin :  He 
maketh  Lebanon  to  skip  like  a  calf,  and  Sirion  like  a  young  unicorn ;  Green : 

He  maketh  Lebanon  to  skip  like  a  calf. 
And  Sirion  like  a  young  unicorn. 

Edwards :  He  made  Lebanon  to  skip  like  a  calf,  and  Sirion  like  a  young  oryx. 
Others  favor  the  same  reading.  Perhaps  it  is  better  than  the  common  version.  Still 
better  is  that  of  Amesius :  The  voice  of  the  Lord  causes  that  Lebanon  and  Sirion 
leap  as  a  calf,  as  a  young  unicorn.  The  language  is  that  of  bold  hyperbole.  It 
seems  as  if  the  mountains  were  tossed  with  the  tempest.  The  Septuagint  is  not 
good:  He  shall  beat  them  small.  Like  Alps,  Lebanon  signifies  white;  its  top  being 
covered  wdth  snow  at  all  seasons.  It  was  famous  in  the  literature  of  Judea.  Sirion 
is  the  Sidonian  name  of  Shenir  or  Hermon,  sometimes  also  called  Sion,  Deut.  iii.  8, 
9 ;  Cant.  iv.  8  ;  Josh.  xiii.  11 ;  Ps.  cxxxiii.  3.     Unicorn,  see  on  Ps.  xxii.  21. 


372  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxix. 

7.  The  voice  of  the  Lord  divideth  the  flames  of  fire.  For  divideth  it  is  best  to 
read  striketh  or  striketh  out.  God's  voice  strikes  terrible  flames  from  the  clouds. 
Calviu :  "  This  is  done  when  the  vapors,  being  struck,  as  it  Avere,  with  his  hammer, 
burst  forth  into  lightnings  and  thunderbolts."  Horsley:  The  voice  of  the  Lord 
striketh  out  the  forked  flame  of  fire.  This  is  better  than  Hengstenberg's :  The  voice 
of  the  Lord  heweth  with  flame  of  fire. 

8.  The  voice  of  the  Lord  shaketh  the  wilderness;  the  Lord  shaketh  the  ivilderness  of 
Kadesh.  Shaketh,  puts  into  anguish,  makes  to  travail.  The  verse  speaks  of  but  one 
wilderness,  that  of  Kadesh,  or  Kedesh.  From  its  geographical  position  McCheyne 
tiiinks  Kadesh-Naphtali  is  meant.  See  Josh.  xx.  7  ;  xxi.  32.  It  was  one  of  the  cities 
of  refuge.  There  Avas  also  a  Kadesh  in  the  tribe  of  Issachar,  1  Chron.  vi.  72.  There 
was  also  Kadesh  some  twenty  miles  from  Hebron  on  the  border  of  the  wilderness  of 
Paran.  Moses  speaks  of  it  as  in  the  "  uttermost  border  of  Edom,"  Num.  xx.  16, 
Lightfoot  thinks  Miriam  died  there.  From  this  place  Moses  sent  spies  into  Caaaan. 
Beyond  this  place  south  and  east  lay  the  great  wilderness  of  Zin,  over  which  tempests 
swept  with  terrible  power.  This  was  probably  the  tract  of  country  referred  to  in  this 
verse.  If  by  the  voice  of  the  Lord  we  understand  his  power,  as  some  do,  we  may  in- 
clude not  only  tempests  but  also  earthquakes  which  have  long  been  the  terror  of  Syria. 
That  at  Aleppo  in  1822  is  still  remembered. 

9.  The  voice  of  the  Lord  maketh  the  hinds  to  calve.  This  rendering  agrees  with  the 
Chaldee  and  with  the  Genevan  translation.  Syriac :  The  voice  of  the  Lord  which 
shaketh  the  boughs.  This  is  poor.  Lowth,  Seeker,  Dimock,  Green,  Horsley  and 
Fry :  The  voice  of  the  Lord  maketh  the  oaks  to  tremble.  To  this  there  are  three 
objections:  1.  It  requires  a  change  of  the  Hebrew  text,  which  ought  to  be  received 
as  correct,  if  the  manuscripts  agree.  2.  It  omits  all  reference  to  the  effect  of  storms 
and  convulsions  on  the  denizens  of  the  forest.  3.  It  presents  a  specimen  of  the  art 
of  sinking.  The  oaks  of  Palestine  are  small  compared  with  the  cedars  of  Lebanon. 
We  therefore  confidently  recur  to  hinds.  Septuagint,  Ethiopic  and  Vulgate:  The 
voice  of  the  Lord  prepareth  [or  which  prepareth]  the  stags ;  John  Rogers'  transla- 
tion :  The  voyce  of  the  Lorde  moveth  the  hyndes ;  Edwards :  The  voice  of  Jehovah 
terrified  the  hinds ;  Bishops'  Bible  :  The  voyce  of  the  Lord  maketh  the  hinds  to  bring 
forth  yong.  This  and  the  common  version  are  virtually  sustained  by  Calvin,  Ame- 
sius,  Dathe,  Clarke,  Jebb,  Hengstenberg  and  Alexander.  Ainsworth  :  The  voice  of 
the  Lord  maketh  the  hinds  tremblingly  to  travail.  These  expositions  are  given : 
1.  That  as  hinds  bring  forth  their  young  with  great  difiiculty  (see  Job  xxxix.  1,  3,) 
the  fright  of  the  storm  aids  them  in  calving.  2.  That  the  agitation  produced  by  the 
storm  sometimes  makes  them  cast  out  their  young  prematurely.  This  falls  in  with 
the  figurative  language  of  the  context.  3.  That  God's  power,  expressed  by  his  voice, 
causes  those  changes,  by  which  the  forest  is  kept  full  of  inhabitants.  4.  The  verb  in 
this  verse  is  the  same  as  shaketh  in  v.  8  ;  i.  e.,  putteth  in  pain,  terrifieth.  This  agrees 
with  the  scope  of  the  Psalm.  And  discovereth  [strippeth,  maketh  bare]  the  forests. 
This  may  be  done  either  by  stripping  the  leaves  and  branches  from  the  trees,  or  by 
destroying  the  animals,  or  by  driving  them  to  their  dens,  and  leaving  the  forest  with- 
out living  inhabitants.  Chaldee :  The  animals  flee  to  the  wood.  And  in  his  temple 
doth  every  one  speak  of  his  glory.  Four  explanations  are  given  :  1.  "While  storms  are 
thus  raging  in  Lebanon  and  in  the  wilderness,  a  very  different  scene  is  witnessed  in 
the  temple  at  Jerusalem.  There  every  one  is  crying,  Glory.  2.  The  whole  frame  of 
nature  is  the  temple  or  palace  of  God  and  all  his  works  proclaim  his  glory.  This  is 
a  bold  and  beautiful  conception,  though  rather  western  than  oriental.  3.  By  his  tem- 
ple some  understand  tlie  church  of  God.  Calvm :  "  God's  voice  fills  the  whole  world 
and  spreads  itself  to  its  farthest  limits ;  but  the  prophet  declares  that  his  glory  m 


FSALM  XXIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  ^^o 

celebrated  only  in  his  church,  because  God  not  only  speaks  intelligibly  and  distinct]^? 
there,  but  also  there  gently  allures  the  faithful  to  himself"  The  church  of  God  is 
preeminently  his  temple,  Eph.  ii.  21.  There,  says  Gill,  the  saints  "  dwell  and  speak 
of  the  glory  of  God,  of  his  divine  perfections,  and  of  his  works  of  creation  and  pro- 
vidence ;  and  of  the  glory  of  the  person  of  Christ,  and  salvation  hj  him  ;  and  of  the 
glorious  work  of  grace  begun  in  their  souls  by  the  blessed  Spirit."  4.  Others  think 
that  the  temple  is  the  temple  not  made  with  hands,  even  heaven  itself,  where  all  thai; 
are  truly  good  and  great,  the  sons  of  God,  thrones  and  powers,  dominions  and  princi- 
palities, even  every  one  of  the  blessed  inhabitants  of  that  better  world  praise  the 
Lord.  So  the  Chaldee :  And  in  his  sanctuary  which  is  above  all  his  ministers  siiig 
glory  before  him.  If  but  one  of  these  views  be  accepted,  perhaps  it  should  be  the 
third.  But  neither  of  them  necessarily  excludes  allusion  to  the  others.  The  lower 
may  point  to  the  higher ;  and  the  higher  imply  the  lower.  Hengstenberg's  rendering 
is  beautiful  and  literal :  And  in  his  temple  everything  says.  Glory. 

10.  The  Lord  sitteth  upon  the  flood.  The  word  rendered  flood  is  found  only  here 
and  about  a  dozen  times  in  Genesis.  In  every  place  but  this  it  certainly  points  to  the 
Noachic  deluge.  It  is  not  safe  to  apply  it  to  anything  else.  The  Hebrew  verb  is  in 
the  preterite,  sat.  It  is  so  rendered  by  the  Chaldee,  Edwards,  Hengstenberg,  Ains- 
worth  and  Alexander.  Venema  has  presided  over.  The  prophet  here  reminds  all 
great  ones  that  the  Lord  whom  they  are  called  to  fear  and  serve,  is  the  awful  God, 
who  presided  over  the  deluge,  and  who  of  course  manages  the  lesser  commotions  of  the 
elements,  clouds,  lightnings,  thunders,  winds,  torrents  of  waters  and  earthquakes.  In 
the  deluge,  Jehovah  showed  his  power  to  destroy  his  foes,  and  to  save  alive  his  friends. 
The  apostle  of  the  circumcision  refers  to  the  deluge  for  the  same  purpose,  2  Pet.  iii.  5, 
6.  Yea,  tJie  Lord  sitteth  King  forever.  Chaldee:  He  sat  also  upon  the  seat  of  mercy, 
and  delivered  Noah,  and  reigneth  over  his  sons  forever ;  Septuagint  and  kindred  ver- 
sions :  The  Lord  shall  sit  King  forever ;  Alexander  thus  paraphrases  the  verse  :  "  The 
God,  whose  voice  now  produces  these  effects,  is  the  God  who  sat  enthroned  upon  the 
deluge,  and  this  same  God  is  still  reigning  over  nature  and  the  elements,  and  will  be 
able  to  control  them  forever." 

11.  The  Lord  ivill  give  strength  unto  his  people;  the  Lord  will  bless  his  people  with 
peace.  Chaldee:  The  Lord  gave  a  law  to  his  people;  the  Lord  will  bless  his  people 
with  peace.  For  strength  the  Syriac  has  courage.  By  strength  is  to  be  understood  all 
that  is  necessary  to  sustain  life.  To  give ^eccce  is  to  make  existence  happy  and  desira- 
ble. To  bless  with  peace  is  the  strongest  kind  of  phrase  indicating  the  divine  favor. 
This  reminds'  one  of  the  blessing  pronounced  by  Aaron  and  his  sons,  Num.  vi.  24-26. 

Doctrinal  and  Practical  Kemarks. 

1.  Right  affections  will  find  matter  of  adoration  and  praise  in  all  the  works  of  God, 
in  all  the  aspects  of  nature.  If  "  an  undevout  astronomer  is  mad,"  so  is  an  undevout 
meteorologist,  or  geologist,  or  sailor,  or  warrior,  or  artisan,  or  husbandman.  God  is 
everywhere.  His  wonders  are  everywhere.  All  but  the  blind  or  perverse  see  and 
worship. 

2.  No  creature,  however  exalted,  is  too  high  to  acknowledge  his  absolute  depen- 
dence on  God  for  all  that  has  given  him  either  honor  or  power,  glory  or  strength,  v.  1 . 
What  hast  thou  that  thou  heist  not  received  ?  is  the  universal  and  awful  challenge. 

3.  Dickson  :  "  Of  all  men,  princes  should  be  most  careful  to  glorify  God,  and  yet  it 
is  most  rare  to  see  them  humble  themselves  before  him."  To  this  duty  they  are  loudly 
called  by  the  multitude  of  their  blessings,  and  the  solemnity  of  their  account.  "  To 
whom  much  is  given,  of  him  shall  much  be  required."     But  earthly  potentates  are 


374  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxix. 

greatly  tempted  by  theii-  high  station,  by  the  flatteries  of  courtiers,  and  by  the  corrup- 
tions of  the  natural  heart,  which  rejects  God's  easy  reign, 

4.  Nor  is  there  any  danger  that  man  or  angel  in  the  worship  of  God  will  exceed 
due  bounds  in  ardor,  humility  or  reverence,  v.  1.  Absolutely  all  perfection  should  be 
ascribed  to  him,  who  made  us.  Right  worshij^  is  founded  on  the  divine  nature.  To 
God  belong  glory  and  strength,  every  excellence  in  an  infinite  degree. 

5.  It  is  as  right  that  God  should  have  all  his  dues  as  that  men  or  angels  should 
have  theirs,  v.  2.  To  deny  God's  rights  is  most  dangerous;  nor  should  we  pay  him 
werely  a  part  and  not  the  whole  of  what  he  claims.  He  is  infinitely  amiable,  and  so 
should  be  unspeakably  loved;  he  is  infinitely  powerful  and  majestic,  and  so  is  entitled 
to  the  most  awful  reverence. 

6.  We  have  made  but  little  progress  in  I'eligion  till  we  see  that  there  is  a  transcen- 
dant  beauty  in  holiness,  v.  2.  There  is  no  beauty  like  that,  because  it  is  the  beauty 
of  the  Lord,  and  makes  us  like  him.  The  superiority  of  angels  over  devils  consists 
preeminently  in  the  purity  of  the  former  and  the  corruption  of  the  latter.  Let  our 
worship  be  to  God,  to  God  alone,  ofiered  just  as  commanded,  and  full  of  humility, 
simj/licity,  reverence  and  confidence. 

7.  God  should  be  recognized  in  all  the  works  of  his  hands,  both  in  creation  and 
providence,  in  the  greatest  and  in  the  least  things,  in  the  uniform  and  in  the  unusual 
course  of  nature,  in  the  ■waters  above  the  earth  and  under  the  earth,  in  the  calm  and 
in  the  storm,  when  he  thundereth,  v.  3. 

8.  It  is  very  marvellous  that  all  sinners  do  not  foresee  and  bewail  the  terrors  that 
shall  overtake  them.  If  the  thunder  of  God's  power  moves  them  so  mightily  here, 
can  they  hope  to  be  unshaken  in  the  day  of  wrath?  v.  3.  Experience  shoAvs  that  none 
are  more  easily  overwhelmed  with  terror  than  those  poor  deluded  souls,  who  commonly 
in  the  land  of  peace  affect  the  greatest  contempt  of  God  and  of  heavenly  things. 

9.  If  men  were  governed  by  right  affections  and  right  reason,  the  standing  works 
of  creation,  the  clear,  calm  sky,  the  gentle  zephyr  would  as  truly  and  profitably  im- 
press them  as  the  most  terrific  exhibitions  of  omnipotence  in  tempests  and  earthquakes. 
It  is  proof  that  unregenerate  men  are  dreadfully  depraved  that  they  seldom  wake  up 
to  a  lively  sense  of  the  divine  existence,  excej^t  when  some  sad  reverse,  or  awful  acci- 
dent, or  terrific  phenomenon  startles  them.  "The  thunder  or  the  eclipse  will  move 
more  than  the  making  of  heaven  and  earth." 

10.  It  is  fit  that  mercy  should  speak  in  notes  of  love  and  tenderness,  while  it  is  as 
fit  that  the  revelations  of  wrath  should  be  in  tones  of  terror,  v.  3.  "  If  men  will 
not  listen  to  the  still  small  voice  of  God's  love,  they  shall  be  compelled  to  hear  him 
in  accents  of  thunder." 

11.  The  evidences  of  the  resistless  power  of  God  furnished  in  nature,  particularly 
in  the  violent  agitations  of  the  earth  and  air,  should  satisfy  every  man  that  nothing 
will  be  easier  than  to  accomplish  the  most  terrible  works  of  vengeance  ever  threatened, 
vv.  4-9.  When  God  thundered,  the  emperor  Caligula  used  to  go  and  hide  himself 
v;i;der  his  bed ;  and  when  God  shall  utter  his  last  thunders,  sinners  will  call  to  the 
rucks  and  the  mountains,  Fall  on  us  and  hide  us  from  the  wrath  of  the  Lamb.  God 
can  easily  bring  about  all  the  terrors  of  the  last  day. 

12.  He  who  commands  the  lightning,  can  rule  anything,  v.  7.  It  is  a  glorious  truth 
botli  of  natural  and  revealed  religion,  that  nothing  is  too  hard  for  God.  Omnipotence 
is  never  balked. 

13.  If  God's  voice  in  nature  is  so  powerful,  we  should  naturally  expect  that  his  word 
in  revelation  would  be  mighty.  And  it  is  a  fire  and  a  hammer  to  break  in  pieces  the 
flinty  rock.  Scott :  "  The  voice  of  the  divine  law,  if  duly  attended  to,  would  fill  the 
consciences  of  sinners  with  more  terror  and  amazement  than  all  the  convulsions  in 


PSALM  XXIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  375 

nature;  and  the  effects  of  the  word  of  God,  when  attended  by  the  operations  of  his 
Holy  Spirit,  are  far  greater  upon  the  souls  of  men  than  that  of  thunder  in  the  mate- 
rial world.  By  its  energy  the  stoutest  are  made  to  tremble,  the  proudest  are  abased, 
the  secrets  of  the  heart  are  detected,  sinners  are  converted  ;  and  the  savage,  the  sen- 
sual, and  the  unclean  become  harmless,  gentle  and  pure,  resembling  doves  and  lambs," 
Heb.  iv.  12. 

14.  Great  dread  of  thunder  and  lightning  does  not  always  prove  one  worse  than 
his  neighbors.  Tornadoes,  earthquakes  and  shattered  nerves  are  not  subject  either  to 
reason  or  piety.  In  many  cases  education  has  much  to  do  with  our  agitations  in  tinits 
of  terrible  tempest.  Yet  pious  people  may  safely  remember  that  he  who  rides  upon 
the  storm  and  manages  the  seas,  is  their  reconciled  God  and  their  heavenly  Father. 
He  will  do  all  things  well.  "The  children  need  not  fear  their  Father's  voice  when  he 
speaks  in  anger  to  his  enemies."     Let  the  saints  never  be  afraid  with  any  amazement. 

15.  No  part  of  the  earth,  its  centre  or  circumference,  is  hidden  from  God,  or  un- 
cared  for  by  him.  The  "  great  and  terrible  wilderness"  is  his,  and  is  as  much  the 
abode  of  his  essential  presence  as  any  part  of  creation,  v.  8.  To  gracious  souls  the 
howling  wilderness  or  barren  islet  has  often  been  like  heaven  on  earth,  Gen.  xxviii. 
17;  Rev.  i.  9,10. 

16.  The  analogy  between  nature  and  revelation  and  between  God's  natural  and 
moral  government,  should  long  since  have  satisfied  mankind  that  everything  threaten- 
ing evil  to  those  who  incur  the  penalty  of  the  divine  laws,  shall  surely  come  to  pass, 
vv.  5-8.  It  is  monstrous  that  men  should  so  study  second  causes  as  to  forget  him  who 
is  the  sole  Author  of  universal  nature. 

17.  If  man  has  a  heart  to  learn,  he  can  never  be  in  want  of  a  teacher.  All  nature 
has  lessons  for  him,  vv.  3-9.  Some  are  startling,  more  are  quiet  and  gentle.  The 
best  lessons  are  often  given  in  the  gentlest  tones.  Wo  to  him  who  sees,  and  hears, 
and  feels,  and  cares  for  nothing  of  all  that  occurs  around  him. 

18.  Yet  God's  most  glorious  utterances  are  in,  by,  through  and  to  his  church, 
with  her  worship,  doctrines  and  discipline,  v.  9.  So  teach  the  Scriptures  expressly, 
Eph.  iii.  10. 

19.  We  have  the  highest  authority  for  the  highest  acts  of  worship,  even  adoration 
and  praise,  v.  9.     To  this  very  end  the  church  was  constituted. 

20.  The  wicked  of  almost  every  age  have  found  peculiar  delight  in  deriding  the 
judgments  of  God,  especially  in  the  deluge;  but  there  is  awful  evidence  that  over 
that  great  event  in  our  world  God  presided,  v.  10.  Nor  can  men  ever  set  aside  the 
terrors  of  that  catastrophe  except  by  terribly  playing  the  fool. 

21.  God's  government  is  fixed.  It  cannot  be  subverted,  v.  10.  Empires  rise  and 
decline,  fall  or  vanish  away,  but  his  kingdom  changes  not.  Others  are  sometimes 
strong  and  sometimes  weak ;  but  his  possesses  all  vigor  and  might,  world  without  end. 
It  endures  forever.  It  includes  all  duration  and  all  worlds.  Even  the  waste  of  waters, 
on  which  are  seen  no  footprints  of  man  or  angel,  proclaims  there  is  a  God,  who  sitteth 
King  forever. 

22.  It  is  by  God  and  by  God  alone  that  we  live.  All  our  strength  is  from  him, 
^.  11.  This  is  true  of  the  natural  life  of  all;  it  is  delightfully  true  of  the  spiritual 
life  of  the  saints.  Arnd :  "  This  is  glorious  consolation  against  the  contempt  and 
persecutions  of  poor  Christians,  the  little  flock,  which  has  no  outward  protection  in 
the  world,  no  outward  strength.  But  the  Holy  Ghost  imparts  consolation,  and  says, 
the  world  shall  not  give  strength  and  power  to  the  church,  but  the  Lord;  as  King. 
He^ekiah  comforted  himself  Avhen  he  said,  'With  them  is  an  arm  of  flesh,  but  with 
us  IS  the  Lord  of  hosts;'  and  John,  'He  who  is  in  us  is  greater  than  he  who  is  in  the 
world.'" 


376  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxx. 

23.  The  j-oconciliatiou  between  God  and  his  people  is  perfect.  The  consecjuence 
is  necessarily  peace,  v.  11.  And  peace  with  God  cannot  fail  to  be  followed  by 
salvation.  "Being  justified  by  faith,  we  have  peace  with  God  through  our  Lord 
Jesus  Christ."  "Great  peace  have  they  that  love  thy  law;  and  nothing  shall  ofiend 
them." 


Psalm  xxx. 

A  Psalm  and  Song  at  the  dedication  of  the  house  of  David. 

1  I  will  extol  thee,  0  Lokd  ;  for  thou  hast  lifted  me  up,  and  hast  not  made  my  foes  to  rejoice 
over  me. 

2  0  LoED  my  God,  I  cried  unto  thee,  and  thou  hast  healed  me. 

3  O  Lord,  thou  hast  brought  up  my  soul  from  the  grave :  thou  hast  kept  me  alive,  that  I  should 
not  go  down  to  the  pit. 

4  Sing  unto  the  Lord,  O  ye  saints  of  his,  and  give  thanks  at  the  remembrance  of  his  holiness. 

5  For  his  anger  endureth  but  a  moment ;  in  his  favour  is  life :  weeping  may  endure  for  a  night, 
but  joy  Cometh  in  the  morning. 

6  And  in  my  prosperity  I  said,  I  shall  never  be  moved. 

7  Lord,  by  thy  favour  thou  hast  made  my  mountain  to  stand  strong:  thou  didst  hide  thy  face, 
and  I  was  troubled. 

8  I  cried  to  thee,  O  Lord;  and  unto  the  Lord  I  made  supplication, 

9  What  profit  is  there  in  my  blood,  when  I  go  down  to  the  pit?     Shall  the  dust  praise  thee? 
shall  it  declare  thy  truth  ? 

10  Hear,  O  Lord,  and  have  mercy  upon  me:  Lord,  be  thou  my  helper. 

11  Thou  hast  turned  for  me  my  mourning  into  dancing:  thou  hast  put  off  my  sackcloth,  and 
girded  me  with  gladness ; 

12  To  the  end  that  my  glory  may  sing  praise  to  thee,  and  not  be  silent.     O  Lord  my  God,  I 
will  give  thanks  unto  thee  for  ever. 

THE  views  respecting  the  design  and  occasion  of  this  ode  are  these:  1.  That  it 
was  written  long  after  the  time  of  David,  for  the  dedication  of  the  second  temple, 
and  was  used  on  that  occasion.  This  conjecture  is  set  aside  by  the  title.  2.  That  it 
was  prophetically  prepared  for  the  dedication  of  the  first  temple.  This  cannot  be 
proven,  nor  is  it  probable.  3.  Calvin,  Diodati,  Grotius,  Patrick  and  Gill  think  it 
was  written  after  the  death  of  Absalom,  and  David's  return  to  his  palace,  2  Sam. 
XX.  3.  Morison  quite  rejects  this  opinion.  4.  Some  think  it  was  made  to  celebrate 
recovery  from  some  dangerous  illness.  So  Mudge  and  Home.  To  confine  it  to  this 
is  contrary  to  the  title.  5.  Theodoret  and  Horsley  make  the  Psalm  mystical ;  the 
former  regarding  the  house  as  that  reared  by  Messiah,  and  maintaining  that  it  treats 
of  the  restoration  of  human  nature  by  the  resurrection  of  Jesus  Christ  from  the  dead ; 
the  latter  referring  the  whole  to  the  days  of  Messiah  and  the  spiritual  condition 
of  the  church.  He  esteems  "  the  sickness,  that  of  the  soul,  in  consequence  of  the  fall ; 
the  recovery,  that  of  the  soul  by  redemption."  (y.  Bellarmine,  Chandler,  Bouchier, 
Williams  and  others  think  this  Psalm  was  used  at  the  dedication  of  David's  own 
jialacc,  built  by  the  liberality  and  artizans  of  Hiram,  2  Sam.  v.  11;  1  Chron.  xiv.  1. 
This  well  agrees  with  the  common  rendering  of  the  title  and  with  the  pious  usages 
iif  the  Jews,  Deut.  xx.  5.  It  is  much  less  objectionable  than  either  of  the  preceding. 
It  was  while  dwelling  in  this  house  that  David  expressed  the  pious  sentiments  found 
m  2  Sam.  vii.  2.    7.  The  best  view  is  that  this  Psalm  was  composed  for  the  dedication 


PSALM  XXX.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  377 

of  the  altar  in  the  threshing  floor  of  Araunah,  or  Oman  on  Mount  Moriah,  the  site 
oi'  the  temple,  2  Sam.  xxiv.  18-25;  1  Chron.  xxi.  18-30.  David  expressly  calls  it 
the  house  of  the  Lord  God,  1  Chron.  xxii.  1.  An  edifice  is  not  necessary  to  the  being 
of  a  house  of  God,  Gen.  xxviii.  22.  The  old  tabernacle  was  now  in  Gibeon,  and 
could  neither  be  visited  nor  be  brought  to  Zion,  1  Chron.  xxi.  29,  30.  This  service 
at  the  threshing  floor  God  accepted  by  the  usual  token — fire  from  heaven.  This 
view  well  suits  the  contents  of  the  Psalm.  It  is  approved  by  Venema,  Calmet, 
Dathe,  Clarke,  Morison,  Tholuck,  Hengstenl)erg  and  Alexander.  It  requires  a 
different  rendering  of  the  title.  But  this  can  be  made  without  any  difficulty. 
Alexander's  rendering  is :  A  Psalm.  A  Song  of  Dedication  (for)  the  House.  By 
David.  Tholuck's  is  better:  A  Psalm  and  Song  of  David  at  the  dedication  of  the 
Temple.  Hammond  admits  that  the  house  points  to  the  sanctuary,  although  he 
prefers  the  view  next  preceding.  The  Chaldee  refers  it  to  the  dedication  of  the  house 
of  the  sanctuary.  If  this  is  correct,  it  cuts  off"  those  previously  stated,  also  all  belief 
that  it  relates  to  the  persecutions  of  Saul,  etc.  Nor  does  the  title  refer  to  the  t^mc 
but  to  the  occasion  of  the  Psalm.  For  numbering  the  people  God  sent  the  pestilence, 
and  it  swept  away  many,  till  at  the  intercession  of  David  and  his  elders,  God  bade 
the  angel  of  death  sheathe  his  sword.  On  the  spot,  where  mercy  was  revealed, 
David  reared  the  altar.  The  title  therefore  aids  us  in  interpreting  the  Psalm. 
Hengstenberg :  "This  Psalm  affords  a  very  remarkable  proof  of  the  correctness  and 
originality  of  the  titles." 

Some  of  these  poems  bear  the  name, J.  Psalm;  some,  A  Song ;  some,  A  Psalm  and 
Song,  or  Psalm-Song ;  and  some,  A  Song  and  Psalm,  or  Song-Psalm.  Diodati  thinks 
that  the  double  name  implies  that  both  voice  and  instruments  were  to  be  employed 
when  the  ode  was  used  in  the  temple  service ;  that  when  we  have  Psalm-song,  the 
instruments  preceded  the  voice ;  when  Song-Psalm,  the  voice  had  precedence.  But 
this  is  conjecture,  or  at  best  vague  tradition.  Luther :  "  This  is  a  remarkable  Psalm 
and  truly  Davidical."  David's  authorship  is  generally  admitted.  Scott  dates  it  B.  C. 
1021 ;  Clarke,  1017.  It  was  written  in  David's  old  age.  In  style  it  is  very  terse  and 
elegant,  abounding  in  lofty  sentiments  of  devotion.  The  names  of  the  Most  High  here 
found  are  Jehovah  Lord  and  Elohim  God,  on  which  see  on  Ps.  i.  2 ;  iii.  2. 

1.  I  will  extol  thee,  0  Lord.  Extol,  often  elsewhere  exalt,  Ex.  xv.  2  ;  Ps.  cxviii.  28 ; 
Isa.  XXV.  1.  It  is  equivalent  to  highly  praise.  Horsley  reads,  Hast  brought  me  loro; 
but  the  verb  never  means  to  depress.  In  Ex.  ii.  16,  19,  it  is  applied  to  drawing  water. 
God  had  brought  him  out  of  a  horrible  pit.  Rogers :  Thou  hast  drawn  me  up  as  it 
were  out  of  a  dungeon.  And  hast  not  made  my  foes  to  rejoice  over  me.  Their  malig- 
nant hopes  perished.  This  verse  is  an  introduction  to  the  whole  Psalm.  It  celebrates 
deliverance  from  sore  calamity  pressing,  and  worse  impending.  David's  use  of  the 
pronoun  I  and  me  does  not  discourage  the  idea  that  he  refers  to  the  sin  of  numbering 
the  people,  the  consequent  plague,  and  the  merciful  deliverance  from  it ;  for  he  dis- 
tinctly said:  "Lo,I  have  sinned,  I  have  done  wickedly ;  but  these  sheep  what  have 
they  done,"  2  Sam.  xxiv.  17.  The  wicked  always  rejoiced  when  David  erred  or  fell 
into  any  trouble,  2  Sam.  xii.  14. 

2.  0  Lord  my  God,  I  cried  unto  thee,  and  thou  hast  healed  me.  Cried,  the  word 
used  by  Jonah  to  describe  his  distress  and  earnestness  in  prayer  when  in  the  fish's 
belly,  Jonah  ii.  2.  See  also  Ps.  xviii.  6  ;  xxii.  24.  We  know  how  earnest  and  humble 
was  David's  prayer  for  the  removal  of  the  plague,  when  he  and  the  elders  of  Israel 
besought  God  to  show  mercy,  1  Chron.  xxi.  16,  17.  Tholuck:  "The  words  'to  heal' 
and  '  to  build'  are  used  in  the  Old  Testament  to  denote  any  kind  of  healing.  David 
tottered  when  his  kingdom  tottered."  Healing  is  applied  to  converting  a  wicked  heart, 
Isa.  vi.  10;  to  repairing  breaches,  Ps.  Ix.  2;  to  recovering  men  from  religious  declen- 

48 


378  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxx. 

sion,  Jer.  iii.  22 ;  to  comforting  the  sorrowful,  Ps.  cxlvii.  3 ;  to  making  whole  a  broken 
vessel,  Jer.  xix.  11.  Calvin:  "It  may  properly  enough  mean  here  any  deliverance." 
Preservations  and  deliverances  are  none  the  less  pleasing  and  powerful,  when  they  are 
manifestly  from  God,  as  in  this  case.  David  had  seen  the  angel  of  the  Lokd  stand- 
ino-  between  the  earth  and  the  heaven,  having  a  drawn  sword  in  his  hand,  stretched 
out  over  Jerusalem  ;  and  from  the  lips  of  the  same  angel  by  the  mouth  of  Gad  he 
had  received  a  message  of  mercy  from  the  Lord,  1  Chron.  xxi.  16,  18.  None  but 
God  had  brought  deliverance  to  him  and  to  Israel.  Although  David  did  not  die,  yet 
liis  life  was  threatened  : 

3.  0  Lord,  ihon,  hast  brought  up  my  soul  from  the  grave.  Ch'ave  elsewhere  j^it,  hell, 
and  often  grave,  Ps.  vi.  5 ;  ix.  17  ;  xvi.  10  ;  Job  xvii.  16.  Our  translation  agrees  well 
with  the  ancient  versions.  Amesius :  Jehovah,  thou  hast  brought  my  soul  out  of  the 
sepulchre ;  Fry  :  Thou  hast  brought  up  my  soul  from  the  abode  of  the  dead  ;  Home : 
Thou  hast  brought  up  my  animal  frame  from  the  grave ;  Green :  Thou  didst  bring  uj) 
my  life,  O  Lord,  from  the  grave.  The  next  phrase  is  of  like  import :  TJiou  hast  kept 
vie  alive,  that  I  should  not  go  down  to  the  pit.  The  Chaldee :  Thou  hast  strengthened 
me,  that  I  might  not  descend  into  the  pit.  Others  read,  Thou  hast  brought  me  to 
life,  Thou  didst  recover  me.  Thou  hast  quickened  me,  etc.  On  the  word  pit  see  on 
Ps.  vii.  15;  xxviii.  1.  It  is  sometimes  rendered  a  ivell,  a  cistern,  a  dungeon,  but  oftener 
a  jji^.  John  Rogers'  translation  thus  gives  the  whole  verse :  Thou  Lord  hast  brought 
my  soul  out  of  hell :  thou  hast  kept  my  life,  whereas  they  go  down  to  the  pytte ; 
Bishops'  Bible :  Thou  Lorde  hast  brought  my  soul  out  of  hell :  thou  hast  kept  my 
life  from  them  that  go  down  into  the  pit ;  Genevan  translation :  O  Lord,  thou  hast 
brought  up  my  soule  out  of  the  grave :  thou  hast  revived  mee  from  them  that  go  downe 
into  the  pit.  Calvin  :  "  David  reckoned  that  he  could  not  sufBciently  express  in  words 
the  magnitude  of  the  favor  which  God  had  conferred  upon  him,  unless  he  compared  the 
darkness  of  that  period  to  the  grave  and  the  pit."  By  a  sense  of  his  sin  and  folly, 
by  an  apprehension  of  the  terrible  justice  of  God,  by  an  overwhelming  depression  (..f 
mind  at  the  loss  of  so  many,  of  his  people,  and  perhaps  by  feeling  the  symptoms  of 
the  terrible  pestilence  in  his  own  body  he  had  for  a  time  been  led  to  account  himself 
as  a  dead  man.     But  God  was  better  than  his  fears. 

4.  Sing  unto  the  Lord,  0  ye  saints  of  his.  Sing,  often  rendered  sing  praises,  Ps.  vii. 
17;  ix.  2,  11;  sometimes  used  in  connection  with  the  words  psaltery  and  harp;  and 
commonly  supposed  to  refer  to  singing  with  the  accompaniment  of  musical  in- 
struments. Some  render  it,  Sing  a  Psalm;  others,  Play;  others.  Make  music.  The 
call  on  the  pious,  godly,  merciful  or  saints  is  to  unite  in  the  most  solemn  and  joyful 
manner  to  praise  and  exalt  God.  Nor  should  the  worship  be  mere  adoration.  An 
amazing  mercy  had  been  received,  and  gratitude  was  called  for.  So  it  is  added:  And 
give  thanks  at  the  remembrance  of  his  holiness.  The  Chaldee  and  Venema :  Celebrate 
the  remembrance  of  his  holiness;  Septuagint,  Ethiopic,  Arabic,  Syriac  and  Vulgate: 
Declare  [or  acknowledge]  the  remembrance  of  his  holiness;  Amesius:  Speak  much  to 
the  memory  of  his  holiness;  Edwards:  Give  thanks  to  his  holy  name;  Alexander: 
Give  thanks  to  the  memory  of  his  holiness.  The  sense  doubtless  is,  Confess,  celebrate, 
speak,  utter  praise  in  honor  of  his  holiness.  Holiness  is  the  sum  of  the  moral  excel- 
lence of  God's  character,  and  is  the  sheet-anchor  of  the  hopes  of  the  righteous.  It 
secures  them  the  final  victory  in  every  case.  Monuments  and  memoriak  should  every- 
where be  erected  to  the  praise  and  glory  of  God's  infinite  rectitude.  By  that  he 
governs  the  world.  Moved  by  that  holiness,  which  is  as  kind  as  it  is  just,  Jehovah 
had  averted  the  plague,  and  now  let  him  be  duly  praised. 

5.  For  his  a/if/er  endureth  hut  a  moment;  in  his  favour  is  life:  weeping  may  endure  for 
a  night,  but  joy  cometh  in  the  morning.     Perhaps  there  are  not  in  all  the  Scriptures 


I'SALM  XXX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  379 

a  dozen  verses  more  remarkable  for  pith  and  brevity  than  tliis.  Let  the  reader  omit 
the  words  supplied  by  our  translators,  and  he  will  see  the  force  of  this  remark. 
Doway:  For  wrath  is  in  his  indignation;  and  life  in  his  ^ooc?  will.  In  the  evening 
weeping  shall  have  place,  and  in  the  moi-ning  gladness;  Edwards:  For  his  anger  is 
but  for  a  moment;  in  his  favor  is  life;  sorrow  may  last  out  thcevening,  but  joy  cometh 
in  the  morning  ;  Jebb:  For  there  is  but  a  moment  in  his  anger:  Life  is  in  his  favor: 
Through  the  night  cudureth  weeping,  but  in  the  morning  there  is  singing;  Green: 
For  his  anger  is  only  for  a  moment;  but  his  favor  is  for  life.  Sorrow  may  continue 
for  an  evening;  but  joy  cometh  before  morning.  The  common  version  gives  the  sense 
in  idiomatic  English.  Hengstenberg:  "In  the  second  half  of  the  verse,  weepino  is 
personified  and  represented  by  the  figure  of  a  wanderer,  who  leaves  in  the  morning 
the  lodging,  into  which  he  had  entered  the  preceding  evening.  After  him  another 
guest  arrives,  viz.,  joy."  Of  course  the  only  persons  of  whom  this  verse  is  always 
true  are  the  saints,  the  meek  of  the  preceding  verse.  The  verse  is  striking  even  accord- 
ing to  the  common  interpretation ;  but  it  is  even  more  striking,  if,  as  some  suppose, 
the  plague  lasted  less  than  twenty-four  hours.  For  the  sin  of  proudly  counting  his 
subjects,  God  gave  David  a  choice  of  three  evils;  1.  Seven  years  of  famine;  2.  Three 
months  of  war;  or,  3.  Three  days  of  pestilence.  He  chose  the  latter.  The  work  of 
death  began.  But  it  did  not  last  three  days.  It  endured  but  a  part  of  a  calendar 
day.  In  our  version  of  2  Sam.  xxiv.  15  it  reads,  "So  the  Lord  sent  a  pestilence  upon 
Israel  from  the  morning  even  to  the  time  appointed."  But  Hengstenberg  is  confident 
that  instead  of  "to  the  time  appointed"  it  should  read  "till  the  time  of  meeting,"  and 
that  by  this  we  are  to  understand  "the  evening  religious  assembly"  or  "the  time  of 
the  evening  sacrifice,"  1  Kings  xviii.  29,  36;  2  Kings  xvi.  15.  This  is  ingenious  and 
probably  correct.  It  allows  room  for  the  efficacy  of  David's  intercessory  prayer  and 
the  gracious  answer  to  it  as  given  in  the  history.  The  word  appointed  though  often 
so  rendered  is  often  given  congregation,  feast,  assembly,  solemn  feast,  solemn  assembly,  set 
time,  solemnities.  The  j)lague  had  hardly  broken  out  till  God  said  to  the  destroying 
angel:  "It  is  enough:  stay  now  thine  hand."  Truly  God's  anger  endureth  but  a 
moment;  in  his  favor  [or  good  will]  is  life:  weeping  may  endure  [abide  or  lodge]  for 
a  night ;  but  joy  cometh  [arriveth  or  succeedeth]  in  the  morning.  Having  celebrated 
the  great  mercy  received  he  proceeds  to  state  the  secure  and  vain  condition  of  his  mind 
before  his  affliction. 

6.  And  in  my  prosperity  I  said,  I  shall  never  be  moved.  For  prosperity  the  Chaldee 
has  boldness  or  security;  Septuagint,  success;  Vulgate,  abundance ;  Arabic,  time  of  my 
riches;  Syriac  and  Ames'ms,  tranquillity ;  Y enema,  serene  prosperity;  Ainsworth, /a&e 
quietness;  Fry,  peace;  Hengstenberg  and  Alexander,  security.  The  best  rendering  is 
ease,  security,  carelessness,  induced  by  success.  The  carnal  mind  naturally  and  easily 
perverts  even  a  little  prosperity  to  the  engendering  of  pride  and  self-sufficiency,  fbrget- 
fulness  of  God  and  practical  atheism.  The  mere  taking  of  a  census  is  not  wicked,  as 
is  evident  from  the  Scripture  itself,  Ex.  xxx.  12;  neither  is  the  beholding  of  a  city, 
nor  the  making  of  a  speech,  nor  the  opening  of  a  cabinet;  but  the  doing  of  any  of 
these  things  out  of  vain  glory  is  very  offensive  to  God,  Isa.  xxxix.  1-7;  Dan.  iv.  29-33; 
Acts  xii.  21-23.  Buddseus:  "The  thing  itself  shows  that  David,  in  the  whole  matter, 
was  actuated  by  pride  and  vain  glory."  Even  Joab  saw  the  folly  David  was  about  to 
commit  and  faithfully  warned  him  against  it,  2  Sam.  xxiv.  3.  The  pestilence  was  an 
awful  rebuke,  and  the  shortness  of  its  continuance  a  great  mercy. 

7.  Lord,  by  thy  favour  thou  hast  made  my  mov,ntain  to  stand  strong.  Favour,  so  ren- 
dered in  V.  5 ;  elsewhere  will,  good-will,  voluntary  will,  pleasure,  good  pleasure.  All 
that  is  great,  good,  wise,  holy,  or  stable,  is  so  by  the  sovereign  will  of  God  alone. 
Mounfmn  seems  to  point  to  the  kingly  power  and  authority  of  David.     Diodati :  "  My 


380  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxx. 

kingdom,  whose  chief  seat  was  mount  Zion ;"  Pool :  "  Thou  hast  so  firmly  settled  me 
in  my  kingdom  ;  whicli  he  calls  his  viountain,  partly  because  kingdoms  are  usually 
called  mountains  in  prophetical  writings,  Ps.  xlvi.  3,  4 ;  Isa.  ii.  2  ;  Jer.  li.  25  ;  Dan.  ii. 
34,  35,  44,  45 ;  and  partly  with  respect  to  mount  Zion."  There  seems  to  be  no  good 
reason  for  reading  beauty  instead  oi'  mountain,  as  do  the  Septuagint,  Ethiopic,  Arabic, 
Vulgate  and  Doway ;  nor  for  the  rendering  of  Edwards :  "  By  thy  favor  thou  hast 
given  a  settled  firmness  to  my  bloom ;"  nor  for  the  rendering  of  Houbigant,  Mudge 
and  Green,  who  read,  "  Thou  by  thy  favor  hadst  given  such  firmness  to  my  health." 
Ainsworth's  rendering  is  striking :  "  Jehovah,  in  thy  favorable  acceptation  thou  hast 
settled  strength  to  my  mountain."  There  is  a  question  whether  this  clause  is  con- 
nected with  what  he  said  in  v.  6  before  the  pestilence,  or  whether  he  spoke  it  after  his 
affliction.  On  this  expositors  are  divided.  Many,  among  them  Venema,  Patrick, 
Chandler,  Henry,  Pool,  Fry,  Scott,  Morison  and  Tholuck,  favor  this  first  view.  Scott 
says :  "  While  David  ascribed  his  great  prosperity,  and  the  firm  establishment  of  his 
authority  to  the  faithfulness,  power  and  love  of  God ;  he  seems  to  have  given  way  to 
unwarranted  confidence,  and  to  have  remitted  his  vigilance  and  activity,  and  proba- 
bly the  fervency  of  his  devotion."  But  Hengstenberg  clearly  takes  the  other  view, 
and  supposes  this  clause  to  have  been  uttered  as  expressive  of  David's  mind  after  the 
affliction  was  over.  He  thus  paraphrases  the  clause :  "  I  have  learned  by  painful 
experience  that  the  power  of  my  kingdom  had  its  root  in  thy  favor."  This  view  is 
the  most  simple  and  natural.  Experience  instructed  him :  Thou  didst  hide  thy  face, 
and  I  tvas  troubled.  To  hide  the  face  is  to  be  displeased.  Applied  to  God,  it  denotes 
the  withholding  of  those  mercies,  which  comfort  us,  and  the  letting  loose  of  those  cala- 
mities, which  overwhelm  us.  Troubled  is  the  rendering  of  a  very  strong  word.  Alex- 
ander :  "  I  was  confounded,  agitated,  terrified,  perplexed."  The  affliction  in  this  case 
was  public,  national,  swift  and  terrible.     No  wonder  it  drove  David  to  prayer. 

8.  I  cried  to  thee,  O  Lord.  Cried,  elsewhere  called,  Ps.  xlii.  7 ;  cxlv.  18,  but  often 
ci'ied,  Isa.  xxi.  8 ;  xl.  2,  6.  It  expresses  heartiness  and  earnestness.  The  next  clause 
is  parallel.  And  unto  the  Lord  I  made  supplication.  This  verb  is  sometimes  ren- 
dered besought,  intreated,  and  often  made  supplication.  It  describes  the  cry  for  mercy, 
the  plea  of  gracious  dealing.  The  Syriac,  church  of  England,  Calvin,  Amesius,  Aius- 
worth,  Jebb,  Fry  and  Hengstenberg  read  the  verbs  of  this  verse  according  to  our 
version  in  the  past  tense.  The  Arabic  and  Edwards  put  them  in  the  present.  But 
the  Chaldee,  Septuagint,  Ethiopic,  Vulgate,  Doway,  Luther,  Venema  and  Alexander 
follow  the  Hebrew,  and  read  in  the  future.  On  this  subject  see  Introduction,  §  6. 
If  we  understand  the  words,  arid  I  said,  as  prefacing  this  verse,  then  the  sense  is 
much  the  same  as  if  we  use  the  past  tense.  Great  weight  is  due  to  the  remark  of 
Alexander :  "  The  translation  of  the  futures  as  past  tenses  is  a  license,  which  could 
only  be  justified  by  extreme  exegetical  necessity."  Some  have  thought  that  necessity 
existed  here.  Perhaps  it  does.  Calvin  :  "  This  is  the  chief  advantage  of  afflictions, 
that  while  they  make  us  sensible  of  our  wretchedness,  they  stimulate  us  again  to  sup- 
plicate the  favor  of  Gou."  The  change  from  the  second  to  the  third  person  in  the 
use  of  the  word  Jehovah  is  remarkable,  though  there  are  instances  of  changes  as 
great. 

9.  What  profit  is  there  in  my  blood,  when  I  go  down  to  the  pit  f  For  p)it  the  Chal- 
dee reads  the  place  of  the  sepidchre ;  the  Septuagint,  Ethiopic,  Syriac,  Vulgate,  Doway, 
Ainsworth  and  Alexander,  corruption;  Hengstenberg,  the  grave;  others  generally J9i^. 
See  Ps.  vii.  15,  where  it  is  rendered  ditch.  In  Ps.  xvi.  10,  it  is  rendered  eoiruption. 
In  Ps.  Iv.  23,  ciii.  4,it  is  destruction.  The  impossibility  of  the  dead  rendering  any  ser- 
vice to  God  on  earth  is  clearly  stated  in  Scripture,  Ecc.  ix.  10.  And  it  is  employed 
more  than  once  as  an  argument  for  the  sparing  of  the  life  of  God's  servants,  Isa. 


PSALM  XXX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  381 

xxxviii.  16-19 ;  Ps.  vi.  5 ;  Ixxxviii.  10-12.  The  same  thing  is  repeated  in  other  words : 
Shall  the  dust  jyraisc  thee?  Dust,  the  body  after  it  ceases  to  be  animated,  when  it  has 
mouldered  to  dust.  Yet  again  does  he  urge  the  plea :  Shall  it  [the  dust]  declare  thy 
truth?  q.  d.,  "Shall  my  cold  and  dead  remains  be  to  thy  enemies  any  proof  of  thy 
faithfulness,  thy  truth  as  a  covenant-keeping  God?  My  death  will  afford  new  grounds 
of  exultation  to  all  who  hate  thee  and  me ;  and  I  shall  never  again  on  earth  be 
allowed  to  speak  one  word  to  thy  praise."  These  considerations  were  much  strength- 
ened by  David's  peculiar  relations  to  the  theocracy  and  the  throne  of  Israel,  God 
having  promised  to  establish  him  and  his  seed  in  it.  That  David  was  not  actuated 
by  any  mere  terror  of  dying,  nor  by  a  natural  love  of  life,  is  certain,  for  he  freely 
offered  to  die,  if  his  death  would  arrest  the  progress  of  the  pestilence,  2  Sam.  xxiv.  17. 

10.  Hear,  O  Lord,  and  have  mercy  upon  me.  This  is  still  a  continuance  of  his  prayer. 
It  was  a  cry  for  mercy,  pity,  favor,  gracious  dealing.  Not  only  had  David  sinned  in 
numbering  the  people,  but  he  ruled  a  guilty  nation  whose  iniquities  were  not  forgot- 
ten before  God,  as  is  evident  from  2  Sam.  xxiv.  1,  2.  They  had  been  both  ungrateful 
and  rebellious.  In  many  ways  they  had  offended  God.  The  arresting  of  the  terrible 
plague  would  therefore  be  an  act  of  pure,  undeserved  mercy  both  to  David  and  to 
Israel,  though  David  speaks  of  it  as  though  it  were  pity  to  himself  alone.  Lord,  be 
thou  my  helper.  The  Septuagint  and  some  kindred  versions  read.  The  Lord  became 
my  helper.  But  the  Chaldee,  Syriac,  Calvin,  church  of  England,  Venema,  Amesius, 
Ainsworth,  Edwards,  Jebb,  Fry,  Hengstenberg  and  Alexander  make  each  clause  of 
the  verse  a  petition.     This  is  best. 

11.  Thou  hast  turned  for  me  my  mourning  into  dancing.  Here  begin  the  words  of 
triumph.  The  word  rendered  mourning  expresses  any  great  and  violent  grief,  else- 
where rendered  tvailing,  lamentation,  not  elsewhere  in  the  Psalms.  See  Gen.  1.  10 ; 
Est.  iv.  3 ;  Jer.  vi.  26 ;  xlviii.  38.  Dancing,  always  so  rendered  in  the  text  of  the 
common  version.  It  expresses  a  high  degree  of  joy,  corresponding  with  the  degree  of 
grief  formerly  felt.  The  whole  account  of  the  staying  of  the  plague,  and  the  effect 
of  that  happy  cessation  of  pestilence,  would  fully  justify  the  strength  of  the  language 
here  employed,  2  Sam.  xxiv.  18-25 ;  1  Chrou.  xxi.  18-27.  Araunah  himself  was 
greatly  moved  by  this  providence,  and  offered  David  every  facility  for  a  joyful  sacri- 
fice. True,  this  man  of  heathen  descent  may  have  become  a  real  and  an  open  convert 
to  the  true  religion ;  but  of  this  we  have  no  assurance.  Great  public  mercies  some- 
times deeply  affect  even  unregenerate  men.  David  adds :  Thou  hast  put  off  my  sack- 
cloth, and  girded  me  with  gladness.  The  idea  is  the  same  as  in  the  preceding  clause. 
The  language  is  borrowed  not  only  from  the  general  custom  of  the  Israelites  and 
other  ancient  nations  in  covering  themselves,  when  sad,  with  sackcloth,  but  from  the 
fact  that  David  and  the  elders  of  Israel  had,  during  the  plague,  literally  been  clothed 
in  sackcloth,  1  Chron.  xxi.  16.  Hengstenberg :  "  Sackcloth  is  a  hair  garment,  which 
m  jurners  put  on :  it  was,  as  it  were,  the  robe  of  penitence.''  How  great  was  the  change 
produced,  as  in  a  moment,  by  the  mercy  of  God.  He  interposed  in  love,  and  gladness 
followed.  Though  the  plague  probably  lasted  considerably  less  than  an  entire  day, 
yet  it  had  already  swept  away  seventy  thousand  men.  Had  it  raged  the  entire  three 
days,  as  David  had  been  led  to  expect,  and  with  the  increased  violence  which  pesti- 
lence is  apt  to  acquire  by  the  panic  created  in  the  public  mind,  its  devastations  must 
have  been  terrible.  From  so  overwhelming  a  judgment  David  and  Israel  were  deliv- 
ered, and  the  sacrifice  offered  was  that  of  grateful,  joyful  hearts.  Such  a  mercy  was 
not  to  be  uninfluential.     David  says  it  was 

12.  To  the  end  that  my  glo^-y  may  sing  praise  to  thee  and  not  be  silent.  Glory,  for 
the  general  signification  of  the  word  see  Ps,  iii.  3  ;  iv.  2  ;  vii.  5  ;  viii.  5 ;  and  for  its 
particular  signification  here,  see  Psalm  xvi.  9.    By  glory  we  should  understand  tongue. 


3g2  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xxx. 

So  Ainsworth  and  many ;  though  for  my  glory  the  Chaldee  has  The  honorable  of  the 
world  ;  church  of  England,  Every  good  man  ;  Jebb,  My  kSpirit ;  Edwards,  Fry  and 
Henostcnberff,  My  soul ;  Alexander,  Everything  glorious.  But  most  prefer  the  com- 
mon interpretation,  Tongue.  Calvin  :  "  As  David  adds  immediately  after,  /  will  cele- 
brate thy  praific  forever,  the  context  demands  that  he  should  particularly  speak  of  his 
own  duty  in  this  place."  The  last  phrase  is,  O  Lord  my  God,  I iv'dl  give  thanks  unto 
thee  forever.  The  verb  here  is  the  same  rendered  in  v.  4  give  thanks;  in  v.  9, praise. 
Hengstenbcrg :  "  The  forever  indicates  that  the  Psalmist  will  set  no  limits  to  the  praise 
of  God." 

Doctrinal  and  Practical  Kemarks. 

1.  Even  in  this  world  of  sorrow  no  small  part  of  our  fit  work  is  praise,  vv.  1,  12. 
As  long  as  life  lasts,  especially  in  the  case  of  the  righteous,  mercies  greatly  abound. 
IMuch  more  will  they  be  called  to  praise  in  heaven,  Isa.  liv.  7,  8.  Let  us  extol  him 
here  with  heart  and  voice,  for  life  and  all  its  blessings ;  then  may  we  hope  to  spend 
our  eternity  in  his  blissful  presence  and  service.  If  God  exalts  us,  let  us  exalt  him. 
If  he  humbles  us  without  destroying  us,  let  us  count  it  a  great  mercy,  and  give  thanks. 
"  All  the  vicissitudes  of  our  earthly  existence  are  subject  to  his  sovereign  disposal." 
They  could  not  be  in  better  hands. 

2.  In  state,  spirits  and  hopes  the  best  men  are  liable  to  great  depression,  v.  1.  The 
condition  of  the  believer  in  covenant  Avith  God  is  one  of  safety,  not  of  security. 
Though  his  enemies  shall  not  finally  prevail,  yet  they  often  and  dreadfully  annoy  him. 

3.  Because  the  wicked  hate  the  righteous,  they  rejoice  over  them  as  often  as  they 
see  them  sad  and  dejected,  v.  1.  "Ye  are  not  of  the  world,  therefore  the  world 
hateth  you." 

4.  The  whole  Psalm  shows  how  dreadful  is  sin  in  those  who  rule  or  represent  the 
nation.  It  brings  down  terrible  chastisements.  The  reason  why  national  sins  are  so 
sorely  punished  in  this  world,  is  that  nations,  as  such,  will  not  be  judged  in  the  next 
world.  Their  existence  will  then  have  ceased.  In  the  final  judgment  individuals  alone 
will  undergo  the  examination  of  God. 

6.  There  is  no  getting  on  without  prayer,  v.  2.  We  may  be  saved  w'ithout  learning 
or  great  sagacity,  but  not  without  prayer.  Cobbin :  "  In  God's  own  time  and  way  he 
can  deliver  us  when  we  call  upon  him  for  help.  In  this  fluctuating  state  our  joys  are 
nearly  allied  to  our  sorrows,  our  prosperity  to  adversity,  and  our  seasons  of  sacred  joy 
to  those  of  deep  depression.     But  who  ever  besieged  the  mercy-seat  in  vain  ?" 

6.  When  God  heals  and  heljDS,  the  work  is  done  to  purpose,  v.  2.  None  can  resist 
him.     He  needs  no  assistance. 

7.  The  preservation  of  human  life  is  so  great  a  work  as  to  be  always  and  easily 
referable  to  God  alone,  v.  3.  No  positive  act  on  his  part  is  necessary  to  terminate  it. 
His  simple  and  total  withdrawal  would  cause  us  instantly  to  perish. 

That  life  -vvluch  thou  liast  made  thy  care, 
Lord,  I  devote  to  tliee. 

Surely  we  ought  to  give  all  to  God.  The  dangers  seen  and  unseen,  which  we  are  con- 
stantly encountering,  at  once  overcome  us,  if  God  leaves  us  for  a  moment.  If  we 
have  never  been  in  the  perils  of  war  or  of  famine,  yet  who  of  us  has  always  been 
beyond  the  reach  of  pestilence. 

8.  He,  who  heartily  loves  God  and  sincerely  praises  him,  wishes  all  others  to  do  the 
same,  v.  4.  The  reasons  are  1,  true  religion  is  benevolent;  2,  God  is  infinitely  excellent 
and  glorious,  and  so  worthy  of  boundless  honor  and  devotion.  Dickson  :  "Dwelling  a 
while  upon  the  consideration  of  mercies  shown  unto  us  bringeth  with  it  rejoicing  in  God, 
and  a  singing  disposition,  whereunto  when  we  are  once  wakened  and  warned,  we  will  think 


PSALM  XXX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  383 

that  one  mouth  to  praise  God  is  too  little,  as  here  we  see  in  David,  who  not  only 
praiseth  God  himself,  but  also  setteth  all  the  saints  on  work  to  the  same  purpose,  say- 
ing, sinr/  to  the  Lord,  alt  ye  saints  of  his." 

9.  Yet  it  is  idle  to  ask  any  but  saints  to  join  in  so  spiritual  an  exercise,  v.  4.  How- 
ever much  wicked  men  may  love  good  gifts,  they  always  hate  the  Giver  of  all  good 
things.  Many  of  them  do  not  even  thank  him  for  existence.  Voltaire  put  it  in  print: 
••'  I  wish  I  had  never  been  born."  Thousands  to  this  day  despise  his  "  unspeakable 
gift,"  Jesus  Christ.  If  God  got  no  honor  except  what  the  wicked  give  him,  his  praise 
would  soon  cease  to  be  heard  and  his  name  cease  to  be  reverently  pronounced 
on  earth. 

10.  God's  holiness  is  as  amiable  as  it  is  spotless.  Because  it  is  infinite,  it  is  to  be 
trusted  and  rejoiced  in.  It  is  ever  just  cause  of  thankfulness,  v.  4.  Has  our  religion 
such  a  temper  as  to  enable  us  to  adore  and  glory  in  the  holiness  of  God  ? 

11.  Though  to  the  wicked  the  night  of  death  is  followed  by  a  night  of  endless 
despair,  yet  to  the  righteous  the  longest  and  darkest  night  has  its  morning  of  joy,  v.  5. 
Sharp  as  are  the  trials  of  the  saints,  they  are  but  short.  Great  is  the  mercy  to  us 
that  God  is  slow  to  anger  and  that  his  anger  endureth  but  a  moment.  If  he  delighted 
in  punishing,  who  could  stand  before  him  ?  While  the  Scriptures  assure  us  that  God's 
anger  is  short,  they  as  clearly  teach  us,  that  his  mercy  endureth  for  ever.  Oh  that 
the  saints  would  study  God's  character.  Wonderful  love,  mercy  and  purity  shine  in 
it  all.     His  name  is  the  glory  of  the  universe. 

12.  Inspired  writers  carefully  maintain  the  distinction  between  saint  and  sinner. 
This  Psalm  sets  it  forth  wonderfully.  Hen gsten berg :  "The  divine  judgments  are 
annihilating  in  their  character  to  the  ungodly:  in  their  case  joy  never  follows  weep- 
ing." On  the  other  hand  the  very  afflictions  of  God's  people  promote  their  eternal 
well-being. 

13.  Though  prosperity  may  come  to  a  good  man,  yet  it  is  never  without  peril. 
Even  David  was  not  strong  enough  to  withstand  its  power,  v.  6.  Because  of  our  sin- 
fulness its  natural  tendency  is  to  harden  the  heart  and  draAV  away  the  affections  from 
duty  and  from  God.  This  is  often  declared  in  Scripture.  Sometimes  the  language 
of  Inspiration  is  very  striking.  See  especially  Deut.  viii.  10-18;  xxxii.  15 ;  Pr.  i.  32; 
Ezek.  xvi.  49,  50 ;  Hos.  xiii.  6.  We  are  sadly  wrong  when  we  pervert  God's  blessings  to 
the  encouragement  of  carnal  security.  When  the  sun  shines,  why  should  we  say, 
There  will  never  be  a  storm  or  a  cloud  ? 

14.  If  we  have  success,  surely  we  ought  to  refer  it  to  God,  v.  7.  Without  him 
there  is  neither  strength,  nor  wisdom,  nor  joy,  nor  speed,  nor  stability. 

15.  In  God  is  our  life.     If  he  hides  his  face  we  cannot  but  be  troubled,  v.  7. 

16.  Anything  is  good  for  us  that  puts  us  to  praying  earnestly,  v.  8. 

17.  It  is  very  lawful  in  prayer  to  fill  our  mouths  with  arguments  drawn  either  from 
the  glory  of  God,  or  our  own  weakness  and  necessities,  v.  9.  Surely  then  we  may 
plead  the  merits  of  the  great  Redeemer.     "  Faith  in  God  is  very  argumentative." 

18.  Let  none  suppose  that  it  is  wicked  to  die,  or  to  offer  to  die,  if  we  can  thereby 
promote  the  good  of  our  race,  the  cause  of  truth,  or  the  glory  of  God.  The  riglit 
way  is  to  leave  the  time  and  manner  of  our  departure  to  the  sovereign  disposal 
of  God. 

19.  God's  people  ought  not  to  object  to  leaving  this  world  for  a  better.  Death  is 
no  enemy  to  a  believer,  1  Cor.  iii.  22.  The  union  between  Christ  and  his  people  is 
not  dissolved  by  death.  They  sleep  in  Jesus.  It  is  not  to  death  that  a  good  man 
persistently  objects,  but  to  a  death  that  Avill  bring  dishonor  on  God.  Scott:  "We 
should  entreat  the  Lord  tliat  we  may  not  close  our  lives  under  his  frown,  in  a  way 
dishonorable  to  his  name,  or  unprofitable  to  our  brethren." 


384  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxr. 

20.  What  we  want  is  mercy,  v.  10,  Not  a  good  thing  do  we  deserve.  All  we  need 
must  flow  to  us  through  undeserved  kindness  and  great  pity,  or  we  shall  never  get 
any  good. 

21.  If  we  obtain  help  of  God,  we  need  no  other  aid,  v.  10.  He  is  sufficient.  He 
alone  is  all-sufficient. 

22.  It  is  not  wicked  to  be  very  sad,  to  mourn  and  put  on  sackcloth,  v.  11.  It  is 
not  sinful  to  shed  tears  and  heave  sighs.  Jesus  wept.  His  soul  was  sorrowful  even 
unto  death.  There  is  a  time  to  weep,  and  a  time  to  mourn,  Ecc.  iii.  4.  Dickson : 
"  It  becometh  the  child  of  God  to  weep  when  he  is  beaten,  and  to  humble  himself  in 
the  exercise  of  prayer  and  fasting."  One  of  the  worst  signs  is  to  be  scourged  and 
refuse  to  be  humbled. 

22.  It  is  not  wicked  to  be  very  glad,  v.  11.  There  is  a  time  to  laugh,  Ecc.  iii. 
4.  "We  may  rejoice  with  joy  unspeakable  and  full  of  glory.  Blessed  be  God,  his 
plan  is  not  to  make  stocks  and  stones  of  us,  but  to  make  us  exceedingly  joyful. 

23.  Our  best  faculties  of  body  and  mind,  those  which  constitute  our  glonj  above 
the  beasts,  belong  to  God,  v.  12.  Never  is  speech  better  employed  than  in  com- 
mending Christ,  glorifying  God,  praising  the  Holy  Spirit,  uttering  all  the  memory 
of  God's  loving-kindness. 


Psalm  xxxi. 

To  the  chief  Musician,  A  Psalm  of  David, 

1  Ik  thee,  O  Lord,  do  I  put  my  trust ;  let  me  never  be  ashamed :  deliver  me  in  thy  righte- 
ousness. 

2  Bow  down  thine  ear  to  me ;  deliver  me  speedily :  be  thou  my  strong  rock,  for  a  house  of  de- 
fence to  save  me. 

3  For  thou  art  my  rock  and  my  fortress ;  therefore  for  thy  name's  sake  lead  me,  and  guide  me. 

4  Pull  me  out  of  the  net  that  they  have  laid  privily  for  me :  for  thou  art  my  strength. 

5  Into  thine  hand  I  commit  my  spirit :  thou  hast  redeemed  me,  O  Lord  God  of  truth. 

6  I  have  hated  them  that  regard  lying  vanities :  but  I  trust  in  the  Lord. 

7  I  will  be  glad  and  rejoice   in  thy  mercy :  for  thou  hast  considered  my  trouble ;  thou  hast 
known  my  soul  in  adversities ; 

8  And  hast  not  shut  me  up  into  the  hand  of  the  enemy :  thou  hast  set  my  feet  in  a  large  room. 

9  Have  mercy  upon  me,  O  Lord,  for  I  am  in  trouble :  mine  eye  is  consumed  with  grief,  yea, 
my  soul  and  my  belly. 

10  For  my  life  is  spent  with  grief,  and  my  years  with  sighing:  my  strength  faileth  because  of 
mine  iniquity,  and  my  bones  are  consumed. 

11  I  was  a  reproach  among  all  mine  enemies,  but  especially  among  my  neighbors,  and  a  fear  to 
mine  acquaintance:  they  that  did  see  me  without  fled  from  me. 

12  I  am  forgotten  as  a  dead  man  out  of  mind :  I  am  like  a  broken  vessel. 

13  For  I  have  heard  the  slander  of  many :  fear  was  on  every  side :  while  they  took  counsel  to- 
gether against  me,  they  devised  to  take  away  my  life. 

14  But  I  trusted  in  thee,  O  Lord:  I  said.  Thou  art  my  God. 

15  My  times  are  in  thy  hand :  deliver  me  from  the  hand  of  mine  enemies,  and  from  them  that 
persecute  me. 

16  Make  thy  face  to  sliine  upon  thy  servant:  save  me  for  thy  mercies'  sake. 

17  Let  me  not  be  ashamed,  O  Lord  ;  for  I  have  called  upon  thee :  let  the  wicked  be  ashamed, 
and  let  them  be  silent  in  the  grave. 

18  Let  the  lying  lips  be  put  to  silence  ;  which  speak  grievous  things  pioudly  and  contemi)tii- 
ously  against  the  righteous. 


PSALM  XXXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  385 

19  Oh  how  great  is  thy  goodness,  which  tliou  liast  laid  np  for  them  that  fear  thee ;  which  tho'i 
hast  wrought  for  them  that  tru.st  in  thee  before  the  sons  of  men. 

30  Thou  shalt  liide  tliem  in  tlxe  secret  of  thy  presence  from  the  pride  of  man :  thou  shall  keep 
them  secretly  in  a  pavilion  from  the  strife  of  tongues. 

21  Blessed  be  the  Lord:  for  he  hath  siiewed  me  his  marvellous  kindness  in  a  strong  city. 

22  For  I  said  in  my  haste,  I  am  cut  off  frona  before  thine  eyes :  nevertheless  thou  hcardest  the 
voice  of  my  supplications  when  I  cried  unto  thee. 

23  Oh  love  the  Lord,  all  ye  his  saints :  for  the  Lord  preserveth  the  faithful,  and  plentifully 
rewardeth  the  jjroud  doer. 

24  Be  of  good  courage,  and  he  shall  strengthen  your  heart,  all  ye  that  hope  in  the  Lord. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv. 
There  is  no  good  reason  for  the  opinion  of  Mudge  and  Edwards  that  Jeremiah 
wrote  this  ode.  Verse  13  is  quoted  by  the  weeping  prophet,  Jer.  xx.  10.  So  verse  5 
is  quoted  by  Christ,  Luke  xxiii.  46.  But  these  things  in  no  way  impair  the  Davidic 
authorship.  The  title  gives  it  to  him.  Ingenuity  and  learning  have  failed  to  find 
for  it  any  historic  occasion.  Theodoret  refers  it  to  the  rebellion  of  Absalom  ;  Kim- 
chi,  Patrick  and  others,  to  the  time  when  David  was  sore  pressed  by  Saul  after  he 
had  escaped  from  Keilah,  and  was  in  the  wilderness  of  Maon,  1  Sam.  xxiii.  ]  3-26  ; 
Arama,  to  the  time  when  David  was  in  Keilah,  1  Sam.  xxiii.  1-12.  Hengstenberg : 
"  Several  abortive  attempts  have  been  made  to  find  out  a  particular  historical  occor 
sioji  for  the  Psalm."  It  represents,  as  Cocceius  has  well  remarked,  "the  perpetual 
conflict,  which  believers  and  the  church  have  to  maintain  in  this  world,  and  the  de- 
liverance and  victory  by  which  that  conflict  is  sure  to  be  followed." 

Critics  have  often  noticed  the  exceeding  simplicity  of  the  language  of  the  whole 
composition.  Everything  involved  is  avoided.  This  is  thought  by  some  peculiarly 
to  belong  to  those  Psalms,  which  do  not  refer  to  individual  sufferings,  so  much  as 
they  describe  sufferings  common  to  all  God's  people.  Perhaps  there  is  some  force  in 
the  suggestion.  Scott  dates  this  Psalm  B.  C.  1060 ;  Clarke,  B.  C.  1062.  The  names 
of  the  Most  High  here  found  are  Jehovah  Lord,  El  God  and  Elohim  God,  on  which 
respectively  see  on  Ps.  i.  2  ;  v.  4 ;  iii.  2. 

1.  In  thee,  O  Lord,  do  Ipid  my  trust.  The  verb  is  that  usually  so  rendered,  or 
hope,  or  have  hoped.  But  Venema  reads  placed  my  protection ;  Amesius,  betake 
myself;  Ainsworth,  hope  for  safety;  Jebb,  have  taken  refuge;  Fry,  have  taken 
shelter.  See  on  Ps.  vii.  1 ;  xi.  1 ;  xvi.  1 ;  xxv.  20.  The  Hebrew  is  in  the  preterite. 
This  signifies  that  the  act  is  continued  until  now.  Though  we  may  not  fix  on  any 
one  event  of  David's  life  as  being  here  specially  noticed ;  yet  it  is  clear  that  the 
Psalm  relates  to  a  state  of  peril,  perhaps  of  many  perils.  In  this  condition  an 
avowal  of  strong  confidence  in  God  is  eminently  proper.  "  What  time  I  am  afraid 
I  will  trust  in  the  Lord."  This  is  the  best  method  of  quelling  his  anxieties,  of  ena- 
bling him.  to  behave  as  he  ought.  He  also  states  his  trust  as  a  ground  of  argument 
Avith  God :  Let  me  never  he  ashamed.  Never,  literally  not  for  ever,  not  to  eternity. 
Ashamed,  also  confounded.  See  on  Ps.  vi.  10 ;  xxv.  2,  3.  The  shame  and  confusion 
are  such  as  arise  from  defeat  and  overthrow.  Deliver  me  in  thy  righteousness.  "  God 
displays  his  righteousness  in  performing  his  promise  to  his  servants."  It  is  a  right- 
eous thing  with  God  both  to  save  his  people  and  destroy  his  foes,  2  Thess.  i.  6,  7. 
That  justice,  which  governs  the  world  and  which  will  preside  at  the  last  day,  is  a 
glorious  and  lovely  attribute.  It  is  every  way  consistent  with  all  else  that  is  ador- 
able in  the  character  of  God.  Righteousness  is  certainly  more  than  faithfulness, 
but  without  the  latter,  the  former  could  not  exist.  The  righteousness  was  God's, 
not  David's. 

2.  Bow  down  thine  ear  to  me.  The  Arabic  unites  this  and  the  next  clause  and  ren- 

49 


3g6  STUDIES   IN  THE   BOOK   OF  PSALMS.  [psalm  xxxi. 

ders  thfim  :  Speedily  give  me  a  hearing.  The  language  of  the  whole  verse  is  that 
of  genuine  and  strong  emotion.  To  incline  the  ear  is  to  show  a  readiness  to  listen  to 
even  a  whisper.  Deliver  me  speedily.  The  case  was  urgent.  The  danger  was  im- 
minent. A  true  apprehension  of  real  peril  seeks  immediate  relief;  and  a  true  faith 
seeks  that  deliverance  from  God  alone.  He  adds  :  Be  thou  my  strong  rock,  for  a  house 
of  defence  to  save  me.  There  is  considerable  variety  in  rendering  this  clause.  For 
rock  and  defence  some  read  munition  and  fortress,  protector  and  refuge,  helper  and 
refuge,  strong  rock  and  sti'ong  fortress.  All  these  give  the  same  sense.  However 
the  words  may  be  rendered,  there  is  no  doubt  that  the  imagery  is  borrowed  from  a 
place  by  nature  very  strong,  and  by  art  rendered  impregnable.  Such  a  defence  Ave 
all  need  and  should  all  seek. 

3.  For  thou  art  my  rock  and  my  fortress.  The  words  rendered  roch  in  this  verse 
and  the  preceding  are  not  the  same.  Both  are  found  in  Ps.  xviii.  2;  the  former 
rendered  strength,  the  latter  roch.  See  on  that  place.  The  word  rendered  fortress  is 
the  same  as  that  rendered  defence  in  v.  2.  This  clause  therefore  asserts  that  God  is 
to  the  psalmist  what  in  verse  2,  he  prayed  God  ivoidd  be  to  him.  We  never  have 
ill-success  in  our  approaches  to  God,  when  Ave  can  truly  plead  a  covenant  relation 
with  him.  David  adds:  Therefore  for  thy  name' s  sake  lead  me  and  gtdde  me.  Instead 
of  guide,  the  Chaldee,  Sej)tuagint,  Vulgate,  Ethiopic  and  Arabic  read  nourish.  On 
the  phrase  for  thy  name's  sake  see  on  Ps.  xxiii.  3.  Alexander :  "  The  futures  in  this 
second  clause  suggest  the  idea  of  necessity,  and  might  perhaps  be  correctly  rendered 
by  the  use  of  our  auxiliary  must." 

4.  Pidl  me  oid  of  the  net  that  they  have  laid  privily  for  me.  On  the  use  of  nets 
see  on  Ps.  ix.  15.  The  wicked  are  sometimes  permitted  to  lay  snares  from  Avhich 
nothing  but  infinite  Avisdom  and  poAver  can  rescue  the  righteous.  So  God's  servants 
often  feel  and  look  to  him  alone.  For  thou  art  my  strength.  Strength,  as  in  Ps. 
xxvii.  1.  We  ha\x  the  same  Avord  in  verse  2,  rendered  as  an  adjective,  strong  rock, 
literally  rock  of  strength.  Good  cause  have  all  the  righteous  for  going  to  God ;  first, 
he  can  save  them,  secondly,  none  else  can. 

5.  Into  thine  hand  I  commit  my  spirit.  For  commit  many  versions  read  commend. 
This  does  not  materially  change  the  sense.  Our  Lord  used  the  Septuagint  rendering, 
commend,  Luke  xxiii.  46.  Alexander :  "  The  verb  means  to  entrust  or  deposit  any- 
thing of  value."  This  is  the  precise  and  final  form,  in  Avhich  we  find  the  idea  in 
Scripture,  2  Tim.  i.  12.  Every  believer,  living  or  dying,  may  use  these  words.  Our 
Lord  Jesus  greatly  loved  all  Scripture.  And  many  things  in  this  ode  were  very 
well  suited  to  express  his  thoughts.  But  he  did  not  quote  all  this  verse:  Thou  hast 
redeemed  me,  0  Loed  God  oftridh.  This  clause  "more  properly  relates  to  the  tyjie 
than  to  the  antitype,"  for  although  the  verb  is  sometimes  rendered  deliver,  yet  it  is 
far  more  commonly  redeem,  and  properly  signifies  deliverance  by  redemption,  Ex. 
xiii.  13;  Lev.  xxvii.  27;  Num.  xviii.  15.  God  of  truth  Avas  a  A^ery  fitting  title  in 
this  case.  It  reminded  David  of  the  faithfulness  of  his  defender,  and  it  contained  an 
unanswerable  argument  Avith  God  to  continue  his  mercies.  In  his  plea  Avith  God 
David  Avas  also  able  to  present  his  OAvn  uprightness  and  honesty  of  character: 

6.  I  have  hated  them  that  regard,  lying  vanities.  There  seems  to  be  nothing  to  justify 
the  change  in  the  rendering  of  this  clause  adopted  by  the  Septuagint  and  kindred 
versions:  Thou  hast  hated,  etc.  The  sense  is  good,  but  not  so  good  as  that  given  by 
our  version.  The  Chaldee  is  quite  against  it.  Hengstenberg :  "The  sense  does  not 
suit  the  connection,  and  Ps.  xvi.  4;  xxvi.  5  are  in  favor  of  the  first  person."  The 
hatred  here  spoken  of  is  that  of  displacency,  not  of  malevolence.  We  have  the  same 
word  in  the  same  sense  in  Ps.  v.  5 ;  xi.  5 ;  cxxxix,  22.  The  form  of  the  verb  here 
pomts  to  a  habit  of  the  life  long  since  formed  and  continued  until  noAV.     Regard^ 


PSALM  XXXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  387 

elsewhere  rendered  keep,  observe,  take  heed  to.  The  care  and  attention  manifested  by 
the  wicked  to  different  forms  of  sin  and  folly  are  great.  They  guard  them  as  if  they 
were  treasure.  They  observe  the  maxims  of  wickedness  as  the  righteous  do  the 
ordinances  of  God.  Tliey  take  heed  to  evil  as  if  it  were  good.  They  regard  lying 
vanities.  For  lying  vanities  various  versions  read  vanities,  vanities  to  no  purpose, 
vanities  of  falsehood,  vanities  of  vain  falsehood,  vainest  vanities,  idolatrous  vanities, 
vanities  of  Avorship.  Alexander :  "  The  words  here  combined  are  liighly  contemptuous, 
denoting  vanities  of  nothingness,  or  nothings  of  nonentity."  Doubtless  idols  and  idol 
worship  are  chiefly  intended.  In  Scripture  idols  are  often  called  vanities.  Paul  says 
an  idol  is  nothing  in  the  world,  1  Cor.  viii.  4.  Idol  worship,  however  splendid,  is  the 
merest  farce,  a  mockery  of  God  and  of  man,  fit  matter  of  divine  ridicule;  see  Ps. 
cxv.;  Isa.  xliv.  No  marvel  David  hated  the  whole  system  of  false  worship.  His 
confidence  was  in  no  creature,  and  so  he  adds,  Bid  I  trust  in  the  Lord.  Trust,  it 
here  denotes  the  repose  of  the  soul  on  Jehovah. 

7.  I  will  be  glad  and  rejoice  in  thy  mercy.  There  is  great  uniformity  in  rendering 
this  clause,  only  for  the  first  verb  some  prefer  triumph,  or  exult.  The  more  the  true 
religion  is  tried,  the  more  is  it  found  to  be  a  fountain  of  joy.  Unfeigned  confidence 
in  God  will  surely  in  the  end  bring  gladness  and  exultation.  The  divine  mercy  is  per- 
fectly reliable.  It  meets  all  the  wants  of  every  humble  soul.  Past  mercies  lay  the 
foundation  for  the  expectation  of  greater  mercies  yet  to  come.  Experience  of  the 
divine  kindness  is  a  marvellous  nourisher  of  gladness.  For  thou  hast  considered  my 
trouble.  When  God  takes  in  hand  any  grievance,  he  does  not  give  partial  relief  and 
lay  the  matter  aside.  He  considers  the  whole  case.  The  proper  remedy  necessarily 
flows  from  the  divine  nature.  How  often  are  we  ready  in  darkness  to  say,  "  My  way 
is  hid  from  the  Lord,  and  my  judgment  is  passed  over  from  my  God."  But  this  is 
the  language  of  sinful  unbelief  It  is  well  when  we  can  say  as  David  here.  Thou  hast 
known  my  soul  in  adversities.  God  notices  all  that  happens  to  the  righteous.  He  is 
ignorant  of  none  of  their  distresses.  Some  regard  the  first  clause  of  this  verse  as  an 
anticipation  of  deliverance  yet  to  come,  and  thus  throw  great  animation  into  the  verse; 
but  the  sense  is  as  good  and  the  construction  more  natural  to  make  the  triumph  and 
gladness  be  in  view  of  infallible  tokens  of  relief  already  vouchsafed. 

8.  And  hast  not  shut  me  up  into  the  hand  of  the  enemy.  Often  had  David's  enemies 
almost  grasped  him.  It  has  always  been  true  that  the  righteous  were  scarcely  saved. 
Yet  they  were  saved.  There  was  always  a  way  of  escape.  If  all  others  are  shut,  God 
opens  a  passage  to  the  skies.  God  does  not  long  leave  his  chosen  in  straits.  Thon. 
hast  set  my  feet  in  a  large  room.  Where  the  Spirit  of  the  Lord  is,  there  is  liberty. 
The  worst  chains  are  the  bonds  of  iniquity  and  the  fetters  of  a  fiery  condemnation. 
These  taken  away,  and  God's  favor  secured,  nor  men  nor  angels  can  hedge  us  up,  or 
hinder  our  progress  Zionward. 

9.  Have  mercy  upon  me,  0  Lord,  for  I  am  in  trouble.  Have  mercy,  as  in  Ps.  iv.  1 ; 
vi.  2  ;  ix.  13 ;  xxv.  16  ;  li.  1.  The  mercy  sought  is  favor,  grace,  unmerited  kindness, 
not  a  debt  due  him,  but  a  gratuity.  For  trouble  some  read  affliction,  distress.  Heng- 
stenberg :  I  am  hard  pressed.  In  trouble  we  often  feel  our  need  of  mercy  more  than 
in  prosperity.  He  adds :  3Ene  eye  is  consumed  with  grief,  yea,  my  soiil  and  my  belly. 
Hengstenberg  urges  that  the  grief  is  vexation,  dejection.  Calvin  renders  it  anger, 
and  needlessly  thinks  it  signifies  sinful  anger.  This  is  not  supported  by  the 
text  or  context.  Grief  is  enough  to  waste  and  consume  the  eye,  giving  it  a  sunken 
appearance,  to  take  away  the  appetite,  the  courage,  the  whole  strength.  The  bodily 
effects  produced  by  mental  distress,  when  long  continued  and  violent,  are  marked  and 
uniform.     Life  itself  is  often  taken  by  this  means.     Many  die  of  a  broken  heart. 

JO.  For  mv  life  is  spent  tvith  grief,  and  my  years  with  sighing.     Spent,  i.  e.,  wasted. 


3}jg  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxi. 

consumed.  Hengstenberg :  "  The  sense  is,  '  My  constant  pain,  my  continual  sighing, 
\\-ear  me  out  before  the  time,  end  my  life,  shorten  my  years.'  "  It  is  always  a  solemn 
thing  to  die;  but  to  feel  that  life  is  waning  and  wasting  merely  through  the  wickedness 
and  perversity  of  men  clothes  the  whole  matter  with  sadness.  It  is  terrible  to  see  our- 
selves killed  iuch  by  inch  through  the  depravity  of  others.  Sad  indeed  is  our  lot  when 
tlie  business  of  each  day  is  weeping  and  sighing.  David  adds :  My  strength  faileth 
because  of  mine  iniquity,  and  my  bones  are  consumed.  The  chief  doubt  resi^ecting  this 
passage  arises  from  the  word  rendered  iniquity.  In  favor  of  our  version  is  the  Chal- 
dee,  Ainsworth,  churcli  of  England,  Jebb  and  Alexander.  Hengstenberg  has  Guilt ; 
Castellio,  This  punishment ;  Horsley,  My  punishment ;  Amesius,  Punishment  of  sin ; 
Venema,  Writhing ;  Calvin  and  Fry,  Sorrow ;  Mudge,  Edwards,  Green  and  Rogers, 
Affliction.  The  word  occurs  very  often  and  is  commonly  rendered  iniquity,  sometimes 
fault,  punishment.  It  is  best  to  give  it  here  the  usual  signification.  David  had  an 
abiding  sense  of  his  own  sinfulness.  He  often  confessed  it.  Though  he  did  not  de- 
serve at  the  hands  of  men  the  cruel  treatment  he  received  from  them,  and  so  often 
pleads  his  righteousness,  yet  he  had  learned  that  the  wicked  were  God's  sword,  and 
admitted  that  he  deserved  all  that  came  upon  him.  Sin  is  the  real  cause  of  all  our 
suffering.  In  the  true  sense  of  that  term  in  Scripture,  David  was  righteous.  Yet  he 
was  not  in  himself  free  from  all  iniquity.  He  often  smarted  for  his  sins.  Tholuck: 
"  The  sting  of  conscience  had  blended  with  the  external  causes  of  misery."  Strength 
and  bones  are  aptly  spoken  of  as  failing  together. 

11.  For  I  xvas  a  reproach  among  all  mine  enemies,  bid  especially  among  my  neighbors. 
To  be  a  jest,  a  reproach  is  the  severest  kind  of  trial,  to  which  man  can  subject  us.  The 
enemies  of  the  Lord's  anointed  king  started  all  sorts  of  evil  reports  against  him.  The 
more  they  lied  against  him,  the  more  they  hated  him.  So  terrible  was  the  jjopular 
outcry  that  even  David's  former  neighbors  and  friends  to  a  sad  extent  became  his 
despisers  in  proportion  as  they  had  once  esteemed  him.  He  was  not  only  a  derision 
but  also  a  terror  to  his  f'urnier  friends.  And  a  fear  to  mine  acquaintance.  They  were 
afraid  to  be  seen  with  him,  or  to  be  suspected  of  intimacy  or  even  sympathy  with  him. 
They  considered  his  cause  ruined,  his  prospects  dismal.  They  thought  God  had  for- 
saken him,  and  so  it  was  easy  to  persecute  and  take  him.  How  far  this  was  carried 
is  next  declared:  Tlieythat  did  see  me  without  fled  from  me.  Without  i.  e.,  abroad,  in 
ihe  streets,  ov  m.  t\\Q  fields.  If  any  man  has  ever  seen  former  and  esteemed  friends 
evidently  avoiding  him,  he  will  know  what  the  prophet  here  means.  Yea,  he  had 
been  so  long  and  painfully  separated  from  his  usual  places  of  resort,  that  to  many  he 
was  as  if  dead: 

12.  I  am  forgotten  as  a  dead  man  out  of  mind.  Calvin:  I  am  forgotten  as  one  dead; 
Fry :  I  was  given  up  as  one  that  is  dead ;  Boothroyd :  I  am  disregarded  as  one  dead ; 
Hengstenberg:  I  am  forgotten  in  the  heart  like  a  dead  man;  Alexander:  I  was  foi'- 
gotten  as  a  dead  man  out  of  mind.  The  verb  is  in  the  preterite,  but  shows  that  for 
some  time  he  had  been,  and  still  vis.?,  forgotten.  The  present  tense  best  suits  the  Eng- 
lish idiom.  There  is  no  difference  between  being  forgotten  in  the  heart  and  forgotten 
Old  of  mind.  He  adds:  I  am  like  a  broken  vessel.  Anderson:  "Utterly  neglected  as 
being  worthless;"  Berleberg  Bible:  "A  broken  vessel,  which  is  good  for  nothing, 
which  can  be  made  no  use  of,  cannot  be  made  whole  again,  for  which  no  one  cares 
and  the  fragments  of  which  are  thrown  away."  In  subsequent  Scriptures  we  often 
find  the  same  figure. 

13.  For  I  have  heard  the  slander  of  many.  For  slander  of  many,  John  Rogers' trans- 
lation and  the  Bishops'  Bible  read  blasphemy  of  the  multitude;  Genevan  translation, 
the  railing  of  great  men.  It  means  evil  report,  defamation.  In  this  verse /or  seems 
to  refer  back  to  verse  9,  where  he  pleads  for  mercy,  and  begins  to  assign  reasons,  and 


PSALM  XXXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  389 

continues  to  do  so  through  this  verse.  The  word  is  not  elsewhere  found  in  the  Psalms, 
and  but  a  few  times  in  any  place.  Its  signification  is  uniform.  Many,  the  many,  a 
mvltitude,  the  multitude.  The  enemies  of  David  were  many  and  powerful.  The  object 
of  slander  in  cases  like  this  is  twofold,  first,  to  gratify  a  wicked,  fiendish  spirit  of  lying 
and  malice;  and  secondly,  to  withdraw  sympathy  from  the  suflferer  by  persuading  the 
masses  that  he  is  an  evil  man.  Fear  was  on  every  side.  That  is,  fear  has  been  and 
still  is  on  every  side.  The  Hebrew  is  very  brief  and  forcible.  Every  path  seemed 
beset  with  danger.  No  rational  prospect  of  deliverance  presented  itself  The  perse- 
cutors could  be  satisfied  with  nothing  but  the  extremest  measures:  WJiile  they  took 
counsel  together  against  me,  they  devised  to  take  away  my  life.  All  envy,  slander  and 
malice  naturally  lead  to  murder.  These  men  were  bent  on  shedding  David's  blood. 
Tholuck :  "  A  man  exiled  by  his  king,  who  would  with  royal  favor  reward  those  who 
betrayed  him  (1  Sam.  xxii.  7,  8;  xxiii.  21,)  could  not  but  become  the  reproach  of 
those,  whose  houses  he  used  to  frequent.  Nor  does  the  fear  of  his  kindred  seem 
strange,  since  their  connection  with  him  (especially  at  a  time  when  enmity  towards  an 
individual  became  transferred  upon  all  his  family)  was  no  doubt  fraught  with  dano-er 
to  them.  We  read  indeed  that  David,  in  order  to  secure  the  safety  of  his  parents, 
deemed  it  necessary  to  remove  them  to  the  land  of  the  Moabites.  (1  Sam.  xxii.  3.) 
It  Avas  even  true  that  his  nearest  relatives  and  friends  had  forgotten  him  like  a  dead 
man:  he  could  no  longer  meet  with  Jonathan,  and  probably  saw  his  relatives  during 
his  decennial  flight  on  that  occasion  only  when  he  met  them  in  the  cave  of  Adullam. 
(1  Sam.  xxii.  1.)  That  cave  was  near  Bethlehem,  the  town  of  David's  tribe,  and  he 
seems  afterwards  not  to  have  been  so  near  the  capital.  .  .  No  secret  nook  or  corner 
of  the  country  was  too  remote  to  prevent  infuriated  Saul  from  attempting  the  seizure 
of  the  fugitive." 

14.  But  I  triisted  in  thee,  0  Lord.  Trusted,  the  same  verb  in  the  same  form  as  in 
verse  6,  where  it  is  given  in  the  present  tense.  Nothing  was  left  to  David  but  confi- 
dence in  God.  This  was  enough;  I  said,  Thou  art  my  God.  The  covenant  relation 
may  always  be  pleaded.  Entire  reliance  on  God  did  never  fail  any  soul.  The  fiercer 
the  storm,  the  more  does  the  anchor  sure  and  steadfast  show  its  value.  The  darker 
the  night,  the  more  blessed  is  the  light  of  one  bright  star. 

15.  My  times  are  in  thy  hand.  Chaldee:  In  thy  hand  are  the  times  of  my  redemp- 
tion ;  Septuagint  and  Vulgate :  In  thy  hands  are  my  lots ;  Arabic :  In  thy  hands  is 
my  inheritance;  Syriac:  In  thy  hands  are  the  times;  Jebb:  In  thy  hand  is  my  time; 
Edwards:  My  critical  times  are  in  thy  hands;  Calvin:  "The  import  of  the  language 
is.  Lord,  it  is  thy  prerogative,  and  thou  alone  hast  the  power  to  dispose  of  both  my 
life  and  death.  Nor  does  he  use  the  plural,  times,  in  my  opinion  without  reason ;  but 
rather  to  mark  the  variety  of  casualties,  by  which  the  life  of  man  is  usually  harassed." 
The  whole  of  life,  with  all  that  threatens  it,  with  all  that  continues  it,  is  in  the  hand 
of  the  wise,  good,  powerful,  perfect  ruler  of  all  things.  This  lays  a  good  foundation 
for  the  prayer:  Deliver  me  from  the  hand  of  mine  enemies,  and  from  them  that  persecute 
me.  His  enemies  sought  his  life.  They  hunted  him  like  a  wild  beast.  But  it  was 
all  in  vain.     His  times  were  not  in  the  hand  of  Saul,  or  of  any  finite  creature. 

16.  Make  thy  face  to  shine  %ipon  thy  servant.  Making  the  face  to  shine  is  a  very 
nucient  form  of  expressing  the  manifest  presence  of  God  and  his  lively  comforts  to 
his  people.  Num.  vi.  25.  We  had  the  same  figure  in  Ps.  iv.  6.  When  God's  face 
jhines  on  any  one,  his  grace  is  marvellously  manifest  to  him.  Such  lively- comforts 
ind  hopes  as  are  thus  imparted  are  all  the  fruit,  not  of  man's  desert,  but  of  God's 
mere  favor;  and  so  David  prays:  Save  me  for  thy  mercies^  sake.  Mercies,  loving-kind- 
nesses. In  God,  not  in  man,  must  be  found  the  cause  of  every  deliverance,  even  to 
the  best  saints. 


390  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxi. 

17.  txt  VK  not  be  ashamed,  0  Lokd.  Ashamed,  as  in  v.  1.  It  occurs  again  in  this 
verse.  The  ciro-uinent  used  here  is:  For  I  have  called  upon  thee.  The  argument  used 
in  V.  1  is:  In  thee  do  I  jnit  my  trust.  These  are  not  diverse.  He,  who  trusts,  will 
prav.  He,  who  prays  aright,  must  confide.  That  trust,  which  leads  to  calling  on 
God,  and  that  prayer,  Avhich  is  offered  in  faith,  cannot  fail.  They  must  bring  help 
to  the  rio-hteous.  They  must  as  surely  bring  a  downfall  to  their  incorrigible  foes: 
Let  the  vdcked  be  ashamed.  For  an  explanation  of  the  imprecatory  form,  found  here 
and  in  verse  18, see  Introduction,  §  6.  And  let  them  be  silent  in  the  grave.  Ch-ave,  as 
in  Ps.  vi.  5;  in  ix.  17,  hell.  Death  puts  it  beyond  the  power  of  the  wicked  to  harass 
the  people  of  God  any  more.  Their  craft  and  malice  and  blasphemies  are  j^owerless 
when  their  earthly  career  is  closed. 

18.  Let  the  lying  lips  be  put  to  silence.  Surely  God  will  bring  to  naught  every 
falsehood  and  all  who  love  it.  To  ask  him  to  do  so  is  but  to  ask  him  to  exercise  the 
glorious  holiness  of  his  nature.  The  liars  here  spoken  of  did  not  satisfy  themselves 
Avith  inventing  harmless  fables  for  their  own  diversion,  but  rage  and  malice  were  in 
their  words:  Which  speak  grievous  things  proudly  and  contemptuously  against  the 
righteous.  Grievous  things,  opprobrious  things,  iniquity,  a  hard  word,  a  hard  and  mean 
thing,  so  some.  The  margin  has  it,  a  hard  thing.  Others  prefer  an  adverb,  hardly, 
cruelly,  recHessly,  insolently.  All  these  are  true,  but  the  marginal  reading  is  perhaps 
the  best.  The  speeches  of  the  wicked  are  often  very  galling  to  the  righteous.  And 
then  they  utter  their  falsehoods  in  pride  and  contemjit.  The  present  scorn  and 
haughtiness  of  the  wicked  will  only  be  equalled  by  their  final  shame  and  confusion. 
The  meanness,  cowardice  and  deceitfulness  of  their  real  characters  will  burst  forth 
at  last.  The  war  against  God's  saints  must  and  shall  be  put  down.  It  is  too  wicked 
to  be  allowed  to  last  forever. 

19.  Oh  how  great  is  thy  goodness  which  thou  hast  laid  up  for  them  that  fear  thee. 
Here  seems  to  be  a  very  sudden  transition.  But  it  is  justified.  The  prophet  had 
gained  a  sight  of  the  dreadful  end  of  the  wicked,  which  must  be  the  signal  for  the 
glorious  triumph  of  the  righteous.  The  fitness  of  the  bold  language  here  used  arises 
from  the  fact  that  David  either  foresaw  deliverance  coming,  or  had  already  expe- 
rienced it.  The  latter  is  the  more  probable  opinion.  This  part  of  the  Psalm,  if  not 
all  of  it,  was  probably  composed  when  David  saw  the  schemes  of  his  persecutors  dis- 
appointed, God's  promise  to  him  respecting  his  authority  fulfilled,  and  his  enemies 
either  dead,  or  fled,  or  quite  in  his  powei'.  The  goodness  here  referred  to  seems  to  be 
God's  providential  goodness  in  this  life — a  sure  token  indeed  of  greater  goodness  yet 
to  come ;  but  yet  a  great  thing  in  itself  Several  things  commonly  heighten  the  dis- 
plays of  God's  providential  goodness  to  his  saints :  1.  Its  principal  acts  are  usually 
very  unexpected.  At  such  a  time  as  men  look  not  for  him  Jehovah  appears.  2.  It 
is  very  seasonable.  A  day  or  an  hour  sooner  or  later  would  have  quite  changed  the 
aspect  of  the  whole  event.  3.  God's  operations  are  commonly  noiseless.  He  comes 
not  with  observation.  God  made  a  world  with  less  noise  than  man  makes  a  coffin. 
4.  When  God  manifests  his  providential  goodness  he  does  it  effectually.  The  enemies 
are  all  gone ;  the  victory  is  complete.  Not  an  Egyptian  was  left  alive  at  the  Red 
sea.  5.  If  means  and  instruments  are  used  they  are  so  inadequate,  so  unexpected 
that  our  wonder  is  greatly  increased.  Ahithophel's  suicide  breaks  the  neck  of  Absa- 
lom's rebellion,  6.  God's  providential  goodness  to  the  righteous  is  by  covenant  and 
according  to  a  fixed  plan.  He  always  designed  to  lift  up  David's  head  above  all 
his  enemies  round  about.  His  goodness  is  laid  up,  hidden,  reserved,  or  treasured  up 
for  the  saints.  It  is  hidden  in  God's  purpose.  It  is  hidden  as  treasure  of  great  value. 
It  is  laid  up  as  a  portion,  an  inheritance  that  none  but  they  shall  have.  Yet  God's 
tender  mercies  are  over  all  his  works,  and  he  "  maketh  his  sun  to  rise  on  the  evil  and 


PSALM  XXXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  391 

on  the  good."  But  to  his  saints  God's  goodness  is  unmixed,  unfailing.  It  does  great 
things  for  them  because  they /car  him.  On  the  fear  of  God,  see  on  Ps.  ii.  11.  This 
goodness  is  not  only  laid  iqj  for  the  righteous,  but  at  proper  times  it  is  manifested  for 
them  :  "Which  tJiou  hast  wrought  for  them  that  trust  in  thee  before  the  sons  of  men  !  It  is 
chiefly  known  to  be  laid  up,  because  on  fit  occasions  it  is  urrought  for  the  saints,  described 
here  as  those  that  trust  in  God.  For  the  nature  of  this  trust,  see  on  Ps.  vii.  1.  Before 
the  sons  of  men  refers  to  the  trust  publicly  expressed,  or  to  the  goodness  publicly  dis- 
played. The  latter  gives  the  better  sense.  Genuine  trust  in  God,  however  secret, 
shall  not  be  publicly  disappointed.  Friend  and  foe  shall  see  that  God  is  righteous 
and  faithful. 

20.  Thou  shalt  hide  them  in  the  secret  of  thy  presence  from  the  pride  of  man.  Instead 
of  pride  various  versions  have  wrath,  disturbance,  strife,  trouble,  provoking,  insults, 
association,  leagues.  God's  face  or  presence  in  this  place  points,  not  so  much  to  the 
sanctuary,  as  to  the  aspects  of  his  providence.  His  presence  shields  his  friends,  but 
confounds  his  foes,  Ex.  xiv.  20.  Thou  shalt  keep  them  secretly  in  a  pavilion  from  the 
strife  of  tongues.  For  strife  some  have  broils,  contradiction,  contention,  quarrel.  The 
English  text  gives  the  sense  as  well  as  any  other.  A  pavilion  or  tent  was  a  hiding- 
place  for  men  and  things,  sheltering  the  former  from  the  heats  of  summer  and  the 
cold  blasts  of  all  seasons,  hiding  the  latter  from  the  sight  and  cupidity  of  men.  The 
saints  are  made  quite  safe.  Arnd :  "  This  our  beloved  God  does  secretly,  so  that  no 
human  eyes  may  or  can  see,  and  the  ungodly  do  not  know  that  a  believer  is,  in  God, 
and  in  the  presence  of  God,  so  well  protected,  that  no  reproach  or  contempt,  and  no 
quarrelsome  tongues  can  do  him  any  harm."  If  good  men  could  be  ruined  by 
reproaches,  and  slanders,  and  plots  of  violence,  and  strifes  of  tongues,  not  one  of  them 
would  ever  reach  heaven.  But  none  of  these  things  can  harm  them,  because  they 
are  hidden  in  God. 

21.  Blessed  be  the  Lord.  See  on  Ps.  v.  12 ;  xviii.  46  ;  xxviii.  6.  For  he  hath  shewed 
me  his  marvellous  kindness  in  a  strong  city.  Arnd  :  "  The  strong  city  is  God  himself, 
and  his  powerful  and  gracious  protection,  in  which  we  are  even  more  secure  than  in  a 
strong  city."  Calvin  suggests  that  we  read,  as  in  a  strong  city.  There  is  no  valid  objec- 
tion to  this.  It  doubtless  gives  the  true  sense.  Walford :  "  The  particle  of  simili- 
tude is  wanting  in  Hebrew,  as  is  not  uncommon.  The  intention  of  the  Psalmist  is 
evidently  to  describe  by  a  metaphor  his  signal  deliverance  as  if  he  had  been  guarded 
by  invincible  fortifications." 

22.  For  I  said  in  my  haste,  I  am  cut  off  from  before  thine  eyes.  Chaldee :  But  when 
I  sought  a  place  to  fly  to  I  said,  I  am  cut  ofi'  from  the  presence  of  thy  glory ;  Septua- 
gint,  Vulgate  and  Ethiopic :  But  I  said  in  the  high  excitement  [or  excess]  of  my 
mind ;  I  am  cast  away  from  before  thy  eyes ;  Arabic :  I  said  in  my  senselessness, 
Have  I  fallen  away  from  the  sight  of  thy  eyes?  Syriac  :  I  said  in  my  haste,  I  have 
perished  from  the  sight  of  thine  eyes ;  Calvin :  I  said  in  my  perturbation,  I  am  cast 
out  of  thy  sight ;  Edwards :  For  I  said  in  my  consternation,  I  am  banished  from  the 
sight  of  thine  eyes ;  Hengstenberg :  And  I  said  in  my  rapid  flight,  I  am  torn  away 
from  thine  eyes.  The  chief  doubt  is  whether  we  should  read  haste,  flight,  fear,  or  ter- 
ror. Trepidation,  which  expresses  haste  arising  from  fear,  is  perhaps  as  good  a  ren- 
dering as  any  other.  It  is  clear  that  David  here  deplores  a  weakness  and  confesses  a 
sin.  He  had  allowed  his  mind  to  become  sinfully  despondent  respecting  a  cause  in 
which  he  had  God's  word.  But  this  sad  temptation  did  not  finally  prevail :  Neverthe- 
less thou  heardest  the  voice  of  my  supplications  when  I  cried  unto  thee.  If  God  required 
perfect  faith  before  he  answered  a  prayer,  all  our  petitions  would  be  rejected.  But 
he  regards  our  cry,  even  when  we  serve  him,  in  much  weakness  and  in  many  temp- 
tations. 


392  STUDIES  IN   THE  BOOK  OF  PSALMS.  [^xi^m  xxxi, 

23.  Oh  love  the  Lord,  all  ye  his  saints.  Love  to  God  is  generally  said  to  embrace — 
1.  Love  to  him  for  what  he  has  done  for  us,  Ps.  cxvi.  1.  So  here  also  we  have  an 
expression  of  the  love  of  gratitude.  2.  Love  of  complacency,  which  delights  in  God 
and  loves  him  for  what  he  is.  There  can  be  no  piety  in  man  or  angel  without  this 
love.  It  is  much  spoken  of  in  Scripture,  Ps.  xxxvii.  4 ;  Ps.  xlii.  2.  We  must  take 
pleasure  in  the  Almighty.  3.  Love  of  benevolence,  which  bears  good  will  to  the  king- 
dom of  God,  wishes  him  honored,  and  is  pleased  when  he  is  glorified.  We  are  called 
on  to  love  God  in  each  of  these  senses.  For  the  JjOUD  jjreserveththefaithfid,  and  plen- 
tifully rewardeth  the  proud  doer.  By  his  government  God  shows  his  adorable  and 
lovely  nature.  He  ought  to  be  loved  for  all  he  is  and  for  all  he  does.  His  character 
would  not  be  perfect,  of  course  it  would  not  be  wholly  lovely,  if  he  either  failed  to 
preserve  the  faithful,  or  put  down  the  proud.  For  The  JjOUD  preserveih  the  fa  ithfid, 
we  might  read,  The  Lord  keepeth  faith,  viz.,  ivith  his  saints.  This  is  the  settled  judg- 
ment of  every  believer.  On  the  other  hand  some  admit  that  in  this  life  to  the  wicked 
there  is  some  recompense,  but  they  say.  Where  is  the  proportion  between  crime  and 
punishment  ?  The  answer  is,  that  in  the  end,  punishment  shall  be  condign.  In  due 
time  God  will  plentifully,  abundantly,  in  the  highest  degree,  send  a  just  recompense  on 
the  proud.  The  inference  from  all  the  foregoing  is  a  timely  exhortation  to  all  the 
saints,  or  meek,  or  gracious  ones; 

24.  Be  of  good  courage,  i.  e.,  quit  you  like  men,  be  ye  steadfast,  be  ye  established, 
or  be  ye  strong.  The  command  carries  with  it  the  promise  of  help  to  all  who  obey. 
And  he  shall  strengthen  your  heart.  He  who  will  exercise  the  grace  he  has,  shall  have 
more  grace.  Every  victory  won  in  faith  shall  prepare  the  way  for  another  conflict, 
w'hich  shall  also  have  a  happy  issue.  Alexander :  "  Be  strong  in  purpose  and  desire, 
and  he  will  make  you  strong  in  fact."  Nor  is  it  one  class  only  of  God's  servants  that 
need  such  exhortation.  The  address  is  to  all :  All  ye  that  hope  in  the  Lord.  All  true 
piety,  however  feeble,  has  some  hope,  some  confidence  in  Jehovah.  All  who  have  thus 
set  their  hope  in  God,  will  accept  in  meekness  these  exhortations. 

Doctrinal  and  Practical  Remarks. 

1.  Great  honor  is  brought  to  God  by  the  trust  which  his  people  repose  in  him  in 
the  darkest  hours,  v.  1.  This  is  a  reason  why  they  should  diligently  study  to  be  hope- 
ful and  confident  in  God  at  all  times. 

2.  Genuine  trust  in  God  is  in  him  alone.  It  mingles  not  human  helps  and  friend- 
ships with  the  divine.  It  is  silent  as  the  grave  respecting  all  resources  but  the  infinite, 
eternal  and  unchangeable  One,  v.  1. 

3.  Genuine  trust  may  always  be  pleaded  as  a  reason  why  God  should  grant  our 
prayers,  v.  1.  He  never  awakens  hope  or  inspires  confidence  to  disappoint  them. 
That  be  far  from  him. 

4.  The  righteous  have  many  good  and  no  bad  prospects  for  eteriiity,  v.  1.  They 
shall  never  be  ashamed.  All  the  good  things  they  receive  here  are  but  pledges  of 
better  things  to  come ;  while  the  evil  they  receive  here  is  all  the  evil  that  shall  ever 
befall  them. 

5.  Every  attribute  of  God  demands  and  secures  the  salvation  of  believers.  They 
were  sinners,  and  so  deserved  ill.  But  because  they  are  in  covenant  with  God,  even 
his  righteousness  requires  their  full  deliverance,  v.  1.  Compare  1  John  i.  9.  Dickson : 
"  As  the  Lord  sendeth,  in  his  wisdom,  trouble  after  trouble  upon  a  believer,  so  he 
sendeth,  in  his  justice  and  faithfulness,  promised  delivery  after  delivery." 

6.  It  is  a  great  mercy  that  God  hears  prayer.  We  may  confidently  ask  him  to  hear 
our  prayers,  condescendingly  bowing  his  ear  to  us,  v.  2.  Arnd:  "O  God,  thou  hearest 
what  is  offered  in  such  a  soft  voice  that  thou  hearest  ray  sigh!     Ah!  keep  not  at  such 


PSALM  XXXI.]  STUDIES  IN  TIIP:   BOOK   OF  PSALMS.  393 

a  distance  from  me !     I  have  no  temporal  defence ;  no  jilace  of  strength  and  safety  ; 
be  thou  my  castle  and  strong-hold." 

T.  When  men  are  greatly  in  earnest  and  their  hearts  truly  engaged,  they  desire  the 
speedy  assistance  of  God,  v.  2.  A  pious  soul  in  darkness  asks  that  the  darkness  may 
now  be  dispelled.  He  who  rightly  wishes  deliverance  from  sin,  asks  that  he  may  now 
be  saved. 

8.  It  is  well  to  despair  of  all  created  help,  to  renounce  all  trust  in  ourselves  or  other 
creatures.     David  had  no  hope  but  in  God  alone,  vv.  1,  2, 

9.  God  can  fully  and  effectually  defend  and  save.  He  is  a  strong  rock,  a  place  of 
viunitions,  a  rock  and  o.  fortress,  vv.  2,  3.  Trust  in  him  cannot  be  vain.  The  thing  is 
impossible.     His  nature  forbids  it.     No  truth  is  more  sure  or  clear. 

10.  If  merely  a  ci'eature's  honor,  the  credit  of  ministers,  or  the  glory  of  angels  were 
involved,  man's  salvation  would  indeed  be  uncertain.  But  every  step  involves  the 
honor  of  God.  We  plead  for  his  name's  sake,  v.  3.  If  God  should  begin  and  not 
continue,  or  if  he  should  carry  on  but  not  complete  the  work,  all  would  admit  that  it 
was  for  some  reason  that  must  bring  reproach  on  the  Almighty.  This  can  never  be. 
God  was  self-moved  to  undertake  man's  salvation.  His  glorious  name  makes  it  cer- 
tain the  top-stone  shall  be  laid  in  glory. 

11.  Divine  guidance  cannot  be  too  earnestly  and  constantly  sought,  v.  3.  Left  to 
ourselves,  we  make  fatal  mistakes.  If  man  could  be  his  own  guide,  why  could  he 
not  be  his  own  Saviour  ?  It  is  therefore  right  to  submit  the  whole  understanding  to 
the  teaching  of  God  and  the  heart  to  the  purification  of  the  Holy  Ghost. 

12.  The  history  of  God's  people  unites  with  Scripture  in  showing  that  the  righteous 
are  scarcely  saved.  Many  a  time  are  their  feet  in  the  net,  and  none  but  God  can  pull 
them  out,  v.  4.  In  this  matter  their  success  in  no  wise  depends  on  native  genius,  or 
force  of  eliaracter,  but  on  the  purpose  and  grace  of  God.  Dickson :  "  Though  the 
godly  be  both  weak  and  simple-witted,  yet  they  have  a  wise  and  strong  God  to  call 
upon,  who  is  able  to  break  the  snare,  and  set  his  own  free." 

13.  The  more  the  Scripture  is  studied  and  the  more  we  learn  by  experience,  the 
clearer  will  it  appear  that  God's  almightiness  is  a  truth  necessary  to  Christian  peace 
and  joy,  v.  4.  There  has  lately  passed  from  this  earth  one,  whose  memory  is 
embalmed  in  the  hearts  of  thousands.  Rev.  James  Waddell  Alexander,  d.  d. 
Among  his  many  contributions  to  piety  none  deserves  a  higher  place  than  his  work 
entitled  "  Consolation."  None  of  its  chapters  is  more  full  of  blessed  truth  than  the 
fourth,  entitled,  "  The  Omnipotence  of  God  a  ground  of  enlarged  Christian 

EXPECTATION." 

14.  It  is  a  privilege  of  believers  at  all  times  to  commit  and  commend  their  spirits 
to  God,  V.  5.  It  is  delightful  specially  to  do  so  in  a  dying  hour.  So  did  our  Saviour. 
Dying  Stephen,  Rev.  James  Waddell,  D.  D.,  the  celebrated  blind  preacher  of  Vir- 
ginia, Mrs.  Sarah  B.  Judson  and  many  others,  when  dying,  cried,  "Lord  Jesus,  receive 
my  spirit."  On  the  way  to  the  stake  Huss  frequently  said :  "  Into  thy  hands  I  com- 
mend my  spirit ;  thou  hast  redeemed  me,  my  Lord  Jesus,  God  of  truth."  Luther 
dying  thrice  said  :  "  Into  thy  hands  I  commit  my  spirit."  John  Janeway's  last 
words  were :  "  Come,  Lord  Jesus,  come  quickly."  John  Frederic  Oberlin :  "  Lord 
Jesus,  take  me  speedily  ;  nevertheless,  thy  will  be  done."  Calvin  :  "  Whoever  relies 
not  on  the  providence  of  God,  so  as  to  commit  his  life  to  its  faithful  guardianship,  has 
not  learned  aright  what  it  is  to  live." 

15.  How  precious  is  redemption !  All  the  saints  love  to  speak  of  it,  and  glorify  its 
author,  v.  5.  No  marvel  that  inspired  pens  never  weary  of  this  theme,  and  often 
break  forth  in  songs  of  praise  respecting  it,  even  without  formal  notice. 

16.  If  men  are  not  grieved  when  they  behold  the  transgressors,  they  are  not  saints, 
50 


394  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxi. 

V.  6.  When  Paul  saw  the  city  of  Athens  terribly  sunk  in  idolatry,  his  spirit  was 
r.tirrec/  in  him.  He,  who  without  sorrow  and  aversion  can  behold  the  wickedness  of 
the  wicked,  has  a  heart  very  unlike  the  heart  of  God. 

17.  There  is  no  reasonable  way  of  accounting  for  idolatry,  except  on  the  supposition 
that  men  are  terribly  blinded,  perverted  and  debased  by  sin.  The  whole  system  of 
idol-worship  and  of  magic,  necromancy,  auguries  and  divinations,  is  such  a  mass  of 
lyhig  vanities,  that  none  but  a  depraved  mind  could  for  a  moment  receive  it. 

18.  Keal  mercies  never  lose  their  use  to  a  pious  mind,  v.  7.  Long  after  their  recep- 
tion we  may  call  them  to  mind.  Jacob  did  so  when  dying.  Gen.  xlviii.  16.  He,  who 
has  no  heart  to  think  of  past  mercies,  can  hardly  plead  in  any  right  way  for  new 
blessings.  Sometimes  the  only  light  left  us  is  the  light  of  the  promises,  increased  by 
the  light  of  a  blessed  experience. 

19.  It  is  obligatory  on  us  to  maintain  and  cultivate  joy  and  gladness  in  God's 
service,  v.  7.  It  would  bring  an  indelible  stigma  on  religion  if  all  its  professors  showed 
by  their  deportment  that  they  served  a  hard  master,  who  sent  them  a  warfare  at  their 
own  charges,  and  left  them  in  such  sadness  as  to  make  their  lives  bitter.  Blessed,  be 
his  name,  he  giveth  songs  in  the  night.  "Thou  meetest  him  that  rejoiceth  and 
worketh  righteousness." 

20.  God  knows  our  souls  in  affliction,  v.  7.  He  weighs  well  our  cause.  He  always 
looTcs  to  his  saints,  especially  when  they  are  bathed  in  tears,  or  are  buffeting  the  waves 
of  adversity.     He  considers  all  our  trouble.     Blessed  be  his  name  for  that. 

21.  "  Troubles  seldom  come  alone."  David's  were  multiplied.  Kead  the  list,  vv. 
7-13.  How  heavy  the  load — how  hard  it  pressed.  When  sorrows  begin  to  come, 
blesssed  is  he,  who  is  prepared  for  the  worst. 

22.  If  it  were  possible  for  God,  even  for  a  short  time,  to  take  sides  with  the  wicked 
against  the  righteous,  it  would  destroy  all  religion  in  the  world.  But  he  never,  even 
for  an  hour,  slmis  up  a  good  man  into  the  hand  of  the  enemy,  v.  8. 

23.  When  God  gives  enlargement,  who  can  j^ut  us  in  straits  ?  v.  8. 

24.  Let  all  good  men  keep  alive  the  knowledge  and  memory  of  the  divine  mercy, 
V.  9.  In  it  is  the  life  of  men.  The  dying  saint  and  the  living  Christian  have  no 
other  resort.  Dr.  McLaren  of  Scotland  dying  said :  "  I  am  gathering  together  all 
my  sermons  and  all  my  prayers,  all  my  good  deeds  and  all  my  evil  deeds,  and  am 
throwing  them  overboard,  determined  to  swim  to  glory  on  the  plank  of  free  grace." 
Let  us  never  hold  a  doubtful  doctrine  on  this  vital  point. 

25.  The  worst  sting  of  any  trial  is  sin,  v.  10.  This  gives  our  griefs  their  dreadful 
poignancy.  Dickson :  "  The  conscience  of  sin  joined  with  trouble  is  a  load  above  a 
burden,  and  able  to  break  a  man's  strength  more  than  any  trouble."  The  reason  is 
that  sin  is  the  bitterest  and  most  accursed  thing,  the  most  venomous  and  deadly 
poison,  the  most  killing  and  horrible  evil  in  the  universe.  Nothing,  nothing  can  com- 
pare with  it.  Though  a  man  seems  all  gay  and  blithe,  yet  if  sin  be  upon  him  he  pines 
away  and  dies. 

26.  If  the  existence  and  contemplation  of  sin  produce  such  effects  here,  what  must 
they  bring  on  the  soul  in  the  next  Avorld,  where  retribution  will  be  perfect  ? 

27.  If  we  experience  sharp  trials  at  the  hand  of  man,  so  did  David,  v.  11 ;  so  did 
Christ.  If  we  fare  no  worse  than  the  Master  and  his  great  type,  we  may  call  our- 
selves happy.  Oftentimes  the  bitterest  ingredient  in  our  cup  is  the  part  former 
friends  are  allowed  to  act.     This  too  entered  into  the  trials  of  David  and  of  Christ. 

28.  When  almost  all  men  either  contemn  or  despair  of  a  good  cause,  it  is  an  illus- 
trious act  of  faith  not  to  give  it  up.  In  this  case  David  hoped  against  hope.  He 
followed  the  promise,  not  appearances.  That  which  made  the  faith  of  the  penitent 
thief  most  remarkable  was  that  he  steadily  looked  to  the  Sun  of  righteousness, 


PSALM  XXXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  395 

though  he  was  imder  an  eclipse  ;  believed  on  a  Saviour,  who  was  deserted  by  his  own 
disciples,  dying  in  ignominy,  and  confessing  that  he  was  forsaken  of  God.  No  mar- 
vel that  such  an  instance  of  faith  has  been  celebrated  ever  since  and  shall  be  to  the 
end  of  the  world. 

29.  Neither  the  vmltUude  of  our  foes  nor  their  danders,  nor  their  counsels,  nor 
their  murderous  devmngs,  nor  anything  else  can  destroy  us,  or  dismay  us,  if  God  be 
with  us,  V.  13. 

30.  Confidence  in  Jehovah  as  our  God  shall  never,  no  never,  no  never  be  disap- 
pointed, V.  14.  There  is  a  sentence  in  one  of  the  Apocryphal  books  of  the  Old  Tes- 
tament, Avhich  once  gave  poor  Bunyan  great  relief  He  thought  it  was  in  the  Bible. 
He  was  mistaken  in  that,  but  not  in  supposing  that  it  embodied  a  Scripture  truth : 
"  Look  at  the  generations  of  old  and  see;  did  ever  any  trust  in  the  Lord,  and  was 
confounded  ?  or  did  any  abide  in  his  fear,  and  was  forsaken  ?  or  whom  did  he  ever 
despise,  that  called  upon  him  ?"  Ecclus.  ii.  10. 

31.  How  comforting  is  the  Scripture  doctrine  of  providence,  v.  15.  We  might  as 
well  believe  there  is  no  God,  as  believe  that  he  neither  sees,  nor  hears,  nor  cax-es,  nor 
acts  in  human  affairs.  If  Ave  trust  his  government,  all  shall  be  well,  and  none  will 
more  surely,  loudly  or  joyfully  say  so,  than  those,  who  in  this  life  meet  the  saddest 
reverses. 

32.  Persecution  is  no  novelty,  v.  15.  The  spirit  of  it  has  raged  from  the  days  of 
Cain  and  will  continue  till  the  last  sinner  is  converted.  The  offence  of  the  cross 
will  never  cease  till  all  flesh  shall  see  the  salvation  of  God. 

33.  When  the  sun  shines,  we  do  not  need  candles,  and  when  we  have  the  light  of 
God's  countenance,  it  matters  but  little,  whether  men  smile  or  frown,  praise  or  blame, 
bless  or  curse,  v.  16. 

34.  Shame,  defeat,  overthrow,  silence  and  confusion  are  surely  coming,  but  not  to 
the  righteous,  v.  17. 

35.  It  will  be  unspeakable  bliss  to  live  in  such  a  country  as  heaven,  where  lying 
lips  are  never  opened,  where  grievous  things  are  never  spoken,  where  pride  and  con- 
tempt are  unknown,  v.  18. 

36.  He,  who  has  God  for  his  God,  "  possesses  God,  with  all  his  treasures  of  grace, 
with  all  his  goodness,  and  love,  and  friendship,"  v.  19.  God  withholds  nothing  from 
those,  who  withhold  nothing  from  him. 

37.  It  is  an  unspeakable  blessing  to  be  allowed  to  lead  a  quiet  and  peaceable  life, 
even  though  it  be  in  troublous  times,  when  the  world  is  all  in  an  uproar.  This  can 
never  be  done  but  by  that  peace  which  is  God's  peculiar  gift.  He  hides  his  chosen 
in  the  secret  of  his  presence,  in  a  pavilion,  v.  20.  Dickson :  "  How  great  peace  of 
conscience  before  God,  and  comfort  in  the  Holy  Ghost,  the  Lord  can  give  a  believer 
when  he  hath  to  do  with  proud,  open  persecutors,  and  privily  whispering  slanderers, 
it  is  a  secret  and  hid  mystery  to  the  worldly  man!"  Calvin :  "  The  power  of  divine 
providence  alone  suffices  to  ward  oflf  every  species  of  evil."  In  Bedford  jail  Bunyan 
was  quietly  stealing  away  to  heaven,  while  his  detestable  prince,  Avitii  his  minions 
and  myrmidons,  was  tossed  on  the  sea  of  vanity. 

38.  He,  that  will  see,  may  see  wonders  of  mercy  wrought  for  those,  who  love  and 
fear  God,  v.  21. 

39.  Dickson :  "  There  may  be  in  a  soul  at  one  time  both  grief  oppressing  and 
hope  upholding;  both  darkness  of  trouble  and  the  light  of  faith ;  both  desperate 
doubting  and  strong  gripping  of  God's  truth  and  goodness;  both  a  pointing  and  a 
fighting ;  a  seeming  yielding  in  the  fight  and  yet  a  striving  of  faith  against  all  op- 
position ;  both  a  foolish  haste  and  a  stayeduess  of  faith,"  v.  22. 


396  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xxxii. 

40.  Distrust  of  God's  goodness,  love  and  mercy  is  a  sin  to  be  confessed,  v.  22. 
Sincerely  confessed,  we  will  guard  against  it  with  much  vigilance. 

41.  Love  to  God  is  an  old  doctrine,  v.  23.  It  is  as  clearly  taught  in  the  Penta- 
teuch as  in  the  Gospels,  in  the  Psalms  as  in  the  Epistles. 

42.  No  faithful  soul  ever  perishes.  The  reason  is  God  reigns  and  preserves  it,  v.  23. 

43.  The  recompense  to  the  incorrigibly  wicked  will  be  soon  enough  and  terrible 
enough,  without  our  making  ourselves  busy  to  do  them  evil,  v.  23. 

44.  Let  all  the  servants  of  God  be  of  good  courage.  Let  no  cowardly  behaviour 
ever  mark  their  conduct,  v.  24.  He,  that  fights  their  battles,  is  the  Almighty.  "  If 
God  be  for  us,  who  can  be  against  us  ?" 

45.  This  Psalm  shows  that  David  was  in  many  respects  a  type  of  Christ.  Let  U3 
study  the  figure,  as  well  as  him  who  was  pre-figured. 


Psalm  xxxii. 

A  Psalm  of  David,  Maschil. 

1  Blessed  is  he  whose  transgression  is  forgiven,  whose  sin  is  covered. 

2  Blessed  is  the  man  unto  whom  the  Loed  imputeth  not  iniquity,  and  in  whose  spirit  there  is  no 
guile. 

3  When  I  kept  silence,  my  bones  waxed  old  through  my  roaring  all  the  day  long. 

4  For  day  and  night  thy  hand  was  heavy  upon  me :  my  moisture  is  turned  into  the  drought  of 
summer.     Selah. 

5  I  acknowledged  my  sin  unto  thee,  and  mine  iniquity  have  I  not  hid.     I  said,  I  will  confess 
my  transgressions  unto  the  Lord;  and  thou  forgavest  the  iniquity  of  my  sin.     Selah. 

6  For  this  shall  every  one  that  is  godly  pray  unto  thee  in  a  time  when  thou  mayest  be  found  : 
surely  in  the  floods  of  great  waters  they  shall  not  come  nigh  unto  him. 

7  Thou  art  my  hiding  place;  thou  shalt  preserve  me  from  trouble;  thou  shalt  compass  me  about 
with  songs  of  deliverance.     Selah. 

8  I  will  instruct  thee  and  teach  thee  in  the  way  which  thou  shalt  go :  I  will  guide  thee  with 
mine  eye. 

9  Be  ye  not  as  the  horse,  or  as  the  mule,  which  have  no  understanding :  whose  mouth  must  be 
held  in  with  bit  and  bridle,  lest  they  come  near  unto  thee. 

10  Many  sorrows  shall  be  to  the  wicked:  but  he  that  trusteth  in  the  Lord,  mercy  shall  compass 
him  about. 

11  Be  glad  in  the  Lord,  and  rejoice,  ye  righteous:  and  shout  for  joy,  all  ye  that  are  upright  in 
heart. 

ON  the  title  see  on  Psalms  iii.  xi.  The  word  Maschil  is  here  first  found  in  the  title 
of  a  Psalm.  Subsequently  it  occurs  in  Psalms  xlii.  xliv.  xlv.  Iii.  liii.  liv.  Iv.  Ixxiv. 
Ixxviii.  Ixxxviii.  Ixxxix.  cxlii.  Of  the  thirteen,  having  this  title,  at  least  six  were 
written  by  David,  viz.  xxxii.  Hi.  liii.  liv.  Iv.  cxlii.  Some  Jewish  writers  say  that 
Maschil  is  prefixed  to  no  Psalms  but  such  as  were  dictated  by  an  uiterpreter ;  others, 
that  all  Psalms  thus  marked  were  explained  by  an  interpreter;  others,  that  Maschil  is 
the  name  of  a  musical  instrument  used  when  the  Psalm  Avas  sung;  others,  that  Maschil 
was  the  first  word  of  a  song,  to  the  tune  of  which  the  Psalm  was  to  be  sung.  In  sup- 
port of  these  views,  or  any  of  them  there  appears  no  solid  reason.  Yet  a  few  respect- 
able writers  favor  the  last. 

There  is  no  reason  for  regarding  Christ  aa  the  speaker  in  this  Psalm.     Maschil  is  no 


PSALM  xxxii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  397 

doubt  derived  from  a  verb  found  in  verse  8,  which  signifies  to  instruct,  be  wise,  consider, 
understand.  By  the  Chaldee,  Maschil  is  rendered  a  good  understanding,  by  the  Sep- 
tuagint,  Ethiopic  and  Vulgate,  knowledge,  intelligence,  understanding.  In  the  Hebrevv 
title,  it  is  a  participle,  which  by  Musculus,  Montanus,  Vatablus  and  Munster  is  ren 
dered,  teaching;  by  Gejerus,  giving  information;  by  Calvin,  givmg  instruction;  by 
Venema,  hastening.  Amesius  gives  the  whole  title,  A  didactic  ode  of  David ;  Ains- 
worth,  An  instructing  Psalm  of  David;  Pool  thinks  Maschil  the  same  as  Instructor; 
Dodd,  David's  Instruction ;  Jebb  says,  its  obvious  meaning  is,  A  wise  direction,  a 
moral  lesson,  a  didactic  composition ;  Fabritius,  Piscator  and  Junius  call  it,  A  didactic 
ode;  the  marginal  reading  and  Symson,  A  Psalm  of  David,  giving  instruction;  Booth- 
royd.  An  instructive  Psalm  of  David;  Hengstenberg,  A  Didactic  Poem;  Williams, 
An  instructing  or  didactic  Psalm ;  Alexander,  An  instructive  or  didactic  Psalm ;  Tho- 
luck,  A  Psalm  of  David  giving  instruction.  Authority  is  clearly  in  favor  of  Instruc- 
tion. Yet  some  Psalms  bearing  this  inscription  are  no  more  instructive  than  some, 
which  have  a  diflerent  inscription,  or  no  inscription.  All  admit  this  to  be  one  of  the 
penitential  Psalms.  See  introductory  remarks  on  Ps.  vi.  That  David  wrote  it  is 
claimed  in  the  title,  asserted  in  Kom.  iv.  6,  and  generally  admitted. 

Scott  and  Clarke  agree  in  giving  the  same  date,  B.  C.  1034,  though  Clarke  thinks 
it  somewhat  older  than  Psalm  li.,  while  Scott  and  Tholuck  suppose  it  later.  In  this 
opinion  they  are  probably  correct.  When  David  wrote  the  li.  God  had  not  restored 
to  him  the  joy  of  his  salvation.  In  this  it  is  evident  he  was  enjoying  a  sweet  sense  of 
God's  favor.  This  composition  clearly  refers  to  the  great  error  of  David's  life.  The 
Scriptures  declare  his  very  great  rectitude  of  character  and  conduct  with  that  one  ex- 
ception, 1  Kings  XV.  5.  The  matter  of  Uriah  was  the  only  one  in  which  David  seems 
to  have  showed  a  reluctance  to  acknowledge  the  truth.  The  contents  of  the  Psalm 
quite  agree  Avith  this  view.  Hengstenberg:  "Most  commentators  suppose  that  David 
composed  this  Psalm  when  he  obtained  forgiveness  from  God  after  his  adultery  with 
Bathsheba,  and  the  death  of  Uriah,  to  which  that  sin  led.  The  correctness  of  this 
view  can  scarcely  be  called  in  question." 

Many  difficulties  have  been  urged  against  the  evangelical  view  of  this  composition ; 
but  each  of  them  seems  to  be  based  in  ignorance  of  the  nature  of  true  experimental 
religion.  A  minute  consideration  of  them  all  would  not  be  profitable.  Some  of  them 
may  be  noticed  hereafter.  The  only  name  of  God  used  in  the  Psalm  is  Jehovah,  on 
which  see  on  Ps.  i.  2.     On  Selah  see  Introduction,  §  15. 

1.  Blessed  is  he  whose  transgression  is  forgiven.  Blessed,  as  in  Ps.  i.  1,  on  which  see. 
0  the  blessednesses — a  rich  variety  of  happinesses.  Transgression,  elsewhere  sin,  rebel- 
lion, trespass,  but  commonly  as  here.  The  Septuagint  has  it  in  the  plural,  transgres- 
sions. Forgiven,  in  verse  5  in  another  form  forgavest,  literalh",  lifted  uj),  borne  away. 
If  this  is  so,  the  language  must  have  been  well  understood  by  a  pious  Jew,  who 
annually  saw  the  service  of  the  scape-goat  solemnly  performed ;  one  goat  being  slain 
and  the  other  led  away  to  a  land  uninhabited.  Whose  sin  is  covered.  All  the  ancient 
versions,  except  the  Chaldee,  read  siiis  not  sin.  Sin,  so  commonly;  once  sin-offeHng ; 
cognate  to  the  word  so  often  rendered  sin  and  sin-offering.  The  Septuagint  uses  the 
word  commonly  rendered  sin  in  the  New  Testament.  Covered,  the  same  as  is  in  verse 
5  rendered  hid.  This  is  the  verb  used  in  Deut.  xxiii.  13,  from  which  Usher  supposes 
the  figure  of  covering  sin  is  derived.  Yet  in  Ex.  xv.  10,  it  is  applied  to  Pharaoh  and 
his  hosts  who  were  covered  in  the  Red  sea.  It  is  also  applied  to  the  act  of  filial  piety 
performed  by  the  sons  of  Noah,  when  they  covered  his  nakedness.  Gen.  ix.  23.  In  fact 
the  word  seems  to  be  used  to  describe  any  act  of  effectual  hiding. 

2.  Blessed  is  the  man  unto  whom  the  Lord  imputeth  not  iniquity.  Blessed,  the  same 
word  as  in  verse  1.     The  Chaldee  has  son  of  man,  and  puts  the  verb  in  the  future  will 


398  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxii. 

?io<  ««jj?<fe;as(loaIsotheSeptuagint,  Ethiopic,  Syriac,  Venema,  Jebb  and  Alexander. 
The  Arabic  and  Vulgate  use  the  preterite.  Calvin,  Amesius,  Ainsworth,  Edwards, 
Piscator,  Fabritius  and  Hengstenberg  have  the  present,  imputeth.  The  Hebrew  is 
future;  but  see  Introduction,  §  6.  Our  version  gives  the  sense.  The  word  rendered 
impute  first  denotes  the  reckoning,  counting,  or  imputing  to  men  that  which  is  supposed 
to  be  properly  their  own.  Thus  in  Gen.  xxxviii.  15;  1  Sam.  i.  13;  2  Sam.  xix.  19; 
"When  he  saw  her  he  thought  her  to  be  an  harlot;"  "Eli  thought  that  she  had  been 
drunken;"  "Let  not  my  Lord  impute  iniquity  unto  me."  The  word  is  used  in  the 
same  sense  in  Lev.  xvii.  4;  Neh.  xiii.  13;  and  elsewhere.  It  has  this  proper  significa- 
tion here.  Then  it  signifies  that  there  is  reckoned,  counted,  imputed  to  one  something, 
which  did  not  belong  to  him  previous  to  such  reckoning  or  imputation.  So  it  is  used 
in  Num.  xviii.  27,  "And  this  your  heave-offering  shall  be  reckoned  unto  you,  as  though 
it  were  the  corn  of  the  threshing-floor,  and  as  the  fulness  of  the  wine-press."  See 
also  Lam.  iv.  2,  and  many  other  places.  In  the  first  case  we  regard  and  treat  persons 
according  to  what  they  personally  are;  in  the  second,  according  to  what  they  rela- 
tively are.  To  impute  sin  in  the  first  sense  "  is  to  charge  guilt  upon  the  guilty  in  a 
judicial  way,  with  a  view  to  his  being  punished  for  it."  To  impute  sin  in  the  second 
sense  is  to  hold  one  liable  in  law  for  the  acts  of  his  representative.  The  doctrine  of 
the  Old  and  New  Testaments  on  this  point  is  the  same.  Thus  Paul  praj'ed  that  the 
sin  of  those  who  had  deserted  him,  might  not  be  laid  to  their  charge,  2  Tim.  iv.  16. 
Here  we  have  the  word  in  its  first  sense.  And  in  Phil.  18,  we  have  it  in  its  second 
sense:  "If  he  hath  wronged  thee,  or  ow'eth  thee  aught,  put  that  on  my  account."  In 
all  these  cases  the  Hebrew  and  Greek  words  are  those  we  render  impute.  God  may 
and  does  charge  upon  the  guilty  their  own  sins ;  he  may  and  does  impute  to  Adam's 
posterity  the  sin  of  their  federal  head;  he  did  impute  to  Christ  the  sins  of  his  people; 
and  he  may  and  does  impute  to  believers  the  righteousness  of  Christ.  In  all  these 
cases  the  Scripture  is  clear  and  the  testimony  and  teaching  of  orthodox  Christians  is 
almost  unvarying.  The  clause  under  consideration  speaks  of  the  non-imputation  of 
sin.  To  impxde  iniquity  is  to  charge  iniquity  in  condemnation,  and  to  act  accordingly. 
Not  to  impute  sin  is  just  the  opposite.  It  is  to  remit  the  offence,  pardon,  forgive, 
absolve  the  sinner,  cast  his  sins  behind  the  back  so  as  not  to  see  them,  bury  them  in 
the  sea,  remove  them  out  of  sight,  blot  them  out,  so  that  they  rise  not  in  judgment  to 
condemn  one.  He,  w"ho  receives  such  a  favor  i-eceives  another  of  great  price,  viz., 
purity  of  heart:  And  in  whose  spirit  there  is  no  guile.  Septuagint:  In  whose  mouth 
there  is  no  guile.  In  Scripture  guile  is  a  name  often  given  to  sin.  The  reason  is  that 
sin  is  always  deceitfid,  a,  falsehood,  a,  lie.  There  is  no  holiest  sinning.  If  a  transgressor 
is  candid  to  men,  he  yet  deceives  himself,  robs  his  own  soul,  robs  God,  lies  to  the 
Almighty  and  defrauds  his  Maker;  or,  in  attempting  to  climb  up  some  other  way  than 
through  Christ,  he  is  a  thief  and  a  robber.  One  must  be  regenerated  before  he  can 
be  "an  Israelite  in  whom  there  is  no  guile."  Clarke:  In  these  two  verses  "four  evils 
are  mentioned:  1.  Transgression;  2.  Sin;  3.  Iniqtiity;  4.  Guile.  The  first  signifies 
passing  over  a  boundary ;  doing  what  is  prohibited.  The  second  signifies  the  missing  of 
a  marh,  not  doing  what  was  commanded;  but  is  often  taken  to  express  sinfulness,  or 
sin  in  the  nature,  producing  transgression  in  the  life.  The  third  signifies  what  is  turned 
Old  of  its  course  or  situation; — anything  morally  distorted  or  perverted.  Iniquity,  what 
is  contrary  to  equity  or  justice.  The  fourth  signifies  fraud,  deceit,  guile,  etc.  To 
remove  these  evils,  three  acts  are  mentioned : — Forgiving,  covering,  and  not  impeding. 
1.  Transgression  must  he  forgiven,  borne  away, i.  e.,  by  a  vicarious  sacrifice;  for 
bearing  away  sin  always  implies  this.  2.  Sin  must  be  covered,  hidden  from  the  sight. 
It  is  odious  and  abominable,  and  must  be  put  out  of  sight.  3.  Iniquity,  what  is  per- 
verse or  disturbed,  must  not  be  imputed,  must  not  be  reckoned  to  his  account.    4.  Gt  tle 


PSALM  XXXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  399 

must  be  annihilated  from  the  soul."  In  Rom.  iv.  6-10  we  have  an  inspired  interpre- 
tation of  the  first  three  clauses  of  vv.  1,  2:  "Even  as  David  also  dcscribeth  the  bless- 
edness of  the  man  unto  whom  God  iraputeth  righteousness  without  works,  saying, 
[Paul  quotes  the  Septuagint]  Blessed  are  they  whose  iniquities  are  forgiven,  and  whose 
sins  are  covered.  Blessed  is  the  man  to  whom  the  Lord  Avill  not  impute  sin.  Cometh 
this  blessedness  then  upon  the  cii'cumcision  only,  or  upon  the  uncircumcision  also? 
For  we  say  that  faith  was  reckoned  to  Abraham  for  righteousness.  How  was  it  then 
reckoned?  when  he  was  in  circumcision,  or  in  uncircumcision?  Not  in  circumcision 
but  in  uncircumcision."  These  words  taken  in  their  connection  clearly  show :  1 .  That  the 
forgiveness  of  sin  and  the  justification  of  the  believer  are  never  separated  ;  that  the  non- 
imputation  of  sin  is  always  accompanied  by  the  imputation  of  righteousness  without  works, 
which  is  Christ's  righteousness.  2.  Under  every  dispensation  the  method  of  justification  is 
the  same  whether  Abraham,  David  or  a  believer  under  the  Gospel  is  concerned.  3. 
Justification  in  the  full  sense  of  the  term,  including  both  pardon  and  acceptance,  lies  at 
the  foundation  of  all  real  blessedness  to  man.  4.  Man,  sinner  as  he  is,  may  be  received, 
regarded  and  treated  as  if  he  were  righteous.  5.  In  justification,  rites  and  ceremonies, 
even  though  they  be  instituted  by  God,  do  not  effect  our  justification.  Abraham  was 
justified  before  his  circumcision. 

Having  stated  the  blessedness  of  justification,  David  proceeds  to  narrate  his  own 
behaviour  and  experience  respecting  the  commission  and  confession  of  sin. 

3.  When  I  kept  silence,  my  bones  waxed  old  through  my  roaring  all  the  day  long.  For 
waxed  old,  others  have  toasted,  wasted  away,  wore  aivay,  consumed,  decayed.  For  roar- 
ing Boothroyd  \i?i?>  pangs;  others,  crying.  Kept  silence,  i.  e.,  before  God,  or  refrained 
from  due  confession.  Diodati :  "  When  I  have  not  disburdened  my  conscience  by  a 
sincere  confession  of  my  sins  to  God,  and  have  not  with  prayer  sought  the  true 
means  to  obtain  grace;"  see  v.  5.  Some  think  that  for  eighteen  months,  all  agree 
that  for  several  months  after  David's  first  great  wrong  to  Uriah  he  made  even  to 
God  no  full  ingenuous  confession  of  his  sin.  The  child,  which  was  the  fruit  of 
adultery,  was  born  before  Nathan  visited  David,  2  Sam.  xi.  27;  xii.  14.  David  had 
too  much  conscience  to  live  easily  under  the  burden  of  such  sins ;  but  as  yet  he  had 
too  little  humility  to  confess  the  whole  truth.  He  kept  silence,  but  he  was  filled  with 
tumults  and  perturbations.  He  had  conscience  of  sin,  which  he  believed  to  be 
unpardoned ;  but  he  was  not  roused  to  cry  for  forgiveness.  Remorse  was  gnawing 
at  his  vitals.  His  spirits  ran  low  by  means  of  his  disquietness.  His  sin  Avas  from 
the  first  fearfully  aggravated,  and  David  was  too  enlightened  not  to  have  painful 
apprehensions.  Yet  he  stood  out  against  all  these.  Doubtless  he  saw  that  Avhen  his 
people  should  by  his  own  acknowledgment  regard  him  as  an  adulterer  and  a  mur- 
derer, it  would  naturally  and  terribly  weaken  the  attachment  of  the  pious  to  a 
dynasty  headed  by  so  great  an  offender.  A  thousand  courses  of  false  reasoning  were 
doubtless  suggested  to  him.  Yet  this  concealment  did  not  bring  relief  Sins  never 
grow  out  of  date.  There  is  no  statute  of  limitation  for  crimes  either  at  God's  bar, 
or  at  the  bar  of  conscience.  And  so  his  bones  waxed  old,  wasted  away,  grew  weak. 
His  health  threatened  to  fail  him  quite.  Appetite  failed.  He  forgot  to  take  food. 
God  held  his  eyes  waking.  Dry,  profitless  grief  was  drinking  up  his  blood  and 
spirits.  His  disquietness  was  terrible.  It  was  like  the  roaring  of  a  hunting  lion,  or 
of  a  ranging  bear,  or  of  a  wild  bull  caught  in  a  net.  Roaring,  almost  uniformly 
used  in  Scripture  to  describe  the  roaring  of  lions  hunting  their  prey,  or  figuratively 
of  terrible  warriors  whose  near  approach  strikes  terror  like  the  roar  of  a  lion,  or 
lastly  the  distress  of  a  soul  greatly  disquieted.  Job  iii.  24;  iv.  10;  Ps.  xxii.  1;  Isa. 
V.  29;  Ezek.  xix.  7;  Zech.  xi.  3.  There  seems  to  be  no  warrant  for  Patrick's  opinion 
that  the  allusion  is  to  a  wounded  lion.     This  grief  was  all  the  day  long,  continually,  or 


400  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxii. 

every  day.     Such  distress  had  its  judicial  cause  in  his  sins,  but  its  effectual  cause  in 
<livine  providence  and  the  power  of  God's  Spirit : 

4.  For  day  and  night  thy  hand  was  heavy  upon  me.  Chaldee:  For  day  and  night 
thy  stroke  grew  heavier  upon  me.  The  other  ancient  versions  mainly  agree  with 
the  English.  Nor  do  the  modern  versions  materially  vary.  God's  hand  was  mani- 
fested in  withholding  wonted  comforts  of  mind,  and  in  letting  loose  an  angry 
conscience.  Such  a  state  of  things  might  well  produce  the  most  distressing  effects. 
My  moisture  is  turned  into  the  drought  of  summer.  Moisture,  life-blood,  vital  moisture, 
freshness.  Grief,  especially  such  as  that  begotten  by  remorse,  or  by  a  sense  of  being 
forsaken  of  God,  has  always  been  noted  for  drying  up  the  juices  of  the  animal 
system,  Ps.  xxii.  15.  The  drought  of  summer  was  a  strong  figure  in  Judea,  where 
there  were  but  two  rainy  seasons  in  the  year,  and  the  summer  was  long,  and  hot,  and 
dry.  Respecting  the  summer  of  Palestine,  Dr.  Russell  says:  "From  the  end  of  May, 
if  not  sooner,  not  so  much  as  one  refreshing  shower  falls,  and  scarce  a  friendly 
cloud  appears  to  shelter  from  the  excessive  heat  of  the  sun  till  about  the  middle 
of  September ;  the  verdure  of  sj)riug  fades  before  the  middle  of  May ;  and  before  the 
end  of  that  month  the  whole  country  puts  on  so  parched  and  barren  an  aspect,  that 
one  would  scarce  think  it  capable  of  producing  anything,  there  being  but  very  few 
plants  which  have  vigor  enough  to  resist  the  extreme  heat."  The  drought  of  summer 
is  therefore  a  very  strong  expression.  There  is  nothing  in  the  Hebrew  to  warrant 
the  form  of  some  ancient  versions :  I  am  turned  in  my  anguish,  Avhilst  the  thorn  is 
fastened. 

5.  I  achioidedged  my  sin  unto  thee,  and  mine  iniquity  have  I  not  hid.  The  Arabic 
puts  the  first  of  these  verbs  in  the  present,  and  the  second  in  the  preterite.  Fry  puts 
both  in  the  present.  The  Septuagint,  Syriac,  Ethiopic  and  Vulgate  put  both  in  the 
past  tense.  Amesius  puts  both  in  the  future.  The  Chaldee,  Venema,  Jebb  and  Alex- 
ander follow  the  Hebrew  and  put  the  first  verb  in  the  future,  and  the  second  in  the 
preterite.  Those  who  think  we  have  no  right  to  anticipate  I  said,  may  well  regard 
the  common  version  as  probably  the  best.  But  we  have  a  right  to  supply  I  said  at 
the  beginning  of  the  verse  and  then  the  Hebrew  tenses  should  be  followed.  Ack7ww- 
ledged,  literally  caused  to  know.  One  ingenuous  acknowledgment  goes  farther  to 
secure  peace  of  mind  than  all  false  disguises.  When  we  know  that  we  deal  honestly 
with  God  and  with  our  own  consciences,  we  may  safely  hope  that  Jehovah  will  deal 
mercifully  with  us  through  Jesus  Christ.  Sin,  nearly  the  same  word  and  of  the  same 
signification  as  that  so  rendered  in  v.  1.  Hid,  in  v.  1,  covered.  Iniquity,  so  rendered 
in  V.  1.  All  this  acknowledgement  was  made  in  accordance  with  a  purpose.  I  said, 
I  will  confess  my  transgressions  unto  the  Loed.  Confess,  it  includes  confession  of  sin 
and  solemn  worship  and  adoration  with  thanksgiving,  1  Kings  viii.  33,  35 ;  2  Chron. 
vi.  24,  26  ;  Ps.  xxx.  12 ;  Isa.  xii.  1.  And  tho^i  forgavest  the  iniquity  of  my  sin.  For- 
gavest,  iniquity,  sin,  as  in  previous  clauses.  Chaldee :  Thou  didst  remit  the  impiety 
of  my  sin  forever ;  Arabic  :  Thou  forgavest  to  me  the  iniquity  of  my  heart ;  Syriac : 
Thou  remittest  to  me  all  my  sins;  Vulgate  and  Doway:  Thou  hast  forgiven  the 
wickedness  of  my  sin  ;  Edwards  :  And  so  thou  forgavest  my  heinous  sin ;  Alexander : 
And  thou  didst  take  away  the  guilt  of  my  sin. 

6.  For  this  shall  every  one  that  is  godly  pray  unto  thee  in  a  time  when  thou  mayest  be 
foxind.  In  lieu  of  the  last  clause  several  propose  such  words  as  these,  acceptable 
time,  seasonable  time,  time  of  finding,  right  time  for  finding. 

For  this  evidently  refers  to  what  went  before,  viz.,  David's  success  in  confession  and 
prayer  as  recorded  in  v.  5.  Godly,  the  same  word  is  elsewhere  rendered  holy,  merci- 
ful, good,  in  the  plural  often  saints,  Deut.  xxxiii.  8  ;  2  Sam.  xxii.  26 ;  Mic.  vii.  2  ;  Ps. 
xxx.  4 ;  xxxi.  23.     Pray,  so  rendered  in  Ps.  v.  2;  Ixxii.  15.     Maxjest  be  found,  points 


PSALM  xxxH.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  401 

to  prayer  seasonably  offered,  viz.:  in  the  day  of  grace.  Nor  shall  his  prayer  be 
unavailing :  Surely  in  the  floods  of  great  ivaters  they  shall  not  come  nigh  unto  him 
From  the  time  of  the  deluge  floods  of  great  waters  fitly  described  overwhelming  cala- 
mities. When  they  abound,  the  devout  child  of  God  shall  have  a  high  rock  and 
shall  be  untouched.  This  interpretation  agrees  with  the  context,  is  natural,  and  i^ 
supported  by  the  analogy  of  Scripture  teaching.  There  is  no  good  cause  for  search- 
ing out  a  recondite  meaning  when  this  is  so  obvious,  and  so  well  sustained.  On  hira, 
whose  sins  are  pardoned,  overwhelming  calamities  shall  have  no  power.  The  reason 
is  given : 

7.  Thou  art  my  hiding  place.  No  calamities  sweeping  over  the  land,  no  fierce- 
ness and  lawlessness  of  men  can  reach  him,  whose  refuge  is  Jehovah.  The  punctua- 
tion of  the  next  two  clauses  varies  considerably.  Thou  shalt  preserve  me  from  trouble ; 
thou  shalt  compass  me  about  with  songs  of  deliverance.  Chaldee :  Thou  shalt  preserve 
me  from  tribulation,  with  songs  of  redemption  thou  shalt  encompass  me ;  Syriac : 
Thou,  preserve  me,  and  from  my  enemies  free  me,  encompass  me  with  glory  and  sal- 
vation. With  the  common  version  virtually  agree  the  church  of  England,  Calvin, 
Venema,  Amesius,  Ainsworth,  Jebb  and  Alexander.  A  few,  as  Edwards  and  Hengs- 
tenberg,  prefer  the  present  tense.  There  is  no  good  reason  for  materially  varying 
from  the  common  version,  which  is  fully  sustained  by  the  Hebrew.  Shalt  j^reserve, 
see  on  Ps.  xii.  7 ;  xxv.  10,  21.  Trouble,  it  is  specially  such  as  comes  from  the  conduct 
of  enemies.  Sometimes  in  the  singular  it  is  rendered  enemy,  adversary :  and  often  in 
the  plural  enemies,  adversaries.  See  on  Ps.  iii.  1 ;  iv.  1.  Compass,  surround,  come  round 
about,  sometimes  in  a  good  and  sometimes  in  a  bad  sense.  We  had  it  in  Ps.  xvii.  11 ; 
xviii.  5  ;  xxii.  12,  16.  It  here  expresses  the  abundance  and  the  perfection  of  the  deli- 
verance wrought.  Scott :  "  The  Psalmist  daily  received  so  many  mercies,  which  he 
celebrated  with  the  songs  of  deliverance,  that  he  was  wholly  compassed  about  with 
them." 

8.  I  will  instruct  thee  and  teach  thee  in  the  way  which  thou  shalt  go :  I  will  guide  thee 
with  mine  eye.  The  speaker  in  this  place,  some  think,  is  God,  who  in  response  to  the 
strong  faith  and  joyful  hope  previously  expressed  gives  this  assurance.  The  Chaldee 
is  striking :  I  will  give  thee  understanding  and  will  teach  thee :  in  the  way  in  which 
thou  shalt  walk  I  will  counsel  thee,  and  I  will  set  mine  eye  upon  thee  for  good.  This 
is  indeed  paraphrase;  but  it  is  very  good;  we  have  none  better.  The  first  verb 
instruct  closely  corresponds  with  Maschil  in  the  title  of  the  Psalm  and  evidently  alludes 
to  it.  The  whole  verse  is  a  promise  of  divine  guidance.  That  the  eighth  verse  con- 
tains the  words  of  God  is  the  opinion  of  Ainsworth,  Morison,  Fry,  Horsley  and 
Clarke.  Tholuck  regards  it  as  an  oracular  utterance  like  that  of  Ps.  xl.  4.  Home 
regards  the  Redeemer  as  the  speaker.  Scott  and  Pool  allow  that  either  God  or  David 
may  be  the  speaker,  yet  Pool  evidently  inclines  to  the  latter  view.  But  Calvin, 
Diodati,  Patrick,  Dodd,  Mudge,  Henry,  Slade,  Hengstenberg,  Alexander  and  others 
think  David  is  certainly  the  speaker  here.  The  objection  urged  to  making  God  the 
speaker  is  that  it  quite  breaks  the  connection  and  allows  the  introduction  of  another, 
when  David  himself  is  desirous  of  giving  instruction  from  his  own  experience.  It 
must  be  admitted  that  there  is  force  in  the  statement.  Yet  many  undeniable  instances 
might  be  found  where  the  connection  is,  without  any  notice,  interrupted  by  the  intro- 
duction of  another  speaker.  If  the  phrase  guide  thee  with  mine  eye  be  understood  as 
meaning  no  more  than  guiding  by  counsel  drawn  from  experience  and  exercised  with 
watchfulness,  then  is  there  nothing  in  v.  8,  which  may  not  be  attributed  to  David. 
Hengstenberg  regards  Ps.  li.  13,  as  parallel  to  this  verse.  Those,  who  thus  expound 
this  verse,  regard  the  rest  of  the  Psalm  as  pointing  out  the  way  in  which  David  would 

51 


402  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxn. 

warn  h3  to  go.     But  the  remaining  verses  give  the  same  lessons  whether  we  regard 
God  or  David  as  the  speaker.     The  first  lesson  respects  docility : 

9.  Be  ye  not  as  the  horse,  or  as  the  mule,  which  have  no  understanding.  Ancient  and 
modern  versions  are  usually  agreed  in  giving  the  sense  of  these  words :  Be  not  stub- 
born, untractable.  Show  that  you  have  mind,  and  know  things  beyond  the  brutes. 
The  residue  of  the  verse  has  caused  much  diversity :  Whose  mouth  must  he  held  in  with 
bit  and  bridle,  lest  they  come  near  linio  thee.  It  is  generally  agreed  that  the  bit  and 
bridle,  or  curb  and  rein,  are  for  controlling  these  animals.  To  this  many  add  the 
idea  of  ornament.  But  what  is  the  meaning  of  Lest  they  come  near  unto  theef  Calvin 
has.  Lest  they  kick  against  thee ;  Horsley :  Be  ye  not  like  a  horse  or  a  mule  which  no 
man  can  govern  with  a  bridle ;  but  the  muzzle  must  compress  his  jaws,  that  he  fall  not 
upon  thee.  The  original  is  elliptical  and  obscure.  The  last  clause  is  literally,  Not 
to  come  to  thee,  or  There  is  not  a  coming  to  thee.  Hammond's  remarks  are  just  and 
forcible :  "  Our  English,  that  renders  lest  they  come  near  unto  thee,  supposeth,  without 
reason,  that  the  use  of  the  bridle  is  to  keep  the  horse  and  mule  from  doing  violence  to 
thee,  as  if  they  were  bears  and  tigers,  and  the  like  ravenous  beasts.  The  true  use  is 
quite  the  contrary,  to  make  them  come  to  thee,  or  go,  or  turn  the  way  that  thou 
wouldest  have  them  ;  and  their  not  doing  so  is  the  effect  of  their  obstinacy  and  want 
of  managery ;  and  that  is  it  wherein  we  are  forbidden  to  be  like  them."  Having 
called  them  to  docility  and  a  right  temper,  he  gives  the  lessons  promised : 

10.  Many  sorrows  shall  be  to  the  wicked.  In  the  Hebrew  the  verb  is  wanting.  Many 
sorrow^s  always  have  been,  now  are,  and  ever  shall  be  to  them.  Calvin  and  Jebb  have  shall 
he.  The  Chaldee,  Arabic,  Syriac,  church  of  England,  Venema,  Amesius,  Ainsworth, 
Edv/ards,  Fry,  Hengstenberg  and  Alexander  supply  a  verb  in  the  present  tense,  are,  or 
remain.  For  sorrowsin  some  versions  we  find  plagues,  pains,  galling pai7is,  wounds.  The 
word  is  here  found  first  in  the  Psalter.  It  is  also  in  Ps.  xxxviii.  17 ;  Ixix.  26;  Jer.  li.  8. 
Wicked,  in  Ps.  i.  and  often  ungodly.  Such  shall  have  sorrows :  But  he  that  trusteth 
in  the  Lord,  mercy  shall  compass  him  about.  Trusteth,  as  in  Ps.  iv.  5;  ix.  10  ;  xxii.  4. 
Mercy,  rendered  goodness,  kindness,  loving-kindness,  Ps.  v.  7  ;  vi.  4;  xxxi.  7,  16,  21. 
The  aim  of  the  verse  is  a  double  contrast  first,  between  men,  one  wicked,  the  other  con- 
fiding in  Jehovah ;  secondly,  between  the  portions  of  such,  one  having  many  sorroxvs, 
the  other  having  mercy  compassing  him.  The  mercy  of  the  Lord  puts  a  wall  of  fire 
around  the  righteous,  a  cloud  of  goodness  over  him,  a  bow  of  promise  before  him. 
The  God  of  mercy  is  his  God.  Very  fittingly  does  the  Psalm  close  with  the 
exhortation : 

11.  Be  glad  in  the  Lord  and  rejoice,  ye  righteous;  and  shout  for  joy,  all  ye  that  are 
upright  in  heart  We  have  here  three  verbs  expressive  of  holy  mirth.  Be  glad, 
rejoice,  shout  for  joy.  They  are  rendered  be  glad,  exult,  glory;  rejoice,  exult,  sing  for 
joy.  They  express  the  varied  emotions  and  manifestations  of  joy,  the  calmest  and 
the  most  exultant.  The  command  thus  to  rejoice  is  given  to  the  righteous  and  to  the 
upright  in  heart.  We  had  the  first  of  these  terms  in  Ps.  i.  5,  6  ;  the  second,  in  Ps.  vii. 
10.  They  include  the  two  chief  characteristics  of  good  men,  who  are  just,  justified, 
righteous,  and  uj^right,  honest,  sincere,  earnest,  holy  in  heart.  All  the  saints  have 
cause  for  these  rejoicings. 

Doctrinal  and  Practical  Remarks. 

1.  To  deny  our  sinfulness  is  to  deny  our  need  of  pardon,  and  to  cut  off  all  hope 
of  salvation  and  of  eternal  happiness.  Blessedness  does  not  begin  till  pardon  is  re- 
ceived, V.  1,  and  an  offer  of  pardon  to  the  innocent  is  an  insult. 

2.  Though  the  Bible  is  a  sober  book,  it  uses  a  variety  of  terms  and  phrases  respect- 
ing sin,  all  of  which  are  improper  unless  sin  is  a  dreadful  evil.     In  Ex.  xxxiv.  7, 


PSAI.M  XXXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  403 

we  have  iniquity,  transgression  and  sin.  Here  we  have  tlie  same  and  iu  addition 
guile,  vv.  1,  2.  Elsewhere  other  names  and  phrases  mark  it  as  rebellion,  revolt, 
xvickedness,  a  horrible  thing,  folly,  madness,  a  lie,  contempt  of  God,  vileness,  desperation. 
It  discards  all  the  principles  of  reason.  It  defies  all  the  attributes  of  God.  Leli  to 
itself  it  is  incorrigible.  It  is  blind  to  all  that  is  glorious  and  terrible.  It  counts 
ruin  a  trifle,  and  puts  the  creature  before  the  Creator.  It  makes  its  victims  esteem 
God  such  an  one  as  themselves.  It  forgets  the  infinite  holiness  of  him,  in  whose  eyes 
the  heavens  are  not  pure  and  the  stars  are  not  clean.  God's  indignation  strikes  no 
just  and  lasting  terror  into  the  stupid  souls  of  wicked  men,  myriads  of  whom  sup- 
pose the  wrath  of  heaven  may  be  averted  by  rites,  the  fires  of  hell  extinguished  by 
tears,  and  peace  secured  by  self-inflicted  tortures.  Oh  that  all  would  "  learn,  1,  That 
sin  draweth  on  a  debt  which  no  man  can  satisfy,  such  a  debt  as  a  man  must  perish, 
if  it  be  not  forgiven.  2.  That  sin  is  a  filthiness  which  neither  God  can  behold,  with- 
out abominating  the  sinner,  nor  the  guilty  consaience  can  look  upon  without  horror 
except  it  be  covered.  3.  That  sin  draweth  on  a  guiltiness  which  may  draw  men  to 
damnation  if  it  shall  be  imjmted.  4.  That  there  is  no  justification  of  a  sinner  be- 
fore God  by  his  good  works." 

3.  With  the  Lord  is  mercy  and  with  him  is  plenteous  redemption.  To  the  Lord 
our  God  belong  mercies  and  forgivenesses.  It  is  his  glory  and  his  delight  to  forgive 
transgressions,  cover  sin,  and  not  impute  iniquity,  vv.  1,  2.  He  still  gives  knowledge 
of  salvation  unto  his  people,  Luke  i.  77.  He  has  exalted  his  Son  a  Prince  and 
a  Saviour  to  grant  repentance  and  remission  of  sins  unto  Israel,  Acts  v.  3L  Salva- 
tion is  possible.     To  believers  it  is  certain. 

4.  God's  salvation  is  not  partial.  He  not  only  pardons,  he  accepts  as  righteous. 
He  does  not  impute  iniquity,  he  does  im^yute  righteousness  withoxdtvorhs,  vv.  1,  2 ;  Rom. 
iv.  6-8.  He  not  only  saves  from  wrath,  but  he  gives  a  right  to  the  tree  of  life.  The 
question  is  not  between  Christ's  righteousness  and  our  own,  for  we  have  none.  All 
our  righteousnesses  are  as  filthy  rags.  The  question  for  our  sinful  race  is  merely  be- 
tween Christ's  righteousness  and  damnation.  Without  his  merits,  we  perish.  Nor 
can  we  have  his  righteousness  otherwise  than  by  its  being  set  to  our  account.  It  is 
not  imparted.  It  is  imputed.  We  are  invested  with  it.  It  is  our  linen  white  and 
clean.     It  is  our  glorious  wedding  garment. 

5.  Justification  and  sanctification  are  distinguishable  but  not  separable.  Where 
one  exists,  the  other  is  not  wanting.  Where  sin  is  forgiven,  guile  is  banished,  vv.  1, 
2.  Compare  Rom.  viii.  1.  He,  who  believes  that  one  may  have  God's  favor  and  not 
his  image  also,  that  one  may  be  under  the  smiles  of  heaven  while  he  loves  sin,  and 
that  God  has  no  sentence  of  wrath  against  one  who  loves  deceit,  is  already  undone. 
Nothing  but  a  miracle  of  mercy,  opening  his  eyes,  removing  his  deceptions,  and  con- 
verting his  soul  to  God,  will  save  him  from  a  rueful  eternity. 

6.  Of  all  the  forms  of  sin  none  is  more  congenial  with  its  nature  than  guile,  de- 
ceit, falsehood,  a  lie,  v.  2.  Yet  to  deceive  God  is  impossible ;  to  deceive  our  fellow- 
men  can  do  us  no  permanent  good ;  and  to  deceive  ourselves  will  ruin  us.  Berle- 
berg  Bible :  "  As  children  imagine  that  they  are  not  seen,  when  they  put  their  hands 
upon  their  eyes,  and  cover  them  so  that  they  themselves  see  no  one,  in  like  manner, 
men  act  with  equal  folly,  in  supposing  that  their  sins  and  crimes,  when  concealed 
from  themselves,  are  also  concealed  from  the  all-seeing  eye  of  God." 

7.  None  have  more  need  of  thorough  experience  in  religion  than  those,  who  would 
teach  others,  vv.  1-4. 

8.  Vital  piety  has  a  deadly  foe  in  carnal  security.  It  hinders  all  the  good  we 
might  otherwise  gain.  It  makes  sinners  and  hypocrites  cry.  Peace  and  Safety,  when 
destruction  is  at  the  door.     It  causes  the  truly  pious  to  settle  on  their  lees,  and  rest 


404  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psaim  xxxii. 

satisfied  when  their  state  is  deplorable.  Men  may  have  some  conscience  of  sin  and 
vet  deal  treacherously  with  themselves  and  with  God.  Those,  who  think  themselves 
well,  seek  no  remedies. 

9.  Nor  is  carnal  security  less  a  foe  to  solid  peace.  It  strengthens  delusions,  which 
in  the  end  only  heighten  misery.  Even  in  their  progress  they  commonly  torment. 
Calvin  :  "  It  often  happens  that  those  are  tortured  with  the  sharpest  grief,  who  gnaw 
the  bit,  and  inwardly  devour  their  sorrow,  and  keep  it  enclosed,  and  shut  up  within, 
without  discovering  it,  although  afterwards  they  are  seized  as  with  sudden  madness, 
and  the  force  of  their  grief  bursts  forth  with  the  greater  impetus  the  longer  it  has 
been  restrained."  Arnd  :  "  Melancholy  arising  from  Sin  consumes  away  the  body, 
reduces  it  to  a  wretched  condition,  and  gives  rise  to  a  secret  weeping  at  heart,  so  that 
there  is  constantly  a  howling." 

10.  The  distinction  between  the  judicial  and  fatherly  forgiveness  of  God  is  sound 
and  Scriptural.  Immediately  upon  David's  saying  to  Nathan,  "I  have  sinned 
against  the  Lord ;  Nathan  said  unto  David,  The  Lord  also  hath  put  away  thy  sin." 
Yet  after  this  David  wrote  Psalm  li.  and  had  the  experience  here  described  in  v. 
3-5.  Tholuck  :  "  The  prophet  pronounced  forgiveness ;  but  it  was  a  different  thing 
for  David  to  appropriate  and  rejoice  in  it  before  the  Lord." 

11.  Sin  is  a  dreadful  entanglement.  One  sin  leads  to  another,  evil  begetting  evil 
without  end,  unless  the  grace  of  God  steps  in  to  break  the  fearful  succession.  David 
looked — lusted — committed  adultery — resorted  to  artifice — stained  his  soul  Avith  in- 
nocent blood — for  a  long  time  virtually  justified  himself — grew  obstinate  and  irri- 
table and  would  soon  have  plunged  into  ruin,  had  not  the  love  of  God  sought  and 
humbled  him. 

12.  The  sorrows  of  unpardoned  sin  may  at  any  moment  become  intolerable,  w^ast- 
ing  our  health  and  sinking  us  into  despondency  and  even  despair,  vv.  3, 4.  No  fire 
burns  like  the  Avrath  of  God  dropped  into  a  guilty  conscience.  No  hurts  are  so  fear- 
ful as  those  of  a  spirit  wounded  by  transgression. 

13.  The  Scriptural  doctrine  of  confession  of  sin  is  of  great  importance  and  holds 
a  prominent  place  in  both  Testaments,  vv.  3-5.  The  confession  here  mentioned  is 
not  atiricular  to  a  priest,  so  much  extolled  by  Romanists ;  nor  that  mutual  confession 
of  infirmities  commended  by  an  Apostle,  James  v.  16 ;  nor  acknowledgments  of 
wrongs  done  to  a  brother,  Luke  xvii.  3,  4 ;  but  that  confession  which  is  due  to  God 
alone  as  Lord  of  conscience  and  final  Judge.  On  this  the  Scriptures  of  the  Old  and 
New  Testaments  are  clear  and  harmonious,  Pr.  xxviii.  13 ;  1  John  i.  8-10.  All 
godly  confession  of  sin  is  full,  ingenuous,  humble,  penitent.  Henry :  "  Those,  that 
Avould  have  the  comfort  of  the  pardon  of  their  sins,  must  take  shame  to  themselves 
by  a  penitent  confession  of  them."  That  such  confession  is  necessary  is  clear,  1, 
from  the  command  of  God ;  2,  from  the  example  of  good  men ;  3,  from  the  nature 
of  the  case,  no  man  being  ready  to  forsake  sin,  until  he  is  prepared  to  confess  it ; 
and  no  man  being  in  a  mood  to  acknowledge  the  mercy  of  pardon  for  a  sin,  whose 
heinousness  he  is  not  ready  to  admit. 

14.  The  excellency  of  confession  consists  not  in  any  merit  that  is  in  it  as  some 
vainly  dream,  but  as  it  is  an  act  demanded  by  the  simple  truth  in  the  case,  and  as  it 
makes  God's  gracious  pardon  a  welcome  gift.  The  connection  between  confession 
and  pardon  is  close  and  intimate.  We  cannot  love  and  cherish  God's  enemies,  and 
love  and  fear  him  at  tlie  same  time.  God  is  more  i-eady  to  forgive  sin  than  we  are 
to  forsake  it,  or  confess  it,  v.  5. 

15.  To  everything  there  is  a  season.  Especially  is  there  a  time  to  turn  to  tlie 
I^ord  by  confession  and  prayer.     The  wise  call  upon  God  when  there  is  a  possibility 


PSALM  XXXII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  405 

of  finding  him,  v.  6.  Isa.  Iv.  6.     There  will  be  praying  at  the  judgment  day  and  in 
hell,  but  it  will  be  too  late.     God  will  not  then  hear. 

16.  If  we  have  had  an  experience  of  God's  methods  of  dealing  with  souls,  we 
should  first  profit  by  it  ourselves,  and  then  modestly  let  it  be  known  that  others  mav 
avoid  our  errors,  and  avail  themselves  of  the  encouragements  afforded  by  our  suc- 
cess at  the  mercy-seat,  v.  6.  One  right  act  may  have  a  very  wide  scope.  Prayinj* 
people  are  safe  in  times  of  the  most  overwhelming  calamities.  The  floods  of  great 
waters  shall  not  come  nigh  unto  them. 

17.  Dickson :  "  Experience  of  God's  mercies  bygone  should  fasten  resolution  to 
make  use  of  faith  hereafter  in  all  troubles.  After  one  trouble  the  godly  should  pre- 
pare for  another,  after  one  delivery  expect  another,"  v.  7. 

18.  Whether  God  or  his  servants  invite  us  to  be  instructed,  we  should  attend  unto 
the  things  which  are  spoken  for  our  learning,  v.  8. 

19.  Henry:  "Those  are  best  able  to  teach  others  the  grace  of  God,  who  have  them- 
selves had  the  experience  of  it ;  and  those  who  are  themselves  taught  of  God,  ought 
to  tell  others  xvhat  he  has  done  for  their  souk,"  v.  8. 

20.  In  any  pursuit  in  life  the  right  temper  is  of  great  importance ;  but  in  receiv- 
ing instruction  a  wrong  temper  is  fatal.  He,  whose  only  resemblance  to  the  horse 
consists  in  his  restifness,  and  he,  who  resembles  the  mule  only  in  his  obstinacy,  will 
make  no  progress  in  learning  the  lessons  of  salvation.  Submission,  docility,  quiet- 
ness are  essential.  Sin  has  no  worse  effect  on  man's  character  than  in  gendering  that 
dreadful  perverseness,  which  precludes  amendment. 

21.  Our  headlong  and  headstrong  dispositions  will  in  some  way  meet  a  terrible 
check.  Berleberg  Bible :  "  If  we  do  not  consent  to  serve  God  loillmgly,  we  must  serve 
him  in  the  long  run  whether  we  will  or  not.  He,  who  runs  away  from  God's  willing 
service,  falls  into  his  compulsory  service.  On  this  account  the  wise  Stoic  prayed, 
*  Lead  me,  O  God,  the  way  which  thou  hast  chosen :  and  if  I  ivill  not,  nothing  is 
better  than  that  I  be  compelled.'  Recourse  is  not  had  to  bit  and  bridle,  unless  we 
will  not  become  wise  by  gentler  means.  God  employs  these  for  the  purpose  of  deliver- 
ing us  from  destroying  ourselves." 

22.  The  miseries  of  the  unconverted  are  inconceivably  dreadful.  Over  them 
depravity  reigns ;  guilt  loads  their  souls  with  its  fiery  chains ;  ignorance  blinds  their 
minds ;  and  they  have  no  might  to  do  good.  God,  the  stars  and  all  nature  will  yet 
fight  against  the  impenitent.  Many  sorrows  shall  be  to  the  wicked,  v.  10.  The  con- 
nection between  sin  and  misery  is  closer  than  that  between  soul  and  body — it  is  in- 
separable. Though  the  wicked  exalt  himself  as  the  eagle,  and  though  he  set  his  nest 
among  the  stars,  thence  will  God  bring  him  down.  Sinners  have  to  bear  all  their 
troubles  alone.  They  know  not  God.  They  have  no  access  to  the  mercy-seat.  The 
only  remedy  for  human  woe  is  found  in  Christ.  Because  sinners  reject  him,  they 
have  nothing  but  wretchedness  left  them.  The  righteous  get  good  out  of  all  the  evil 
that  befalls  them ;  but  the  wicked  so  pervert  everything  as  to  get  evil  out  of  all  the 
good  sent  them. 

23.  Both  Testaments  rightly  make  it  the  duty  of  God's  servants  to  be  filled  with 
holy  joy,  even  in  times  of  trial,  bereavement  and  tribulation,  v.  10.  They  have  good 
cause  of  exultation.     Mercy  compasses  them  about. 

24.  If  the  righteous  may  so  rejoice  even  to  exultation,  while  they  are  yet  in  the 
vale  of  sorrow  and  on  the  battle-field  of  life,  what  will  not  their  rejoicings  be  when 
the  war  shall  be  ended,  and  God  himself  shall  come  forth  to  bless  them  ? 

25.  Even  in  this  life  real  blessedness  is  possible,  vv.  1,  11.  It  is  all  laid  in  the 
pardon  of  sin,  and  in  a  free  justification.  If  guilt  makes  men  cowards,  pardon  and 
acceptance  make  them  intrepid.     If  guilt  poisons  every  cup  of  joy,   justification 


4^g  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxm. 

sweetens  every  cup  of  anguish.  If  guilt  makes  death  the  king  of  terrors,  an  interest 
in  Christ  makes  the  believer  shout,  "  Death  is  swallowed  up  in  victory."  If  guilt 
shall  make  the  wicked  in  the  last  day  cry  to  the  rocks  and  to  the  mountains  to  fall 
on  them  and  cover  them  from  the  face  of  him  that  sitteth  on  the  throne  and  from  the 
Avrath  of  the  Lamb,  the  right,  which  believers  have  to  the  tree  of  life,  shall  give  them 
boldness  in  the  day  of  judgment.  The  sinner  saved  by  grace  has  all  things  and 
abounds,  because  he  has  Christ  for  his  sacrifice  and  Christ  for  his  righteousness.  Bou- 
chier :  "  The  criminal  may  be  pardoned  ;  but  he  is  returned  into  a  scorning  world  with 
a  tainted  name  and  a  ruined  character.  He  is  released  from  the  temporal  penalty  of 
his  guilt  to  seek  shelter  and  subsistence  where  he  may,  compelled  almost  to  return  to 
the  former  associates  of  his  sin,  as  the  only  beings  who  will  admit  him  into  their 
brotherhood  without  a  sneer  or  a  reproach.  No  friendly  voice  is  by  his  side  to  instruct 
and  teach  him  in  the  way  he  shovild  go,  no  eye  looks  kindly  on  him  to  guide  and 
direct  him."  Worse  than  all  he  has  no  peace  within,  no  change  of  heart.  Left  to 
himself  he  is  as  vile  as  ever  he  was.  But  the  sinner,  who  has  fled  to  Jesus,  finds  all 
he  needs ;  grace,  friends,  a  home,  eternal  oblivion  of  his  past  crimes,  and  assurance  of 
everlasting  victoi\    iver  all  his  foes.     0  how  amazing  is  the  Gospel  Plan. 

26.  And  now,  dear  reader,  will  you  accept  the  pardon  offered,  the  salvation  pro- 
vided ?  NoAV  is  your  time.  If  out  of  Christ,  this  may  be  your  last  call  to  salvation. 
Why  will  you  die  ?  How  can  you  escape  if  you  neglect  so  great  salvation  ?  What 
will  you  say,  when  God  shall  punish  you  ?  Will  you  confess  your  sin,  accept  Christ 
and  be  saved  ?    Will  you  ? 


Psalm  xxxiii. 

1  Kejoice  in  the  Lord,  O  ye  righteous :  for  praise  is  comely  to  the  upright. 

2  Praise  the  Lord  with  harp :  sing  unto  him  with  the  psaltery  and  an  instrument  of  ten  strings. 

3  Sing  unto  him  a  new  song ;  play  skilfully  with  a  loud  noise. 

4  For  the  word  of  the  Lord  is  right ;  and  all  his  works  are  done  in  truth. 

5  He  loveth  righteousness  and  judgment:  the  earth  is  full  of  the  goodness  of  the  Lord. 

6  By  the  word  of  the  Lord  were  the  heavens  made ;  and  all  the  host  of  them  by  the  breath 
of  his  mouth. 

7  He  gathereth  the  waters  of  the  sea  together  as  a  heap:  he  layeth  up  the  depth  in  storehouses. 

8  Let  all  the  earth  fear  the  Lord  :  let  all  the  inhabitants  of  the  world  stand  in  awe  of  him. 

9  For  he  spake,  and  it  was  done;  he  commanded,  and  it  stood  fast. 

10  The  Lord  bringeth  tlie  counsel  of  the  heathen  to  nought:  he  maketh  the  devices  of  the 
people  of  none  effect. 

11  The  counsel  of  the  Lord  standeth  for  ever,  the  thoughts  of  his  heart  to  all  generations. 

12  Blessed  is  the  nation  whose  God  is  the  Lord;  and  the  people  whom  he  hath  chosen  for  his 
own  inheritance. 

13  The  Lord  looketh  from  heaven ;  he  beholdeth  all  the  sons  of  men. 

14  From  the  place  of  his  habitation  he  looketh  upon  all  the  inhabitants  of  the  earth. 

15  He  fashioneth  their  hearts  alike ;  he  considereth  all  their  works. 

IG  There  is  no  king  saved  by  the  multitude  of  a  host:  a  mighty  man  is  not  delivered  by  much 
Btrength. 

17  A  horse  is  a  vain  thing  for  safety ;  neither  shall  he  deliver  any  by  his  great  strength. 

18  Behold,  the  eye  of  the  Lord  is  upon  them  that  fear  him,  upon  them  that  hope  in  hi;  meicy; 

19  To  deliver  their  soul  from  death,  and  to  keep  them  alive  in  famine. 

20  Our  soul  waiteth  for  the  Lord  :  he  is  our  help  and  our  shield. 

21  For  our  heart  shall  rejoice  in  him,  because  we  have  trusted  in  his  holy  name. 

22  Let  thy  mercy,  O  Lord,  be  upon  us,  according  as  we  hope  in  thee. 


PSALM  XXXIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  407 

IN  the  Hebrew  this  Psalm  has  no  title.  The  inscriptions  given  it  by  several  of  the 
ancient  versions  are  without  authority.  "In  eight  of  Kennicott's  MSS.  this 
Psalm  is  written  as  part  of  the  preceding."  Venema  says:  "I  have  joined  these  two 
Psalms  together  because  the  latter  is  not  only  subordinate  to  the  former,  but  because. 
as  Lyra  testifies,  some  suppose  that  they  are  to  be  taken  as  one.  Tliis  is  plain 
partly  in  the  want  of  a  title  in  Ps.  xxxiii.  and  partly  from  the  obvious  connection 
of  the  last  verse  of  Ps.  xxxii.  with  the  subject  of  this  ode."  Yet  the  last  verse  of  Ps. 
xxxii.  is  to  it  a  very  fit  termination ;  and  the  first  clause  of  v.  1  is  as  fit  a  heading  to 
Ps.  xxxiii.  But  few  agree  with  Venema,  and  we  shall  not  spend  more  time  on  the 
matter.    We  have  already  considered  Psalms  i.  ii.  and  x.  neither  of  wliic^h  has  a  title. 

The  Septuagint,  Arabic,  Ethiopic  and  Vulgate  ascribe  this  Psalm  to  David.  So 
also  do  the  great  mass  of  learned  men.  This  may  be  correct.  There  is  nothing  in 
the  style  to  forbid  the  supposition.  The  writer  was  but  the  penman  of  the  Holy 
Ghost. 

Commentators  have  not  agreed  on  the  occasion  on  which  the  Psalm  was  written. 
It  contains  no  marks  pointing  out  any  such.  The  Psalm  was  well  suited  to 
many  periods  of  the  ancient  church.  From  vv.  7,  9,  10,  15,  16,  18,  Dodd  thinks  it 
was  probably  composed  by  David  to  celebrate  the  deliverance  of  Israel  at  the  Red 
sea,  and  God's  conduct  of  his  people  through  the  wilderness.  Perhaps  more  unite 
in  supposing  that  it  celebrates  the  wisdom,  power  and  goodness  of  God  in  creation  and 
providence  than  in  any  other  one  view.  The  names  of  the  Most  High  in  this  song  are 
Jehovah  Lord  and  Elohim  God,  on  which  see  on  Ps.  i.  2;  iii.  2.  Scott  dates  it  B.  C. 
1034;  Clarke  gives  no  date.  Amyrald:  "The  style  is  pleasing,  flowing,  measured, 
without  any  poetical  digressions  or  figures,  at  least  of  such  a  kind  as  to  occasion  any 
difl[iculty." 

1.  Rejoice  in  the  Lord,  0  ye  righteous.  The  translations  of  this  clause  vary  only  in 
the  strength  of  the  word  used  for  rejoice,  as  sing  praises  before  the  Lord,  praise  him, 
leap  for  joy,  exult.  Alexander :  "  The  Hebrew  verb,  according  to  the  etymologists, 
originally  means  to  dance  for  joy,  and  is  therefore  a  very  strong  expression  for  the 
liveliest  exultation."  The  summons  is  to  the  righteous,  the  just.  The  reason  for  thus 
rejoicing  is :  For  praise  is  comely  for  the  upright.  Pious  exultation,  publicly  expressed, 
with  gratitude  for  mercies,  becomes  good  men.  If  the  upright  refuse  to  praise  the 
Lord,  who  shall  extol  him?  Comely,  seemly,  desirable,  beautiful.  Calvin  :  "  The  real 
meaning  is  that  there  is  no  exercise  in  which  they  can  be  better  employed."  Praise 
is  often  commanded  ;  to  it  amazing  mercies  summon  all  the  saints ;  it  is  a  great  pri- 
vilege, refreshing  the  heart,  reviving  the  spirit  and  exciting  others  to  the  same  blessed 
service.     All  the  upright  have  countless  reasons  for  praising  God. 

2.  Praise  the  Lord  ivith  harp :  sing  unto  him  with  the  psaltery  and  an  instrument 
of  ten  strings.  The  first  vei'b  is  the  same  noticed  in  Ps.  xxxii.  5,  and  there  and  else- 
where rendered  confess.  When  we  acknowledge  God's  mercies,  we  oblige  ourselves  to 
the  "\vork  of  thanksgiving.  The  second  verb  sing  is  often  rendered  sing  jjraises.  We 
met  it  in  Ps.  vii.  17  ;  ix.  2 ;  xviii.  49.  It  occurs  often.  The  first  name  here  given  to  a 
musical  instrument  is  uniformly  rendered  harp;  the  second,  when  it  designates  a 
musical  instrument,  is  always  rendered  psaltery,  except  in  few  cases  Avhere  it  is  viol; 
the  third,  when  used  on  this  subject  is  always  rendered  as  here  an  instrument  of 
ten  strings.  See  Ps.  xcii.  3  ;  cxliv.  9.  The  and  is  not  in  the  Hebrew,  and  some  make 
the  passage  speak  of  but  two  instruments,  the  jysaltery  being  of  ten  strings  as  they  sup- 
pose. So  Venema,  Hammond,  Edwards,  Jebb,  Hengstenberg  and  Alexander.  But 
others  fitly  agree  with  our  version ;  as  Calvin,  Ainsworth,  Amesius.  For  jisaltery 
some  read  lute  or  lyre.  But  the  names  of  musical  instruments  in  the  Bible  are  the 
torment  of  translators  and  scholiasts.     We  do  not  certainly  know  the  shape,  size,  or 


408  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxiii. 

power  of  any  of  them ;  though  it  is  generally  supposed  that  all  those  mentioned  in 
this  verse  were  stringed  instruments. 

3.  Sing  unto  him  a  new  song.  This  clause  could  hardly  be  rendered  otherwise,  if  a 
decent  respect  should  be  paid  to  the  Hebrew  and  the  English.  The  verb  sing  and 
the  noun  song  in  both  languages  have  the  same  origin.  The  only  peculiarity  in  the 
i^Jause  arises  from  the  word  new.  What  does  it  mean?  Some  think  the  prophet  says 
nis  themes  are  not  sufficiently  celebrated  in  any  sacred  ode  of  his  time,  and  so  he 
calls  the  just  and  the  upright  to  unite  in  a  song,  with  which  they  were  not  as  yet  fami- 
liar. Calvin  regards  new  as  equivalent  to  rare  and  choice.  "  It  is  no  common  song, 
therefore,  which  he  exhorts  them  to  sing,  but  a  song  corresponding  to  the  magnifi- 
cence of  the  subject."  Hengstenberg :  "  A  neio  song  is  a  song  which  springs  up  from 
the  heai-t."  Compare  Ps.  xxxiii.  3 ;  xcvi.  1 ;  xcviii.  1 ;  Rev.  v.  9.  The  glory  of  God 
is  new  every  morning.  New  mercies  demand  new  praises.  Play  skilfully  with  a  loud 
noise.  Chaldee :  Behave  beautifully  by  singing  in  a  joyful  shout ;  church  of  Eng- 
land: Sing  praises  lustily  unto  him  with  a  good  courage;  Calvin:  Sing  loudly  with 
joyfulness ;  Venema :  Play  elegantly  well  with  a  loud  noise ;  Amesius :  Play  in  the 
best  style  with  a  loud  noise ;  Edwards :  Play  skilfully,  and  sing  with  exalted  voices  ; 
Hengstenberg:  Play  skilfully  with  shouts  of  joy;  Alexander:  "The  import  of  the 
clause  is  substantially  the  same  as  that  of  the  first :  Render  a  strong  and  striking  tes- 
timony to  the  praise  and  honor  of  God." 

4.  For  the  ivord  of  the  Lord  is  right.  Calvin  supposes  the  term  word  here  signifies 
counsel  or  ordinance.  Alexander :  "  The  tcord  here  meant  is  the  word  of  promise ;" 
Hengstenberg  :  "  The  Psalmist  speaks  of  God's  truth  and  faithfulness ;"  Pool  makes  it 
comprehend  "  all  God's  counsels  and  commands ;"  Gill,  "  the  revealed  word  of  God ;" 
Tholuck,  "  God's  promises."  If  there  was  any  conceivable  sense,  in  which  the  word 
v»f  the  Lord  was  not  right,  holy,  just,  good,  wise,  true  and  pure,  our  hope  would  perish. 
He  who  will  not  execute  his  threatenings,  cannot  be  relied  on  to  fulfil  his  promises. 
We  cannot  trust  God  in  any  respect,  unless  we  can  trust  him  in  all  respects.  It  does 
not  diminish  the  force  of  the  passage  to  make  it  express  a  universal  truth.  As  is 
God's  word,  so  are  his  doings.  And  all  his  ivorks  are  done  in  truth,  i.  e.,  in  sincerity, 
in  faithfulness,  with  uniformity  and  stability.  Jehovah's  ways  are  not  fickle,  or 
changeable.  We  know  what  we  are  doing  when  we  rely  on  him.  In  creation  and 
providence  are  not  found  gins,  and  snares,  and  traps  to  catch  the  honest.  Luther : 
"  What  the  Lord  has  spoken,  that  he  holds  for  certain.  We  cannot  argue  for  a  reve- 
lation, nor  against  the  wiles  of  the  devil,  unless  we  believe  God  to  be  true."  Even 
Balaam's  Theology  taught  him,  "  God  is  not  a  man  that  he  should  lie,  nor  the  son 
of  man  that  he  should  repent :  hath  he  said,  and  shall  he  not  do  it  ?  or  hath  he 
spoken  and  shall  he  not  make  it  good?"  Num.  xxiii.  19. 

5.  He  loveth  righteousness  and  judgment.  God  is  one  in  essence  and  excellence.  His 
character  is  a  perfect  whole.  The  Chaldee  and  Syriac  quite  agree  with  the  English, 
but  the  Septuagint,  Ethiopic,  Arabic  and  Vulgate  read.  He  loveth  mercy  and  judg- 
ment. The  first  of  these  nouns  never  means  mercy,  but  always  right,  justice  or  righteous- 
ness. Our  version  is  supported  by  the  church  of  England,  Calvin,  Venema,  Amesius, 
Ainsworth,  Edwards,  Jebb,  Fry,  Hengstenberg  and  Alexander.  For  judgment  some 
re^A  justice.  The  extent,  to  which  Jehovah  carries  his  love  of  righteousness  and  judg- 
ment, is  that  he  has  never  done  a  wrong,  and  never  taken  sides  with  a  wrong  doer. 
Jehovah  could  not  cease  to  love  righteousness  and  judgment  without  ceasing  to  be. 
Nor  is  the  divine  character  and  conduct  marked  by  mere  uprightness  and  purity. 
The  earth  is  full  of  the  goodness  of  the  Lord.  The  earth,  the  same  word  generally  so 
rendered.  Goodness,  in  vv.  18,  22;  Ps.  v.  7;  vi.  4;  xxxii.  10,  mercy;  in  Ps.  xvii.  7, 
loving-kindness.     In  creation  all  things  show  God's  goodness,  his  benevolence,  and 


r-sALM  XXXIII.]  STUDIES  IN  THE  BOOK  OF  PSAI.MS.  409 

moral  excellence.  In  providence  his  goodness,  loving-kindness  and  mcrcij  appear.  In 
redemption  they  shine  forth  illustriously.  Creation  and  providence  are  here  specially 
referred  to.  There  is  not  a  little  sprinkling  of  the  divine  goodness  in  the  world.  The 
earth  is  full  of  it. 

G.  By  the  word  of  the  Lord  %vere  the  heavens  made;  and  all  the  host  of  them  by  tht 
breath  of  his  mouth.  Instead  of  breath,  the  Chaldee,  Septuagint,  Ethiopic;,  Arabic, 
Syriac,  Vulgate,  Calvin,  Doway  and  Ainsworth  have  sjnrit.  The  Word  of  God  is  a  name 
expressly  given  to  Christ,  John  i.  1.  Many  suppose  that  the  doctrine  of  the  divine 
jiersonality  of  the  Son  and  Spirit  of  God  is  here  taught.  Scott:  "Most  of  the  ancient 
expositors,  by  the  Word  of  the  Lord,  and  the  breath,  or  spirit  of  his  mouth,  under- 
stand the  Son  of  God,  the  personal  Word,  and  the  Holy  Spirit,  as  proceeding  from 
the  Father  and  the  Son."  It  is  as  certain  as  inspiration  can  make  it  that  the  Son  of 
God  did  create  all  things,  John  i.  3;  Heb.  i.  2.  It  is  no  less  certain  that  the  Holy 
Spirit  is  Creator,  Gen.  i.  2;  Job  xxvi.  13.  So  that  those  referred  to  by  Scott  teach  no 
error,  but  that  which  is  clearly  supported  by  God's  truth.  The  heavens  is  a  name 
given  to  the  universal  frame  of  nature,  the  great  part  of  which  is  above  and  around 
us.     The  host  of  heaven  points  to  the  sun,  moon  and  stars,  and  to  the  angels. 

7.  -He  gathereth  the  waters  of  the  sea  together  as  a  heap.  For  gathereth  some  read 
gathered.  Perhaps  this  is  better.  The  clause  refers  to  the  work  of  God  stated  in 
Gen.  i.  9,  10,  and  continued  in  providence.  Job  xxxviii.  8-11;  Jer.  v.  22.  Heap  is 
the  best  rendering.  See  Ex.  xiv.  22;  xv.  8;  Ps.  Ixxviii.  13.  The  notable  thing  to 
which  our  attention  is  called  is  that  at  the  creation  and  ever  since  the  water,  which  is 
the  very  emblem  of  instability  (Gen.  xlix.  4),  God  has  gathered  into  seas  and  large 
bodies  and  keeps  it  there  with  such  uniformity,  as  to  make  safe  an  abode  even  on  the 
sea-shore.  All  this  is  the  more  wonderful  as  the  seas  are  on  the  outside  of  a  ball 
moving  with  a  rapidity  more  than  tivo  thousand  times  greater  than  the  ordinary  speed 
attained  on  our  best  railroads.  Nay,  more,  Jehovah  puts  away  the  waters  in  secret 
places :  ITe  layeth  tup  the  depth  in  store-houses.  Some  read  in  the  cellars  of  the  abysses ; 
others,  in  treasures  or  treasuries.  There  are  vast  caverns  in  the  earth  filled  with 
water,  in  Scripture  called  the  fountains  of  the  great  deep.  Gen.  vii.  11.  David  tells 
us  of  \\\Q,  paths  of  the  sea;  and  a  remarkable  scientific  book  of  modern  times  begins 
thus :  "  There  are  rivers  in  the  sea." 

8.  Let  all  the  earth  fear  the  Lord.  He,  who  built  and  upholds  the  world,  is  surely  a 
being  of  awful  majesty  and  infinite  glory.  His  worship  must  be  reverential.  His 
favor  must  be  ineffable  bliss.  His  wrath  must  be  inconceivably  dreadful.  Worms 
may  trifle  with  worms.  But  God  is  to  be  greatly  feared  and  had  in  reverence.  All 
the  earth  was  made  by  him.  His  supporting  hand  withdrawn,  all  nature  would  fall 
headlong.  There  is  good  reason  for  fearing  him.  Let  all  the  inhabitants  of  the  ivorld 
stand  in  awe  of  him.  If  the  human  mind  can  stand  in  awe  at  any  time,  or  for  any 
cause,  it  should  be  at  thoughts  of  God,  or  in  beholding  the  amazing  displays  of  his 
adorable  nature.      World,  parallel  to  earth  in  the  first  clause. 

9.  For  he  spake,  and  it  was  done;  he  commanded,  and  it  stood  fast.  Sec  on  verse  6. 
It  would  be  better  to  omit  the  word  done.  In  sublimity  of  style  this  verse  is  nearly 
parallel  to  the  words  of  Moses,  Gen.  i.  3,  noted  by  Longinus  and  other  critics  as  furnish- 
ing a  very  striking  specimen  of  the  sublime  in  writing. 

10.  The  Lord  bringeth  the  counsel  of  the  heathen  to  nought.  Some  render  the  verb 
dissipates.  Even  as  the  sun  scatters  the  mist,  so  when  God  sets  himself  against  any 
plan,  or  counsel,  of  the  wicked,  there  is  presently  nothing  of  it  left.  Calvin  and  Jebb 
have  scatter eth;  Edwards,  hath  baffled;  Alexander,  has  anmdled.  Heathen,  also  rendered 
nations,  Gentiles.  The  ease,  with  which  God  annuls  the  counsels  of  men,  is  illustrated 
in  the  history  of  every  age.     The  cackling  of  geese  once  defeated  a  wise  plan  for 

52 


410  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxiii. 

destr(»ymg  an  empire.  The  First  Cause  of  all  things,  holds  all  second  causes  in  his 
hand,  and  can  subvert  any  plot  in  a  moment,  and  by  means  and  instruments  esteemed 
the  most  contemptible.  He  maketh  the  devices  of  the  people  of  none  effect.  Devices, 
inventiom,  thoughts.  People,  in  the  plural  number,  peoples,  parallel  to  heathen,  in  the 
preceding  clause.  He  maketh  of  none  effect,  hreaheth,  discourageth,  disalloiveth  the 
thoughts  of  the  people.  Under  his  rule  nothing  wicked  can  stand.  The  Septuagint, 
Ethiopic,  Arabic  and  Vulgate  add  a  clause  to  this  verse,  "and  frustrates  the  counsels 
)f  princes."  But  this  is  not  in  the  Hebrew,  Chaldee,  or  Syriac.  It  is  doubtless  mere 
paraphrase. 

11.  The  counsel  of  the  Lord  standeth  forever,  the  thoughts  of  his  heart  to  all  genera- 
tions. Standeth,  literally  shall  stand.  Here  counsel  and  thoughts  precisely  correspond 
to  counsel  and  devices  in  v.  10.  Many  causes  make  human  plans  and  purposes  feeble 
and  uncertain ;  infinite  perfections  make  God's  plans  and  counsels  immovable  and 
infollible.  Because  he  is  God,  and  all  his  enemies  worms,  he  shall  establish  all  his 
thoughts.     For  ever,  to  eternity. 

12.  Blessed  is  the  nation  whose  God  is  the  Lord.  Blessed,  as  in  Ps.  i.  1 ;  xxxii.  1. 
Such  a  nation  shall  be  protected,  guided,  defended,  have  peace,  prosperity,  success, 
stability.  If  God  is  with  a  people,  their  cause  is  safe.  He  repeats :  And  [blessed  is] 
the  people  whom  he  hath  chosen  for  his  own  inheritance.  Both  clauses  refer  to  the 
Jewish  people,  who  alone  at  that  time  were  as  a  nation  acquainted  with  the  true  God, 
and  in  covenant  with  him.  But  it  was  to  the  pious  portion  of  the  nation  that  the 
richest  blessings  came.  The  church  is  here  clearly  spoken  of.  The  truth  asserted  is 
of  universal  application. 

13.  The  Lord  looketh  from  heaven;  he  beholdeth  all  the  sons  of  men. 

14.  From  the  place  of  his  habitation  he  looketh  up)on  all  the  inhabitants  of  the  earth. 
All  the  ancient  versions,  together  with  Calvin,  Jebb,  Fry  and  Alexander  put  all  these 
verbs  in  the  preterite.  Ainsworth,  Venema,  Amesius,  Edwards  and  Hengstenberg 
with  the  English  use  the  present  tense.  In  both  verses  this  seems  best  to  suit  the 
scope  of  the  argument.  The  theme  of  the  Psalmist  is  God's  universal  and  particular 
providence  over  human  affairs.  This  providence  the  wicked  often  deny,  Ps.  x.  11. 
But  here  we  are  told  God  does  see,  look,  behold  all  the  sons  of  men,  all  the  inhabitants 
of  the  earth.  Not  one  is  above  his  ken,  beneath  his  notice,  or  beyond  his  grasp.  He 
looks  not  as  an  idle  spectator,  but  as  a  Judge  and  Governor,  from  the  place  of  his 
habitation,  or  as  Calvin,  from  the  dwelling-place  of  his  throne.  Compare  Pr.  xv.  3 ; 
Ecc.  xii.  14. 

15.  He  fashioneth  their  hearts  alike.  In  rendering  this  clause  there  is  some  diversity. 
Jebb  closely  adheres  to  the  English.  He  fashioned  alike  their  hearts.  Amesius  most 
closely  follows  the  Hebrew  and  probably  gives  the  sense :  He  is  equally  the  former 
of  their  heart.  God  is  the  maker  of  all  hearts  and  turns  them  as  he  will.  God's 
providence  embraces  the  free  acts  of  rational  creatures.  He  considereth  all  their  works. 
The  Syriac  has  considereth ;  the  other  ancient  versions,  Calvin,  Jebb  and  Fry,  under- 
standeth;  Venema,  distinctly  tinderstandeth ;  Edwards,  observeth;  Boothroyd,  inspecteth; 
Hengstenberg,  marketh.  Ainsworth :  He  discreetly  attendeth  unto  all  their  works. 
Jehovah  knows,  searches,  weighs,  considers  all  that  men  think,  say  or  do.  "  Nothing 
in  the  circumstances  of  any  of  his  creatures  can  remove  them  from  the  penetrating 
search  of  that  eye  which  is  as  a  flame  of  fire." 

16.  There  is  no  king  saved  by  the  multitude  of  a  host.  In  doctrine  the  passage  is  of 
the  same  import  as  that  in  Ps.  xliv.  5-8.  It  has  historic  illustration  in  1  Sam.  xiv. 
4-23  ;  1  Kings  xx.  20,  21 ;  2  Chron.  xiv.  9-17.  Modern  history  is  full  of  remarkable 
instances  showing  the  same  truth.  The  reason,  why  numbers  count  nothing  as  agamst 
Grod  and  his  providence,  is  that  all  creatures,  if  left  to  themselves,  are  foolish  and 


PSALM  XXXIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  411 

powerless.  There  is  no  proportion  between  all  finite  force  and  skill  on  the  one  hand, 
and  infinite  wisdom  and  energy  on  the  other.  Even  when  a  cause  is  good  and  its 
friends  are  successful,  they  are  so  by  the  blessing  of  the  Lord.  It  is  added :  A  mighty 
man  is  not  delivered  by  much  strength.  For  mighty  man  many  read  giant.  Strength  as 
in  Ps.  xxii.  15  ;  xxxi.  10  ;  also  rendered  force,  might,  porver.  Even  good  men  are 
not  saved  by  inherent  strength,  independently  of  God.  But  human  power  arrayed 
against  God's  plans  and  authority  is  like  stubble  before  the  flame.  The  strongest  man 
is  no  more  than  the  weakest ;  the  mightiest  army,  if  arrayed  against  Omnipotence,  is 
no  more  than  a  squad. 

17.  A  horse  is  a  vain  thing  for  safety;  neither  shall  he  deliver  any  by  his  great  strength. 
Syriac :  Deceitful  is  the  safety  of  a  horse,  nor  by  the  abundance  of  his  strength  shall 
he  rescue  his  rider.  The  English  closely  adheres  to  the  Hebrew,  except  that  for 
vain  thing,  the  original  has  a  lie.     The  truth  here  taught  is  repeated  in  Pr.  xxi.  31. 

18.  Behold,  the  eye  of  the  Lord  is  upon  them  that  fear  him,  u2)on  them  that  hope  in 
his  mercy;  i.  e.,  God's  eye  is  uj)on  them  for  good.  He  looks  to  them;  he  has  reject 
to  them,  Isa.  Ixvi.  2;  Gen.  iv.  5,  6.  Pie  watches  them  day  and  night.  Calvin:  "A 
doubt  might  creep  into  the  minds  of  the  weak,  whether  God  would  extend  this  protec- 
tion to  every  individual ;  but  when  the  psalmist  introduces  him  as  keeping  watch  and 
ward,  as  it  were,  over  the  safety  of  the  faithful,  there  is  no  reason  why  any  one 
of  them  should  tremble,  or  hesitate  with  himself  a  moment  longer,  since  it  is  certain 
that  God  is  present  Avith  him  to  assist  him,  provided  he  remain  quietly  under  his 
providence."  The  objects  of  this  tender  care  are  described  as  both  fearing  and 
hoping.     Upon  such  the  eye  of  God  is  constantly  set : 

19.  To  deliver  their  soul  from  death,  and  to  keep  them  alive  in  famine.  "In  him  we 
live  and  move  and  have  our  being."  Compare  Acts  xiv.  17.  It  is  only  through  the 
mercy  of  God  that  earth  is  not  covered  with  perpetual  sterility,  and  stripped  of  all 
its  inhabitants.  But  such  is  the  divine  goodness  that  in  the  greatest  exigencies  God's 
people  may  safely  trust  in  him.  He  will  either  keep  them  alive  by  miracle  as  he 
did  some  of  old,  or  by  ordinary  means  as  he  commonly  does,  or  he  will  take  them 
to  himself,  thus  at  once  setting  them  free  from  all  troubles.  God's  goodness  in  time 
of  scarcity  has  been  wonderfully  illustrated  many  a  time,  especially  in  days  of  perse- 
cution. See  the  histories  of  those  times  and  the  lives  of  martyrs  and  confessors. 
The  result  of  all  this  teaching  and  experience  is  most  happy. 

20.  Our  soul  waiteth  for  the  Lord.  Waiting  on  God  implies  a  quiet  and  submissive 
spirit,  a  conscientious  discharge  of  known  duty,  heartiness  and  earnestness  of  soul  in 
expecting  deliverance  at  the  right  time  and  in  the  right  way.  Sometimes  it  points  to 
the  pious  believing  expectation  of  a  commg  Messiah,  Isa.  xxv.  9 ;  Luke  ii.  25.  Again 
it  refers  to  his  coming  to  effect  any  needed  deliverance,  Isa.  viii.  17;  Lam.  iii.  26. 
Impatience  is  an  enemy  to  Avaiting,  Ps.  xl.  1.  Living  in  sin  shows  that  we  have  no 
proper  regard  to  God.  Not  to  expect  is  to  despise  or  despair.  Waiting  is  one  of  the 
exercises  of  that  fear  and  hope,  mentioned  in  v.  19.  The  next  clause  shows  that 
waiting  is  not  a  hopeless  duty.  He  is  our  help  and  our  shield.  Help,  as  in  Ps. 
XX.  2;  in  Ps.  cxv.  9,  10,  11,  as  here,  it  is  united  with  shield.  On  the  shield  and  its 
use  see  Ps.  iii.  3. 

21.  For  our  heart  shall  rejoice  in  him,  because  we  have  trusted  in  his  holy  name. 
Experience  confirms  everything  taught  in  God's  word ;  and  all  the  trust  of  the  pious 
leads  to  joy,  giving  them  irrefragable  proof  of  the  truth  of  the  religious  system  which 
they  have  embraced. 

22.  Let  thy  mercy,  0  Lord,  be  upon  us,  according  as  we  hope  in  thee.  Alexander: 
"  The  claim  in  reality  amounts  to  a  petition  that  as  God  had  given  the  desire  he 


412  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxin. 

would  fulfil  it."     Great  faith  brings  great  mercies ;  great  hope  shall  issue  in  great 
deliverances. 

Doctrinal  and  Practical  Remarks. 

1.  Kejoicbuj  in  God  must  be  a  principal  duty  of  pious  men,  v.  1;  Ps.  xxxii.  11; 
etc.  Joy  in  the  Lord  is  one  of  the  bonds  between  the  old  and  new  dispensations, 
one  of  the  bonds  between  the  church  militant  and  the  church  triumphant. 

2.  True  joy  in  God  has  fit  expression  in  devout  praise,  v.  1.  "Is  any  merry,  let 
him  sing  Psalms."  Dickson:  "There  is  no  exercise  more  becoming  the  godly,  than 
praising  of  God,  whether  we  look  to  the  object  of  the  praise,  which  is  God;  or 
whether  we  look  to  their  obligation  above  all  people  in  the  world ;  for  praise  u  comely 
to  the  upright.  And  there  is  no  exercise  whereunto  we  have  more  need  to  be  stirred 
up,  than  to  praise;  such  is  our  dulness,  and  such  is  the  excellency  and  necessity 
of  the  Avork." 

3.  The  praises  offered  to  God  should  be  of  the  most  spirited  kind,  v.  2.  "We 
should  stir  ourselves  up  to  take  hold  on  him.  Henry:  "Here  is  a  good  rule  for  this 
duty :  '  Do  it  skilfully,  and  with  a  loud  noise ;  let  it  have  the  bent  both  of  head  and 
heart;  let  it  be  done  intelligently,  and  with  a  clear  head;  affectionately,  and  with  a 
warm  heart.' " 

4.  The  second  and  third  verses  of  this  Psalm  bring  directly  before  us  the  subject 
of  instrumental  music.  A  few  things  are  here  offered  on  the  propriety  of  now  employ- 
ing such  music  in  public  worship, 

a.  It  is  entirely  certain  that  the  primitive  Christians  did  not  use  any  instruments 
of  music  in  their  public  worship.  This  is  plain  from  the  teachings  of  Justin  Martyr, 
Chrysostom  and  Theodoret.  On  Psalms  cxliii.  cxlix.  Chrysostora,  and  on  our  Psalm 
V.  2,  Theodoret  give  decisive  testimony.  It  is  collected  in  Bingham,  Vol.  II.  pp.  494, 
495.  Chrysostom  says  "  it  was  only  permitted  to  the  Jews  as  sacrifice  was,  for  the 
heaviness  and  grossness  of  their  souls.  God  condescended  to  their  weakness,  because 
they  were  lately  drawn  off  from  idols ;  but  now  instead  of  organs,  we  may  use  our 
own  bodies  to  praise  him  withal." 

b.  It  is  certain  that  organs  were  not  introduced  into  Christian  churches  anywhere 
till  at  least  as  late  as  the  middle  of  the  thirteenth  century.  Thomas  Aquinas  says 
expressly,  "  Our  church  does  not  use  musical  instruments,  as  harps  and  psalteries,  to 
praise  God  withal  that  she  may  not  seem  to  Judaize."  Both  Protestants  and  Roman- 
ists admit  this  testimony  to  be  decisive  as  to  the  fact  that  instruments  were  not  used 
as  late  as  the  time  of  the  great  Schoolman,  A.  D.  1250, 

c.  It  is  quite  clear  from  Scripture  that  instruments  of  music  were  used  before  the 
days  of  Moses  to  express  the  joyful  feelings  of  the  heart.  Job  xxx.  31, 

d.  Few  will  deny  the  lawfulness  of  using  instruments  of  music  in  private  to  raise 
the  joyous  emotions  of  the  soul,  even  in  devotion.  Such  a  view  would  generally  be 
regarded  as  extreme. 

e.  The  introduction  of  instruments  of  music  in  aid  of  sacred  song  is  not  a  provision 
of  the  law  of  Moses.  This  came  in  the  days  of  David.  It  was  no  essential  part  of 
the  ceremonial  institute  of  the  great  prophet  who  wrote  the  pentateuch, 

f.  In  discussing  and  settling  this  question  it  will  not  aid  in  finding  the  truth  to  lose 
our  tempers  and  employ  harsh  and  extravagant  language,  as  is  too  often  done, 

g.  Those  who  decline  or  refuse  the  use  of  instrumental  music  themselves,  ought  not 
to  judge  their  brethren  who  think  it  profitable.  "  Who  art  thou  that  judgest  another 
man's  servant  ?" 

h.  Brethren  who  wish  to  have  instrumental  music,  ought  not  to  use  their  liberty 
maliciously.     It  is  not  right  to  make  a  schism  in  the  body  of  Christ  on  such  points. 


PSALM  XXXIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  413 

i.  Those  who  insist  on  the  sinfulness  of  employing  these  aids  are  in  all  fairness  bound 
to  produce  at  least  one  clear  text,  or  adduce  a  fair  and  plain  inference  from  some  pas- 
sage of  Scripture,  sustaining  their  views. 

j.  If  instruments  are  used  in  public  worship,  it  ought  to  be  only  as  aids  to  congre- 
gational singing.  Where  they  discourage  this,  they  are  an  intolerable  offence.  "  Light 
and  silly  voluntaries,  long  and  unmeaning  interludes  between  the  stanzas,  loud  accom- 
paniment, fancy  stop,  and  see-saw  st^;e/^-playing,  and  other  things  similar,"  should  be 
wholly  discountenanced. 

k.  In  very  high  latitudes  the  Moravians  found  the  organ  of  great  use  in  aiding  the 
people  in  keeping  their  voices  from  sinking  to  a  low  key. 

1.  It  Avill  probably  interest  the  reader  to  see  the  views  of  two  eminent  worthies  on 
this  subject.  Calvin  :  "  It  is  evident  that  the  Psalmist  here  expresses  the  vehement 
and  ardent  affection  which  the  faithful  ought  to  have  in  praising  God,  when  he  enjoins 
musical  instruments  to  be  employed  for  this  purpose.  He  would  have  nothing  omitted 
by  believers  which  tends  to  animate  the  minds  and  feelings  of  men  in  singing  God's 
praises.  The  name  of  God,  no  doubt,  can,  properly  speaking,  be  celebrated  only  by 
the  articulate  voice ;  but  it  is  not  without  reason  that  David  adds  to  tliis  those  aids 
by  which  believers  were  wont  to  stimulate  themselves  the  more  to  this  exercise ;  espe- 
cially considering  that  he  was  speaking  to  God's  ancient  people.  There  is  a  distinction, 
however,  to  be  observed  here,  that  we  may  not  indiscriminately  consider  as  applicable 
to  ourselves  everything  which  was  formerly  enjoined  upon  the  Jews.  I  have  no  doubt 
that  playing  upon  cymbals,  touching  the  harp  and  the  viol,  and  all  that  kind  of  music 
which  is  so  frequently  mentioned  in  the  Psalms,  was  a  part  of  the  education ;  that  is 
to  say,  the  puerile  instruction  of  the  law :  I  speak  of  the  stated  service  of  the  temple. 
For  even  now,  if  believers  choose  to  cheer  themselves  with  musical  instruments,  they 
should,  I  think,  make  it  their  object  not  to  dissever  their  cheerfulness  from  the  praises 
of  God.  But  when  they  frequent  their  sacred  assemblies,  musical  instruments  in  cele- 
brating the  praises  of  God  would  be  no  more  suitable  than  the  burning  of  incense, 
the  lighting  up  of  lamps,  and  the  restoration  of  the  other  shadows  of  the  Law.  The 
Papists,  therefore,  have  foolishly  borrowed  this,  as  well  as  many  other  things  from 
the  Jews.  Men  who  are  fond  of  outward  pomp  may  delight  in  that  noise ;  but  the 
simplicity  which  God  recommends  to  us  by  the  apostle  is  far  more  pleasing  to  him. 
Paul  allows  us  to  bless  God  in  the  public  assembly  of  the  saints  only  in  a  known 
tongue,  1  Cor.  xiv.  16.  The  voice  of  man,  although  not  understood  by  the  generality, 
assuredly  excels  all  inanimate  instruments  of  music ;  and  yet  we  see  what  St.  Paul 
aetermines  concerning  speaking  in  an  unknown  tongue.  W.iat  shall  we  then  say  of 
chanting,  which  fills  the  ears  with  nothing  but  an  empty  sound  ?  Does  any  one  object 
that  music  is  very  useful  for  awakening  the  minds  of  men  and  moving  their  hearts  ? 
I  own  it ;  but  we  should  always  take  care  that  no  corruption  creep  in,  which  might 
both  defile  the  pure  worship  of  God  and  involve  men  in  sui)erstition.  Moreover,  since 
the  Holy  Spirit  expressly  warns  us  of  this  danger  by  the  mouth  of  Paul,  to  proceed 
beyond  what  we  are  there  warranted  by  him,  is  not  only,  I  must  say,  unadvised  zeal, 
but  Avicked  and  perverse  obstinacy." 

It  is  probable  the  views  of  Calvin  are  as  strong,  and  as  strongly  expressed  as  any 
person  on  that  side  of  the  question  would  desire.  On  the  other  side  Eichard  Baxter, 
in  his  Christian  Directory,  Works,  vol.  v.,  pp.  499-501,  thus  delivers  himself:  "  Quest, 
cxxvii..  Is  elmrch-music  by  organs  or  such  instruments  lawful  f 

Answer.  I  know  that  in  the  persecuted  and  pooi-er  times  of  the  church,  none  such 
were  used  (when  they  had  not  temples,  nor  always  a  fixed  meeting  place.)  And  that 
the  author  of  the  Quest  et  Resj).  in  Justin  Martyr  speaketh  against  it.  And  I  grant, 
1.  That  as  it  is  in  the  power  of  weak,  diseased  Christians,  to  make  many  things 


414  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxiii. 

unla>vful  to  their  brethren  lest  we  be  hurtful  to  them,  and  to  deprive  us  of  much,  not 
only  of  our  liberties  but  our  helps,  so  in  abundance  of  congregations,  church-music 
is  made  unlawful  by  accident,  through  their  mistake.  For  it  is  unlawful  (cseteris 
paribus)  by  an  unnecessary  thing  to  occasion  divisions  in  the  churches ;  but  Avhere 
one  part  judgeth  church-music  unlawful,  for  another  part  to  use  it,  would  occasion 
divisions  in  the  churches,  and  drive  away  the  other  part.  Therefore  I  would  wish 
church-music  to  be  nowhere  set  up,  but  where  the  congregation  can  accord  in  the  use 
of  it ;  or  at  least  where  they  will  not  divide  thereupon.  2.  And  I  think  it  unlaAvful 
to  use  such  strains  of  music  as  are  light,  or  as  the  congregation  cannot  easily  be 
brought  to  understand  ;  much  more  on  purpose  to  commit  the  whole  work  of  singing 
to  the  choristers,  and  exclude  the  congregation.  I  am  not  willing  to  join  in  such  a 
church  where  I  shall  be  shut  out  of  this  noble  work  of  praise.  3.  But  plain  intelli- 
gible church-music,  which  occasioneth  not  divisions,  but  the  church  agreeth  in,  for 
my  part  I  never  doubted  to  be  lawful.  For,  1.  God  set  it  up  long  after  Moses'  cere- 
monial Law,  by  David,  Solomon,  etc. 

2.  It  is  not  an  instituted  ceremony  merely,  but  a  natural  help  to  the  mind's  alacrity : 
and  it  is  a  duty  and  not  a  sin  to  use  the  helps  of  nature  and  lawful  art,  though  not 
(0  institute  sacraments,  etc.,  of  our  own.  As  it  is  lawful  to  use  the  comfortable  helps 
jf  spectacles  in  reading  the  Bible,  so  is  it  of  music  to  exhilarate  the  soul  towards  God. 

3.  Jesus  Christ  joined  with  the  Jews  that  used  it,  and  never  spake  a  word  against  it. 

4.  No  Scripture  forbiddeth  it,  therefore  it  is  not  unlawful. 

5.  Nothing  can  be  against  it,  that  I  know  of,  but  what  is  said  against  tunes  and 
melody  of  voice.  For  whereas  they  say  that  it  is  a  human  invention ;  so  are  our 
times  (and  metre,  and  versions.)  Yea,  it  is  not  a  human  invention  ;  as  the  last  psalm 
and  many  others  show,  which  call  us  to  praise  the  Lord  with  instruments  of  music. 

And  whereas  it  is  said  to  be  a  carnal  kind  of  pleasure,  they  may  say  as  much  of  a 
melodious,  harmonious  concert  of  voices,  which  is  more  excellent  music  than  any 
instruments. 

And  whereas  some  say  that  they  find  it  do  them  harm,  so  others  say  of  melodious 
singing :  but  as  wise  men  say  they  find  it  do  them  good.  And  why  should  the  expe- 
rience of  some  prejudiced  self-conceited  person,  or  of  a  half-man  that  knoweth  not 
what  melody  is,  be  set  against  the  experience  of  all  others,  and  deprive  them  of  all 
such  helps  and  mercies,  as  these  people  say  they  find  no  benefit  by. 

And  as  some  deride  church-music  by  many  scornful  names,  so  others  do  by  sing- 
ing (as  some  congregations  near  me  testify,  who  these  many  years  have  forsaken  it, 
and  will  not  endure  it :  but  their  pastor  is  fain  to  unite  them,  by  the  constant  and 
total  omission  of  singing  psalms.)  It  is  a  great  wrong  that  some  do  to  ignorant  Chris- 
tians, by  putting  such  whimsies  and  scruples  into  their  heads,  which  as  soon  as  they 
enter,  turn  that  to  a  scorn,  and  snare,  and  trouble,  which  might  be  a  real  help  and 
comfort  to  them,  as  it  is  to  others." 

m.  The  author  knows  not  how  better  to  close  remarks  on  this  subject  than  by  quoting 
with  entire  approbation  a  sentence  or  two  from  Morison :  "  Never  let  it  be  forgotten, 
that  no  sounds  of  the  most  exquisite  harmony,  whether  proceeding  from  human  voices, 
or  from  harp  of  sweetest  sound,  can  be  acceptable  with  Jehovah,  if  the  music  of  a 
redeemed  heart  does  not  give  tone  and  emphasis  to  the  song  of  praise.  It  is  infallibly 
certain  that  there  can  be  no  religion  in  mere  sounds  of  any  description,  unless  the 
worshipper  sings  with  gi'ace  in  his  heai-t,  making  melody  unto  the  Lord." 

5.  We  may  rest  assured  that  whatever  affects  the  joyful  solemnity  of  God's  wor- 
ship is  not  unimportant,  v.  3. 

6.  A  broad  foundation  for  pious  confidence  is  laid  in  the  truth  and  excellence  of 


psAMi  xxxiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  4I5 

God's  word,  v.  4.      If  one  precept,  promise,  doctrine,  threatening,  or  prediction  of 
God  could  fixil,  then  indeed  we  would  be  undone.     But  that  can  never  be. 

7.  The  uniformity,  stability  and  righteousness  of  providence  in  administering  human 
aifairs,  and  especially  in  carrying  out  the  principles  of  Holy  Scripture  in  all  things 
to  which  they  apply  are  truly  admirable,  v.  4.  All  the  events  of  providence  "  make 
up  a  harmony  of  well-ruled  concords  and  discords." 

8.  In  all  earthly  affairs  change  is  the  order  of  things.  The  winds,  the  tides,  the  sea- 
sons, the  face  of  nature,  and  even  friends  change,  but  in  all  our  calculations  we  may 
rely  on  the  immutable  holiness,  justice  and  goodness  of  God,  v.  5.  The  Judge  of 
all  the  earth  will  do  right.     He  never  errs,  never  wrongs  a  creature,  never  is  unkind. 

9.  Creation  and  providence,  stars  and  seas,  the  heavens  and  the  laws  of  matter 
all  publish  the  claim  of  Jehovah  to  supreme  and  holy  worship,  w.  6, 7.  If  the  Creator 
and  Governor  of  the  world  is  not  to  be  adored,  religious  worship  can  never  be  re- 
garded as  proper.  If  it  is  not  due  to  him  Avho  made  and  keeps  us,  who  feeds  and 
clothes  us,  it  is  due  to  none. 

10.  Sentiments  of  profound  reverence  for  God  should  be  felt  by  all  men,  if  they 
even  consulted  nature  alone,  vv.  8,  9.  "  His  omnipotence,  manifested  in  framino- 
and  settling  the  world  at  a  word,  should  move  men  to  fear  him." 

11.  No  weapon  formed  against  Zion  shall  prosper,  v.  10.  If  plans  and  plots, 
counsels  and  devices,  the  most  cunning  and  the  most  cruel,  could  have  injured  the 
church  of  God,  there  had  not  been  left  even  a  small  remnant.  Long,  long  ago  the 
enemy  hoped  to  make  a  full  end  of  the  worship  and  service  of  God  on  earth ;  but 
he  has  failed,  and  shall  ever  fail. 

12.  God's  counsels  and  thoughts  being  all  infinitely  holy,  just  and  good,  could  not 
be  changed  but  for  the  worse,  and  all  his  perfections  forbid  any  change  whatever. 
All  is  right,  when  God  plans  it.  All  is  sure  to  come  to  pass  because  he  has  planned 
it.  The  more  they  are  tried,  the  firmer  will  God's  word  and  counsels  be  found  to 
be.  He,  whose  hope  of  success  rests  on  a  failure  of  the  divine  purpose,  will  meet  a 
dreadful  overthrow.  "  God  has  promised  nothing  but  what  he  has  determined  to 
perform." 

13.  Eighteousness  exalteth  a  nation,  v.  12.  When  people  heartily  enter  on  a 
course  of  piety,  they  initiate  a  process  of  mental  and  social  impi'ovement,  which 
must  elevate  them  far  above  anything  they  ever  before  attained. 

14.  It  is  a  rich  mercy  that  God  makes  the  first  motion  towards  the  salvation  of 
men  !  If  any  people  are  his  inheritance,  it  is  because  he  has  chosen  them,  v.  12. 
The  doctrine  of  the  New  Testament  is  the  same.  "  Ye  have  not  chosen  me,  but  I 
have  chosen  you." 

15.  In  all  the  vast  extent  of  creation,  nothing  is  hid  from  the  observation  of  the 
Almighty,  vv.  13,  14.  If  anything  could  escape  his  notice,  or  elude  his  grasp, 
that  might  be  fatal  to  his  plans  and  to  the  salvation  of  his  people.  Unless 
he  controls  all  causes,  that  one,  which  he  does  not  control,  may  do  untold 
mischief. 

16.  He,  that  made  the  hearts  of  all  men,  cannot  but  know  them,  and  understand 
all  their  operations,  v.  15.  This  proves  that  he  is  God,  that  he  can  fully  save  his 
people  from  their  sins,  and  that  the  wicked  shall  not  gain  an  advantage  over  God's 
people. 

17.  All  the  names  and  forms  of  strength  and  power  belonging  to  creatures  are 
nothing  without  God,  vv.  16,  17.  Four  of  these  are  here  specified,  a  king,  a  host,  a 
giant  and  a  horse.  Where  the  word  of  a  king  is,  there  is  power,  Ecc.  viii.  4.  But  when 
God  does  not  support  it,  or  wars  against  it,  it  is  as  powerless  as  the  chattering  of  a 
swallow.     The  mightiest  monarch  can  do  nothing   except  it  be  given  him  of  God, 


416  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxiv. 

John  xix.  11.  David  often  acknowledges  that  God  made  him  all  he  was.  Neither 
is  an  army  a  protection  if  God  be  against  it.  The  very  gi-eatness  of  a  host  has  often 
been  its  ruin.  God,  who  made  the  stars  fight  against  Sisera,  can  easily  defeat  any 
military  preparations.  Without  lifting  a  finger  he  can  send  an  angel  and  in  one 
nio-ht  he  shall  destroy  the  greatest  army  that  ever  invaded  a  country.  A  giant  has 
many  a  time  done  great  things.  But  let  not  the  mighty  man  glory  in  his  might, 
Jer.  ix.  23.  Giants  shall  die  like  men.  God  has  given  to  the  horse  strength,  and 
clothed  his  neck  with  thunder.  The  glory  of  his  nostrils  is  terrible.  He  paweth 
in  the  valley  and  rejoiceth  in  his  strength.  He  goeth  on  to  meet  the  armed  men. 
He  mocketh  at  fear,  and  is  not  affrighted.  He  smelleth  the  battle  afar  off.  Yet  he 
is  nothing  without  God.     He  may  as  soon  carry  his  rider  into  danger  as  out  of  it. 

18.  No  man  ever  acts  with  true  wisdom  till  he  fears  God,  and  hopes  in  his  mercy, 
V.  18. 

19.  A  good  man  may  be  sure  of  natural  life  as  long  as  it  is  best  for  him  to  have 
it,  and  when  it  is  taken  away,  he  may  confidently  expect  a  better  life  in  a  better 
Avorld,  V.  19.     Compare  Isa.  xxxiii.  16 ;  xli.  17,  18  ;  1  Tim.  iv.  8. 

20.  Is  not  waiting  upon  the  Lord  a  duty  too  little  insisted  on  in  our  day  ?  v.  20. 
The  author  does  not  remember  that  he  ever  heard  more  than  one  or  two  public  dis- 
courses respecting  this  excellent  exercise. 

21.  Thei'e  is  a  beautiful  proportion  in  the  character  of  truly  pious  men.  Where 
there  is  genuine  trust,  there  is  gracious  fear,  and  where  these  are,  there  is  also  holy 
joy,  vv.  18,  21. 

22.  The  cry  for  mercy  ever  becomes  us,  till  we  get  our  crown,  v.  22.  It  is  never 
out  of  place.     Even  in  closing  a  triumphant  song  it  is  proper. 


Psalm  xxxiv. 

A  Psalm  of  David,  when  he  changed  his  behaviour  before  Abimelech ;  who  drove  him  away,  and 

he  departed. 

1  I  will  bless  the  Lokd  at  all  times :  his  praise  shall  continually  he  in  my  mouth. 

2  My  soul  shall  make  her  boast  in  the  Lord  :  the  humble  shall  hear  thereof,  and  be  glad. 

3  Oh  magnify  the  Lord  with  me,  and  let  us  exalt  his  name  together. 

4  I  sought  the  Lord,  and  he  heard  me,  and  delivered  me  from  all  my  fears. 

5  They  looked  unto  him,  and  were  lightened :  and  their  faces  were  not  ashamed. 

6  This  poor  man  cried,  and  the  Lord  heard  him,  and  saved  him  out  of  all  his  troubles. 

7  The  angel  of  the  Lord  encampeth  round  about  them  that  fear  him,  and  delivereth  them. 

8  Oh  taste  and  see  that  the  Lord  is  good:  blessed  is  the  man  that  trusteth  in  him. 

9  Oh  fear  the  Lord,  ye  his  saints :  for  there  is  no  want  to  them  that  fear  him. 

10  The  young  lions  do  lack,  and  suffer  hunger :  but  they  that  seek  the  Lord  shall  not  want  any 
good  thing. 

11  Come,  ye  children,  hearken  unto  me :  I  will  teach  you  the  fear  of  the  Lord. 

12  What  man  is  he  that  desireth  life,  and  loveth  many  days,  that  he  may  see  good? 

13  Keep  thy  tongue  from  evil,  and  thy  lips  from  speaking  guile. 

14  Depart  from  evil,  and  do  good  ;  seek  peace,  and  pursue  it. 

15  The  eyes  of  the  Lord  are  upon  the  righteous,  and  his  ears  are  open  unto  their  cry. 

16  The  face  of  the  Lord  is  against  them  that  do  evil,  to  cut  off  the  remembrance  of  them  from 
the  earth. 

17  The  righteous  cry,  and  the  Lord  heareth,  and  delivereth  them  out  of  all  their  troubles. 


PSALM  XXXIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  417 

18  The  Lord  is  nigh  unto  them  that  arc  of  a  broken  heart;  and  saveth  such  as  be  of  a  contrite 
sjjirit. 

19  Many  are  the  afflictions  of  the  rigliteous:  but  the  Lord  dclivercth  him  out  of  them  all. 

20  He  keepeth  all  his  bones :  not  one  of  them  is  broken. 

21  Evil  shall  slay  the  wicked :  and  they  that  hate  the  righteous  shall  be  desolate. 

22  The  Lord  redeemeth  the  soul  of  his  servants  :  and  none  of  them  that  trust  in  him  shall  be 
desolate. 

ON  the  title  see  on  titles  of  Psalms  iii.  xi.  We  know  the  historic  occasion  of  this 
ode.  See  title  and  1  Sam.  xxi.  10-15 ;  xxii.  1,  2.  The  name  of  the  king  before 
whom  David  appeared  was  Achish.  His  title  was  Abimelech,  which  means  my  Father 
the  King.  It  occurs  often  in  Scripture.  Like  Pharaoh  and  Caisar,  it  was  worn  by  a 
succession  of  princes.  The  Syriac  and  Theodoret  strangely  confound  Abimelech  with 
Ahimelech  the  priest  mentioned  in  1  Sam.  xxi.  1-8.  For  behaviour  in  the  title  some 
read  sense,  some  intellect,  some  countenance.  Luther  has  behaviour.  That  gives  the 
sense.  Beyond  reasonable  doubt  David  is  the  author  of  this  Psalm.  This  is  an 
alphabetical  poem.  See  Introduction,  §  13,  and  on  Ps.  xxv.  The  alphabetical  arrange- 
ment is  not  perfect,  the  sixth  letter  being  omitted,  and  the  seventeenth  beginning 
vv.  16,  22. 

The  morality  of  David's  conduct  before  Achish  is  matter  of  dispute.  Did  he  sin 
in  feigning  madness  ?  On  this  question  some  judicious  commentators  give  no  opinion. 
Those  who  justify  stratagem  in  war  would  approve  of  this  device.  Those,  who  believe 
that  under  all  circumstances  truth  and  candor  are  obligatory,  would  condemn  his  con- 
duct. Calvin  speaks  safely  when  he  says :  "  Although  God  sometimes  delivers  his 
people,  while  at  the  same  time  they  err  in  choosing  the  means,  or  even  fall  into  sin  in 
adopting  them,  yet  there  is  nothing  inconsistent  in  this.  The  deliverance  was  the 
work  of  God,  but  the  intermediate  sin,  which  is  on  no  account  to  be  excused,  ought  to 
be  ascribed  to  David."  Some  have  even  thought  that  this  Psalm  gives  evidences  of 
compunction  for  this  artifice.  But  this  is  doubtful.  The  object  of  the  ode  is  to  cele- 
brate the  divine  goodness,  and  to  awaken  just  sentiments  in  his  own  mind,  and  in  the 
minds  of  others.  The  whole  structure  of  the  Psalm  would  lead  us  to  suppose  that  it 
was  composed  after  David  was  quite  out  of  peril.  Some  have  thought  he  wrote  it  in 
the  cave  of  AduUam.  While  this  cannot  be  proved,  it  is  not  a  wild  conjecture,  1 
Sam.  xxii.  1,  2. 

That  the  occasion  of  this  Psalm  fully  justified  the  high  strams  it  employs  is  mani- 
fest from  the  gx'eat  peril,  in  which  the  history  shows  David  to  have  been,  and  from  the 
very  remarkable  prayer,  which  David  offered  on  that  occasion,  as  we  have  it  in  Ps. 
Ivi.  Jebb  :  "  The  characteristic  word  of  this  Psalm  is  Jehovah,"  on  which  see  on  Ps. 
i.  2.     Clarke  dates  it  B.  C.  1062  ;  Scott  B.  C.  1061. 

1.  I  will  bless  the  Lord  at  all  times.  Bless,  as  in  Ps.  v.  12,  which  see.  At  all 
times;  some  read,  in  all  time ;  some,  at  every  time.  The  meaning  is,  in  every  condition, 
prosperous  or  adverse ;  "  in  every  posture  of  my  affairs."  He  repeats :  His  praise 
shall  continually  be  in  my  mouth.     Continually,  always,  ever. 

2.  My  soul  shall  make  her  boast  in  the  Lord.  Calvin  :  "  The  term  soul  in  this  place 
signifies  not  the  vital  spirit,  but  the  seat  of  the  affections."  The  boasting  of  a  good 
man,  when  approved  of  God,  is  a  high  degree  of  exultant  enjoyment  of  good  in  posses- 
sion, united  with  a  persuasion  of  bright  and  glorious  prospects.  Were  this  boasting 
in  one's  own  strength  or  holiness,  notliing  could  be  more  vain ;  but  when  it  is  in  the 
Lord,  nothing  is  more  ennobling  or  commendable.  It  is  also  a  great  encouragement 
to  others  :  Tlie  humble  shall  hear  thei'eof  and  be  glad.  For  the  humble  Luther  has  the 
mscrable;  many,  the  meek;  and  many,  the  hiimble.  See  on  Ps.  ix.  12,  18.  It  is 
applied  to  Moses,  Num.  xii.  3.     A  word  closely  resembling  this  is  rendered  humbled,  in 

53 


41  g  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxiv. 

I's.  XXX v'.  13.  The  meek  of  the  earth  must  take  courage  at  what  they  see  done  for 
tlieir  jioor  brethren.  Being  humble,  they  knoAV  they  deserve  no  good  thing.  They 
are  o-rateful  for  mercies,  whicli  the  workl  lightly  esteems ;  and  they  are  hopeful  and 
flad  when  they  see  great  things  done  for  the  loivly.  Even  a  faint-hearted  Israelite 
might  have  waxed  bold  when  he  saw  the  three  young  men  walking  loose  in  the  fiery 
furnace ;  or  when  he  met  them  afterwards,  and  found  not  a  hair  of  their  head  singed,  nor 
their  coats  changed,  nor  the  smell  of  fire  passed  on  them.  Peter  was  not  more  affected 
with  his  miraculous  deliverance  from  prison  than  were  his  brethren.  Acts  xii.  11,  16. 

3.  Oh  magnify  the  Lord  tvith  me.  Magnify,  make  great,  lift  up.  For  many  good 
reasons  every  true  worshipper  desires  others  to  unite  with  him  in  adoring  and  praising- 
Jehovah.  God  is  so  excellent,  his  mercies  are  so  marvellous,  the  work  of  praise  is  so 
enlivening,  and  any  praise  rendered  by  one  falls  so  far  short  of  what  God  deserves, 
that  if  a  good  man  could,  he  would  enlist  the  universe  of  creatures  in  aid  of  the 
worship  he  offers.  From  the  j^eculiar  construction  of  this  clause  in  the  Hebrew  some 
think  that  the  word  name  in  the  next  clause  should  be  here  understood.  If  so,  the 
sense  will  not  be  varied.  David  repeats  his  call  on  others :  And  let  us  exalt  his  name 
together.  United,  religious  worship,  celebrating  the  praises  of  Jehovah,  is  that,  to 
which  all  are  here  cited. 

4.  I  sought  the  Lord,  and  he  heard  me,  and  delivered  me  from  all  my  fears.  Here 
is  the  great  event  which  caused  the  vows  and  challenges  of  the  preceding  verses. 
He  sought  the  Lord  by  prayer  and  in  faith.  His  fears  were  great.  He  had  killed 
Goliath,  the  great  champion  of  the  very  king  before  whom  he  now  stood  a  helpless 
stranger,  fugitive  and  prisoner.  The  Philistines  remembered  the  deed,  and  no  doubt 
accused  David  to  their  prince.  To  sense  and  reason  all  looked  dark.  In  that  sad 
hour  David's  mind  was  turned  to  God,  and  he  gained  his  cause.  The  Lord,  in 
whose  hands  is  the  king's  heart,  made  Abimelech  indifferent  respecting  his  jjrisoner ; 
nay,  he  drove  him  away;  and  so  the  royal  sufferer  was  permitted  to  go  to  a  strong- 
hold, and  meet  his  whole  family  and  his  friends.  God  can  save  by  few  or  by  many, 
from  the  jaws  of  lions,  or  the  swords  of  kings.  The  more  pressing  the  calamity,  the 
more  earnest  should  be  our  applications  to  the  throne  of  grace: 

5.  They  looked  unto  him,  and  were  lightened:  and  tlieir  faces  toere  not  ashamed.  The 
Chaldee  agrees  with  our  version.  But  all  the  other  ancient  versions  i»ut  the  first 
and  second  verbs  in  the  imperative  and  the  last  in  the  future:  Come  ye  to  him  [or 
look  to  him]  and  be  enlightened:  and  your  faces  shall  not  be  confounded.  Calvin 
puts  all  the  verbs  in  the  future;  the  church  of  England,  all  in  the  preterite; 
Edwards,  all  in  the  imperative;  Fry:  Look  unto  him  and  be  ye  gladdened,  and 
your  faces  shall  not  be  made  ashamed ;  Horsley :  Look  towards  him,  and  thou  shalt 
be  enlightened ;  and  your  faces  shall  never  be  ashamed ;  Hengstenberg :  They  look 
at  him  and  are  brightened,  and  their  countenance  is  not  ashamed.  There  is  consid- 
erable difficulty  in  getting  at  the  precise  sense  of  this  verse.  Jehovah  is  spoken 
of  in  each  of  the  preceding  verses,  and  so  by  liim  the  great  mass  of  sober  commenta- 
tors understand  God.  But  unless  we  admit  that  this  is  a  dramatic  Psalm,  we  must 
admit  that  David  is  spoken  of  in  the  next  verse  in  the  third  person  singular,  as  this 
poor  man  and  him.  Yet  there  would  be  a  good  sense,  if  we  supposed  the  humble  to 
have  looked,  or  to  be  looking  at  David's  deliverance,  and  thus  getting  assurance  that 
they  should  not  be  ashamed.  There  is  doubt  respecting  the  best  rendering  of  the 
verbs  as  to  tense.  But  the  authorized  version  is  most  conformed  to  the  original,  and 
the  verse  may  well  be  understood  as  declaring  that  David's  deliverance  was  not 
peculiar  to  liimself,  but  that  whenever  the  humble  looked  unto  God,  they  were  lightened, 
and  were  not  left  to  shame.  The  first  two  verbs  in  Hebrew  are  in  the  past;  the  last 
is  in  the  future.     "We  might  read  the  whole :  They  looked  unto  him  and  were  light- 


PSALM  XXXIV.]  STUDIES  IN   THE   BOOK   OF  PSALMS.  419 

ened,  i.  e.,  were  cheered  as  by  liglit.     Nor  shall  their  past  experience  deceive  them 
and  their  faces  shall  not  be  ashamed. 

6.  This  poor  man  cried,  and  the  Lord  heard  him,  and  saved  him  oid  of  all  his 
troubles.  Poor,  rendered  humble  m  Ps.  ix.  12;  afflicted  in  Ps.  xviii.  27;  lowly  in  Pr. 
iii.  34;  needy  in  Pr.  xxxi.  20.  The  prayer  offered  by  this  poor  man  was  earnest  and 
fervent.  He  cried.  His  cry  brought  down  the  blessing.  He  was  saved  out  of  all 
his  troubles,  distresses,  tribidations,  adversities,  anguishes,  see  Ps.  ix.  9;  xxii.  11.  Cal- 
vin and  others  think  David  in  this  verse  introduces  all  the  godly  as  pointing  to  him 
and  speaking  of  him.  This  is  not  necessary  to  the  understanding  of  the  passage; 
nor  is  it  favored  by  many.  The  safest  rule  respecting  the  introduction  of  the 
dramatic  form  is  not  to  resort  to  it  unless  the  sense  requires  it.  The  inspired  writers 
often  introduce  themselves  in  the  third  person.  Of  this  there  are  many  instances  in 
the  writings  of  Moses.  See  also  Ps.  cxxxii.  1;  Hos.  i.  2;  John  xxi.  24;  2  Cor.  xii. 
2,  4.  In  vv.  1-4  the  psalmist  speaks  of  himself;  in  v.  5,  of  God's  people  generally ; 
in  V.  6,  of  himself;  in  v.  7,  he  returns  to  general  views. 

7.  The  angel  of  the  Lord  encampeth  round  aboid  them  that  fear  him,  and  delivereth 
them.  Three  views  have  been  held  respecting  the  angel  of  the  Lord.  1.  Many  think 
it  means  any  heavenly  messenger  sent  to  protect  the  righteous,  or  fight  against  their 
foes.  2.  Others  think  that  by  angel  in  the  singular,  we  are  to  understand  angels. 
The  word  rendered  encampeth  resembles  Mahanaim,  armies;  see  Gen.  xxxii.  1,  2.  In 
Hebrew  the  singular  is  often  put  for  the  plural — one  for  the  species.  3.  Others 
think  that  by  the  angel  of  the  Lord  we  are  here  and  often  elsewhere  to  understand 
the  Eedeemer,  Gen.  xlviii.  16;  Ex.  xxiii.  20,  23;  xxxii.  34;  Judges  xiii.  15-22; 
Mai.  iii.  1.  See  Hengstenberg's  Christology.  This  sense  does  not  forbid  us  to  sup- 
pose him  to  be  attended  by  the  heavenly  host.  He  is  "The captain  of  the  Lord's 
host,"  and  "All  the  host  of  heaven  stands  by  him  on  his  right  hand  and  on  his  left," 
Josh.  V.  14;  1  Kings  xxii.  19;  Heb.  i.  6,  7.  The  special  ministry  of  angels  is  to 
them  that  fear  Jehovah,  or  to  "them,  who  shall  be  heirs  of  salvation."  The  angel 
delivereth  them,  however  many  their  foes,  hoAvever  great  their  own  weakness,  however 
feeble  their  hopes,  however  alarming  their  case. 

8.  Oh  taste  and  see  that  the  Lord  is  good.  To  taste  is  to  make  proof  by  experience. 
To  see  is  either  to  gain  the  result  of  such  tasting,  or  it  is  to  enjoy.  The  word  see  has 
both  significations.  The  former  seems  to  be  the  more  appropriate  here,  and  is  equiva- 
lent to  knoujing  certainly.  Blessed  is  the  man  that  triisteth  in  him.  Blessed,  as  in 
Ps.  i.  1 ;  xxxii.  1.  Trusteth,  rendered  elsewhere  putteth  trust,  hath  hope,  maketh  a 
refuge.  Edwards  renders  it :  O  try,  and  be  sensible  of  the  goodness  of  Jehovah  : 
how  happy  the  man,  who  trusteth  in  him. 

9.  OhfeartheJjO'RT),ye  his  saints.  Fear,  as  in  v.  7;  Ps.  xv.  4;  xxii.  23;  xxxiii.  18. 
Saints,  holy  oyies.  There  is  nothing  more  unfriendly  to  true  piety  than  its  degenerat- 
ing into  irreverence  and  familiarity  with  God.  Fear  gone,  all  solemnity  vanishes, 
and  love  becomes  fondness.  The  command  is  clear.  An  encouraging  reason  is  given  : 
For  there  is  no  want  to  them  that  fear  him.  There  is  nothing  loanting  in  the  symmetry 
of  their  characters,  in  the  supply  of  their  temporal  necessities,  in  furnishing  them 
against  the  machinations  of  the  wicked  One,  in  the  day  of  conflict,  in  the  hour  of 
death.  For  such  persons  an  ample  provision  is  made  in  all  respects  and  for  all  duration 
Among  all  the  redeemed  in  glory  there  is  not  one  Avho  looks  back  and  sees  that  on  earth 
there  was  any  mistake  in  the  divine  conduct  towards  him.  God  doeth  all  things  Avell. 

10.  The  young  lions  do  lack,  and  suffer  hunger.  The  Septuagint,  Syriac,  Arabic, 
Ethiopic,  Vulgate,  Luther  and  Houbigant  instead  of  lions,  or  young  lions,  read  the 
rich.  John  Rogers'  translation  is  much  the  same :  The  ryche  shall  want  and  suffre 
hunger,  but  they  which  seke  the  Lord,  shall  want  no  maner  of  thynge,  that  is  good. 


420  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxiv. 

While  Ainsworth  gives  lions  in  the  text  he  yet  says :  "  Hereby  may  be  meant  the 
rich  and  mighty  of  the  world,  whom  God  often  bringeth  to  miserie."  Eapacious 
and  cruel  men  are  in  Scripture  often  compared  to  lions,  1  Chron.  xi.  22  ;  Ps.  xxxv.  17 ; 
Jer.  ii.  15 ;  Neh.  ii.  11-13 ;  2  Tim.  iv.  17.  Hengstenberg  thinks  that  the  connection  and 
the  word  rendered  lack,  Avhich  is  literally  "  reduced  to  poverty,"  require  us  by  Imis  to 
understand  powerful  and  violent  men.  Alexander :  "  The  sentiment  then  is,  thai 
while  the  most  powerful  and  least  scrupulous  of  men  may  be  reduced  to  want,  the 
people  of  God  shall  be  abundantly  and  constantly  provided  for."  But  the  Chaldee, 
church  of  England,  Calvin  and  Amesius  retain  in  the  text  lions.  In  either  way  we 
get  a  good  sense.  Young  lions  are  not  those,  which  cannot  hunt  their  prey,  or  are 
feeble.  This  is  clear  from  Ps.  Iviii.  6,  where  we  read  of  "  the  great  teeth  of  the  young 
lions,"  and  from  other  places,  Job  iv.  10;  Ps.  xvii.  12;  Mic.  v.  8.  The  argument 
is,  that  those,  Avho  like  young  lions  rely  on  their  strength  and  rapacity,  shall  suffer 
because  God  is  against  them.  But  they  that  seek  the  Lord  shall  not  want  any  good 
thing.  Seeh  ^Ae  Lord,  a  phrase,  like  the  fear  of  the  Lord,  denoting  the  whole  of  re- 
ligion, as  in  V.  4 ;  Ps.  ix.  10 ;  xiv.  2.  Calvin  :  "  If  it  is  objected,  that  the  good  and 
the  virtuous  are  not  always  exempted  from  penury,  I  answer,  that  the  hand  of  God 
is  stretched  out  to  succor  them  in  due  season,  when  they  are  reduced  to  the  greatest 
straits,  and  know  not  to  what  side  to  turn,  so  that  the  issue  always  shows  that  we 
seek  not  in  vain  from  him  whatever  is  necessary  to  the  sustenance  of  life."  Sanc- 
tified poverty,  sanctified  afilictions  of  every  kind  are  not  real  evils,  but  truly  good 
things. 

11.  Come,  ye  children.  Most  of  the  versions  have  children;  Edwards  has  young 
men;  Ainsworth,  Hengstenberg  and  Alexander  have  sons.  In  our  version  it  is  soiis, 
Ps.  iv.  2  ;  xxxi.  19  ;  and  children  in  Ps.  xi.  4 ;  xii.  1.  The  address  is  to  young  jjeo- 
■ple,  whatever  their  age.  Hearken  unto  me.  '  Heedlessness  is  a  great  sin  among 
youth.  They  are  slow  to  hear,  listen,  weigh,  ponder,  consider.  Folly  is  often  bound 
up  in  their  hearts.  They  must  be  warned,  exhorted,  commanded  to  pay  attention  to 
the  lessons  which  so  much  concern  them.  They  ought  to  hearken.  It  is  a  great 
matter,  it  is  their  life.  I  will  teach  you  the  fear  of  the  Lord.  If  this  be  taken  as 
the  point  to  which  all  the  residue  of  the  Psalm  refers,  then  David  here  proposes  to 
show  them,  1.  What  it  is  to  fear  the  Lord  ;  2,  What  are  the  proper  fruits  of  godly 
fear ;  3,  What  are  the  motives  to  fear  God.  The  first  appeal  is  to  the  natural  de- 
sire for  happiness : 

12.  What  man  is  he  that  desireth  life,  and  loveth  many  daijs,  that  he  may  see  good  f 
The  sense  is  not  varied  by  some  of  the  ancient  versions,  rendering  the  last  clause, 
Who  loveth  to  see  good  days?  The  sinner  is  himself  the  greatest  loser  by  his 
crimes ;  and  the  saint  the  greatest  gainer  by  his  holiness.  The  cause  of  piety  would 
labor  under  a  sad  disadvantage,  if  in  the  long  run  the  saint  fiired  no  better  than  the 
wicked.  The  love  of  hajjpiness  being  natural  and  universal,  and  having  some  in- 
fluence over  all  men,  who  are  not  desperate,  an  appeal  to  it  for  the  purpose  of  secur- 
ing attention  is  not  out  of  place.  True,  piety  has  a  higher  motive,  and  virtue  a 
higher  spring  than  anything  ending  in  i:>ersonal  advantage.  But  that  does  not  im- 
pair the  strength  of  the  consideration  here  presented.  On  the  temporal  benefits  of 
true  piety  see  on  Ps.  i.  3.     The  first  direction  for  seeing  good,  or  good  days  is  : 

13.  Keep  thy  tongue  from  evil,  and  thy  lips  from  sjyeaking  guile.  Keep,  hold  back, 
restrain,  vigilantly  guard, preserve.  The  same  word  is  applied  to  keejying  the  command- 
ments, keeping  covenant,  keeping  the  law,  keeping  the  heart.  This  ought  to  be  easy 
work ;  but  sin  has  made  it  very  difl^cult,  and,  without  divine  grace,  impossible,  Jas. 
iii.  2-10.  Yet  we  may  not  on  that  account  be  excused  from  our  duty,  Jas.  i.  26.  The 
ways  in  which  men  sin  with  the  tongue  are  many.     Laurentius  sajs  there  are  as  many 


PSALM  XXXIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  421 

sins  of  the  tongue  as  there  are  letters  in  tlie  alphabet.  Richard  Baxter  has  catalogued 
thirty.  The  best  expositions  of  the  decalogue  mention  even  more.  Speaking  become* 
sinful  when  it  is  hasty,  rash,  continual,  unseasonable,  excessive,  clamorous,  senseless, 
unchaste,  indelicate,  impure,  filthy,  prevaricating,  quibbling,  deceitful,  lying,  slander- 
ous, tattling,  babbling,  backbiting,  detractive,  reproachful,  opprobrious,  flattering, 
seductive,  betraying  confidence,  revealing  secrets,  awakening  groundless  suspicions, 
talebearing,  news-carrying,  railing,  reviling,  boastful,  scornful,  desperate,  murmuring, 
foolish,  egotistical,  vain,  proud,  malignant,  bitter,  resentful,  cursing,  profane,  or  blas- 
phemous. "  The  tongue  is  a  world  of  iniquity."  Sins  of  the  tongue  lead  to  horrors 
of  conscience,  loss  of  peace  of  mind  and  loss  of  appetite;  to  broils,  quarrels  and  bitter 
contentions ;  to  fightings,  stabbings,  shootings  and  murders.  Perhaps  no  form  of  sin 
more  terribly  destroys  personal,  domestic,  social  and  public  peace  and  prosperity. 
"  The  tongue  is  a  fire."  It  burns  all  who  abuse  it.  It  burns  them  up.  Dreadful 
plagues  befall  it  here  and  hereafter,  Ps.  lii.  5 ;  cxx.  4.  The  two  forms  of  sinful  speak- 
ing noticed  in  the  verse  are  evil  and  guile.  The  latter  word  is  elsewhere  in  our  version 
rendered  deceit,  subtlety,  treachery,  craft,  and  several  times  guile.  Evil,  elsewhere,  mis- 
chief, wickedness,  wrong.  Hengsteuberg :  "  In  giving  the  details  of  the  fear  of  God, 
the  duties  toward  our  neighbor  are,  according  to  David's  usual  way,  dwelt  upon  with 
particular  care,  because  there  hypocrisy,  which  is  so  ready  to  appropriate  to  itself 
promises  with  which  it  has  nothing  to  do,  finds  least  scope  for  its  exercise."  Guard 
your  lips,  but  do  more : 

14.  Depart  from  evil  and  do  good.  Evil,  as  in  vv.  13,  16.  Evil  and  good  ai'e  here 
used  as  in  common  parlance.  This  mode  of  pointing  out  our  duty  is  very  fitting : 
"  Cease  to  do  evil ;  learn  to  do  well,"  Isa.  i.  16,  17.  While  our  direct  duty  to  God  is 
not  ignored,  our  duty  to  man  is  the  chief  matter  involved  in  this  verse  and  the  preceding. 
Seek  peace  and  pursue  it.  Peace,  that  is  the  things  which  make  for  peace,  for  the  quiet 
and  order  of  men,  of  families,  of  neighborhoods,  and  of  nations.  Peace  is  a  great 
blesshig,  and,  where  principle  is  not  sacrificed,  it  is  never  purchased  at  too  great  a  cost, 
Rom.  xii.  18 ;  Heb.  xii.  14.  The  great  means  of  seeking  and  promoting  peace  are 
uprightness,  kindness,  forbearance,  forgiveness,  gentleness,  cjuietness.  We  are  at  liberty, 
in  some  cases  we  are  bound,  to  sacrifice  our  own  rights  for  the  sake  of  peace.  We 
are  to  pursue  peace,  if  she  seems  to  flee  from  us,  until  the  further  pursuit  would  involve 
faithlessness  or  an  evil  conscience;  then  we  must  stop.  It  is  not  j^ossible  to  livejieacea- 
ably  with  some  men.  They  love  strife.  Without  formal  quotation,  verses  12,  13,  15, 
16  of  this  Psalm  are  inwoven  into  1  Peter  iii.  10-12.  The  duties  of  vv.  13,  14  are 
enforced  thus : 

15.  The  eyes  of  the  Lord  are  upon  the  righteous.  That  is,  his  providence  is  over 
them  for  good;  to  notice  their  wrongs  and  distresses;  to  mark  their  wants  and  desires; 
to  supply  their  lack  and  necessities ;  to  give  them  restraining  and  sustaining  grace ; 
and  to  crown  their  lives  with  goodness,  and  their  conflicts  with  victory.  And  his  ears 
are  open  tmto  their  cry.  The  righteous  are  often  in  great  straits,  but  they  know  how 
to  cry  unto  the  Lord,  and  his  ears  are  never  closed  to  their  entreaties.  He  never  fails 
to  regard  the  voice  of  earnest,  humble,  believing  prayer.  This  is  their  happy  lot.  It 
is  far  diflferent  with  the  wicked. 

16.  The  face  of  the  Lord  is  against  them  that  do  evil,  to  cid  off  the  remembrance  of 
them  from  the  earth.  Face,  the  Hebrew  word  occurs  very  often  and  is  commonly  so 
rendered.  It  is  also  rendered  countenance,  moxdh,  presence,  anger.  The  last  seems  to 
give  the  best  sense,  and  is  fully  justified  by  the  rendering  of  the  same  word  in  Ps. 
xxi.  9  ;  Lam.  iv.  16.  Yet  God's  mouth,  that  is,  all  he  speaks,  is  against  the  wicked. 
And  his  presence,  although  it  may  accompany  the  wicked,  is  to  cut  off  the  remem- 
brance of  them  from  the  earth,  to  extirpate  them  utterly.     See  on  Ps.  ix.  5,  6.     No 


422  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxiv 

man  on  eartli  hopes  or  desires  to  spend  his  eternity  with  thieves,  liars,  burglars,  mur- 
derers, tyrants,  oi)pres5ors,  persecutors  and  blasphemers  who  died  in  their  sins.  Who 
now  cares  "or  Cyrus,  Alexander,  Ciesar  or  Charlemagne?  Their  names,  though  still 
repeated  on  earth,  have  no  sweet  odors.  No  man  reveres  their  memory,  fears  their 
power,  01  Avould  give  a  farthing  to  be  of  their  lineage.  Whereas  there  are  millions 
on  earth  who  think  of  Abel,  Enoch,  Abraham,  Isaac,  Jacob,  David,  Hannah,  Anna, 
j\[ary,  John,  Peter  and  Paul,  and  hope  soon  to  see  them  in  glory  and  be  joined  to 
their  assembly. 

17.  The  righteous  cry,  and  the  Lord  heareth,  and  delivereth  them  out  of  all  their 
troubles.  That  which  in  v.  6  is  recorded  of  David  is  here  asserted  to  be  true  of  all 
tlie  servants  of  God.  Our  ti'anslators  have  supplied  the  righteous,  because  they  are 
evidently  here  spoken  of  Some  suppose  the  word  so  rendered  has  been  lost  from  the 
Hebrew  text.  But  of  this  there  is  no  considerable  proof  Others  propose  to  make  v. 
16  parenthetical.  But  this  is  not  necessary.  In  seeking  for  an  antecedent  to  a  pro- 
noun or  for  a  nominative  to  a  verb,  it  is  very  common  to  go  back  until  the  reading 
will  make  good  sense.  That  this  verse  speaks  of  the  righteous  is  so  clear  that  the 
Chaldee,  Septuagint,  Arabic,  Syriac,  Ethiopic  and  Vulgate  all  supply  that  word.  The 
next  verse  speaks  of  the  same  persons  as  j^enitents  : 

18.  The  Lord  is  nigh  unto  them  that  are  of  a  hrolcen  heart;  and  saveth  such  as  be  of 
a  contrite  spirit.  Both  clauses  describe  the  same  character,  and  the  same  state  of 
mind.  Broken,  as  in  Ps.  li.  17 ;  Isa.  Ixi.  1.  Contrite,  as  in  Ps.  li.  17  ;  Isa.  Ivii.  15. 
It  means  bruised,  crushed,  smitten,  humbled.  He  who  has  a  broken  heart  and  a  con- 
trite spirit  is  heartily  sorry  for  having  offended  God,  violated  his  law,  and  grieved 
his  Spirit.  He  makes  a  full  surrender.  He  has  no  hope  in  himself  He  sees  that  he 
is  self-destroyed.  God  has  smitten  him,  conscience  has  smitten  him,  the  law  has  slain 
him.  If  God  does  not  save  him  he  sees  he  is  ruined  forever.  But  the  Lord  is  nigh 
unto  such.  He  hinds  up  the  broken-hearted.  He  sets  at  liberty  them  that  are  bruised. 
He  will  not  break  the  bruised  reed.  He  revives  the  spirit  of  the  contrite  ones.  To  the 
poor  in  spirit  he  gives  the  kingdom  of  heaven. 

19.  3Iany  are  the  afflictions  of  the  righteous.  Afflictions,  the  plural  of  the  word  ren- 
dered evil  in  other  verses  of  this  Psalm.  Taken  in  the  sense  of  evil  suffered,  it  is 
rendered  hurt,  harm,  sorrow,  mischief,  wretchedness,  wrong,  adversity,  trouble,  calamity, 
misery.  The  word  seems  specially  to  point  to  such  evils  as  are  brought  on  us  by  the 
wickedness  of  men.  The  Septuagint,  Ethiopic  and  Vulgate  have  tribulations;  Syriac 
and  Arabic,  calamities.  The  sources  of  afflictions  to  the  righteous  man  are,  1.  Himself. 
Gladly  would  he  have  no  longer  need  to  cry,  O  wretched  man  that  1  am !  He  is  grieved 
at  his  own  coldness,  unbelief,  ingratitude,  and  the  ease  Avith  which  he  yields  to  temp- 
tation. All  his  sins  afflict  him.  2.  The  righteous  beholds  the  transgressors  and  is 
grieved.  Rivers  of  water  run  down  his  eyes  because  men  keep  not  God's  law.  Not 
only  the  pride,  the  slanders,  the  scorn,  the  cruelty  of  the  wicked  against  himself,  but 
all  their  known  sins  afflict  him.  8.  Then  because  the  righteous  man  is  not  perfect 
here,  his  heavenly  Father  afflicts  him  in  mind,  body  and  estate.  IMoreover,  God  often 
afflicts  him  that  by  example  he  may  illustrate  the  power  of  sustaining  grace.  His  trials 
are  multiplied,  his  afflictions  many.  But  they  are  not  permitted  to  destroy  him,  oi 
depress  him  above  measure.  Left  to  himself,  they  would  sink  him  into  the  lowest 
depths,  but  the  Lord  delivereth  him  out  of  them  all.  Delivereth,  the  same  verb  as  in 
vv.  4,  17  ;  Ps.  xxxiii.  16,  17.  This  deliverance  is  effectual,  seasonable,  well  ordernd. 
This  verse  explains,  limits  and  relieves  from  misconstruction  the  doctrine  of  v.  18. 

20.  He  keepeth  all  his  bones:  not  one  of  them  is  broken.  Hutchinson  adduces  Ihia 
verse  as  proof  that  the  whole  Psalm  refers  to  Messiah.  His  canon  is  that  a  fou- 
tonce  in  any  Psalm,  clearly  applicable  to  Christ,  determines  the  whole  compositiou  to 


PSALM  XXXIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  423 

refer  to  him.  An  attempt  to  carry  out  such  a  rule  would  show  its  absurdity.  Yet, 
this  verse  is  expressly  applied  to  Christ  in  the  New  Testament,  John  xix.  31-37.  It 
has  its  most  glorious  fulfilment  in  him.  In  his  case  there  was  no  limit  lo  its  fullest 
import.  But  it  was  fulfilled  in  David  also,  and  it  is  fulfilled  in  all  believers  so  far 
that  not  a  bone  of  them  is  "broken  without  God's  wise  and  merciful  appointment." 
His  care  of  his  chosen  is  most  tender  and  loving.  The  hairs  of  their  heads  are  alll 
numbered.  Not  one  falleth  to  the  ground  without  their  Father.  He  giveth  his 
angels  charge  concerning  them.  It  is  estimated  that  one  generation  of  men  converted 
to  God  in  early  life  outlives  two  generations  of  godless,  violent,  treacherous  men. 
The  Scriptures  intimate  as  much,  Ps.  Iv.  23. 

21.  Evil  shall  slay  the  tvieked.  Evil,  as  in  vv.  13,  14,  16,  and  in  v.  20,  iu  the  plural, 
afflictions.  The  renderings  are  various.  Chaldee  and  Arabic:  The  death  of  the 
ungodly  is  evil ;  Septuagint,  Ethiopic  and  Vulgate  :  The  death  of  sinners  is  very  evil ; 
Syriac :  Evil  [or  malice]  shall  slay  the  wicked  ;  church  of  England  :  Misfortune  shall 
slay  the  wicked ;  Calvin  and  Genevan  translation :  Malice  shall  slay  the  wicked : 
Vencma :  To  the  bad  evil  shall  bring  death  ;  Amesius :  Afiliction  has  poAver  over  the 
wicked  in  death ;  Edwards  :  Calamity  will  destroy  the  wicked ;  Jcbb :  Evil  shall  slay 
the  ungodly ;  Hengstenberg :  Misfortune  slays  the  wicked.  John  Rogers'  transla- 
tion :  But  mysfortune  shall  slaye  the  ungodly.  Pool  thinks  the  evil  is  "  either,  1.  The 
evil  of  sin.  His  own  wickedness,  though  designed  against  others,  shall  destroy  him- 
self Or,  2.  The  evil  of  misery.  When  the  afflictions  of  good  men  shall  have  a 
happy  issue,  theirs  shall  end  in  their  total  and  final  destruction."  If  the  word  be  ren- 
dered affliction,  then  the  contrast  is  between  the  righteous  of  v.  19,  who  survive  many 
afflictions,  while  one  affliction  often  kills  the  wicked  ;  or  misery  at  last  kills  him.  But 
there  is  clearly  a  reference  to  the  righteous  retribution,  which  shall  at  last  and  with 
certainty  bring  on  the  wicked  the  fruit  of  his  own  doings :  And  they  that  hate  the 
righteous  shall  be  desolate.  For  desolate  the  Syriac  hnsfail;  Arahlc,  j^erish ;  Edwards, 
doomed  to  perish;  Hengstenberg,  become  guilty ;  Chaldee,  be  condemned ;  Ainsworth. 
be  condemned  as  guiltie;  Fry,  be  held  guilty;  Septuagint,  Ethiopic,  Vulgate,  John 
Rogers'  Translation,  Jebb,  Alexander  and  margin,  be  guilty.  The  verb  is  in  the 
future.  All  who  hate  the  righteous  shall  be  held  and  treated  as  guilty  persons.  The 
law  will  condemn  them.  Tholuck  :  "  Guilt  shall  not  leave  the  wicked,  for  it  cannot 
be  forgiven  until  it  be  confessed,  repented  of,  and  covered  by  faith."  The  consequence 
of  unpardoned  gxdlt  is  horrible  desolation. 

22.  The  Lord  redeemeth  the  soid  of  his  servants.  The  ancient  versions  all  put  th(' 
verb  in  the  future,  shall  redeem  or  shall  jjreserve.  But  the  church  of  England,  Calvin. 
Venema,  Amesius,  Ainsworth,  Edwards,  Jebb,  Fry,  Hengstenberg  and  Alexander 
have  it  in  the  present,  agreeing  with  our  version.  The  HebrcAv  word  is  a  participle. 
redeeming.  In  our  version  the  verb  is  rendered  rescue,  deliver,  ransom,  redeem.  Jeho- 
vah delivers  now,  and  shall  always  deliver ;  he  redeems  by  the  blood  of  his  Son ;  he 
ransoms  by  the  great  price  paid  on  Calvary ;  he  rescues  from  every  impending  evil ; 
he  saves  eternally.  And  none  of  them  that  trust  in  him  shall  be  desolate.  Trust,  the 
same  as  in  v.  8.  Shall  be  desolate,  precisely  the  same  as  in  v.  21,  only  here  it  is  pre- 
ceded by  the  negative.   There  is  nothing  to  warrant  Fry  in  placing  v.  22  betweei^  vv.  5, 6. 

Doctrinal  and  Practical  Remarks. 

1.  Truth,  candor,  honesty  cannot  be  too  highly  esteemed.  They  are  essential  in  a 
gracious  character.  Henry:  "We  cannot  justify  David  in  his  dissimulation.  It  ill 
became  an  honest  man  to  feign  himself  what  he  was  not,  and  a  man  of  honor  to  feign 
himself  to  be  a  fool  and  a  madman.  If,  in  sport,  we  mimic  those  who  have  not  so  good 


424  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xsxiv. 

an  understanding  as  we  think  we  have,  we  forget  that  God  might  have  made  their 
case  ours." 

2.  There  is  on  earth  and  in  heaven  no  nobler  work  than  praise.  It  is  angelic. 
We  ought  to  be  much  in  it  at  all  times,  v.  1;  "in  pain,  sickness,  poverty,  persecution, 
and  even  in  the  agonies  of  death."  We  should  praise  him  continually,  because  con- 
tinual blessings,  not  one  of  which  is  deserved,  are  descending  uj)on  us ;  and  because 
some  mercies  conferred  on  us  are  so  great  that  we  ought  often  to  make  mention  of 
them.  Special  mercies  demand  special  praises.  Tholuck:  "Every  day  of  a  pious 
man's  life  is  marked  with  the  monuments  and  tokens  of  the  mercy  of  God,  so  that  he 
has  every  day  to  sing  a  new  song."  Calvin:  "If  by  one  benefit  alone  God  lays  us 
under  obligation  to  himself  all  our  life,  so  that  we  may  never  lawfully  cease  i'rom 
setting  forth  his  praises,  how  much  more  when  he  heaps  upon  us  innumerable 
benefits?" 

3.  It  is  lawful  and  agreeable  to  the  example  of  wise  men  to  form  good  purposes, 
V.  1. 

4.  It  is  very  proper  to  call  to  mind  past  mercies,  when  present  trials  press  us  sore 
and  to  sing  in  days  of  darkness,  v.  1.  It  is  a  sad  error  to  rely  on  past  mercies  so  as  to 
seek  no  new  ones.  But  it  is  no  less  a  sin  to  be  so  eager  after  new  mercies  as  to  slight 
or  forget  old  ones. 

5.  Religious  joy  cannot  be  too  high.  We  may  exult  and  make  our  boast  in  God,  v. 
2.  He  that  glorieth,  let  him  glory  in  the  Lord,  and  let  him  glory  in  the  Lord  as  much 
as  he  pleases. 

6.  It  profits  our  brethren  and  honors  God  for  us  truthfully  to  narrate  his  gracious 
dealings  with  his  peojDle.  Therefore  we  should  mention  the  loving-kindness  of  the 
Loi'd  that  others  may  hear  thereof  and  be  glad,  v.  2.  But  we  should  not  cast  pearls 
before  swine.  "  Only  humble  souls  sensible  of  their  own  weakness  are  the  people  who 
reap  benefit  by  God's  mercies  bestowed  on  others." 

7.  The  unity  of  divine  worship,  which  is  founded  on  the  unity  of  the  divine  nature, 
is  best  maintained  when  with  our  souls  and  all  our  aflfections  we  heartily  invite  all 
God's  servants  to  join  with  us  in  our  highest  acts  of  devotion,  vv.  2,  3.  He,  who  has 
cheei'ed  us,  can  cheer  others;  and  he,  who  has  saved  us,  can  save  any  one,  however 
great  his  sins,  or  afflictions. 

8.  Dickson:  "The  fear  of  what  is  like  to  be  should  not  hinder  prayer;  for  the  fears 
of  the  godly  are  not  certain  prophecies;  for  God  can  deliver  out  of  them  all,"  v.  4. 

9.  The  old  and  tried  method  of  obtaining  deliverance  from  our  fears  by  seeking  the 
Lord  in  the  way  of  prayer  and  a  good  conscience  is  far  safer  and  more  successful  than 
&ny  finesse  men  may  adopt.  David  says  nothing  in  praise  of  the  latter,  but  often  com- 
mends the  former,  v.  4. 

10.  God's  grace  and  kindness  to  one  of  his  servants  has  a  mighty  effect  on  others, 
so  that  they  look  and  brighten  up  and  their /aces  are  not  ashamed,  v.  5.  Not  an  exam- 
ple of  mercy  to  one  saint  was  ever  lost  upon  others,  who  feared  God,  and  knew  of  the 
deliverance  vouchsafed  to  their  brother. 

11.  The  substance  of  one  good  man's  experience  in  grace  and  providence  so  closely 
resembles  that  of  all  the  saints  as  to  make  it  of  easy  application  and  of  excellent  use 
to  their  cases. 

12.  The  best  way  to  profit  by  God's  w^onders  showed  to  any  of  the  worthies  of  old 
is  not  unduly  to  magnify  their  gifts  and  excellencies,  so  as  quite  to  put  them  out 
of  sight  of  us  poor  creatures,  but  to  admit,  as  they  themselves  did,  that  they  were 
poor,  V.  6.  Yea,  the  best  of  them  said  they  were  poor  and  miserable  and  blind  and 
naked. 

13.  A  religion,  which  would  exclude  prayer,  would  be  contrary  not  only  to  nature. 


PSALM  XXXIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  425 

but  to  the  oft-repeated  precepts  and  examples  of  Scripture,  vv.  4,  5,  6,  17.  Dickson: 
''The  Lord  putteth  the  godly  to  trouble,  and  by  trouble  putteth  them  to  their  prayers, 
and  delays  answer  till  the  need  be  groat,  and  then  they  cry  to  the  Lord,  and  he  givcth 
evidence  of  his  hearing,  and  sendeth  deliverance." 

14.  Every  example  of  a  believer  in  distress  rescued  from  trouble,  is  a  warrant  to  aP 
other  souls,  who  are  cast  down  and  self-renouncing  to  lay  fast  hold  of  the  covenant 
Even  if  verse  6  does  not  positively  decide  who  this  poor  man  was,  any  humble  soul 
may  fill  the  blank  with  his  own  name.  To  him  that  believeth  all  things  are  possible. 
Morison:  "O  how  bright  with  mercy  will  be  the  records  of  that  world,  where  shall  be 
seen  inscribed,  in  the  book  of  providence,  all  the  salvation  that  God  has  wrought  for 
his  ransomed  church." 

15.  It  is  very  important  to  entertain  correct  and  lively  views  concerning  the  minis- 
try of  angels,  v.  7.  Much  is  said  on  this  subject  in  God's  word,  2  Kings  vi.  15-17; 
Ps.  xci.  11;  Luke  xvi.  22.  However  great  the  number  and  power  of  our  enemies, 
these  heavenly  messengers  are  more  numerous  and  more  mighty.  There  is  an  innu- 
merable company  of  them,  and  they  excel  in  strength. 

"Millions  of  spiritual  creatures  walk  the  earth, 
Unseen,  both  when  we  sleep,  and  when  we  wake." 

16.  How  dare  any  teach  that  the  fear  of  God  is  not  an  essential  part  of  true  piety, 
when  it  is  so  often  spoken  of  as  if  it  were  the  whole  of  godliness?  vv.  7,  9,  11. 

17.  Nothing  better  prepares  us  to  call  on  others  to  serve  God  in  all  his  Avays  than  a 
blessed  experience  of  his  grace  and  mercy  in  our  own  souls  and  lives,  v.  8.  He,  who 
has  tasted  and  seen,  is  fittest  to  call  on  others  to  taste  and  see.  The  blind  never  call 
on  their  fellows  to  admire  a  rainbow.  The  deaf  never  urge  others  to  listen  to  music. 
Tholuck :  "  Heaven  and  earth  are  replete  with  the  goodness  of  God.  We  omit  to 
open  our  mouths  and  eyes,  on  which  account  the  Psalmist  desires  us  to  taste  and  see." 

18.  Dickson:  "All  that  the  believer  can  attain  to  in  this  life  of  spiritual  consola- 
tion, whether  by  faith  or  experience,  sweetened  with  lively  comforts  of  the  Holy 
Ghost,  is  but  a  taste  in  comparison  of  what  is  to  be  had  hereafter,  and  yet  that  taste, 
O  how  sweet,  a  joy  unspeakable,  and  full  of  glory  is  it !"  v.  8. 

19.  It  is  a  duty  of  all,  Avho  have  found  mercy,  to  call  on  others  to  seek  the  Lord, 
embrace  the  Redeemer,  and  set  their  seal  to  the  covenant,  v.  8 ;  John  i.  42,  45 ; 
Rev.  xxii.  17. 

20.  Reliance  or  trust  is  an  essential  ingredient  in  faith,  v.  8.  Without  this,  faith  is 
as  a  fable.  No  more  seasonable  prayer  is  ever  offered  in  distress  than  this  :  "Lord, 
increase  our  faith."  Calvin :  "  Our  own  unbelief  is  the  only  impediment  which 
prevents  God  from  satisfying  us  largely  and  bountifully  with  abundance  of  all  good 
things." 

21.  Everything  in  Scripture  makes  clear  the  necessity  of  inward  purity,  personal 
holiness  in  all  the  servants  of  God.  In  other  places  they  are  called  by  many  names 
of  endearment  and  of  tenderness  ;  but  often  as  here  they  are  called  saints,  v.  9.  The 
church  of  Rome  enrols  the  names  of  dead  men  and  women  in  the  calendar  for  various 
days  in  the  year  and  calls  them  saints'  days.  But  Moses,  and  David,  and  Solomon, 
and  Daniel,  and  Paul  speak  of  all  God's  children  as  his  saints.  So  let  it  be.  They 
are  called  to  be  saints. 

22.  The  provision  made  for  all  that  fear  God  is  very  rich.  There  is  no  loant  to 
them  ;  i.  e.,  they  want  no  good  thing.  This  is  ever  true  of  them,  vv.  9,  10.  Calvin : 
"  Sooner  shall  the  lions  perish  with  hunger  and  want,  than  God  will  disappoint  of 
their  necessary  food  the  righteous  and  sincere,  who,  content  with  his  blessing  alone, 
seek  their  food  only  at  his  hand."     Tholuck  :  "  We  shall  feel  no  want  though  we  be 

54 


4L-6  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxiv 

in  want."  The  covenant  extends  the  promised  aid  of  God  much  furthei-  than  to  mere 
bodily  and  temporal  wants,  embracing  the  whole  catalogue  of  benefits,  1  Cor.  iii.  21 , 
22;  Rom.  viii.  32;  Matt.  v.  3-12. 

23.  He,  who  relies  on  his  native  power  and  vigor,  his  talents  or  his  political  influ- 
ence, and  especially  if  want  of  virtue  shall  unite  Avith  temptation  to  lead  him  to  rapa- 
city and  wrong,  shall  sooner  or  later  find  that  like  the  young  lions,  he  has  quite  failed 
of  a  needed  supply,  v.  10. 

24.  Teachers  ought  to  be  kind,  and  address  their  pupils  as  if  they  were  their  chil- 
dreii  or  sons,  v.  11.  Oh  that  all  teachers  knew  the  meaning  of  this :  "  Learn  of  me ; 
for  I  am  meek  and  lowly  in  heart."  The  tone  of  severity  and  the  language  of  harsh- 
ness ill  become  instructors. 

25.  We  ought  to  condescend  to  men  of  low  estate,  to  youth  and  children,  and  to 
persons  of  feeble  understanding,  v.  11.  The  old  seldom  remember  what  they  are 
taught.  The  middle  aged  are  often  too  busy  to  listen  to  their  teachers.  But  the 
young,  even  the  very  young,  may  hear,  and  learn,  and  remember,  and  live.  Henry  : 
"  Though  a  man  of  war,  and  anointed  to  be  king,  David  did  not  think  it  below  him 
to  teach  children ;  though  now  he  had  his  head  so  full  of  cares,  and  his  bauds  of 
business,  yet  he  could  find  heart  and  time  to  give  good  counsel  to  young  people." 

26.  The  young  are  sj)ecially  bound  to  set  their  hearts  to  learn,  particularly  when 
older  people  proj)ose  to  give  them  the  lessons  of  experience  and  wisdom  on  the  most 
weighty  matters,  v.  11.  "David  was  a  famous  musician,  a  statesman,  a  soldier;  but 
he  does  not  say  to  the  children,  '  I  will  teach  you  to  play  on  the  harp,  or  to  handle 
the  sword  or  spear,  or  to  draw  the  bow,  or,  I  will  teach  you  the  maxims  of  state 
policy ;'  but  I  will  teach  you  the  fear  of  the  Lord,  which  is  better  than  all  the  arts  and 
sciences,  better  than  all  burnt-offerings  and  sacrifices."  If  teachers  would  do  great 
good,  let  them  select  weighty  topics,  use  plain  words,  and  speak  in  a  kind  manner. 

27.  The  young,  no  less  than  others,  should  be  taught  that  all  is  not  gold  that  glit- 
ters, all  is  not  piety  that  passes  under  that  name.  The  nature  and  evidences  of  true 
piety  should  be  clearly  stated  to  all,  and  to  noue  more  than  to  beginners,  vv.  12-15. 

28.  No  marvel  the  righteous  never  regret  the  choice  they  have  made,  nor  utterly 
forsake  the  w^ay  of  God,  for  all  their  experience  is  on  the  side  of  God,  of  truth,  and 
righteousness,  v.  12.  The  godly  life  of  the  righteous  here  shall  be  followed  by  one 
infinitely  glorious  hereafter. 

29.  Cannot  something  be  done  in  family  government,  in  social  and  ecclesiastical 
arrangements,  in  private  and  public  teaching,  to  arrest  the  dire  evils  arising  from  the 
wicked  abuses  of  the  power  of  speech?  v.  13.  Parents  consider !  Neighbors  con- 
sider !  Pastors  consider !  Wise  men  consider !  Earth  is  sometimes  so  much  like  hell 
as  to  make  one  doubt  whether  on  the  whole  existence  here  is  desirable. 

30.  A  truly  virtuous  and  pious  character  has  both  negative  and  positive  good  traits. 
It  departs  from  evil;  it  does  good,  v.  14. 

31.  No  philosopher,  moralist  or  prophet  has  ever  put  too  high  a  positive  value  on 
the  inestimable  blessing  of  being  permitted  and  enabled  to  lead  a  quiet  and  ])eaceable 
life  in  all  godliness  and  honesty,  v.  14.  Oh  that  all  men  loved  peace  and  hated  strife, 
1  Cor.  xiii.  4-7  ;  2  Cor.  xiii.  11.  If  Christians,  we  serve  the  God  of  peace.  But  one 
thing  on  earth  is  worse  than  a  life  of  contention  ;  that  is  a  life  of  wickedness.  Yet 
if  we  are  forced  to  contend,  God  will  not  condemn  us,  but  will  sustain  us.  Calvin : 
"  David  means  that  in  our  own  personal  affairs  we  should  be  meek  and  condescending, 
and  endeavor,  as  far  as  in  us  lies,  to  maintain  peace,  though  its  maintenance  should 
prove  to  us  a  source  of  much  trouble  and  inconvenience." 

32.  The  providence  of  God,  which  we  should  devoutly  study,  has  two  aspects.  (>?ie 
smiles  on  the  righteous ;  the  other  frowns  on  the  wicked,  vv.  15,  16 ;  Ex.  xiv.  19,  20 


PSALM  XXXIV.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  427 

33.  We  have  Scriptural  authority  for  esteeming  a  good  uanic  above  riches;  but 
what  a  dekisiou  the  wicked  are  under  when  they  pursue  fame  as  a  great  good.  The 
memory  of  the  wicked  sliall  rot.  God  will  cut  off  their  remembrance  from  the  earth, 
V.  16.  A  youth  passing  a  bank  of  sand,  with  his  staff  wrote  the  word  "  Fame." 
Returning  from  school  on  the  evening  of  the  same  day,  he  saw  that  already  the  winds 
had  driven  the  sands  over  it  and  covered  it  up.  In  later  life  he  referred  to  it  as  having 
taught  him  a  good  lesson,  and  led  him  to  desire  above  all  things  to  have  his  name 
written  in  the  book  of  life. 

84.  The  apostle  Peter  makes  a  practical  use  of  vv.  12-16,  which  has  not  yet  been 
formally  noticed.  He  says  the  truths  here  taught  should  moderate  our  grief  and  calm 
our  minds,  making  us  compassionate,  pitiful,  courteous,  giving  blessing  for  cursing, 
etc.,  1  Pet.  iii.  8-12.  Very  fairly  do  they  teach  as  much,  and  some  of  them  point  to 
the  highest  sanctions.  ^ 

35.  Ever  since  man  became  a  sinner,  true  religion  has  had  in  it  the  element  oi  peni- 
tence, V.  18  ;  Ps.  li.  17  ;  Isa.  Ivii.  15.  Let  us  often  inquire  whether  we  have  this  peni- 
tence. It  is  far  different  from  remorse.  It  is  a  great  error  of  some  that  they  so  little 
cultivate  a  penitent  state  of  mind. 

36.  The  Christian  religion  is  the  only  form  of  doctrine  on  earth  that  candidly  admits 
the  full  extent  of  human  wo ;  and  at  the  same  time  makes  adequate  provision  for  the 
support  of  the  pious  sufferer,  and  for  his  full  and  final  deliverance  from  all  that  can 
harass  the  mind,  v.  19.  "  Through  much  tribulation  we  must  enter  into  the  kingdom 
of  God."  Tholuck:  "Were  the  pious  freed  from  every  trouble  and  affliction,  motives 
to  piety  would  become  impure,  faith  would  grow  faint,  prayer  cease,  and  carnal  security 
abound."  Afflictions  are  proofs  of  love.  "  Stripes  are  the  marks  of  sonship."  All 
our  troubles  are  as  nothing  compared  with  Avhat  we  deserve,  Avith  what  the  righteous 
of  other  days  have  suffered,  with  what  our  Saviour  suffered,  with  the  grace  granted  to 
sustain  us,  or  with  the  everlasting  bliss  that  awaits  us.  So  thought  Paul,  2  Cor.  iv.  17. 
Luther:  "Although  the  bones  and  members  of  the  saints  are,  above  all  others,  cruelly 
scattered  and  broken,  burnt  in  the  fire,  and  left  to  rot  in  the  graves;  yet,  even  though 
they  be  thus  sown  in  ignominy,  they  shall  be  raised  in  glory :  they  shall  be  quickened 
again  with  all  their  limbs  and  bodies ;  and  all  their  bones  shall  be  restored ;  and  the 
just  shall  shine  like  the  sun  in  the  kingdom  of  their  Father." 

37.  Even  in  this  life  the  deliverances  of  God's  people  are  often  amazing,  v.  19. 
Witness  that  of  the  prophet  in  2  Kings  vi.  18-23.  Behold  the  mercies  showed  to 
Peter  in  prison,  when  about  to  be  beheaded.  Acts  xii.  3-11.  "It  is  recorded  of  that 
holy  man  Bernard  Gilpin,  called  the  Apostle  of  the  North,  that  in  the  time  of  the 
Marian  persecutions,  he  was  apprehended  by  Bonner's  messengers  and  carried  off  to 
London — and  to  the  stake.  '  But  mark,'  says  his  biographer,  '  mark  the  providence 
of  God !'  In  his  way  to  London  he  broke  his  leg,  which  stopped  for  a  time  his  jour- 
ney. The  persons  in  whose  custody  he  was,  took  occasion  to  retort  upon  him  a  remark 
he  had  frequently  made,  '  that  nothing  happens  to  us  but  what  is  intended  for  our 
good,'  and  asked  him  whether  he  thought  the  breaking  of  his  leg  was  so  intended,  to 
which  he  meekly  answered,  he  made  no  doubt  it  was :  and  so  it  proved  in  the  strictest 
sense,  for  before  he  was  able  to  travel.  Queen  Mary  died,  and  he  was  set  at  liberty." 

38.  While  we  cannot  make  this  whole  Psalm  Messianic,  yet  it  is  delightful  to  see 
what  a  Avelcome  theme  the  coming  Saviour  is  to  all  the  prophets,  and  how  without  the 
least  formal  notice  they  introduce  him  into  their  sacred  compositions  as  here,  v.  20. 

39.  There  is  no  telling  what  evil  shall  bring  to  a  miserable  end  the  career  of  a 
sinner.  It  may  be  the  sword  of  an  enemy  or  of  himself,  the  sting  of  conscience  or 
of  a  bee,  an  evil  natural  or  an  evil  moral,  v.  21.  Sin  is  always  the  procuring  csuse 
of  death.     Ii  is  sometimes  the  very  means  of  terminating  a  wicked  life. 


428  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxv. 

40.  If  the  only  sin  charged  to  the  wicked  in  a  gos}Del  land  were  their  enmity  tc 
good  men,  their  destruction  would  be  most  just  and  terrible,  v.  21. 

41.  It  is  always  a  safe  rule  for  determining  the  final  destiny  of  the  sinner  that  it 
shall  be  in  all  respects  the  opposite  of  that  of  the  saint.  One  shall  be  desolate.  The 
other  shall  not  be  desolate,  vv.  21,  22.  One  shall  be  condemned.  The  other  shall 
not  come  into  condemnation.  One  shall  be  held  guilty.  The  other  shall  be  held 
righteous.     God  is  against  the  one.     God  is  with  the  other. 

42.  The  redemption  of  God's  people  shall  at  last  be  complete.  God  has  under- 
taken that  work,  v.  22.  He  never  puts  his  hands  to  the  plough  and  looks  back. 
The  Lord  is  of  one  mind,  and  none  can  turn  him. 

43.  Fearful  desolation  is  based  in  guilt,  vv.  21,  22.  Sin  is  damning  so  as  nothing 
else  is.  We  ai*e  not  hurt  till  our  souls  are  hurt.  Henry :  "  No  man  is  desolate,  but 
he  whom  God  has  forsaken,  nor  is  any  man  undone  till  he  is  in  hell." 


Psalm  xxxy. 

A  Psalm  of  David. 

1  Plead  my  cause,  O  LoRB,  with  them  that  strive  with  me:   fight  against  them  that  fight 
against  me. 

2  Take  hold  of  shield  and  buckler,  and  stand  up  for  mine  help. 

3  Draw  out  also  the  spear,  and  stop  the  way  against  them  that  persecute  me :  say  unto  my  soul, 
I  am  thy  salvation. 

4  Let  tliera  be  confounded  and  put  to  shame  that  seek  after  my  soul:  let  them  be  turned  back 
and  brought  to  confusion  that  devise  my  hurt. 

5  Let  them  be  as  chafl" before  the  wind:  and  let  the  angel  of  the  Lord  chase  them. 

6  Let  their  way  be  dark  and  slippery :  and  let  the  angel  of  the  Lord  persecute  them. 

7  For  without  cause  have  they  hid  for  me  their  net  in  a  pit,  which  without  cause  they  have 
digged  for  my  soul. 

8  Let  destruction  come  upon  him  at  unawares ;  and  let  his  net  that  he  hath  hid  catch  himself: 
into  that  very  destruction  let  him  fall. 

9  And  my  soul  shall  be  joyful  in  the  Lord:  it  shall  rejoice  in  his  salvation. 

10  All  my  bones  shall  say,  Lord,  who  is  like  unto  thee,  which  deliverest  the  poor  from  him 
that  is  too  strong  for  him,  yea,  the  poor  and  the  needy  from  him  that  spoileth  him? 

11  False  witnesses  did  rise  up;  they  laid  to  my  charge  things  that  I  knew  not. 

12  They  rewarded  me  evil  for  good  to  the  spoiling  of  my  soul. 

13  But  as  for  me,  when  they  were  sick,  my  clothing  ivas  sackcloth:  I  humbled  my  soul  with 
fasting ;  and  my  prayer  returned  into  mine  own  bosom. 

14  I  behaved  myself  as  though  he  had  been  my  friend  or  brother:  I  bowed  down  heavily,  as  one 
that  mournetli  for  his  mother. 

15  But  in  mine  adversity  they  rejoiced,  and  gathered  themselves  together:   yea,  the  abjects 
gathered  themselves  together  against  me,  and  I  knew  it  not;  they  did  tear  ?jie,  and  ceased  not: 

16  With  hypocritical  mockers  in  feasts,  they  gnashed  upon  me  with  their  teeth. 

17  Lord,  how  long  wilt  tliou  look  on?  rescue  my  soul  from  their  destructions,  my  darling  from 
the  lions. 

18  I  will  give  thee  thanks  in  the  great  congregation :  I  will  praise  thee  among  much  people. 

19  Let  not  them  that  are  mine  enemies  wrongfully  rejoice  over  me:  neither  let  them  wink  with 
the  eye  that  hate  me  without  a  cause. 

20  For  they  speak  not  peace :  but  they  devise  deceitful  matters  against  them  that  are  quiet  iu 
the  land. 

21  Yea,  they  opened  their  mouth  wide  against  me,  and  said.  Aha,  aha,  our  eye  hath  seen  it. 

22  This  thou  hast  seen,  O  Lord  :  keep  not  silence :  O  Lord,  be  not  far  from  me 


PSALM  XXXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  409 

23  Stir  up  thyself,  and  awake  to  my  judgment,  even  unto  my  cause,  my  God  and  my  Lord. 
.     24  Judge  me,  O  Lord  my  God,  according  to  thy  righteousness;   and  let  tliem  not  rejoice 
over  me. 

25  Let  them  not  say  in  tlieir  hearts,  AIi,  so  would  we  have  it:  let  them  not  say.  We  liave  swal- 
lowed him  up. 

26  Let  them  be  ashamed  and  brought  to  confusion  together  that  rejoice  at  mine  hurt:  let  them 
be  clothed  with  shame  and  dishonour  tliat  magnify  themsekes  against  me. 

27  Let  them  shout  for  joy,  and  be  glad,  that  favour  my  righteous  cause:  yea,  let  them  say 
continually.  Let  the  Lord  be  magnified,  which  hath  pleasure  in  the  prosperity  of  his  servant. 

28  And  my  tongue  shall  speak  of  thy  righteousness  and  of  thy  praise  all  the  day  long. 

ON  the  title  see  on  titles  of  Psalms  iii.  xi.  David  is  the  author  of  this  ode.  Both 
Scott  aud  Clarke  date  it  B.  C.  1061.  If  it  had  a  historic  occasion,  it  is  probably 
that  mentioned  in  1  Sam.  xxiv.  9-15,  where  David  uses  the  very  ideas  with  whicli 
he  begins  this  Psalm:  "The  Lord  therefore  be  judge,  and  judge  between  me  and 
thee,  and  see,  and  plead  my  cause,  and  deliver  me  out  of  thine  hand."  But  the 
same  language  was  as  well  suited  to  any  one  of  many  occasions.  The  Syriac  sug- 
gests that  it  was  written  on  occasion  of  the  attack  of  the  Idumeans.  The  Araljic 
says  it  is  a  prophecy  concerning  the  incarnation,  and  concerning  those  things  which 
the  people  did  to  Jeremiah.  Our  Saviour  quoted  a  part  of  v.  19,  in  application  to 
himself,  John  xv.  25.  Of  course  those,  who  adopt  Hutchinson's  rule  noticed  in  Ps. 
xxxiv.  20,  regard  this  as  wholly  Messianic.  Fry :  "  This  Psalm  is  evidently  a  prayer 
of  the  Mediator."  It  is  admitted  that  David  was  in  many  respects  a  type  of  Christ. 
Men  hated  them  both  without  a  cause.  While  Hutchinson's  rule  is  justly  rejected, 
there  seems  to  be  no  safe  method  of  interpreting  this  poem  without  making  David  in 
much  of  it  a  figure  of  the  suffering  and  triumphing  Redeemer.  So  say  Scott, 
Morison,  Bouchier,  Cobbin  and  others.  In  this  Psalm  we  have  three  names  of  the 
Most  High :  Jehovah  Loed,  Adonai  Lord  and  Elohim  God,  on  which  respectively  see 
on  Ps.  i.  2;  ii.  4;  iii.  2. 

1.  Plead  my  cause,  0  Lord,  ivith  them  that  strive  with  me.  In  several  versions,  as 
in  the  Hebrew,  the  words  rendered  plead  and  strive  are  forms  of  the  same  verb  and  of 
precisely  the  same  signification.  Morison:  "The  word  rendered p^eaf?,  denotes  the  act 
of  contending,  as  a  barrister  would  contend  for  his  client  in  a  court  of  justice."  Alex- 
ander: "The  original  verb  is  one  specifically  used  to  denote  judicial  contest."  The 
word  rendered  my  cause  is  not  in  the  first  verse,  but  is  properly  supplied  from  verse 
23,  where  it  is  found.  It  is  a  word  kindred  to  plead.  The  object  of  the  Psalmist  is  to 
commit  his  cause  to  God  as  Advocate,  Judge,  Avenger.  He  adds:  Fight  against  them 
that  fight  against  me.  Here  too  the  verbs  are  forms  of  the  Sii;ae  root  in  the  Hebrew, 
Chaldee  and  many  others  besides  the  English.  Fight,  eat,  devour,  Ps.  cxli.  4;  Prov. 
iv.  17;  xxiii.  1,  6;  Deut.  xxxii.  24.  David's  enemies  px'oposed  to  eat  him  up.  Plis 
prayer  is  that  the  Lord  would  be  on  his  side  and  do  all  that  his  case  required,  es- 
pecially in  view  of  the  false  accusations  and  deadly  persecutions  of  his  enemies. 

2.  Take  hold  of  shield  and  huchler.  Septuagint,  Ethiopic,  Arabic,  Syriac  and  Vul- 
gate: Take  hold  of  arms  and  shield;  church  of  England:  Lay  hand  upon  the  shield 
aud  buckler;  Chaldee  and  many  others  virtually  agree  with  the  English.  He  prays, 
Make  ready  for  immediate  and  decisive  action.  The  battle  is  now  raging.  Thy  pow- 
erful aid  is  now  required.  For  some  account  of  the  armor  called  shield,  see  on  Ps.  iii. 
3;  vii.  10;  of  that  called  buckler, see  on  Ps.  v.  12.  And  stand  up  for  mine  help.  This 
was  just  what  David  needed.     The  above  armor  was  for  protection  and  defence. 

8.  Draw  out  also  the  spear.  Spear,  a  weapon  of  assault,  always  in  our  version  so 
rendered,  or  javelin;  but  several  aucient  versions  here  have  sivord.  The  verb  here 
found,  when  used  in  connection  with  sword,  signifies  to  unsheath.  In  connection  with 
spear,  it  may  signify  to  bring  forth  from  any  place  of  deposit.     And  stop  the  way 


430  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xxxv. 

agaimf  them  that  persectde  me.  The  language  describes  the  act  of  a  host  coming  to 
the  rescue  of  their  comrades,  when  about  to  be  overpowered.  He  asks  that  Jehovah 
wouki  arrest  the  further  progress  of  his  persecutors  by  opposing  them  himself  Heng- 
stenberg:  Set  a  barrier  against  my  persecutors.  Say  unto  viy  sotd,  Jam  thy  salvation. 
Unto  my  soul,  i.  e.,  unto  my  heart  and  affections.  See  on  Ps.  iii.  2,  I  am  thy  salvation, 
the  cause  and  author  of  thy  deliverance, 

4.  Let  them  be  confounded  and  j^ut  to  shame  that  seek  after  my  soid.  This  and 
several  other  verses  of  this  Psalm  contain  forms  of  speech,  on  the  right  construction 
of  which  see  Introduction,  §  6.  In  this  instance  the  language  is  used  respecting  the 
incorrigible  foes  of  God,  whose  final  success  must  impair  confidence  in  the  divine 
righteousness  and  faithfulness.  Either  God's  friends  or  foes  must  be  defeated.  The 
contest  was  for  life.  Enemies  were  deadly.  Confounded,  as  in  Ps.  vi.  10;  xxii.  5; 
XXV.  2,  3,  20;  xxxi.  1, 17.  We  have  not  before  had  the  word  rendered  put  to  shame; 
but  it  occurs  hereafter  several  times,  and  is  also  rendered  blush,  ashamed,  confounded, 
put  to  confusion.  Confusion  and  shame  would  necessarily  follow  the  defeat  of  their 
devices.  Let  them  be  turned  back  and  brought  to  confusion  that  devise  my  hurt.  Turned 
back,  repulsed,  driven  back,  Ps.  xl.  14;  or  fail  through  weakness  of  resolution,  as  in 
many  places  it  imports.  Shame  and  confusion  are  remarkably  united  in  signification. 
Brought  to  confusion,  also  rendered  shamed,  pnd  to  shame.  All  the  verbs  of  this  Averse 
in  Hebrew  are  in  the  future.  Hammond  is  strongly  in  favor  of  so  rendering  them. 
Fry  prefers  the  present.  But  the  Chaldee,  Septuagint,  Ethiopic,  Arabic,  Syriac,  Vul- 
gate, Doway,  church  of  England,  Calvin,  Venema,  Amesius,  Ainsworth,  Edwards, 
Jebb,  Hengstenberg  and  Alexander  accord  with  our  version.  And  the  form  of  the 
verbs  in  the  next  two  verses,  which  continue  the  discourse  here  begun,  would  argue  for 
the  optative  form  throughout. 

5.  Let  them  be  as  chaff  before  the  tvind.  Chaff,  in  our  version  so  uniformly.  We 
had  the  same  figure  in  Ps.  i.  4.  It  is  often  found.  INIany  versions  have  chaff;  but  the 
Septuagint,  Ethiopic,  Syriac,  Arabic,  Vulgate,  church  of  England  and  Jebb  read  dust. 
The  method  of  winnowing  grain  in  Judea  made  the  figure  of  chafi*  intelligible  and 
striking.  And  let  the  angel  of  the  Lord  chase  them.  On  the  angel  of  the  Lord,  see 
on  Ps.  xxxiv.  7.  The  language  is  very  terrible.  Chase,  in  our  version  elsewhere, 
thrust  at,  overthroiv,  cast  oid,  cast  doivn,  drive.  The  original  is  a  participle  which  Alex- 
ander renders  smiting.  Hengstenberg  thinks  it  means  to  thrust  or  knock  doivn.  Men 
are  undone  when  God  lets  loose  his  destroying  angel  among  them.  This  makes  a  full 
end  of  their  nefarious  purposes. 

6.  Let  their  way  be  dark  and  slippery.  For  day-k  and  slijjpery  the  Chaldee  has 
darkness  and  mist ;  Septuagint,  Ethioj)ic,  Vulgate  and  Calvin,  darkness  and  slip- 
periness ;  Arabic,  sliding  and  dark ;  Syriac,  obscure  and  slipiDcrinesses.  It  adds 
strength  to  the  expression  that  in  Hebrew  the  words  are  nouns.  The  luay  is  that  on 
which  they  retreat.  The  imagery  is  not  essentially  different  from  that  of  Jer.  xiii. 
16  ;  stumbling  on  the  dark  mountains.  And  let  the  angel  of  the  Lord  persecute  them. 
A  slippery  way,  a  dark  night  and  a  swift  and  mighty  destroyer  in  pursuit  are  the 
terrible  images  presented  in  the  verse.  In  defending  the  righteous  angels  must 
often  discomfit  and  even  destroy  their  foes.  God  may  send  wicked  angels  to  do  the 
work  of  destruction ;  but  there  is  no  evidence  that  the  angel  of  the  Lord  ever  means 
a  devil. 

7.  For  without  cause  have  they  hid  for  me  their  net  in  a 2)it,  which  tvithout  cause  they 
have  digged  for  my  soxd.  On  pits  and  nets  see  on  Ps.  ix.  15.  Compare  also  Ps.  x. 
9 ;  XXV.  15 ;  xxxi.  4.  If  our  version  is  correct,  it  would  seem  that  the  net  was  some- 
times hidden  in  the  pit,  and  the  two  devices  were  united.  David's  foes  never  once 
dealt  honestly  and  fairly  with  him.     This  was  one  reason  why  he  had  a  right  to  ex- 


PSALM  XXXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  431 

pect  God  to  be  on  his  side.  The  Lord  loves  truth,  candor,  fairness.  The  other  rea- 
son,  why  David  hoped  and  prayed  for  the  help  of  the  Lord,  was  tliat  the  oppofsitioii 
to  him  was  causeless  and  unreasonable.  He  had  done  nothing  to  provoke  their  mur- 
derous wrath.  In  killing  Goliath,  he  had  saved  Saul  and  his  army  from  contempt, 
if  not  from  destruction.  He  had  been  anointed  by  Samuel,  but  God  had  sent  the 
prophet  after  him.  He  had  not  aspired  to  the  throne.  In  no  case  had  David 
wronged  Saul  or  his  associates.  Yet  they  sought  his  soul,  i.  e.,  his  life.  Such  wick- 
edness must  have  an  end. 

8.  Let  destruction  come  upon  him  at  unawares.  Destruction,  in  Pr.  i.  27,  and  (A^c- 
•where,  desolation.  Calvin  has  confusion,  or  ruin.  At  ujiaivares:  margin,  which  he 
knoweth  not ;  literally,  [which]  he  shall  not  know.  No  wicked  man  is  ever  pre- 
pared for  overthrow.  Its  suddenness  is  a  part  of  its  dreadfulness,  Pr.  i.  27 ;  Isa. 
xlvii.  11 ;  1  Thess.  v.  3.  And  let  his  net  that  he  hath  hid  catch  himself:  into  that  very 
destruction  let  him  fall.  Come,  catch  midfall  are  in  the  Hebrew  all  in  the  future.  Sin- 
ners deceive  none  so  much  as  themselves.  They  sow  the  seeds  of  all  their  owji 
miseries.  They  plant  all  the  thorns  that  pierce  them.  They  weave  and  spread  all  the 
nets,  which  catch  them.  Look  at  Haman,  Judas  and  all  whose  history  is  fully 
given.     The  ruin  of  sinners  has  in  it  appalling  elements. 

9.  And  my  soid  shall  be  joyfid  in  the  Lord.  On  be  joyful  see  on  Ps.  ix.  14  ;  xiii.  4, 
5.  There  is  no  better  rendering.  Fry  weakens  the  force  of  the  clause  in  its  con- 
nection by  putting  the  verb  in  the  present  tense.  We  are  joyful  in  the  Lord  not 
only  when  we  are  pleased  with  his  whole  character,  but  also  with  his  relations  to  us. 
David's  rejoicing  was  hearty.  It  engaged  the  affections  of  his  soxd.  It  shall  rejoice 
in  his  salvation,  i.  e.,  in  the  deliverance  he  has  effected  or  shall  effect  for  me.  David 
knew  nothing  of  the  baseness  of  ascribing  to  fortune,  to  his  own  wit,  or  to  any 
creature  the  safety  secured  to  him  by  God.  Some  put  the  verb  in  the  optative  ;  but 
is  not  David  rather  declaring  that  when  deliverance  shall  come,  it  will  not  be  wasted 
on  an  ingrate  ?    This  more  clearly  seems  to  be  the  sense,  when  we  look  at  verse 

10.  All  my  bones  shall  say,  Lord,  luho  is  like  unto  thee,  ivhich  deliverest  the  poor  from 
him  that  is  too  strong  for  him,  yea,  til  e  poor  and  the  needy  from  him  that  spoilcth  him. 
Hengstenberg :  "  The  bones  denote  the  innermost  nature."  Alexander :'  "  The  bones, 
the  frame,  the  person,  are  here  put  for  the  whole  man."  Morison  :  "  As  the  bones 
are  the  strongest  parts  of  the  human  frame,  the  Psalmist  here,  in  anticipation  of 
deliverance,  proposes  to  serve  and  glorify  God  with  all  his  strength."  Calvin  and 
Scott  use  similar  language.  Paul  puts  the  body  for  the  entire  nature,  Rom.  xii.  1. 
In  this  verse  the  word  poor  occurs  twice.  See  on  Ps.  ix.  12,  18;  x.  12,  17;  xxii.  26. 
Ainsworth  renders  it  poor,  afflicted ;  Alexander,  stifferer.  Needy,  elsewhere  rendered 
poor;  once  beggar,  1  Sam.  ii.  8.  The  first  of  these  words  commonly  designates  those 
who  are  poor  in  spirit ;  the  latter,  those  who  are  poor  in  estate.  For  such  a  one 
God  works  deliverance  from  him  that  is  too  strong,  or  mighty,  or  hard  for  him ;  even 
from  hivi  that  spoileth,  strippetli,  or  preyeth  uj^on  him.  The  interrogative  form  of 
this  verse  contains  a  challenge. 

11.  False  witnesses  did  rise  up.  The  word  rendered  false  is  a  noun,  which  is  else- 
where rendered  violence,  wrong,  cruelty,  injustice.  We  met  it  in  Ps.  vii.  16  ;  xxvii. 
12.  It  points  to  the  fierce  and  injurious  character  of  the  witnesses,  Avhich  rose  up. 
The  word  occurs  more  than  fifty  times  in  the  Hebrew  Bible  and  is  not  elsewhere  ren- 
dered/a^se.  The  Chaldee,  Septuagint,  Ethiopic  and  Vulgate  read  xuijust;  Calvin, 
violent;  Hengstenberg,  malicious;  Ainsworth,  witnesses  of  cruel  lurong.  David  adds: 
They  laid  to  my  charge  things  that  I  knew  not.  The  word,  rendered  laid  to  charge, 
might  be  rendered  asked,  desired,  inquired,  requested,  required,  demanded.  The  mode 
of  examining  persons  charged  with  crime  by  proposing  to  them  interrogatories   is 


432  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxv. 

probably  alluded  to.  So  that  the  common  version  gives  the  true  sense.  The  Chal- 
dee :  They  ask  me  things,  which  I  knew  not.  This  is  closely  or  virtually  followed 
by  the  Septuagint,  Ethiopic,  Arabic,  Syriac,  Vulgate,  Ainsworth,  Jebb,  Hengsten- 
bero-  and  Alexander.  They  question  me  of  things  that  I  knew  not.  In  contests 
between  saints  and  sinners,  the  wicked  act  as  if  they  thought  that  the  multiplication 
of  charges  was  equal  to  their  proof  If  anything  could  establish  the  feebleness  of 
the  cause  of  the  wicked,  it  is  that  the  whole  kingdom  of  Satan  is  built  on  wrong, 
violence  and  falsehood. 

12.  They  rewarded  me  evil  for  good.  Saul  confessed  that  thiswasso,!  Sam.  xxiv.  17 
Reivarded,  rendered,  repaid,  requited,  recompensed.  The  Hebrew,  Arabic,  Syriac  and 
Jebb  have  the  verb  in  the  future;  Calvin,  Venema,  Amesius,  Edwards,  Fry  and 
Alexander,  in  the  present ;  Chaldee,  SejDtuagint  and  kindred  versions,  Ainsworth  and 
flengstenberg,  in  the  pi-cterite.  David's  foes  Avere  unscrupulous.  They  were  ready, 
says  he,  for  the  spoiling  of  my  soul,  which  either  means  the  taking  of  his  life,  or  the  loss, 
destruction,  discomfort,  bereavement  of  his  soul.  In  Isa.  xlvii.  8,  9,  the  word  is  ren- 
dered loss  of  children.  Diodati ;  "  The  Hebrew  signifieth  a  privation  of  all  help,  com- 
fort, joy  and  assistance." 

13.  Bid  as  for  me,  when  they  were  sich,  my  clothing  was  sackcloth.  Sackcloth  was  the 
usual  covering  of  those  who  were  deeply  afflicted.  It  was  never  put  on  for  trifles. 
The  death  of  a  son,  the  death  of  a  great  man,  a  dreadful  dearth,  or  some  sad  event  fur- 
nished the  occasion  of  wearing  sackcloth,  Gen.  xxxvii.  34 ;  2  Sam.  iii.  31 ;  Joel  i.  13. 
David  showed  his  love  for  those  who  were  now  his  foes  by  having  put  on  the  ensigns 
of  grief  when  they  had  been  seriously  sick.  Yea,  more  he  says,  I  humbled  my  sold 
with  fasting.  Sackcloth  and  fasting  were  fitly  united,  Dan.  ix.  3.  In  these  ways  men 
humbled  and  chastened  their  souls.  To  fasting  he  added  intercession :  And  my  prayer 
returned  into  mine  oivn  bosom.  A  large  number  of  translations  have  the  verb  in  the 
preterite  as  here.  Others  have  it  shall  return,  or  shall  be  turned.  What  is  it  for  a 
prayer  to  return  to  the  bosom  of  the  suppliant?  Some  think  the  phrase  equivalent 
to  praying  continually,  as  if  the  petition,  being  ofl:ered  from  the  heart,  at  once  returned 
to  the  heart,  and  was  again  offered.  Although  this  gives  a  good  sense,  it  is  not  the 
true  sense.  Others  think  that  it  means  that  his  prayer  returned  to  him  Avithout  effect 
on  those  who  slighted  and  despised  it.  But  this  cannot  be  the  sense.  His  prayer 
was  heard.  They  did  recover.  Their  sickness  was  healed.  Hengstenberg  thinks  we 
get  the  true  conception  by  considering  the  posture  of  Elias  in  prayer,  1  Kings  xviii.  42. 
"  He  who  prays  with  his  head  down,  appears  to  bring  the  prayer  back,  as  it  were,  to 
the  bosom  from  which  it  proceeded."  Boothroyd :  "When  the  Orientals  pray  seri- 
ously in  grief  they  hide  their  face  in  their  bosom :  and  to  this  custom  the  Psalmist 
here  alludes.  Kabbi  Levi,  Dathe  and  others  explain  it  in  like  manner."  If  the 
verb  return  be  read  in  the  future  then  it  may  express  a  hope  or  a  prophecy  that  good 
shall  yet  come  to  him  from  those  pure  and  benevolent  prayei'S.  Perhaps  a  still  bet- 
ter sense  is  had  by  putting  the  verb  into  the  imperative,  Let  my  prayer  return  into 
ray  own  bosom,  q.  d.,  I  am  so  sure  that  I  heartily  wished  them  well,  that  I  now  say. 
Let  my  prayer  return  on  me.  If  I  wished  them  any  ill,  let  that  ill  come  on  me ; 
but  if  I  wished  them  good,  let  that  good  come  to  me.  This  accords  with  the  import 
of  the  phrase,  recompensing  into  the  bosom  found  elsewhere,  Ps.  Ixxix.  12 ;  Isa.  Ixv.  6, 7 ; 
Jer.  xxxii.  18 ;  Luke  vi.  38. 

14.  I  behaved  myself  as  though  he  had  been  my  friend  or  brother.  The  supplied 
words  are  well  chosen.  But  the  rendering  needlessly  changes  the  plural  to  the  singu- 
lar. If  it  read  :  I  behaved  myself  as  though  my  friend  or  brother  ivere  sick,  this  difii- 
culty  would  be  avoided,  and  the  sense  be  preserved.  Several  versions  coincide  with 
the  English.     For  behaved,  some  prefer  went,  went  on,  went  along  ;  Chaldee,  walked. 


PSALM  XXXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  43:^, 

Our  version  surely  gives  the  sense.  Ihoxved  down  heavily,  as  one  that  mourneth  for  his 
mother.  Our  version  is  sustained  by  the  Chaklee,  Calvin,  Vcnema,  Amesius,  Edwards, 
Ainsworth,  Jebb,  Fry,  Hengstcnberg  and  Alexander.  To  sackcloth  some  added  dust 
and  ashes.  He  mourned  heavily  or  greatly.  In  the  afflictions  of  those  who  were 
now  his  enemies,  David  gave  all  the  usual  signs  of  strong  grief. 

15.  But  in  mine  adversity  they  rejoiced,  and  gathered  themselves  together.  The  noun  ma}' 
be  rendered  either  adversity  or  halting.  If  halting,  yet  it  is  admitted  to  be  used  figura- 
tively, and  in  the  sense  of  adversity.  Sometimes  the  anguish  of  a  sufferer  melts  even  the 
hard-hearted.  It  was  not  so  with  David's  foes.  Yea,  the  abjeets  gathered  themselves  toge- 
ther against  me.  Abjeets  variously  rendered  beaten,  smitten,  stricken,  ungodly,  evil  men, 
scourges,  rabble,  revilers,  smiters,  base,  vile  or  wicked  jJer sons,  crip2')les;  and  yet  those,  who 
thus  vary  the  rendering,  seem  generally  to  understand  the  same  as  is  taught  by  our  ver- 
sion. The  beaten,  stricken,  or  smitien  were  those  who  hud  been  publicly  punished,  or  who 
had  merited  such  ignominy.  Evil,  ungodly,  base  or  wicked  are  all  interpretations  hav- 
ing the  same  bearing.  Rabble,  the  lowest  class  of  men.  lievilers,  who  smite  with  the 
tongue.  Alexander :  "When  I  limped,  crij^ples  mocked  at  me ;  i.  e.,  those  who  were 
themselves  contemptible,  treated  me  with  contempt."  No  word  is  better  than  abjeets. 
Patrick  has  "  The  very  scum  of  the  people."  David  adds :  And  I  knew  it  not.  Some 
have  it,  Whom  I  knew  not.  If  this  is  right,  it  points  to  the  obscure  character  of  some 
who  had  risen  up  against  him.  The  man  of  Uz  had  like  trials,  Job  xxx.  1-10.  If 
we  follow  the  common  version,  the  sense  is  that  these  people  had  carried  on  their 
assaults  on  David's  character  and  interests  in  a  clandestine  manner.  They  did  tear 
me,  or  rend,  or  Gid,  i.  e.,  with  their  calumnies  and  slanders.  And  ceased  not.  Heng- 
stenberg:  And  are  not  silent ;  Alexander:  And  were  not  silent.  The  Hebrew  is  in  the 
preterite.  According  to  other  renderings  of  the  same  verb  in  our  version,  we  might 
read  rested  not,  did  not  forbear,  were  not  still,   held  not  their  peace. 

16.  With  hypocritical  mockers  in  feasts,  they  gnashed  upon  me  ivith  their  teeth.  Per- 
haps very  few  passages  are  more  idiomatic  or  have  been  more  variously  rendered. 
Chaldee :  With  scornful  and  derisive  words  of  flattery,  they  gnashed  with  their  teeth 
against  me ;  Calvin  :  "  Among  perfidious  jesters  at  feasts,  they  gnash  upon  me  with 
their  teeth  ;  Ainsworth  :  With  hypocrites,  scoffers  for  a  cake  of  bread,  gnashing  their 
teeth  against  me ;  church  of  England :  With  the  flatterers  wei-e  busy  mockers,  who 
gnashed  upon  me  with  their  teeth ;  Hengstenberg :  The  vile,  who  mock  for  bread,  gnash 
against  me  with  their  teeth;  Alexander:  With  worthless  mockers  for  bread — gnashing 
with  their  teeth.  Hypocritical,  in  our  version  always  so  rendered  or  hypocrite.  Otliers 
render  it  profane,  vile,  worthless,  flatterers.  Hammond  thinks  that  from  the  Hebrew  AVordS 
comes  our  English  word  knave.  Mockers  in  feasts,  are  mockers  for  bread,  cake-mockers,  who- 
make  sport  for  a  living,  or  to  curry  favor  with  rich  ungodly  men,  who  were  willing  to- 
have  them  at  their  table,  if  they  would  play  the  buffoon  at  the  expense  of  David  and: 
his  cause.  Patrick  calls  them  trencher-buffoons.  A  modern  infidel  says  that  "ridicule 
is  the  test  of  truth  ;"  another,  that  "  a  hon-mot  is  better  than  an  argument."  A  pro- 
fane jest  is  much  more  congenial  to  a  wicked  mind  than  any  serious  attempt  at  reason- 
ing. This  derision  is  full  of  deadly  malice.  They  gnash  their  teeth,  thus  exhibiting 
their  rage.  Their  behaviour,  like  that  of  wild  beasts  around  the  fold  or  the  barn- 
yard, shows  what  they  would  do  if  they  were  within. 

17.  Lord,  hoiv  long  tvilt  thou  look  onf  i.  e.,  how  long  wilt  thou  see  these  things  and 
not  give  deliverance  ?  Some  versions  have  it,  When  wilt  thou  see  ?  i.  e.,  take  up  my 
case  and  consider  it?  or,  When  wilt  thou  look  upon  me?  Though  the  general  sense 
Thus  gained  is  the  same  as  that  given  in  the  common  version,  yet  the  English  vereion 

s  more  true  to  the  Hebrew.    Common  trials  make  weak  faith  soon  cry  out,  How  long? 
But  great  trials  will  make  even  strong  faith  do  the  saiae.     Rescue  my  soul  from  their 

55 


434  STUDIES  IN  THE   EOOK   OF  PSALMS.  [psalm  xxxv. 

destructions,  my  darling  from  the  lions.  For  destructions,  some  read  tinnults,  desolations, 
ruins.  The  deliverance  sought  is  from  the  complete  destruction,  which  these  bitter 
foes  were  plotting.  Darling,  see  on  Ps.  xxii.  20.  Lions,  men  as  fierce  as  lions,  having  no 
mon;  mercy  than  lions.  Such  a  rescue  as  is  here  sought  would  not  be  ungratefully- 
forgotten  : 

18.  /  will  give  thee  thanks  in  the  great  congregation.  Congregation,  as  in  Ps.  xxii. 
22,  25.  The  sense  is  that  thanks  should  be  given  in  the  most  public  manner,  calling 
on  the  assembly  of  God's  true  worshippers  to  unite  in  it.  I  will  praise  thee  among 
much  ])eople.  Much  peoj^le,  the  great  congregation  of  the  first  clause.  For  much  some 
have  mighty.  In  our  version  the  word  is  everywhere  else  rendered  strong  or  mighty ; 
Init  an  assembly  is  often  mighty  in  numbers  and  in  the  range  of  its  interests,  when  its 
inherent  power  is  small. 

19.  Let  not  them  that  are  mine  enemies  ivrongfully  rejoice  over  me.  Enemies,  usually 
so  rendered,  see  Ps.  iii.  7 ;  vi.  10 ;  xvii.  9.  Wrongfully,  some  prefer  with  falsity,  falsely, 
iying,  without  catise,  or  deceitfully;  often  in  our  version  ivrongfodly,  Fs.  xxxviii.  19; 
ixix.  4  ;  cxix.  86.  The  rejoicing  here  noticed  is  that  of  merciless  and  relentless  foes, 
who  would  exult  at  his  downfall.  Neither  let  them  wink  with  the  eye  that  hate  me  tvith- 
out  a  cause.  Diodati :  "  IWink']  a  gesture  of  a  malicious  scoffer."  Alexander :  "Wink- 
ing is  here  referred  to  as  a  gesture  of  mutual  congratulation  among  accomplices  in 
guilt."  See  Pr.  vi.  13 ;  x.  10.  He  prays  that  his  foes  may  have  no  cause  to  exult 
over  him.  The  last  clause  of  this  verse  is  quoted  in  application  to  Christ,  John  xv. 
25 ;  and  the  language  of  this  and  some  preceding  verses  remarkably  coincides  with 
portions  of  Psalm  xxii.  David  is  led  first  to  speak  of  himself,  and  is  then  "  carried 
beyond  himself  by  the  spirit  of  prophecy  to  use  language  applicable  to  far  more  impor- 
tant transactions." 

20.  For  they  speak  not  jyeace.  Without  reason  the  Septuagint  and  kindred  versions 
have.  They  indeed  spoke  peaceable  things.  The  Chaldee  and  Syriac  agree  with  our 
version.  David  says  his  foes  are  persistent  in  their  enmity ;  they  have  no  idea  of 
abating  their  ferocity;  in  their  consultations  they  never  propose  to  let  him  alone. 
Strange  is  human  malignity,  directed  against  the  saints.  It  never  tires.  Even  to 
propose  peace  to  pei-secutors  often  makes  them  increasingly  violent,  Ps.  cxx.  7.  By 
incorrigibleness  they  make  it  certain  and  necessary  that  either  themselves  or  God's 
people  shall  be  prostrated.  When  such  an  issue  is  made,  it  is  easy  to  tell  who  will 
fall  and  who  will  triumph.  They  not  only  decline  all  terms  of  reconciliation,  bid  they 
devise  deceitfid  matters  against  them  that  are  quiet  in  the  land.  This  is  well  rendered. 
The  variations  from  it  are  unimportant  or  erroneous.  The  jieople  of  God  are  quiet 
and  love  peace.  Gen.  xiii.  7-9 ;  Jas.  iii.  18.  The  wicked  love  disturbance.  They 
scatter  arrows,  firebrands  and  death : 

21.  Yea,  they  opened  their  mouth  wide  against  me,  as  brawlers  and  persons  of  lawless 
speech  are  in  the  habit  of  doing ;  and  said,  Aha,  aha,  our  eye  hath  seen  it.  There  is 
considerable  difliculty  in  rendering  idiomatically  the  derisive  and  exultant  exclama- 
tions of  one  language  into  another.  The  word  aha  expresses  the  scorn  of  one  who 
thought  his  triumph  was  or  soon  would  be  complete.  The  Septuagint  and  kindred 
versions  render  it.  Well  done,  well  done ;  church  of  England,  Fie  on  thee,  fie  on  thee ; 
Hengstenberg,  There,  there.  We  have  the  same  in  Job  xxxix.  25,  Ha,  ha.  Alex- 
ander :  "  It  seems  to  be  a  natural  expression  of  joyful  surprise."  So  they  add,  tve 
have  seen  it,  i.  e.,  we  see  his  cause  already  begin  to  fail ;  or  we  are  so  sure  that  it  will 
fail  that  we  may  say  we  see  it. 

22.  This  thou  hast  seen,  0  Lord.  It  is  for  a  joy  to  the  righteous,  that  Jehovah  is 
a  spectator  of  every  contest,  and  has  perfect  knowledge  of  the  behaviour  of  each  of 
the  contestants.     Nor  is  he  an  uninterested  beholder  of  the  strife  between  Cain  and 


psAMi  XXXV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  43o 

Abel.  If  there  is  a  vight,  God  takes  sides  with  that.  The  contrast  is  between  God'.-; 
siglit  of  David's  state  and  the  sight  his  enemies  had  of  hira.  The  wicked  see  and  God 
sees;  but  O  how  differently.  David  has  warrant  to  pray  :  Keep  not  silence,  i.  e.,  speak 
out  as  a  Judge  and  settle  this  conflict;  bring  forth  my  righteousness,  as  the  noon-day, 
let  the  events  of  thy  providence  soon  determine  who  is  riglit.  0  Lord,  be  not  jar 
from  we.  See  Ps.  xxii.  11,  19;  xxxviii.  21 ;  Ixxi.  12,  where  we  have  just  the  same. 
The  meaning  is  that  as  one,  who  is  afar  off  can  give  no  prompt  and  effectual  aid,  he 
beseeches  God  to  draw  nigh  and  give  decisive  help. 

23.  Stir  uj)  thyself,  and  aimlx  to  my  judgme7it.  Stir  tip,  often  so,  also  often  awake, 
Ps.  vii.  6 ;  xliv.  23 ;  Cant.  iv.  16  ;  Isa.  li.  9.  Atvake,  commonly  so  rendered,  once 
arise.  To  my  judrjment,  i.  e.,  so  as  to  give  a  decision  in  my  favor.  This  is  further 
explained  thus:  l^yen  unto  my  cause,  7ny  God  and  my  Lord.  Inverse  1,  David  had 
prayed :  Plead  my  cause.  That  is  virtually  what  he  asks  here,  but  in  another  form. 
It  is  as  if  he  had  said:  Take  up  my  cause,  address  thyself  to  my  cause,  I  am  sure 
what  thy  decision  will  be,  if  thou  shalt  but  attend  to  it.     He  continues : 

24.  Judge  me,  0  Lord,  my  God,  according  to  thy  righteousness.  A  good  cause,  once 
heard  and  decided  in  the  court  of  heaven,  always  triumphs.  If  Jehovah  settles  a 
case,  he  who  has  the  right  will  never  complain  of  the  decision,  for  it  is  always  in 
righteousness,  justice,  right.  And  let  them  not  rejoice  [exult  or  triumph]  over  me.  It 
is  a  great  trial  to  be  afflicted.  But  in  adversity  insults  from  God's  enemies  are  among 
the  very  sorest  temptations. 

25.  Let  them  not  say  in  their  hearts  [much  less  with  their  lips]  Ah,  so  tve  xvoidd  have 
it.  Patrick  :  "  Let  them  have  no  occasion  to  think  within  themselves  they  shall  pre- 
vail ;  saying  to  their  souls.  So  now  all  goes  well ;  cheer  up,  we  shall  have  our  desires." 
Let  them  not  say,  We  have  sioallowed  him  up.  To  swallow  iip  is  utterly  to  destroy,  to 
devour.  The  more  bold  and  voracious  they  were,  the  more  does  the  Psalmist  plead 
that  they  may  be  defeated,  not  merely  for  his  own  safety,  but  in  illustration  of  the 
rectitude  of  God's  government. 

26.  Let  them  he  ashamed  and  brought  to  confusion  together  that  rejoice  at  mine  hurt. 
In  V.  4  of  this  Psalm  the  first  word  of  this  verse  is  rendered,  Let  them  be  confounded. 
Brought  to  confusion,  the  same  so  rendered  in  v.  4.  The  malignity  of  these  men  ap- 
peared in  this,  that  they  rejoiced  at  the  hurt  of  one  who  deserved  well  at  their  hands. 
Hurt,  as  in  v.  4  ;  in  v.  12,  evil.  Let  them  he  clothed  tvith  shame  and  dishonor  that  mag- 
nify themselves  against  me.  Chaldee:  Who  are  magnified  above  me;  Septuagint, 
Ethiopic  and  Vulgate :  Who  speak  great  things  against  me ;  Arabic :  Who  make 
great  their  speech  against  me ;  Syriac  :  Who  lift  themselves  up  against  me ;  church 
of  England:  That  boast  themselves  against  me;  Ainsworth :  That  magnifj- against 
me ;  Venema  :  Who  have  turned  themselves  against  me.  But  Calvin,  Amesius,  Ed- 
wards, Jebb,  Fry  and  Heugstenberg  agree  with  the  common  version.  His  foes  should 
be  clothed,  dressed,  covered,  arrayed,  apparelled  with  shame  and  disgrace.  The  verbs 
of  this  verse,  which  in  English  are  in  the  imperative,  are  in  Hebrew  in  the  future. 

27.  Jjct  them  shoid  for  joy,  and  be  glad,  that  favor  my  righteous  caxise.  The  first  verb  is 
in  our  version  rendered  shoid,  sing,  cry  out,  rejoice,  triwnph;  the  second,  rejoice,  he  joy  fid, 
make  merry,  he  glad.  Favor,  desire,  delight  in.  Just  below  in  this  same  verse  it  is 
rendered  hath  jjleasure  in.  These  verbs  and  the  two  verbs  next  following  are  all  in 
the  future.  Yea,  let  them  say  continually.  Let  the  Lord  be  magnified,  ivhich  hath  plea- 
sure in  the  prosperity  of  his  servant.  Magnified,  the  same  verb  as  in  v.  26,  but  in  a 
different  form.  Prospierity,  in  v.  20  and  commonly  j^eace.  In  Isa.  ix.  6  we  have  Prince 
of  Peace,  where  the  same  word  is  used. 

28.  And  my  tongue  shall  speak  of  thy  righteousness  and  of  thy  praise  all  the  day 
long.     Speak  of,  idter,  declare,  talk  of.     God's  righteousness  is  his  rectitude,  or  justice. 


436  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxv. 

Deliverance  effected  by  the  Lord  would  be  worthy  of  praise  all  the  day  long,  or  con- 
tinually. 

DOCTEIKAL   AND   PRACTICAL    REMARKS. 

1.  The  Lord  is  the  Advocate  of  his  people.  Hq  pleads  their  cause,  v.  1.  Its  merits 
will  be  made  to  appear.  Here  a  defence  is  often  denied  them.  When  allowed,  it  is 
often  feeble.  But  the  infinite  Advocate  will  bring  forth  their  righteousness  as  the 
light,  and  their  judgment  as  the  noonday.  There  will  be  a  final  and  perfect  eclair- 
cissement  of  all  human  affairs,  contests  and  disputes. 

2.  It  may  well  reconcile  us  to  trials  involving  our  good  name,  our  legal  rights,  and 
even  our  lives  to  read  this  Psalm.  David  was  a  "  holy  man,  alike  eminent  for  his  benefi- 
cence and  inoffensiveness  towards  all  men,  and,  by  his  courtesy  and  meekness,  had 
merited,  both  in  public  and  private,  the  esteem  and  favor  of  all;"  yet  he  was  maligned, 
hated,  vilified ;  yea,  he  was  hunted  like  a  wild  beast.  His  good  name  was  torn  all  to 
pieces. 

3.  The  Lord  is  Judge,  vv.  1,  24.  He  is  the  Judge  of  all  the  earth.  He  is  known 
by  the  judgments  which  he  executeth.  To  the  pious  it  is  and  ever  shall  be  for  a  joy 
that  there  is  a  tribunal  above  all  the  assizes  of  earth,  Ecc.  v.  8.  A  large  part  of 
the  findings  of  courts  and  the  sentences  of  judges  on  earth  will  be  reversed  in  the 
last  day. 

4.  The  Lord  is  a  man  of  war.  When  necessary  he  grasps  not  only  the  shield  and 
buckler,  but  also  the  spear,  and  goes  forth  conquering  and  to  conquer,  vv.  1-3.  Blessed 
be  his  name,  he  fights  the  battles  of  the  saints.  None  can  resist  him.  He  is  the  only 
being  in  the  universe  who  can  do  as  well  with  few  as  with  many,  with  feeble  as  with 
mighty  instruments. 

5.  It  is  a  great  comfort  to  have  a  lively  sense  of  God's  favor,  when  he  speaks  to 
our  soids,  V.  3.  We  ought  to  be  thankful  for  the  promises,  for  faith  to  trust  the  promises, 
and  still  more  for  a  lively  sense  of  their  sweetness.  If  assurance  were  more  sought, 
it  would  be  oftener  found. 

6.  We  may  well  leave  foes  in  God's  hand.  He  will  arrest  their  mad  career,  stoj)- 
ping  their  way,  v.  3.  He  can  do  this  in  a  thousand  ways.  Even  Saul  of  Tarsus  was 
arrested,  when  he  least  thought  of  it. 

7.  AVhen  God  says,  I  am  thy  salvation,  it  is  folly  to  look  further,  v.  3.  We  ought 
never  to  ascribe  to  creatures  what  belongs  to  God  in  our  successes. 

8.  The  defeat  and  overthrow  of  the  finally  and  incorrigibly  wicked  will  be  incon- 
ceivably dreadful,  vv.  4,  5,  6.  No  tongue  can  describe  it.  Eye  has  not  seen  it,  ear 
has  not  heard  it,  heart  has  not  conceived  it.  Their  doom  will  be  perfectly  just, 
fearfully  distressing,  and  absolutely  total.  When  they  shall  begin  to  slide  their  way 
will  be  so  slippery  that  they  will  never  stop.  It  will  be  from  darkness  into  the 
blackness  of  darkness.  Nor  Avill  their  destruction  be  difficult.  It  is  easy  for  the 
wind  to  carry  off*  the  chaff  and  the  dust  from  the  threshing-floor. 

9.  Not  only  do  angels  fight  for  the  saints,  but  they  fight  against  the  wicked, 
vv.  5,  6.  Whatever  provision  men  may  make  against  visible  foes,  they  can  do 
nothing  against  these  invisible  warriors  who  chase  and  persecide  those  that  fight 
against  God's  people.  If  men  Avill  war  against  God,  they  must  expect  his  angels  to 
war  against  them.  If  they  would  have  the  angels  on  their  side,  let  them  come  over 
to  God's  side. 

10.  There  is  nothing  in  the  principles  or  practices  of  true  piety  to  justify  the  rage 
of  the  wicked  against  the  sons  of  God.     Their  hatred  is  without  cause,  vv.  7,  19. 

11.  If  others  practise  the  arts  of  deception,  let  us  set  an  example  of  candor  and 
simplicity,  v.  7.     The  more  deceitful  others  are,  the  more  careful  should  we  bo  to 


PSAI.M  xsxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  48T 

avoid  all  appearance  of  artifice.     If  uprightness  and  fairness  cannot  save  our  cause 
or  credit,  tliey  will  at  least  save  our  conscience,  and  that  is  better. 

12.  With  all  their  cunning  the  wicked  are  great  fools,  v.  7.  They  are  willingly 
ignorant  of  some  things,  without  which  they  cannot  act  wisely.  The  king  of  Syri? 
could  not  understand  how  all  his  plots  against  Israel  failed,  2  Kings  vi.  8-12 
Dickson :  "Though  the  enemies  of  the  godly  do  plot  secret  devices  against  them,  yet 
not  so  secret  but  God  can  give  warning  of  it,  and  make  it  an  errand  for  the  godly  to 
pray  to  him  to  disappoint  the  plot." 

13.  It  is  for  a  wonder  that  the  wicked  do  not  confidentially  expect  an  overthrow, 
when  they  know  there  is  no  fairness  in  their  contest  with  truth  and  righteousness. 
Take  from  them  their  nets  and  pits,  their  lies  and  scoffs,  and  what  have  they  left  ? 
V.  7.  If  they  believed  the  cause  of  the  righteous  no  better  than  their  own,  they 
would  leap  for  joy.  Neither  Avith  David,  nor  with  Christ  had  they  at  any  time  a 
reasonable  prospect  of  success. 

14.  Sinners  are  so  blind  and  stupid  as  to  be  caught  in  their  own  snares,  v.  8.  In 
this  respect  one  generation  is  no  wiser  than  that  which  went  before.  Calvin:  "It 
never  for  a  moment  occurs  to  them  as  at  all  possible  that  their  stratagems  and  craft, 
their  wicked  practices,  and  all  the  snares  which  they  lay  for  the  good  and  the  simple, 
turn  to  the  destruction  of  themselves  who  have  devised  them." 

15.  Wondrous  is  that  providence,  which  brings  on  the  wicked  punishment  in  kind, 
V.  8.  They  sought  the  ruin  of  another;  and  they  ruined  themselves.  Morison:  "It 
not  unfrequently  happens,  that  when  a  man  is  preparing  sorrows  for  his  fellow- 
creatures,  he  is  only,  in  reality,  framing  a  weapon  for  his  own  chastisement,  and 
whetting  the  edge  of  those  miseries  which  shall  afflict  his  own  soul !" 

16.  When  the  wicked  perish,  there  is  shouting,  v.  9.  The  wicked,  who  felt  the 
iron  heel  of  tyranny,  are  glad  to  be  rid  of  such  a  curse.  And  the  righteous  adore 
him,  who  has  put  an  end  to  the  cruelties  of  their  oppressors. 

17.  It  is  a  blessed  comfort  and  support  to  the  righteous  that  they  really  need 
nothing,  but  that  it  will  be  for  the  divine  glory  to  supply  it;  so  that  in  a  most 
important  and  encouraging  sense  their  cause  is  God's  cause,  and  so  must  succeed,  v.  9. 

18.  How  miserable  must  be  the  state  of  the  man,  who  cannot  rejoice  in  all  the 
deliverances  God  works  for  those  who  trust  in  him,  v.  9. 

19.  Our  whole  nature  should  be  enlisted  on  the  Lord's  side,  v.  10.  God  right- 
eously claims  heart,  soul,  mind  and  strength ;  and  the  truly  pious  cheerfully  give 
him  all.  Their  hones  praise  him.  Calvin :  "  Men,  in  general,  praise  God  in  such  a 
manner  that  he  scarcely  obtains  the  tenth  part  of  his  due." 

20.  When  God  works,  he  does  marvellous  things.  His  deliverances  are  wonderful. 
There  is  none  like  him  in  counsel,  in  deeds  and  mighty  acts,  and  in  glorious 
excellence,  v.  10. 

21.  As  all  God's  merciful  interpositions  demand  humble  and  thankful  acknow- 
ledgment, so  the  prospect  of  coming  deliverances  may  well  bring  from  us  the  humble 
promise  of  the  highest  services,  when  the  rescue  shall  have  been  vouchsafed  to  us. 
Dickson :  "  It  is  a  sort  of  engaging  God  to  deliver,  when  the  heart  of  the  believer 
engageth  itself  to  glorify  God  after  the  delivery." 

22.  In  Jehovah  the  poor  and  needy  have  a  protector,  who  is  more  than  a  match 
for  all  their  oppressors  and  tormentors,  v.  10.  He  is  the  Friend  of  the  friendless  ; 
the  Father  of  the  fatherless ;  the  hope  of  the  despondent ;  the  strength  of  the  weak. 
It  is  his  office  and  his  delight  to  take  up  neglected  causes  and  raise  up  those  that  are 
bowed  down. 

23.  Let  none  be  sore  distressed  because  false  witnesses  rise  up  against  him,  v.  11. 
Compare  Matt.  v.  11, 12.     It  is  a  sort  of  compliment  to  a  good  man  to  be  slandered. 


438  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxv. 

His  enemies  must  speak  evil  against  him  falsely  or  not  at  all.  He  is  then  in  the  line 
of  safe  precedents.  Blessed  is  he,  who  can,  like  the  Master,  say  to  accusers,  Which 
of  you  couvinceth  me  of  sin?  John  viii.  46.  Tlie  prince  of  this  world  had  nothing 
in  Christ.  His  foes  had  a  deal  of  trouble  in  getting  witnesses,  who  could  tell  a  tole- 
rably coherent  story  against  him.  Matt.  xxvi.  59,  60.  Even  then  the  wicked,  vacil- 
lating judge,  who  sat  in  his  case,  was  compelled  by  his  conscience  repeatedly  to  say 
to  his  accusers  :  I  find  no  fault  in  him,  Luke  xxiii.  4  ;  John  xviii.  38  ;  xix.  4,  6. 

24.  In  the  time  of  evil  report  and  of  false  accusation,  it  is  an  unspeakable  bless- 
ing to  have  a  good  conscience,  v.  11. 

25.  Tholuck :  "  Oppression  and  violence  are  never  more  painful  than  when  they 
j)roceed  from  those  who  have  experienced  the  proofs  of  our  love,"  v.  12.  Ps.  Iv.  12. 

26.  Nothing  more  clearly  proves  the  dreadful  W'ickedness  of  ungodly  men  than 
their  reversal  of  every  great  law  of  God.  One  is.  Render  good  for  evil ;  but  they 
reward  evil  for  good,  v.  12. 

27.  Fasting  was  a  proper  mode  of  humiliation  under  the  law%  v.  13.  Moses  pre- 
scribed no  stated  fast  except  that  on  the  great  day  of  atonement,  Lev.  xxiii.  27-32. 
But  God's  people  were  left  each  man  to  judge  for  himself  when  fasting  was  called 
for  by  special  personal  or  public  calamities ;  except  that  now  and  then  by  an  in- 
spired prophet  men  w^ere  called  to  this  duty.  It  is  not  certain,  though  it  is  probable 
that  the  patriarchs  fasted.  Under  the  Gospel  the  law  of  fasting  fixes  no  time  for 
this  duty.  It  leaves  it  wholly  to  the  judgment  of  God's  people  from  age  to  age. 
Probably  no  religious  duty  has  been  more  perverted  both  in  ancient  and  modern 
times.  Isa.  Iviii.  3-12 ;  Matt.  vi.  16-18.  Fasts  are  of  two  kinds,  total  and  partial. 
In  the  former  we  abstain  from  all  food ;  in  the  latter  from  pleasant  food.  Under 
the  gospel  fasting  is  lawful,  Luke  v.  35 ;  Acts  xiii.  2,  3. 

28.  Praying  for  enemies  and  seeking  their  good  was  a  duty,  and  among  the  best 
men  a  practice  under  the  law  as  it  is  under  the  gospel,  vv.  13,  14.  Christ  com- 
manded and  did  the  same.  Great  numbers  of  the  martyrs  prayed  for  their  mur- 
derers. Christ  gave  no  new  law  for  loving  enemies ;  he  simply  rescued  the 
old  law  from  perversion  and  neglect.  David  and  Christ  thus  prayed.  "  The  type 
was  amiable,  the  anti-type  divine."  Hearty  prayer  for  wacked  foes,  earnestly 
asking  on  tlicm  the  blessings  w'e  seek  for  ourselves,  is  good  evidence  of  a  new- 
heart. 

29.  Without  any  piety  in  the  world,  how  much  would  earth  resemble  hell, 
vv.  15, 16. 

30.  Divine  delays  prove  divine  forbearance,  and,  if  they  answer  no  other  end, 
this  alone  may  justify  them,  v.  17.     Compare  2  Pet.  iii.  9,  15. 

31.  It  is  admitted  that  public  mercies  call  for  public  thanks ;  but  in  some  cases 
even  personal  mercies  call  for  public  thanks,  v.  18.  Our  religion  should  not  be  os- 
tentatious, but  it  ought  not  to  be  clandestine. 

32.  To  ask  that  the  wicked  may  not  prevail  against  us  and  insult  us  is  to  beseech 
God  to  exercise  his  glorious  attributes  in  a  manner  suited  to  beget  godly  fear  and 
firm  confidence,  v.  19. 

33.  When  we  consider  the  fondness  of  wicked  men  for  strife  and  contention,  it  isi 
a  wonder  that  the  world  is  as  quiet  as  it  is,  v.  20. 

34.  There  are  no  new  arts  employed  by  wicked  men  against  God's  saints  and 
ministers.     The  favorite  resort  of  every  age  is  contempt.  This  is  very  old,  vv.  21,  25. 

35.  Meanness  and  wickedness  walk  arm  in  arm.  Nothing  is  baser  than  insuK'ing 
nn  innocent  man  fallen  under  reproach.     Yet  David's  foes  did  this,  v.  21. 

36.  It  is  a  great  mercy  that  God  knows  the  whole  state  of  every  case,  and  watcnes 
the  progress  of  every  wrong  inflicted  on  those,  who  trust  in  his  name,  v.  22. 


PSALM  XXXVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  439 

37.  Dickson :  "  The  hardest  eouditiou  that  can  befall  a  believer,  is  a  tolerable 
case  and  condition,  if  God  draw  near  to  his  soul,"  v.  22. 

38.  With  submission  to  God  wo  may  urgently  ask  him  no  longer  to  delay  his  ai>- 
pearance  for  our  relief,  vv.  22,  23. 

39.  The  last  resort  of  the  saints  in  all  their  trials  is  the  righteousness  of  God,  v. 
24     This  never  fails  them. 

40.  The  hearts  of  wicked  men  make  all  their  wars  against  God  and  godliness  to  be 
deadly.  They  would  sivalloiv  u}^  and  devour  the  saints,  if  they  could,  v.  25.  In  eigh- 
teen centuries  they  have  put  to  death  fifty  millions  of  them. 

41.  The  more  the  wicked  magnify  themselves  against  the  saints,  the  greater  in  tho 
end  will  be  their  shame  and  confusion,  v.  26. 

42.  The  righteous  have  cause  for  all  their  joys.  God  himself  sustains  them  in  their 
highest  exultations,  v.  27.  They  are  not  glad  in  a  thing  of  nought,  when  they  rejoice 
in  the  Lord.     It  is  not  idle  vaunting  to  boast  in  God. 

43.  It  is  no  less  the  purpose  than  the  hope  of  all  the  saints  to  spend  their  whole 
future  existence  in  praising  and  extolling  God,  v.  28. 

44.  As  God  saved  David  from  the  hand  of  all  his  foes,  so  shall  he  save  all  hu: 
chosen  from  their  sins  and  adversaries.  He  who  put  David  on  the  throne  of  Israel 
and  Jesus  on  the  throne  in  glory,  will  assuredly  exalt  all  his  people  to  an  everlast 
iug  kingdom. 


Psalm  xxxvi. 

To  the  chief  Musician,  A  Psalm  of  David  the  servant  of  the  Lord. 

1  The    transgression  of  the  wicked  saith  within  my  heart,  that  there  is  no  fear  of  God  before 
his  eyes. 

2  For  he  flattereth  himself  in  his  own  eyes,  until  his  iniquity  be  found  to  be  hateful. 

3  The  words  of  his  mouth  are  iniquity  and  deceit:  he  hath  left  off  to  be  wise,  and  to  do  good. 

4  He  deviseth  mischief  upon  his  bed ;  he  setteth  himself  in  a  way  that  is  not  good ;  he  ablior- 
reth  not  evil. 

5  Thy  mercy,  O  Lord,  is  in  the  heavens ;  and  thy  faithfulness  reacheth  unto  the  clouds. 

6  Thy  righteousness  is  like  the  great  mountains ;  thy  judgments  are  a  great  deep :  O  Lord,  thou 
preservest  man  and  beast. 

7  How  excellent  is  thy  loving-kindness,  O  God !  therefore  the  children  of  men  put  their  trust 
under  the  shadow  of  thy  wings. 

8  They  shall  be  abundantly  satisfied  with  the  fatness  of  thy  house ;  and  thou  shalt  make  them 
drink  of  the  river  of  thy  pleasures. 

9  For  with  thee  is  the  fountain  of  life :  in  thy  light  shall  we  see  light. 

10  Oh  continue  thy  loving-kindness  unto  them  that  know  thee ;  and  thy  righteousness  to  the 
upright  in  heart. 

11  Let  not  the  foot  of  pride  come  against  me,  and  let  not  the  hand  of  the  wicked  remove  me. 

12  There  are  the  workers  of  iniquity  fallen :  they  are  cast  down,  and  shall  not  be  able  to  rise. 

THE  several  clauses  of  the  title  are  explained  in  titles  of  Psalms  iii.  iv.  xi.  xviii. 
The  words,  the  servant  of  the  Lord,  are  by  some  regarded  as  a  claim  of  speak- 
ing by  God's  authority.  Others  think  it  is  a  setting  of  God's  authority  directly  over 
against  the  wicked  speeches  of  the  ungodly  here  noticed.  This  would  be  a  sufficient 
reason ;  but  the  same  is  not  done  in  Ps.  xiv,  liii.  where  the  profane  are  represented 
as  boldly  uttering  vile  sentiments.     David  is  the  author  of  this  Psalm.     A  few  have 


440  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxvi. 

expressed  a  counter  opinion,  but  without  good  cause.  We  cannot  determine  whether 
it  had  any  historic  occasion.  The  Syriac  and  Arabic  refer  it  to  some  period  in  the 
SauHne  persecutions.  Scott  dates  it  B.  C,  1062 ;  Clarke  thinks  it  was  written  during 
tlie  Babylonish  captivity.  It  is  a  composition  of  rare  excellence.  Luther :  "  This  is 
a  Psalm  containing  a  very  necessary  doctrine ;"  Tholuck :  "  It  is  a  lofty  Psalm  of 
supplication ;"  Clarke :  "  It  is  one  of  the  finest  Psalms  in  the  whole  collection." 
Others  bear  like  testimony.  In  it  we  find  these  names  of  the  Most  High,  Jehovah 
Lord  and  Elohim  God,  on  which  see  on  Ps.  i.  2 ;  iii.  2.     On  El,  see  v.  6. 

1.  The  transgression  of  the  wicked  saith  tvithin  my  heart,  that  there  is  no  fear  of  God 
before  his  eyes.  Musculus :  "  This  verse  is  obscure  and  variously  rendered."  The 
classes  of  various  renderings  of  the  first  clause  are  such  as  these :  Montanus :  The 
oracle  of  wickedness,  to  the  ungodly,  is  in  the  inmost  of  his  heart ;  Boothroyd  :  The 
oracle  of  transgression,  to  the  wicked,  is  within, — even  his  own  heart ;  Lowth  :  The 
Avicked  man,  according  to  the  wickedness  in  his  heart,  saith,  There  is  no  fear  of  God 
before  mine  eyes.  This  requires  a  change  of  the  Hebrew  text.  Many  versions,  so 
far  as  intelligible,  coincide  with  the  sense  gained  from  our  version.  Some  think  that 
saith  points  to  oracular  authority.  Transgression,  also  sin,  trespass.  Wicked ;  in  Ps.  i. 
ungodly ;  often  as  here.  Within  my  heart,  i.  e.,  in  my  inward  part,  as  in  Ps.  v.  9  ;  or 
to  my  inward  thought,  as  in  Ps.  xlix.  11.  Perhaps  the  first  clause  means  :  "  The  tres- 
pass of  the  ungodly,  as  clea,rly  as  the  oracles  of  God,  makes  known  to  me  in  my 
heart  so  as  to  affect  me."  This  gives  a  good  sense,  agrees  with  the  context,  has  no 
unanswerable  objection  to  it  and  requires  but  a  legitimate  use  of  personification.  The 
latter  clause  is,  with  the  exception  of  Lowth,  uniformly  rendered.  These  views  coin- 
cide with  those  of  the  mass  of  commentators.  See  Calvin,  Pool,  Henry,  Scott  and 
others.  Diodati :  "  Through  the  experience  I  have  of  his  wicked  life,  I  do  discover 
and  conclude  within  myself  that  he  hath  forsaken  all  manner  of  piety  and  fear  of 
God ;"  Alexander :  "  Depravity  itself  bore  witness  against  the  wicked,  in  the  Psalm- 
ist's mind,  that  there  was  no  fear  of  God  before  his  eyes."  "  Not  having  the  fear  of 
God  before  his  ejes,"  has  become  inwoven  into  proceedings  in  criminal  courts.  When 
a  man  has  no  fear  of  God,  he  is  prepared  for  any  crime. 

2.  For  he  flattereth  himself  in  his  own  eyes,  until  his  iniquity  he  found  to  he  hateful. 
In  rendering  this  verse,  there  are  many  variations,  most  of  Avhich  claim  no  attention. 
The  following  are  given ;  Montanus :  For  he  has  smoothed  over  in  his  own  eyes,  with 
respect  to  the  finding  out  of  his  iniquity  to  hate  it ;  Ainsworth :  For  he  flattereth 
himself  in  his  own  eyes,  to  find  his  iniquity  which  he  ought  to  hate ;  Edwards : 
Though  he  smootheth  over  his  iniquity  to  himself  in  his  own  eyes,  yet  it  must  at  last 
be  found  out  and  make  him  detestable ;  Green  :  But  though  he  flattereth  himself  in 
his  own  sight,  his  iniquity  must  be  found  out  and  make  him  odious.  To  flatter  [or 
smooth  over  as  to]  himself  is  better  than  to  read,  flatter  God,  as  Tholuck  does.  No 
rendering  is  better  than  our  version.  That  the  verbs  of  the  last  clause  may  be  taken 
as  passive  many  assert.  For  examples  see  Josh.  ii.  5 ;  Esther  vi.  6 ;  Ps.  xxxii.  9 ; 
li.  6.  Is  his  iniquity  hateful  to  himself,  or  to  his  neighbors?  The  latter  best  accords 
with  the  preceding  clause  and  with  fact.  Many  a  vile  man  is  self-complacent  long 
after  his  sins  have  made  him  odious  to  all  around  him.  This  is  the  view  of  Calvin 
and  others.  Scott:  "The  wicked  man  not  only  disguises  his  crimes  or  intentions 
from  others ;  but,  through  the  excess  of  self-love,  he  becomes  his  own  flatterer,  calls  his 
vices  by  soft  names  or  mistakes  them  for  virtues ;  and  deems  his  conduct  justifiable, 
perhaps  meritorious,  Avhen  in  fact  it  is  a  hateful  compound  of  impiety,  injustice  and 
malevolence,  and  will  very  soon  be  proved  to  be  so."  How  rarely  do  we  find,  even 
in  the  cells  of  convicts,  a  man  who  regards  his  sentence  just,  or  himself  vile.     Martin 


PSALM  XXXVI.]  STUDIES  IN   THE   EOOK   OF   PSALMS.  44] 

Bucer:  "As  the  wicked  have  no  regard  for  God,  so  they  exceedingly  please  and  flal 
ter  themselves." 

3.  The  words  of  his  mouth  are  iniquity  and  deceit.  Iniquity,  as  in  Ps.  v.  5;  vi.  8 
also  rendered  vanity,  wickedness,  sorrow,  affliction;  in  verse  4,  mischief.  Deceit, as  in 
Ps.  v.  6;  X.  7;  in  Ps.  xxxiv.  13,  guile;  in  Gen.  xxvii.  35,  subtilty.  It  is  not  surpris- 
ing that  he  adds  concerning  such  a  man :  He  hath  left  off  to  be  wise,  and  to  do  good 
Chaldee:  He  hath  ceased  to  understand,  (so)  that  he  might  do  good;  Syriac:  Nor 
does  he  wish  to  do  good;  Alexander:  He  has  ceased  to  act  wisely,  to  act  well.  Each 
of  these  renderings  speaks  a  truth,  but  none  of  them  is  better  than  the  authorized 
version. 

4.  He  deviseth  mischief  upon  his  bed.  Mischief,  in  verse  3,  iniquity.  The  good  man 
on  his  bed  meditates  on  God  and  good  things ;  the  wicked,  on  things  of  vanity  and  im- 
piety. Compare  Ps.  xciv.  11;  Gen.  vi.  5.  A  wicked  man  carries  with  him  a  wicked 
heart,  even  to  bed,  yea,  to  the  sanctuary.  The  result  is :  He  setteth  himself  in  a  way 
that  is  not  good.  Setteth,  Chaldee,  rcmaineth;  Arabic,  stood;  Alexander,  will  take  his 
stand.  He,  who  allowedly  lives  in  one  known  sin,  is  on  the  high  way  to  all  iniquity. 
Sin  is  in  its  nature  stubborn,  wilful,  perverse.  So  that.  He  abhorreth  not  evil.  Ab- 
horreth,  refuseth,  rejecteth,  despiseth,  contemneth,  Job  xlii.  6;  Ps.  xv.  4;  Ixxviii.  59. 
There  is  no  sti'onger  Hebrew  verb  for  expressing  aversion.  The  wicked  neither  dreads 
nor  detests  iniquity.  How  then  should  he  avoid  it?  It  is  always  courting  him,  press- 
ing upon  him,  seducing  him.  Bad  as  he  is,  he  is  constantly  gi'owing  worse,  Jer.  ix.  3; 
2  Tim.  iii.  13. 

5.  Thy  mercy,  0  Lord,  is  in  the  heavens.  Mercy,  as  in  Ps.  v.  7 ;  xvii.  7.  In  the 
heavens,  i.  e.,  exalted,  excellent,  rising  high,  abundant,  very  great.  And  as  God  has 
goodness,  loving-kindness,  mercy  as  one  of  his  infinite  perfections,  so  has  he  unfailing 
fidelity  to  all  his  promises:  and  thy  faithfidness  reacheth  ^mto  the  clouds.  The  Hebrew 
noun  is  elsewhere  once  rendered  faith,  Hab.  ii.  4;  once  stability,  Isa.  xxxiii.  6;  fre- 
quently, tndh,  Ps.  Ixxxix.  49;  xcvi.  13;  xcviii.  3;  but  most  commonly  faithfuhiess. 
God's  veracity  cannot  fail.  It  knows  no  limits.  Lam.  iii.  23.  It  rises  high,  reaching 
to  the  clouds,  which  are  quite  beyond  our  grasp.  His  faithfidness  is  infinite.  Arnd: 
"  In  all  tribulations,  let  them  be  ever  so  high,  so  deep,  so  broad  and  long,  God's  truth 
and  grace  are  still  greater  and  higher."  The  transition  in  this  and  subsequent  verses 
from  the  subject  of  vv.  1-4  is  very  happy.  There  the  prophet  had  given  the  unscru- 
pulous, self-conceited,  deceitful,  cruel,  unrighteous  character  of  the  wicked;  here  he 
holds  up  to  our  faith  the  glorious  character  of  God : 

6.  Thy  righteousness  is  like  the  great  mountains.  Bighteousness,  as  in  Ps.  v.  8 ;  xi.  7 ; 
xxiv.  5.  Septuagint,  Ethiopic,  Arabic,  Vulgate:  Thy  righteousness  is  as  the  moun- 
tains of  God.  This  is  followed  by  Calvin,  Venema,  Marloratus,  Ainsworth,  Brent, 
Fabritius,  Jebb,  Tholuck,  Hengstenberg  and  Alexander.  The  Syriac  has  it:  Thy 
righteousness  is  as  the  mountains,  O  God.  For  great  Fry  has  mighty;  Chaldee  and 
church  of  England,  strong;  Piscator  and  Edwards  agree  with  our  version.  This 
diversity  arises  from  the  fact  that  the  word  rendered  great  is  El,  in  many  places  ren- 
dered God.  This  does  not  indeed  vary  the  sense.  It  is  a  Hebrew  form  of  expression. 
The  mountains  of  God  are  great  mountains.  We  have  the  same  word  applied  to  a 
river,m  Ps.  Ixv.  9;  to  cedars,m  Ps.  Ixxx.  10;  to  trees,  in  Ps.  civ.  16.  In  Psalms  Ixv. 
civ.  our  version  follows  the  Hebrew;  but  in  Ps.  Ixxx.  10  we  have  goodly.  Our  version 
misleads  no  one,  because  it  gives  the  meaning  and  is  therefore  in  the  best  sense  a 
translation.  There  are  two  senses  in  which  God's  righteousness  resembles  the  mighty 
mountains;  first,  in  stability,  secondly,  in  height  or  vastness,  Ps.  Ixxi.  19.  It  shall 
endure  forever.  It  is  infinite.  The  next  clause  fitly  follows:  Thy  judgments  axe  a 
jreat  deep.     Parallel  to  this  is  Rom.  xi.  33,  "How  unsearchable  are  his  judgments." 

56 


442  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxvi. 

Judgments,  see  on  Ps.  x.  5;  xix.  9;  God's  decisions,  whether  given  in  his  woi-d  or  in 
providence.  Here  the  reference  seems  to  be  to  his  ways  in  providence.  Chaldee:  Thy 
judgnients  are  deep  like  a  great  abyss.  Lowth  reads  a  vast  abyss;  Ainsworth,  a  great 
depth;  Hengstenberg,  a  great  flood ;  Tholuck,  like  great  seas.  Immeasurableness,  in- 
finitude seems  to  be  the  primary  idea  intended.  From  this  naturally  follows  their 
incomprehensibleness,  and  so  their  mysteriousness.  All  God's  decisions  have  a  scope 
far  beyond  our  perception.  They  flow  from  eternal  righteousness.  They  are  final  and 
unimpeachable,  because  they  are  good  and  are  the  judgments  of  God.  O  Lord,  thou 
prese'Tvest  man  and  beast.  God's  righteous  ways  in  providence  produce  all  the  happi- 
ness there  is  on  eai'th,  among  brutes  or  men.  Each  living  thing  is  an  unanswerable 
proof  of  the  goodness  of  providence.  Beasts  and  birds  are  often  mentioned  as  shar- 
ing the  providential  goodness  of  God.  The  argument  is  that  if  God  takes  care  of 
them,  much  more  will  he  provide  for  men.  And  if  he  is  kind  to  all  men,  even  very 
kind  to  them,  much  more  will  he  be  unspeakably  gracious  to  the  righteous,  who  put 
their  trust  in  him. 

7.  IIoiu  excellent  is  thy  lovinghindness,  0  God!  Lovinghindness,  so  also  in  v.  10; 
in  V.  5,  mercy.  Excellent,  in  Ps.  xlv.  9,  honorable;  in  Ps.  cxvi.  lb,  jiTecious.  There- 
fore the  children  of  men  put  their  trust  under  the  shadow  of  thy  ivings.  For  therefore 
some  have  but;  some,  and;  and  some  omit  it  altogether;  but  the  best  have  therefore, 
or  accordingly.  This  most  perfectly  shows  the  connection.  Children  of  men;  Chaldee, 
Men ;  many  versions.  Sons  of  men ;  Venema  and  Ainsworth,  Sons  of  Adam ;  Alex- 
ander, Sons  of  man.  The  imagery  here  presented,  the  shadow  of  ivings,  is  either  drawn 
from  the  wings  of  the  cherubim  overshadowing  the  ark  of  the  covenant,  or  from  the 
wings  of  a  fowl  jjrotecting  her  young.  The  former  view  seems  to  have  been  taken  by 
the  Chaldee,  and  is  favored  by  many  modern  translations.  Many  others,  no  less 
respectable,  adopt  the  latter  view.  The  verse  (Deut.  xxxii.  11)  adduced  by  Bishoj:) 
Hare,  does  not  refer  to  the  protection  of  young  eagles  in  the  nest,  but  to  training  them 
to  fly,  after  the  nest  is  broken  up.  The  passages  generally  supposed  to  be  parallel  are 
Ps.  xvii.  8 ;  Ivii.  1 ;  Ixi.  4 ;  Ixiii.  7 ;  xci.  1.  All  of  these  may  be  interpreted  either 
way.  But  Ps.  xci.  4,  and  Matt,  xxiii.  37,  clearly  point  to  the  latter  mode  of  exposi- 
tion. All  the  confidence  reposed  by  the  humble  of  earth  in  the  Almighty,  is  justified 
by  his  manifested  excellence — his  precious  lovinghindness. 

8.  They  shall  be  abundantly  satisfied  uiih  the  fatness  of  thy  house.  For  abundantly 
satisfied,  some  suggest  inebriated,  plenteously  moistened,  watered,  drenched.  But  none 
of  these  are  good.  Some  read  drink,  be  refreshed,  be  most  richly  filled,  be  satiated. 
These  are  good,  but  not  better  than  the  common  version.  The  figure  j^oints  to  guests 
entertained  at  a  feast  in  God's  house.  Fatness  abounded  in  feasts,  Job  xxxvi.  16 ; 
Ps.  Ixiii.  5 ;  Isa.  Iv.  2 ;  Jer.  xxxi.  14.  We  ought  not  to  limit  the  significancy  of  this 
promise  to  any  one  class  of  blessings.  Clearly  both  the  words  and  the  analogy  of 
faith  embrace  all  good  things,  temporal  and  eternal.  The  parallelism  is  preserved  in 
tlie  next  clause:  And  thou  shall  make  them  drink  of  the  river  of  thy  pleasures.  Plea- 
sures; also  rendered  delights.  Clarke,  Anderson,  Hengstenberg  and  Alexander  think 
the  Hebrew  points  to  Gen.  ii.  10.  The  word  rendered  pleasures  is  the  plural  of  Eden. 
The  abundance  of  excellent  things  secured  to  the  righteous  is  often  taught  by  the 
figure  of  a  river,  Ps.  xlvi.  4;  Zech.  xiv.  8;  John  iv.  10;  Rev.  xxii.  1.  God  will  bring 
his  people  to  the  river,  and  cause  them  to  drink,  and  they  shall  thirst  no  more.  All 
this  he  can  easily  do. 

9.  For  with  thee  is  the  fountain  of  life.  The  fatness  and  river  of  pleasures  of  the 
preceding  verse  are  here  explained  by  the  word  life,  which  points  to  the  sum  of  bliss 
and  of  all  good  things.  Calvin :  "  There  is  not  a  drop  of  life  to  be  found  without 
God."     Compare  Acts  xvii.  28;  Rom.  vi.  23.     Life  and  light  agree:    ^n  thy  light 


PSALM  XXXVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  443 

^hall  we  see  light.  Chaldee :  In  the  brightness  of  thy  glory  sliall  we  see  light.  The 
eonmion  version  is  literal.  Alexander:  "It  is  only  by  the  light  of  God's  countenance 
that  man  can  see  any  good.  It  is  only  in  God's  favor  that  he  can  be  happy.  The 
only  bliss  attainable  or  desirable  is  that  which  is  bestowed  by  God  and  resides  in  him." 
We  are  by  nature  blinded,  benighted,  loi^t  in  darkness,  yea,  we  are  darkness  itself,  so 
that  while  "  the  light  shineth  in  darkness,  the  darkness  comprehendeth  it  not."  John 
i.  5  ;  Eph.  v.  8  ;  1  Pet.  ii,  9.  There  are  no  richer  promises  than  those  found  in  Isa. 
Ix.  20 ;  Rev.  xxii.  5  ;  and  they  both  respect  light.  He  who  relishes  God's  blessings, 
desires  that  they  may  last : 

10.  Oh  continue  thy  lovingkindness  unto  them  that  know  thee.  Lovingkindness,  as  in 
vv.  5,  7.  Those  that  know  God  arc  the  truly  pious,  the  knoivledge  of  God  being  an 
essential  part  of  real  godliness.  Continue,  elsewhere  draw  out,  prolong,  Ex.  xii.  21  ; 
Ps.  Ixxxv.  5 ;  Isa.  xiii.  22  ;  Ezek.  xii.  25,  28.  Hengstenberg :  "  With  God  there  is 
never  a  new  beginning,  but  only  a  continuation ;  if  he  continues  to  act  as  he  has 
done,  he  helps  us."  David  and  all  the  saints  knew  and  confessed  that  they  should 
need  goodness,  mercy,  lovingkindness  to  the  end  of  life.  We  shall  need  it  at  the  day 
of  judgment,  2  Tim.  i.  18.  Pie  adds ;  Aiid  [prolong]  thy  righteousness  to  the  uprigJd 
in  heart.  Righteousness,  as  in  v.  6.  See  also  Ps.  v.  8.  The  upright  are  the  same  as 
those  who  savingly  know  God.  See  on  Ps.  vii.  10.  God's  servants  are  in  heart  honest, 
sincere,  truthful.  They  are  not  deceivers,  Calvin  :  "  The  light  of  faith  must  neces- 
sarily dispose  us  to  uprightness  of  heart." 

11.  Let  not  the  foot  of  p)rlde  come  against  me.  Trials  brought  on  us  by  insolent  men 
are  among  the  severest  of  a  good  man's  life.  He  has  no  heart  to  return  insolence 
for  insolence.  He  sees  and  abhors  the  injustice  dealt  out  to  him.  A  good  man  may 
well  ask  to  be  saved  from  such  a  trial.  The  next  clause  is  parallel :  And  let  not  the 
hand  of  the  wicked  remove  me.  In  the  former  clause  we  have  i\\Qfoot,  and  in  this  the 
hand  for  the  person.  The  prophet  is  praying  against  being  in  the  power  of  bad  men. 
The  transition  from  the  plural  in  preceding  verses  to  the  singular  in  this  shows  that 
the  Psalm  relates  to  matters  common  to  all  good  men.  He  asks  that  the  wicked 
may  not  remove  him,  i.  e.,  not  be  able  to  make  him  a  luanderer.  In  Gen.  iv.  12,  14, 
the  participle  is  rendered  vagabond.  Montanus:  "He  shall  not  cause  me  to  wander;" 
Alexander:  "The  last  verb  is  causative  and  strictly  means  to  put  to  flight,  cause  to 
Avander,  or  send  into  exile." 

12.  There  are  the  workers  of  iniquity  fallen.  His  j)rayer  was  hardly  offered  till  it 
was  answered,  or  till  he  was  assured  it  should  be  answered.  He  saw  the  foot  of  pride 
and  the  hand  of  violence  approaching,  and  cried  for  deliverance;  and  lo!  they  are 
already  fallen.  The  first  word,  rendered  i/iere,  justifies  this  construction.  Mudge: 
"  It  represents  strongly  before  the  eye  the  downfall  of  the  wicked.  Upon  the  very 
q-)ot  where  they  practise  their  treachery,  they  receive  their  downfall."  Iniquity,  as  in 
vv.  3,  4.  The  unregenerate  are  always  the  workers  of  iniquity.  When  the  wicked 
fall,  they  are  undone.  They  are  cast  down,  and  shall  not  he  able  to  rise,  Ps.  xviii.  38. 
It  is  far  different  with  the  righteous,  Ps.  xxxvii.  24;  Pr.  xxiv.  16;  Micah  vii.  8. 

Doctrinal  and  Practical  Remarks. 

1.  Wicked  men  are  very  blind  and  foolish,  else  they  would  learn  their  own 
characters  from  their  own  lives.  Discerning  people  see  through  them.  Their 
character  is  no  secret,  v.  1.  Those,  who  hypocritically  profess  religion,  are  not 
exceptions.  "  You  know  a  servant  in  the  present  day  by  the  livery  he  wears ;  and 
sOj  if  you  see  a  sinner  doing  Satan's  works,  and  hear  him  using  Satan's  language, 
and  going  here  and  there  at  Satan's  bidding,"  you  know  that  he  is  Satan's  servant, 
1  John  iii.  8. 


444  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai.m  xxxvi. 

2.  It  is  a  great  mercy  when  God  so  shows  us  the  wickedness  of  others  as  to  let 
us  see  the  odiousness  of  their  sins  and  the  danger  of  their  course,  v.  1.  Thohick: 
"Tlicre  are  moments  in  our  life,  when  the  dimness  and  mystery  of  the  course  of  the 
world  suddenly  dissolve,  and  the  world,  seen  in  the  light  of  faith,  assumes  a  new 
appearance." 

3.  Total  depravity  is  not  too  strong  a  term  to  describe  human  wickedness.  The 
sinner  has  no  fear  of  God,  v.  1.  Where  that  is  wanting,  how  can  there  be  any 
piety?  And  if  there  is  no  piety,  there  must  be  total  want  of  right  affections,  and 
that  is  the  very  essence  of  depravity. 

4.  Professors  of  religion  may  judge  of  their  state  by  ascertaining  whether  they  do 
truly  fear  God,  and  how  much  they  fear  him.  If  they  have  no  fear,  they  have  no 
grace.     If  their  fear  is  very  imperfect,  so  is  their  whole  Christian  character. 

5.  Self-flattery  and  self-deception  seem  to  be  born  with  sin ;  and,  if  not  resisted, 
will  certainl)^  prove  our  ruin,  v.  2.  Not  a  word  of  ingenuous  confession  escaped  the 
lips  of  either  Adam  or  Eve,  when  called  to  account.  The  very  men,  who  were  plot- 
ting the  death  of  Christ,  said, "  Who  goeth  about  to  kill  thee?"   Compare  Isa.  xxviii.  15. 

6.  The  progress  of  sin  is  very  fearful,  v.  2.  Conscience,  peace,  hope,  character, 
self-respect,  health  all  go  by  a  "patdatim  process,"  until  the  poor  soul  is  ready  for 
ruin ;  and  even  then  God  sometimes  seems  to  arrest  the  natural  course  of  things  for 
a  short  season,  till  at  last  some  slight  event  terminates  the  earthly  career,  and  the 
soul  drops  into  the  lake  of  fire, 

7.  We  cannot  too  often  or  too  earnestly  ask  God  to  make  us  honest  with  ourselves, 
that  we  may  not  by  self-flattery  fall  into  the  condemnation  of  the  wicked,  v.  2. 

8.  It  is  possible  to  sin  so  boldly  and  atrociously  as  to  become  detestable,  v,  2.  Even 
vile  and  wicked  men  are  often  struck  with  horror  at  some  crimes.  To  the  wicked  all 
sin  will  ere  long  appear  more  mischievous  and  ruinous,  than  to  good  men  it  now 
appears. 

9.  While  the  righteous  cannot  too  tenderly  pity,  nor  too  earnestly  pray  for  jooor 
sinful  men,  they  cannot  too  profoundly  abhor  their  ways  and  characters,  v,  2,  If 
even  a  sinner  may  see  the  odiousness  of  some  transgressions,  surely  those,  who  are 
born  from  above,  ought  to  hate  all. sin,  wherever  seen,  and  ought  to  hate  it  intensely, 
Ps.  cxxxix.  21,  22. 

10.  We  ought  ahvays  to  be  alarmed  when  we  find  ourselves  pleading  for  wicked- 
ness, or  excusing  it  in  ourselves  or  others,  v.  3, 

11.  If  nothing  else  evinced  the  character  of  bad  men,  their  speech  proves  their 
hearts  evil,  v,  3.  Reader,  would  you  know  by  what  rule  your  destiny  will  at  last  be 
determined,  read  Matt.  xii.  37. 

12.  A  great  part  of  the  sin  of  men  consists  in  omission,  "  in  leaving  off  to  be  wise 
and  to  do  good,"  v.  3.  Compare  Dan.  v.  23,  "  Lord,  forgive  my  sins  of  omission." 
Not  only  are  sins  of  omission  siiis,  but  they  are  the  high  way  to  all  sins. 

13.  Diligence  in  doing  evil  is  a  mark  of  deep  depravity,  v.  4, 

14.  When  all  the  sinful  desires,  vain  thoughts,  evil  words  and  wicked  deeds  of  men 
shall  be  made  known,  angels  and  men  will  confi^ss  the  justice  of  the  sentence,  Avhich 
shuts  the  sinner  out  of  paradise.  The  mischief  he  has  devised  tipon  his  bed  Avould 
itself  justify  damnation,  v,  4,  Compare  Ecc,  xii,  14,  Morison  :  "  Could  the  nightly 
thoughts  and  practices  of  the  wicked  be  laid  open  to  the  eye  of  man,  as  they  are  to 
the  eye  of  God,  what  a  scene  of  moral  guilt  and  pollution  would  they  disclose !" 

15.  The  contrast  between  saints  and  sinners  is  great,  vv.  1-4.  Modest  and  retiring 
as  a  good  man  may  be,  his  deportment  says  to  those,  who  have  spiritual  discernment, 
The  fear  of  God  is  before  his  eyes.  Instead  of  flattering  himself,  he  judges  himself, 
condemns  himself,  abhors  himself  and  repents  in  dust  and  ashes.     The  law  of  kind- 


PSALM  XXXVI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  445 

iiess  and  of  truth  is  in  liis  mouth.  He  seeks  and  finds  wisdom  from  above.  He  does 
good  as  he  lias  opportunity.  The  cause  he  understands  not  he  seeks  out.  He  is  firm 
as  a  rock,  when  he  knows  he  is  right.  He  al)hors  evil.  In  all  these  respects  the 
saint  and  sinner  radically  differ. 

16.  Sinners  have  set  themselves  to  do  evil,  v.  4.  They  arc  always  doing  it.  They 
sleep  not  except  they  have  done  some  mischief.  Even  dying  sinners  seem  commonly 
to  prefer  to  be  lost  rather  than  to  obey  the  Gospel. 

17.  He  that  does  not  abhor  evil  is  in  a  bad  way.  Yet  where  is  the  imrenewed  man, 
that  can  even  persuade  himself  that  he  has  a  strong  dislike  to  everything  forbidden 
or  condemned  in  God's  word  ? 

18.  With  pleasure  does  the  devout  mind  turn  away  from  the  contemplation  of  the 
vile  character  of  the  wicked  as  here  delineated,  to  that  of  the  glorious  character  of 
God,  in  vv.  5-9  !  The  sublimest  tracks  of  thouglit  ever  pursued,  and  those  yielding 
the  richest  harvest  of  comfort  and  edification,  are  found  in  the  existence,  attributes, 
providence,  worship  and  glories  of  Jehovah.  Here  we  have  themes  at  once  awful  and 
jDleasing,  dreadful  and  refreshing. 

19.  In  our  thoughts,  prayers  and  preaching  we  may  safely  follow  the  Scriptures  and 
give  a  delightful  prominence  to  the  mercy,  the  lovingldndness  of  the  Lord,  speaking 
of  that  first  and  most  frequently,  vv.  5,  7,  10.  God  will  not  show  mei-cy  at  the 
expense  of  justice ;  but  God  is  love,  and  has  infinite  delight  in  exercising  his  loving 
nature,  and  in  filling  heaven  with  its  monuments,  and  he  has  sworn  that  he  has  no 
pleasure  in  the  death  of  sinners. 

20.  God  is  also  faithful,  v.  5.  His  faithfulness  is  unto  all  generations.  It  is  great, 
unto  the  clouds.  Therefore  the  laws  of  nature  are  stable ;  an  humble  sinner  never 
perished ;  and  a  believer  in  extremity  is  as  safe  as  one  in  no  unusual  peril. 

21.  Nor  let  us  forget  that  justice,  as  it  is  amiable  in  any  ruler,  is  peculiarly  so  in 
the  Governor  of  the  universe,  v.  6.  In  him  it  has  infinite  scope.  It  is  like  the  great 
mountains.  There  is  an  ample  field  for  the  exercise  of  God's  righteousness,  respecting 
his  people. 

22.  Nor  should  we  avert  our  attention  from  God's  judgments,  though  they  are  often 
incomprehensible,  v.  6.  They  furnish  much  food  for  pious  contemplation,  and  they 
are  "  stupendous  and  unfathomable  as  the  waters  of  the  great  deep."  The  Noachic 
Deluge  and  the  destruction  of  the  cities  of  the  plain  were  two  of  the  most  terrific  of 
God's  judgments.  Evidences  of  the  former  are  found  on  every  mountain.  Of  the 
latter  the  Dead  Sea  stands  an  irrefragable  proof  What  two  events  in  history  have 
been  more  useful  to  keep  the  world  in  awe,  to  remind  Christi;i;;3  that  the  Lord  is  God, 
and  to  assure  all  the  saints  that  when  the  worst  comes  on  the  wicked,  God  makes  a 
diflference  between  those,  who  serve  him,  and  those,  who  serve  liim  not?  He,  Avho  is 
rightly  affected  with  God's  terrible  judgments,  will  revere  all  his  decisions. 

23.  God's  providence  embraces  absolutely  all  things,  v.  6.  Man  and  least,  all 
causes  and  effects,  all  creatures  celestial,  terrestrial  and  infernal,  all  events,  all  things 
are  controlled  by  the  Almighty. 

24.  We  shall  never  be  able  to  find  terms  by  which  to  express  all  God's  love  to  his 
people,  V.  7.  Some  ignorance  is  better  than  some  knowledge.  I  had  rather  hear  the 
exclamation,  How  excellent !  than  the  cry,  I  know  it  all. 

25.  The  more  we  trust  in  God,  the  more  evidence  Ave  have  that  Ave  rightly  esteem 
his  excellent  character,  v.  7. 

26.  If  a  man  would  let  his  soul  delight  itself  in  fatness,  if  he  would  drink  and 
thirst  no  more,  let  him  embrace  the  truth  and  co\'enant  of  God.  Then  he  shall  have 
food  indeed  ;  and  he  shall  drink  of  the  river  of  God's  pleasures,  v.  8.  Compare  Jer. 
xxxi.  25.     Making  souls  and  satisfying  them  are  prerogatives  of  God. 


446  STUDIES  IN   THE   BOOK   OF  PSALMS.  [psalm  xxxvn. 

27.  There  can  never  be  a  failure  of  good  things  to  those  whom  God  loves,  for  "with 
him  i.^  the  fountain  of  life,"  v.  9.  If  the  fountain  is  with  him,  the  streams  can  never 
be  cui  off  from  tliose  who  are  in  his  bosom.  Is  not  that  clear?  All  other  good  is 
Init  a  drop.     With  God  is  the  ocean. 

28.  Clarke :  "  No  man  can  illuminate  his  own  soul :  all  understanding  must  come 
from  heaven,"  v.  9. 

29.  If  God  will  go  on  with  the  saints  as  he  has  begun,  all  will  be  well.  They  can 
ask  no  more,  v.  10.  He  has  already  given  them  his  Son,  his  Spirit,  himself,  his  word, 
his  oath,  and  his  covenant  established  on  the  best  of  promises.  He  will  finish  his 
Avork  on  the  scale  on  which  he  began  it. 

30.  Knowledge  and  xqwightness  are  essential  properties  of  a  gracious  character,  v.  10. 
One  is  as  important  as  the  other.  "  Ye  worship  ye  know  not  what"  is  a  sentence  fatal 
to  any  hopes  of  salvation.     And  a  crooked  way  did  never  point  to  a  new  heart. 

31.  It  is  a  great  mercy  to  have  exemption  from  the  scorn,  cruelty  and  violence  of 
the  proud  and  wicked!  v.  11.  If  those  who  are  now  often  murmuring  with  their  lot, 
were  but  for  a  few  weeks  subjected  to  the  tyranny  of  Saul  and  Doeg,  or  to  the  ingrati- 
tude and  baseness  of  Absalom,  or  to  the  refined  cruelties  of  Charles  II.,  or  to  the 
brutality  and  vengeance  of  Jeffries  and  Claverhouse,  how  would  their  views  be  altered. 

32.  Dickson :  "  It  is  the  Lord  only  who  can  divert  proud  persecutors,  that  they 
hurt  not  his  children;  and  it  is  the  Lord  only  who  can  keep  his  children  in  the  course 
of  faith  and  obedience,  when  the  wicked  employ  their  power  against  them,"  v.  11. 

33.  The  overthrow  of  the  wicked  will  be  beyond  expression  fearful.  They  will 
never  recover,  they  will  never  begin  to  recover,  they  will  never  hope  to  recover  from 
their  dreadful  fall,  v.  12.  Tholuck:  "The  present  prosperity  of  the  wicked  can  only 
be  regarded  as  a  term  of  the  long-suffering  of  God,  which  gives  them  the  opportunity, 
by  repentance,  to  escape  the  final  judgment  of  God."  And  if  they  should  not  count 
that  long-suflfering  salvation,  who  can  conceive  the  horrors  of  their  state  ? 

34.  The  church  is  safe,  vv.  5-12. 


Psalm  xxxvil 

A  Psalm  of  David. 

1  Fret  not  thyself  because  of  evil  doers,  neither  be  thou  envious  against  the  workers  of  iniquity. 

2  For  they  shall  soon  be  cut  down  like  the  grass,  and  wither  as  the  green  herb. 

3  Trist  in  the  Lord,  and  do  good;  so  shalt  thou  dwell  in  the  land,  and  verily  thou  shalt  be  fed. 

4  Di'light  thyself  also  in  the  Lord  ;  and  he  shall  give  tliee  the  desires  of  thine  heart. 

5  Commit  thy  way  unto  the  Lord;  trust  also  in  him;  and  he  shall  bring  it  to  pass. 

6  And  he  shall  bring  forth  thy  righteousness  as  the  light,  and  thy  judgment  as  the  noonday. 

7  Ke;*t  in  the  Lord,  and  wait  patiently  for  him :  fret  not  thyself  because  of  him  who  prospereth 
in  his  way,  because  of  the  man  who  bringeth  wicked  devices  to  pass. 

8  Cease  from  anger,  and  forsake  wrath :  fret  not  thyself  in  any  wise  to  do  evil. 

9  For  evil  doers  shall  be  cut  off:  but  those  that  wait  upon  the  Lord,  they  shall  inherit  the  earth. 

10  For  yet  a  little  while,  and  the  wicked  shall  not  be:  yea,  thou  shalt  diligently  consider  his 
place,  and  it  shall  not  be. 

11  But  the  meek  shall  inherit  the  earth  ;  and  shall  delight  themselves  in  the  abundance  of  peace. 

12  The  wicked  plottcth  against  the  just,  and  gnasheth  upon  him  Avith  liis  teeth. 

13  The  Lord  shall  laugh  at  him  :  for  he  secth  that  his  day  is  coming. 

14  The  wicked  have  drawn  out  the  sword,  and  have  bent  their  bow,  to  cast  down  the  poor  and 
needy,  and  to  slay  such  as  be  of  upright  conversation. 


PSALM  XXXVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  447 

15  Their  sword  sliall  enter  into  tlieir  own  lieart,  and  their  bows  sliall  be  brokcL. 
10  A  little  that  a  rigiitoous  man  hath  is  better  than  the  riches  of  many  wicked. 

17  For  the  arms  of  the  wicked  sliall  be  l^roken :  but  the  Lord  upholdcth  the  righteous. 

18  The  Lord  knowcth  the  days  of  the  upright:  and  their  inheritance  shall  be  for  ever. 

19  They  shall  not  be  ashamed  in  the  evil  time  :  and  in  the  days  of  famine  tlicy  shall  be  satisfied. 

20  But  the  wicked  shall  perish,  and  the  enemies  of  the  Lord  shall  be  as  the  fat  of  lambs :  they 
ehall  consume ;  into  smoke  shall  they  consume  away. 

21  The  wicked  borroweth,  and  payeth  not  again :  but  the  righteous  sheweth  mercy,  and  giveth. 

22  For  such  as  be  blessed  of  him  shall  inherit  the  earth ;  and  thcij  that  be  cursed  of  him  shall 
be  cut  off. 

23  The  steps  of  a  good  man  are  ordered  by  the  Lord:  and  he  delighteth  in  liis  way. 

24  Though  he  fall,  he  shall  not  be  utterly  cast  down :  for  the  Lord  upholdeth  him  with  liis  haiul. 

25  I  have  been  young,  and  now  am  old ;  yet  have  I  not  seen  the  righteous  forsaken,  nor  his  seed 
begging  bread. 

26  He  is  ever  merciful,  and  lendeth ;  and  his  seed  is  blessed. 

27  Depart  from  evil,  and  do  good ;  and  dwell  for  evermore. 

28  For  the  Lord  loveth  judgment,  and  forsaketh  not  his  saints;  they  are  preserved  for  ever: 
but  the  seed  of  the  wicked  shall  be  cut  off. 

29  The  righteous  shall  inherit  the  land,  and  dwell  therein  for  ever. 

30  The  mouth  of  the  righteous  speaketh  wisdom,  and  his  tongue  talketh  of  judgment. 

31  The  law  of  his  God  is  in  his  heart ;  none  of  his  steps  shall  slide. 

32  The  wicked  watcheth  the  righteous,  and  seeketh  to  slay  him. 

33  The  Lord  will  not  leave  him  in  his  hand,  nor  condemn  him  when  he  is  judged. 

34  Wait  on  the  Lord,  and  keep  his  way,  and  he  shall  exalt  thee  to  inherit  the  land :  when  the 
wicked  are  cut  off,  thou  shalt  see  it. 

35  I  have  seen  the  wicked  in  great  power,  and  spreading  himself  like  a  green  bay  tree. 

36  Yet  he  passed  away,  and,  lo,  he  ivas  not :  yea,  I  sought  him,  but  he  could  not  be  found. 

37  ISfark  the  perfect  man,  and  behold  the  upright :  for  the  end  of  that  man  is  peace. 

38  But  the  transgressors  shall  be  destroyed  together  :  the  end  of  the  wicked  shall  be  cut  ofl". 

39  But  the  salvation  of  the  righteous  is  of  the  Lord  :  he  is  their  strength  in  the  time  of  trouble. 

40  And  the  Lord  shall  help  them,  and  deliver  them  :  he  shall  deliver  them  from  the  wicked, 
and  save  them,  because  they  trust  in  him. 

IT  is  remarkable  that  the  title  of  this  long  and  precious  Psalm  should  in  the  Hebrew 
consist  of  a  single  word,  the  name  of  its  author.  See  on  titles  of  Psalms  iii.  xi. 
This  is  the  third  alphabetical  Psalm.  But  the  alphabetical  arrangement  is  irregu- 
lar, and  even  imperfect.  The  sixteenth  letter  of  the  alphabet  is  wholly  omitted.  One 
Jetter  has  three  verses  assigned  to  it.  Three  letters  have  but  one  verse  each.  The 
rest  have  two  verses  each.  On  this  subject  see  Introduction,  §  13,  and  on  Ps.  xxv. 
There  is  nothing  to  justify  a  belief  that  David  did  not  compose  this  Psalm.  The  title 
is  conclusive.  Hengstenberg :  "The  reasons,  which  have  been  brought  against  the 
Davidic  origin  of  this  Psalm,  are  of  no  weight."  The  most  prominent  theme  of  this 
and  of  Psalms  xlix.  Ixxiii.  seems  to  be  the  mysteriousness  of  providence  in  allowing 
to  the  wicked  so  much  apparent  prosperity.  The  Psalm  abounds  in  proverbial  wis- 
dom. It  is  full  of  weighty  doctrine  expressed  in  few  and  well-chosen  words.  Home: 
"  The  Psalm  is  rather  a  collection  of  divine  aphorisms  on  the  same  subject,  than  a 
continued  and  connected  discourse."  Hengstenberg  says  it  is  an  "unquestionable fact, 
that  the  Psalm  forms  the  basis  of  a  series  of  declarations  in  the  Proverbs  of  Solomon." 
However  this  may  be,  it  is  full  of  "many  excellent  cautions  and  counsels."  Dclaney 
supposes  this  ode  written  for  the  comfort  of  Mephibosheth  under  the  calumny  of  Ziba. 
Alexander:  "The  whole  Psalm  seems  to  have  reference  to  David's  own  experience  in 
the  case  of  Saul,  Nabal,  Absalom,  Ahithophel,  and  others."  This  is  very  nuicli  the 
view  of  Luther  and  Hengstenberg.  Dodd:  "This  Psalm  was  made  by  David  in  his 
old  age."  Scott  dates  it  B.  C.  1017,  three  years  before  David's  death.  It  excels  in 
giving  us  line  upon  line.  A  good  rule  for  instructing  the  young,  the  feeble,  or  the 
tempted  is,  A  little  at  a  time  and  often  repeated.     Things  of  the  same  import  are 


448  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxvn. 

here  said  again  and  again,  yet  with  a  pleasing  diversity  of  expression.  Amyrald  com- 
pares the  sentences  of  this  Psalm  to  "so  many  precious  stones  or  pearls  strung  together 
upon  one  thread  to  form  a  necklace."  Luther:  "The  sum  of  this  Psalm  is, — Suffer; 
that  is,  learn  patience.  Every  evil  must  be  overcome  by  bearing  it  with  patience. 
Cast  thy  cares  upon  the  Lord.  Do  not  murmur;  be  not  angry;  wish  no  ill  to  the 
wicked.  Leave  the  management  and  government  of  all  to  God:  he  is  a  righteous  Judge." 
Few  will  agree  with  Horsley,  that  "the  Messiah,  if  not  exclusively,  is  yet  principally 
the  subject  of  this  Psalm."  See  Introduction,  §  8.  We  have  here  three  names  of  the 
Most  Pliyh,  Jehovah  Lord,  Adonai  Lord  and  Elohim  God,  on  which  see  on  Ps.  i.  2: 
ii.  4;  iii.  2. 

1.  Fret  not  thyself  because  of  evildoers.  The  Chaldee:  Be  not  moved  against  the 
malicious  so  that  thou  become  like  them;  Piscator  and  Fabritius:  Be  not  inflamed 
with  anger  because  of  evil-doers;  Marloratus:  Be  not  troubled  on  account  of  the 
malicious ;  Edwards :  Be  not  inflamed  with  indignation  against  evil-doers ;  Hengsten- 
berg:  Inflame  not  thyself  against  the  miscreants.  In  the  authorized  version  the  verb 
is  never  rendered.  Fret  thyself,  except  in  one  form,  and  then  only  here,  in  vv.  1,  7,  8, 
and  in  Prov.  xxiv.  19,  probably  cojDied  hence.  A  very  good  rendering  would  be.  Be 
not  incensed,  Be  not  dis2ileased,  Isa.  xli.  11;  xlv.  24;  1  Chron.  xiii.  11;  Hab.  iii.  8. 
The  sins  but  not  the  prosperity  of  bad  men  should  grieve  the  righteous.  The  subject 
of  remark  is  the  estate,  not  the  character  of  evildoers.  Grieving  at  their  success 
naturally  leads  to  other  evil  feelings:  Neither  be  thou  envious  against  the  ivorkers  of  in- 
iquity. The  Chaldee:  Neither  be  thou  envious  against  the  workers  of  iniquity  that 
thou  mayest  be  joined  with  them.  Most  other  versions  very  much  coincide  with  the 
English.  Fretting  leads  to  hatred,  and  envy  to  malice;  and  these  sinful  feelings  in- 
dulged make  men  evildoers.  The  tendency  of  bad  passions  to  make  us  like  the  worst 
of  men  is  often  declared,  v.  8;  Prov.  iii.  31;  xiv.  17;  xxii.  24,  25;  xxix.  22.  The 
great  preservative  against  all  envy  and  malice  is  the  fear  of  the  Lord,  Prov.  xxiii.  17. 
This  first  verse  is  a  very  strong  proof  of  the  divine  origin  of  the  Psalm.  None  but 
inspired  writers  insist  on  purity  of  heart.  The  evil  tendency  of  fretting  at  the  per- 
verseness  of  bad  men  is  well  illustrated  in  the  case  of  David  respecting  Nabal,  as 
recorded  in  1  Sam.  xxv.  4-38. 

2.  For  they  shall  soo7i  be  cxd  down  like  the  grass,  and  wither  as  the  green  herb.  Often 
and  admirably  in  Scripture  is  the  frail  nature  of  man  compared  to  growing  herbs,  2 
Kings  xix.  26;  Ps.  xc.  5;  xcii.  7;  ciii.  15;  Isa.  xxxvii.  27;  xl.  6,  7;  Jas.  i.  10;  1  Pet. 
i.  24.  Ten  days  after  David  turned  aside  from  slaying  Nal)al,  that  miserable  man 
died.  Just  as  a  great  number  of  good  men  were  about  to  be  martyred,  bloody  Mary 
went  to  her  account.  Arnd:  "When  grass  has  stood  its  time,  it  will  be  cut  down. 
So,  when  the  ungodly  have  accomplished  their  end  by  their  prosperity,  God  sends 
one  against  them,  who  cuts  them  off;  as  may  be  seen  in  Saul  and  Ahab,  who,  as 
soon  as  they  were  ripe,  were  swept  away,  by  an  enemy  sent  on  purpose  by  God. 
And  when  the  flowei's  and  green  herbs  have  stood  and  bloomed  their  time,  tliey  fall 
of  themselves  and  wdther  away.  So  is  it  with  all  the  ungodly  amid  their  temporal 
prosperity.  And  then  they  are  such  flowers,  as,  when  once  fallen,  revive  no  more, 
but  forever  corrupt  and  waste,  and  blossom  not  again.  Ah !  why  should  we  then  be 
filled  with  anger  at  them,  and  begrudge  them  their  short-lived  good?  We  should 
rather  pity  their  blindness."  For  cid  doivn  Alexander  reads  moivn.  Wither,  as  in  Ps. 
i.  3,  most  commonly  fade,  as  in  Ps.  xviii.  45;  Isa.  xl.  7,  8.  None  ever  envied  the 
temporal  greatness  of  one,  who,  he  knew,  would  be  a  dead  man  in  one  hour. 

3.  Trust  in  the  Lord,  and  do  good.  Chaldee :  Confide  in  the  word  of  the  Lord 
and  do  good ;  Syriac :  Hope  in  God,  and  do  good.  Other  renderings  very  nearly 
agree  with  the  common  version.     Trust,  as  in  Ps.  iv.  5 ;  ix.  10 ;  in  Ps.  xxii.  9,  hope. 


PSALM  XXXVII.]  STUDIES   IN  THE  BOOK   OF   PSALMS.  449 

For  do  good  the  churcli  of  England  has  be  doing  good.  This  is  better,  signifying  thai 
life  should  consist  of  continued  acts  of  beneficence  to  man  and  of  piety  towards  God. 
The  call  upon  these  tempted  souls  to  exercise  faith  in  God  was  most  seasonable. 
Without  this  confidence  in  God  the  great  mass  t)f  men  will  ever  trust  in  uncertain 
riches,  or  in  something  as  worthless.  True  faith  acts  well  its  part.  It  delights  to  dc 
good.  So  shcdt  thou  dwell  in  the  land,  and  verily  tho^i  shalt  be  fed.  Perhaps  the  fol- 
lowing i-enderings  may  aid  the  reader  :  Calvin  and  Jebb  :  Dwell  in  the  land,  and  be 
fed  in  truth ;  Brent :  Dwell  in  the  land,  and  seek  sustenance  honestly ;  Venema : 
Dwell  in  the  land  and  nourish  constancy ;  Edwards :  So  shalt  thou  dwell  in  the  land 
and  live  securely ;  Tholuck :  Dwell  in  the  land,  and  be  honest ;  Hengstenberg :  Inha- 
bit the  land,  and  feed  on  faithfulness.  In  Hebrew  the  verbs  are  in  the  imperative. 
But  see  Introduction,  §  6.  Here  the  future  is  best,  especially  in  the  last  verb.  Verily, 
a  noun  rendered  faithfvlly  in  2  Kings  xii.  15  ;  xxii.  7  ;  2  Chron.  xxxiv.  12  ;  once,  truly 
in  Pr.  xii.  22.  Either  of  these  renderings  gives  a  good  sense.  Alexander  thinks  the 
chief  emphasis  of  the  last  clause  "  lies  in  representing  the  veracity  of  God,  or  the 
certain  fulfilment  of  his  promise,  as  the  very  food  by  which  the  believer  is  sustained, 
and  his  hope  nourished."  Others  seem  no  less  confident  that  yet  other  interpretations 
are  sound.  But  none  of  them  are  safer  or  better  than  that  suggested  by  the  common 
version.  Perhaps  the  most  plausible  view  different  from  that  is  that  which  supposes 
that  the  people  are  here  exhorted  to  abide  in  their  own  land,  and  not  become  dis- 
persed among  surrounding  nations,  inasmuch  as  God  would  at  home  supply  their 
necessary  Avants.  By  the  land  we  are  probably  not  to  understand  the  earth,  as  Fry 
does ;  but  the  land  of  Canaan,  which  "  was  considered  as  the  sum  of  earthly  and  the 
type  of  heavenly  felicity :  to  be  provided  for  in  the  Lord's  land,  and  there  to  dwell 
under  his  protection,  near  his  ordinances,  and  among  his  people,  was  all  that  the 
genuine  Israelite  could  desire." 

4.  Delight  thyself  also  in  the  Lord.  Syriac  :  Hope  in  the  Lord.  Other  versions, 
ancient  and  modern,  remarkably  concur  in  giving  the  sense  gathered  from  the  Eng- 
lish text.  Delight,  as  in  v.  11 ;  Job  xxvii.  10 ;  Isa.  Iv.  2.  Take  refined  jDleasure,  or, 
Let  your  most  exquisite  delight  be  in  the  existence,  names,  titles,  attributes,  works, 
providence,  Avord  and  ordinances  of  God.  There  is  an  absurdity  in  calling  on  men 
to  be  delighted  with  vanities.  But  when  Jehovah  is  presented  as  the  sea  of  love  and 
enjoyment,  we  may  well  ask  the  weary  to  bathe  and  be  refreshed.  Whoso  thus 
delights  himself  in  the  Lord  will  have  holy  Avishes,  pleasing  to  the  Most  High:  And 
he  [Jehovah]  shall  give  thee  the  desires  of  thine  heart.  Desires;  requests,  petitions,, 
demands,  counsels,  askings.  The  most  enlarged  and  noble  longings  of  pious  hearts 
have  been  fulfilled.  Moses  had  a  great  desire  to  see  God's  glory ;  and  the  Lord 
showed  him  as  much  as  he  could  bear.  Solomon  had  a  quenchless  thirst  after  knoAv- 
ledge  and  wisdom,  and  Jehovah  made  him  the  Avisest  of  mere  men.  The  reigning 
desires  of  eminently  pious  people  are  that  they  may  glorify  God  on  earth,  grow  in 
knoAvledge  and  grace,  holiness  and  usefulness,  comfort  and  coui-age ;  and  in  heaven 
enjoy  God,  have  rest  and  glory,  complete  salvation  and  endless  felicity.  All  these 
things  shall  be  given  them,  Ps.  x.  17  ;  xxi.  2  ;  cxlv.  19.  We  shall  have  the  petitions 
that  Ave  ask  of  him,  1  John  v.  15  ;  Ps.  xx.  5. 

5.  Commit  thy  imy  unto  the  Lord.  Syriac  :  Direct  thy  Avay  before  the  Lord  ;  the 
other  ancient  versions  give  to  the  verb  the  sense  of  discover,  disclose,  reveal,  or  mani- 
fest; AinsAvorth:  Turn  confidently  thy  Avay  upon  Jehovah.  But  Calvin,  Piscator, 
Fabritius,  Venema,  Amesius,  Brent,  Gesenius,  Hammond,  Hengstenberg  and  Alex- 
ander all  prefer  rendering  it,  Roll  [or  devolve]  on  Jehovah  thy  Avay  [or  ways.]  See 
on  Ps.  xxii.  8.  The  verb  is  often  rendered  roll  as  in  Gen.  xxix.  3,  8 ;  Josh.  v.  9 ; 
x.  18  ;  1  Sam.  xiv.  33 ;  Isa.  ix.  5.     Several  other  versions  agree  Avith  the  English  text 

57 


150  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  xxxvii. 

and  have  Commit,  etc.  In  Pr.  xvi.  3  :  Commit  thy  works  unto  the  Lord ;  literally 
Roll  thy  works  on  Jehovah.  Our  ivays  are  our  ivorks,  enterprises,  undertakings 
Div>dati :  "  Thy  businesses,  actions,  and  all  the  passages  and  chances  of  thy  life." 
The  first  clause  of  the  verse  is  explained  by  the  second  :  Trust  also  in  him.  Trxist,  as 
in  V.  3.  And  he  shall  bring  it  to  joass.  If  God  favor  an  enterprise,  it  will  not  fail 
If  he  build  the  house,  it  will  stand.  The  error  against  which  we  are  here  warned  is  reli- 
ance on  our  own  strength  or  wisdom.  The  encouragement  here  given  to  renounce  all 
self-confidence  and  to  look  to  God  alone,  is  that  he  will  graciously  undertake  our  case, 
bear  our  burdens,  and  accomplish  for  us  that  which  we  could  never  bring  to  pass. 
David  had  a  beautiful  illustration  of  the  truth  here  urged,  in  his  coming  into  full 
and  peaceable  possession  of  the  throne. 

6.  And  he  shall  bring  forth  thy  righteousness  as  the  light,  and  thy  judgment  as  the 
noonday.  This  has  special  reference  to  the  calumnies  and  misrepresentations  under 
which  good  men  often  suffer,  especially  when  carrying  on  any  work  for  God's  glory. 
It  was  well  illustrated  in  the  history  of  Nehemiah  in  rebuilding  the  holy  city.  Cal- 
vin's paraphrase  is  :  "  We  may  be  often  grievously  oppressed,  and  God  may  not  seem 
to  ajipi'ove  our  innocence,  yet  this  vicissitude  should  no  more  disturb  our  minds  than 
the  darkness  of  the  night  which  covers  the  earth  ;  for  then  the  expectation  of  the 
light  of  day  sustains  our  hopes."  Patrick  thinks  the  illustration  is  drawn  from 
murky  weather  followed  by  clear  shining :  "  If  thou  shouldst  be  accused  as  a  man  of 
evil  designs ;  let  not  that  trouble  thee  neither :  for  though  thy  fame  may  be  obscured 
for  a  time  by  calumnies  and  slanders,  as  the  sun  is  by  mists  and  clouds ;  yet  as  that 
scatters  them  all  at  last,  so  shall  thy  integrity  appear,  and  shine  as  bright  as  the  sun 
at  noonday."  In  the  end  all  the  righteous  will  be  satisfied  with  the  vindication  of 
their  characters,  and  the  rcAvard  of  their  deeds.  Hengstenberg  cites  Job  xi.  17  ; 
Isa.  Iviii.  8  ;  Mic.  vii.  9,  as  illustrating  the  nature  of  the  blessing  promised  in  the  ligld 
and  the  noonday. 

7.  Rest  in  the  Lord.  The  verb  is  that  from  which  our  word  dumb  is  probably 
derived.  Many  read.  Be  silent,  be  still,  hold  still,  acquiesce.  It  is  in  various  forms 
rendered  rest,  cease,  stand  still,  tarry,  wait,  be  still,  forbear,  hold  one's  jjeace,  Jceejy  siletice, 
be  dlent,  quiet  one's  self,  Josh.  x.  12,  13.  We  have  a  good  illustration  in  Lev.  x.  3. 
Two  of  Aaron's  sons,  being  ministers  of  the  sanctuary,  were  for  their  sins  by  God's 
judgment  terribly  destroyed.  And  Aai'on  held  his  peace.  The  sins  forbidden  in  this 
clause  are  murmuring,  complaining,  and  charging  God  foolishly.  Men  may  be  si- 
lent through  sulkincss  and  stubbornness.  But  what  is  here  required  is  in  the  Lord, 
in  Jehovah,  by  reason  of  faith  and  trust  in  him  and  from  love  to  him.  And  rvait 
patiently  for  him.  No  better  rendering  has  been  proposed.  We  are  warned  against 
hastiness  of  spirit,  and  exhorted  to  cheerful  standing  in  our  lot,  calmly  expecting 
deliverance  at  the  right  time,  God's  time.  Fret  not  thyself  because  of  him  who  pros- 
pereth  in  his  xvay,  because  of  the  man  xcho  bringeth  ivicked  devices  to  pass.  Fret,  see  on 
V.  1.  Wicked  devices;  in  Ps.  x.  2,  4,  devices,  thoughts;  in  Ps.  xxi.  11,  mischievous 
device.  Calvin  has  Wickedness;  church  of  England,  Evil  counsels;  Alexander, 
Plots.  Well  did  David  heed  this  rule.  Often  was  Saul  in  his  power,  yet  lie 
would  not  hurt  him,  but  left  his  whole  cause  with  God,  expecting  him  to  send 
deliverance. 

8.  Cease  from  anger.  Other  renderings  substantially  coincide ;  only  some  for  an- 
ger have  xvrath.  The  common  version  sometimes  elsewhere  has  wrath,  Ps.  ii.  5.  See 
also  Ps.  vi.  1 ;  xxx.  5.  And  forsake  wrath.  Wrath,  also  rendered  rof/e,  fun/,  hot  dis- 
pleasure; applied  to  the  venom  of  serpents,  it  is  rendered  7?o/*^o?i.  Fret  not  thyself  in 
<niy  wise  to  do  evil.  Fret,  as  in  vv.  1,  7.  We  cannot  indulge  any  kind  or  dcgrpju  of 
jrctful,  angry  or  wrathfid  feeling  at  the  prosperity  of  the  wicked  without  doing  evil. 


PSALM  XXXVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  451 

Such  indulgence,  just  so  for  as  it  goes,  makes  us  like  them,  and  of  them.  Lutliev : 
"And  Avhat  avails  such  rage.  It  makes  the  matter  no  better,  nay,  only  sinks  vou 
deeper  in  the  ditch.  Thou  hast  prevented  God,  so  that  thou  hast  lost  his  grace  aim 
favor,  and  art  become  like  evildoers,  and  wilt  perish  with  them." 

9.  For  evildoers  shall  be  cut  of.  Evildoers,  as  in  v.  1.  Cut  off,  in  another  I'orrn 
so  rendered  in  vv.  28,  38.  See  also  Ps.  xii.  3 ;  xxxiv.  16.  There  is  no  better  ren- 
dering. It  is  a  terrible  form  of  describing  the  ruin  of  the  enemies  of  God.  Calvin : 
"  He  intimates  that  they  shall  flourish  fresh  and  green  till  the  time  of  their  destruc- 
tion shall  arrive."  But  those  that  wait  upon  the  Lord,  they  shall  inherit  the  earth. 
Wait,  from  the  same  verb  as  in  Ps.  xxv.  3,  5.  It  signifies  waiting  for  God,  tarrying 
at  our  post  till  he  appears.  The  earth  in  vv.  3,  29,  34,  land;  in  vv.  11,  22,  earth. 
Those  who  here  render  it  land,  refer  it  to  the  land  of  Canaan,  which  was  regarded 
as  the  best  of  all  lands,  and  a  type  and  pledge  of  better  things  in  the  world  to  come. 
We  need  not  limit  the  sense.  Calvin :  "  He  means  that  they  shall  live  in  such  a 
manner  as  that  the  blessing  of  God  shall  follow  them,  even  to  the  grave."  The 
same  blessing  was  pledged  anew  by  Christ,  Matt.  v.  5. 

10.  For  yet  a  little  while,  and  the  ivicked  shall  not  be.  The  verb  is  properly  sup- 
plied. For  shall  not  be,  the  church  of  England  reads  shall  be  clean  gone.  Now  for  a 
time  things  look  dark,  and  providences  are  mysterious.  But  let  the  saints  wait  even 
a  little  while,  and  God  will  show  that  he  is  righteous  by  bringing  to  an  end  the  pros- 
perity of  the  wicked.  Yea,  thou  shalt  diligently  consider  his  2)lace,  and  it  shall  not  be. 
Possibly  it  should  read,  and  he  shall  not  be.  But  the  common  version  gives  a  very 
good  sense.  The  very  land  he  occupied  as  a  home,  and  the  title  to  which  was  un- 
impeachable, is  no  longer  his  jolace.  It  has  passed  into  other  hands.  Nothing  of 
all  he  had  on  earth  is  his.  He  is  as  poor  as  the  most  miserable  abject  that  subsisted 
on  alms.     The  rich  and  the  poor  lie  down  together. 

11.  Bid  the  meek  shall  inherit  the  earth.  Meeh,  poor,  humble,  lowly,  as  in  Ps.  ix.  12, 
18.  Inherit  the  earth;  see  on  vv.  3,  8.  The  humble  all  live  as  long  as  is  most  for 
their  good.  As  a  class  they  vastly  outlive  the  wicked.  Then  too  they  have  God's 
blessing  always  abiding  upon  them :  And  [they]  shall  delight  themselves  in  the 
abundance  of  peace.  While  the  world  is  in  an  uproar  concerning  things  that  are 
vain^  and  fleeting,  the  meek  are  quietly  passing  through  earth  to  heaven.  Their 
bosoms  are  not  rent  with  angry  passions.  They  have  peace  of  conscience  and  peace 
with  God.  All  this  is  but  the  prelude  to  the  perfect  rest  and  peace  above,  where  the 
wicked  cease  from  troubling,  Avhere  providence  will  never  frown,  where  ineffable 
smiles  from  the  Redeemer's  face  satisfy  the  longings  of  every  mind  ;  see  v.  37.  Peace, 
commonly  so  rendered,  also  ivelfare,  health,  prosperity.  Gen.  xliii.  27  ;  2  Sam.  xx.  9  ; 
Ps,  XXXV.  27 ;  Ixxiii.  3. 

12.  The  wicked  pilotteth  against  the  just.  The  opposition  of  the  wicked  towards  the 
righteous  is  far  too  systematic,  uniform  and  cunning  to  pass  for  accidental  or  un- 
premeditated. It  is  all  plotted,  thought  out,  devised  and  purposed.  Were  the  conduct 
of  the  wicked  without  plan,  it  would  sometimes  happen  to  be  on  the  side  of  right- 
eousness. The  wicked  goes  further,  and  gnusheth  ujwn  him  with  his  teeth.  Gnashcth, 
always  so  rendered,  see  on  Ps.  xxxv.  16.  But  his  craft  shall  be  defeated ;  and  his 
malice  shall  be  in  vain. 

13.  The  Lord  shall  laugh  at  him.  Duly  considered,  no  words  of  Scripture  should 
make  a  more  awful  imjoression.  When  men  act  so  vilely  that  the  infinitely  loving 
and  merciful  God  shall  have  them  in  derision,  can  their  case  be  worse?  See  on  Ps.  ii. 
4.  For  he  seeth  that  his  day  is  coming ;  i.  e.,  God  sees  that  the  day  for  punishing  the 
wicked  is  coming.  Ainsworth  :  "  Day  is  often  used  for  the  time  of  punishment."  In 
proof  he  cites  Job  xviii.  20;  Ps.  cxxxvii.  7;  Isa,  ix    i ;  Jer.  xii.  3;  Hos.  i.  11. 


452  STUDIES   IN  THE   BOOK  OF  PSALMS.  [psalm  xxxvii. 

How  soon  the  day  of  wrath  will  be  here  God  sees ;  and  by  faith  God's  servants 
see  the  same. 

14.  The  unched  have  drmon  out  the  sword,  and  have  hent  their  how.  That  is,  they 
have  made  every  hostile  preparation.  Drawn  out,  literally  opened,  or  loosed,  i.  e., 
from  its  scabbard.  Bent,  for  the  force  of  this  word  see  on  Ps.  vii.  12  ;  xi.  2.  The 
boio  was  a  cross-bow,  and  it  was  bent  by  putting  one  foot  upon  the  middle  and  then 
drawing  back  the  string.  All  this  Avas  done,  not  for  show,  or  parade ;  but  to  cad 
doxmi  the  poor  and  needy.  The  ruin  of  the  good  man  is  seriously  intended.  The 
wickedness  of  the  hostility  of  the  ungodly  is  greatly  heightened  by  the  character  of 
those,  against  whom  they  war,  viz:  the  2^oo'>\  afflicted,  loxvly,  humble,  see  Ps.  ix.  12,  18. 
His  war  is  also  against  the  needy,  also  rendered  2:>oor,  beggar.  See  Ps.  ix.  18  ;  xxxv.  10. 
The  lowliness  and  afflictions  of  good  men,  one  would  think,  might  awaken  the  relent- 
ings  of  their  enemies.  And  to  slay  such  as  be  of  upright  conversation.  Conversation, 
conduct,  behaviour,  life.  Alexander  has  %cay,  "  a  common  figure  for  the  course  of 
life."  Slay,  or  kill,  applied  to  the  slaughtering  of  sheep,  or  oxen,  or  of  any  beasts  for 
food,  not  for  sacrifice;  or  to  the  destruction  of  human  beings  in  war  and  by  violence. 
But  divine  justice,  divine  honor  and  divine  faithfulness  forbid  that  such  wicked  per- 
secutions of  innocent  men  should  last  long,  or  pass  unpunished. 

15.  Their  sword  shall  enter  into  their  own  heart;  and  their  bows  shall  be  broken. 
These  are  the  weapons  mentioned  in  v.  14.  Now  they  are  rendered  powerless  by  being 
broken  and  by  destroying  those  who  wielded  them.  It  is  a  marvel  that  the  wicked  con- 
tinue to  indulge  the  hope  of  ever  having  any  valuable  successes.  In  due  time  every- 
thing is  against  them.  Especially  do  their  own  weapons  and  devices  destroy  them. 
If  all  this  is  so,  then  it  is  clear  that 

16.  A  little  that  a  righteous  man  hath  is  better  than  the  riches  of  many  wicked.  Church 
of  England :  A  small  thing  that  the  righteous  hath  is  better  than  great  riches  of  the 
ungodly.  Many,  rendered  great  in  Ps.  xix,  11,  13  ;  xxxi.  19 ;  xxxvi.  6,  and  often, 
Biches,  the  original  is  that  from  which  our  word  mammon  is  svipposed  to  be  derived. 
Ainsworth  has  it,  "  plenteous  mammon."  This  verse  some  think  has  its  parallel  in 
Pr.  XV.  16 ;  and  nearly  its  parallel  in  Pi-,  xvi.  8.  Biches,  sometimes  rendered  tumult, 
noise,  1  Sam.  iv.  14 ;  xiv.  19  ;  2  Sam.  xviii.  29  ;  Am.  v.  23.  Hence  some  think  there 
is  reference  to  the  turmoil  attending  large  possessions.  In  some  cases  this  may  be ; 
but  the  word  is  used  to  express  a  multitude  of  anything,  as  of  rain,  etc.  Clarke : 
"This  is  a  solid  ??iaa;M».  Whatever  a  good  man  has,  has  God's  blessing  in  it ;  eveu 
the  blessings  of  the  wicked  are  cursed." 

17.  For  the  arms  of  the  wicked  shall  be  broken.  To  break  the  arms  is  to  render  help- 
less and  to  put  into  anguish  :  "  I  will  cause  the  sword  to  fall  out  of  his  hand.  .  .  He 
shall  groan  before  him  with  the  groanings  of  a  deadly  wounded  man."  Ezek.  xxx. 
22,  24.  We  had  the  same  form  of  speech  in  Ps.  x.  15.  See  also  Job  xxii.  9;  1  Sam. 
ii,  31.  While  the  wicked  are  thus  left  in  a  state  most  grievous  to  them,  it  is  far  dif- 
ferent with  the  people  of  God :  But  the  Lord  upholdeth  the  righteous.  Upholdeth,  as 
in  V.  24  and  often,  elsewhere  sustaineth,  beareth  up ;  Edwards  and  Fry,  supporteth ; 
but  these  give  the  same  sense.  The  righteous  are  in  themselves  as  Aveak  as  water. 
But  the  Lord  sustains  his  servants,  girding  them  with  omnipotence,  so  that  they  wax 
valiant  in  fight  and  never  utterly  fall,  for  God  holds  them  up.  They  are  mighty 
through  God. 

18.  The  Lord  knoweth  the  days  of  the  upright.  Ainsworth  :  Jehovah  knoweth  the 
days  of  perfect  men  ;  Edwards :  Jehovah  watches  over  the  days  of  the  upright ;  Fry: 
Jehovah  ordaineth  the  days  of  the  upright ;  Hengstenberg :  The  Lord  knows  the  days 
of  the  ])ious.  Knmvefh,  see  on  Ps.  i.  6.  The  good  providence  of  God  orders  all  tlio 
aflTairs  of  his  saints  during  their  whole  life.     He  sees  their  trials  and  sorrows.     He 


PSALM  XXXVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  453 

knows  how  much  aid  and  grace  they  need,  and  has  vast  storehouses  of  mercy  at  his 
command.  It  is  added :  And  their  inheritance  shall  be  for  ever.  This  clearly  points 
to  "  an  inheritance  incorruptible,  and  undefiled,  and  that  fadeth  not  away,  reserved  ii. 
heaven."  In  heaven  are  no  vicissitudes.  To  those,  Avho  believe,  all  this  is  sure.  Up- 
right, elsewhere  undefiled,  complete,  perfect,  without  blemish.     See  on  Ps.  xv.  2. 

19.  They  shall  not  be  ashamed  in  the  evil  time.  Ashamed,  sec  Ps.  vi.  10;  xxxv.  4. 
26.  The  evil  time  is  the  time  of  calamity  or  adversity,  when  the  wicked  are  confounded. 
All  along  God's  people  expected  their  religion  to  stand  them  in  stead  when  the  day 
of  trial  should  come,  and  they  were  not  disappointed.  Their  afflictions  were  as  great 
as  those  of  the  wicked ;  often  they  were  greater ;  but  then  their  supports  were  trans- 
cendent, and  that  made  the  difference.  And  in  the  days  of  famine  they  shall  be  satisfied. 
They  know  that  God  doeth  all  things  well;  that  he  makes  no  mistakes;  that  man 
liveth  not  by  bread  alone,  but  by  every  word  that  proceedeth  out  of  the  mouth 
of  God ;  that  if  they  have  but  little,  God's  blessing  is  on  that ;  and  that  they  .shall 
have  as  much  food  and  everything  else  as  infinite  wisdom,  boundless  mercy  and 
everlasting  faithfulness  shall  judge  to  be  on  the  whole  best.  So  they  shall  be  filled 
with  comfort  and  peace;  see  Ps.  xvii.  15;  Isa.  xxxiii.  16.  God's  goodness  to  the 
poor  saints  has  been  celebrated  in  the  church  in  all  ages. 

20.  Bid  the  xviched  shall  perish,  and  the  enemies  of  the  Lord  shall  be  as  the  fat  of 
lambs:  they  shall  consume,  into  smoke  shall  they  consume  away.  Although  most  of  this 
verse  is  variously  rendered,  yet  every  translation  points  to  utter  destruction.  John 
Eogers'  translation :  And  when  the  enemyes  of  the  Lorde  are  in  their  floures,  they 
shall  consume,  yee  even  as  the  smoke  shall  they  consume  away.  For  fat  Calvin  has 
preciousness ;  Ainsworth,  precious  fat;  Hengstenberg,  joy.  Tholuck  for  fat  of  lambs 
has  "the  pride  of  the  pastures."  When  the  fat  of  the  sacrifice  was  burned,  its  smoke 
soon  vanished  away,  and  nothing  was  left.  This  does  not  represent  a  more  complete 
extinction  than  that  described  in  v.  10.  The  figure  of  this  clause  was  very  striking 
to  a  Jew.  The  English  version  gives  the  sense  as  well  as  any  other.  The  fat, 
because  used  in  burnt  offerings,  was  properly  called  the  preciousness,  or  best  part 
of  the  victim. 

21.  The  wicked  borroweth,  and  payeth  not  again.  Borroweth,  properly  so  rendered 
here,  though  another  form  of  the  same  word  is  lendeth  in  v.  26.  It  properly  signifies 
an  act  of  mutual  dealing,  either  borrowing  or  lending  according  to  its  form  and 
connection;  see  Deut.  xxviii.  12,  44;  Isa.  xxiv.  2;  Pr.  xix.  17.  One  of  the 
blessings  promised  to  the  obedient  Israelites  was  that  they  should  be  able  to  lend, 
and  should  not  need  to  borrow,  Deut.  xv.  6;  xxviii.  12;  and  one  of  the  curses 
denounced  on  them,  if  they  should  prove  refractory,  was  that  they  should  be  forced 
to  borrow  and  not  be  able  to  lend,  Deut.  xxviii.  44.  The  vices  of  the  wicked,  his 
impiety,  his  extravagance  at  length  bring  him  to  want.  Perhaps  he  turns  rogue 
and  does  not  pay  when  he  can.  The  humiliation,  to  which  he  is  subjected,  is  extreme. 
At  length  he  falls  so  low  that  he  is  neither  able  nor  willing  to  meet  his  engagements. 
Far  different  is  it  with  the  good  man :  Bid  the  righteous  sheweth  mercy  and  giveth. 
He  has  a  compassionate  nature,  and  God  so  far  gratifies  his  benevolent  heart  as  to 
aflford  him  the  means  of  giving.  He  may  have  but  little  to  give.  But  he  gives  it 
with  a  good  will.  One  reason  why  we  should  be  diligent  in  an  honest  calling,  and 
earnestly  pray  for  a  divine  blessing  on  our  labors,  is  that  we  may  have  something  to 
give  to  the  needy,  Eph.  iv.  28. 

22.  For  such  as  be  blessed  of  him  shall  inherit  the  earth,  see  on  vv.  3,  11.  And  they 
that  be  cursed  of  him  shall  be  cut  off,  see  on  v.  9 ;  also  vv.  28,  38,  where  we  have  the 
same  verb   in   another   form.     Blessed   and  cursed;   no  words  are  more  opposite. 


454  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxvii. 

Ainswortli  and  some  others  read  his  blessed  ones,  and  his  aiirsed  ones;  but  our  version 
is  better  because  it  gives  in  our  idiom  the  true  sense  of  the  original. 

23.  The  steps  of  a  good  man  are  ordered  by  the  Lord  :  and  he  deUghteth  in  his  ivay. 
The  word  good  is  suj^plied  because  it  is  supposed  to  give  the  true  mind  of  the  Spirit. 
Those,  who  would  reject  it  both  from  the  text  and  from  the  interpretation,  maintain 
tliat  the  first  clause  contains  a  general  proposition,  like  those  in  Pr.  xvi.  9;  xx.  24; 
Jer.  X.  23;  Acts  xvii.  28.  Against  this  some  urge  that  the  word  rendered  man 
virtually  signifies  a  good  man.  It  is  not  Adam,  Ish  nor  Enosh,  but  another  word, 
which  at  times  is  doubtless  emphatic,  as  in  2  Sam.  xxiii.  1 ;  Job  xxxiv.  7;  Lam.  iii.  1 ; 
Zcch.  xiii.  7.  Jebb  contends  that  it  "always  signifies  some  excellence  of  mind  or 
body,  among  the  more  ancient  Hebrew  writers."  For  "good  man"  Aiusworth  reads 
"the  man;"  Edwards,  "the  upright."  Doubtless  the  word  is  indeed  sometimes  but  not 
always  emphatic.  The  last  clause  of  the  verse  surely  describes  the  same  man,  whether 
by  it  we  understand  that  the  man  delights  in  the  Lord's  way,  or,  as  is  preferable, 
that  the  Lord  delights  in  the  man's  way.  Green  connects  the  clauses  more  closely 
than  our  version:  The  steps  of  a  man  are  firmly  fixed  by  the  Lord,  when  he 
delighteth  in  his  way.  Instead  of  ordered  we  have  the  authority  of  the  common 
version  in  other  places  for  reading,  if  we  choose,  prepared,  fastened,  set  fast,  directed, 
confirmed,  fashioned,  fixed,  established.  In  all  these  respects  God's  agency  in  the 
afliiirs  of  the  upright  can  be  relied  on;  because  he  approves  the  way,  the  life,  the 
course  of  his  people  and  delights  in  it,  Ps.  i.  6.  Calvin:  "As  God  sees  that  the 
faithful  act  conscientiously,  and  do  not  turn  aside  from  the  way  which  he  has 
appointed,  he  blesses  their  efl:brts." 

24.  Though  he  fall,  he  shall  not  be  utterly  cast  down.  Some  versions,  varying  from 
this,  are  striking.  Septuagint,  Ethiopic  and  Vulgate :  When  he  shall  fall,  he  shall 
not  be  dashed  in  pieces ;  church  of  England  :  Though  he  fall,  he  shall  not  be  east 
away  ;  Ainswortli :  When  he  shall  fall,  he  shall  not  be  cast  off;  Edwards  :  Though 
he  fall,  he  will  not  be  left  on  the  ground  ;  Hengstenberg :  If  he  falls,  he  Avill  not  be 
laid  prostrate.  The  last  verb  is  that  used  by  the  erring  prophet,  when  he  says.  Cast 
me /or^/i  into  the  sea,  Jon.  i.  12.  Alexander:  "The  contrast  of  a  mere  fall  and  a 
permanent  prostration  is  intended  to  express  that  between  occasional  misfortune  and 
utter  ruin."  Clarke :  "  Neither  the  Te.vt  nor  any  of  the  versions  intimate  that  a 
falling  into  sin  is  meant,  but  a  falling  into  trouble,  difficulty,"  etc.  Calvin  says  nearly 
the  same,  and  thinks  2  Cor.  iv.  9  parallel.  The  reason  why  a  saint  is  not  utterly 
prostrated  is  thus  given  :  For  the  Lord  upholdeth  him  with  his  hand.  Luther's  para- 
phrase is  just :  "  Let  it  be  so,  that  the  righteous  falls  ;  he  still  cannot  remain  lying 
thus  and  be  cast  away ;  he  must  be  up  again  though  all  the  world  doubts  of  it.  For 
God  catches  him  by  the  hand,  and  raises  him  again." 

25.  I  have  been  young,  and  noAV  am  old,  yet  have  I  not  seen  the  righteous  forsaken, 
nor  his  seed  begging  bread.  The  proposed  alterations  in  the  rendering  are  not  good, 
unless  the  following,  in  Morison,  be  such  :  I  have  been  young  and  noiv  am  old ;  yet 
have  I  not  seen  the  righteous  forsaken ;  nor  his  seed  forsaken,  though  begging  bread. 
Most  of  the  difficulties  attending  this  passage  have  probably  arisen  from  overlook- 
ing the  fact  that  David  here  asserts  no  universal  proposition,  but  simply  gives  the 
result  of  his  long  observation.  In  his  Commentary  on  the  place  Clarke  gives  a  like 
testimony.  I  have  heax-d  the  late  Dr.  Leonard  Woods  say,  that  he  never  saw  but 
one  exception.  This  shows  that  such  cases  are  rare,  and  that  the  general  plan  of  God 
is  to  pi-eserve  his  people  and  their  virtuous  posterity  from  abject  want.  Yet  Lazarus 
was  a  beggar,  and  may  have  been  the  child  of  pious  parents.  But  at  last  he  went 
from  famishing  want  to  Al)raham's  bosom.  There  are  in  Scripture  many  general 
principles  stated,  which  are  not  universally  true,  though  they  arc  commonly  so,  and 


PSALM  XXXVII.]  STUDIES  IN  THE   BOOK   OF  PSALMS.  455 

tlie  exceptions  to  them  are  rare.  The  rendering  quoted  from  Morison  is  very  natu- 
ral and  quite  relieves  the  whole  passage  of  serious  difficulty,  as  it  admits  that  case.- 
may  arise  where  poverty  and  disease  will  compel  some  virtuous  people  to  ask  for 
bread,  but  even  then  they  are  not  forsaken  by  God.  If  anything  beyond  the  pro- 
phet's own  observation  and  the  implied  general  principle  of  God's  government  be  in- 
sisted on  as  here  taught,  we  must  supply  before  the  word  forsaken  some  such  word 
as  ivhoUy,  finally,  or  utterly.  Words  are  to  be  known  by  their  connections,  and  this» 
word  forsaken  is  near  the  word  cast  down  which  our  translators  thought  had  the  force 
of  titter ly  cast  down. 

26.  He  is  ever  merciful  and  lendeth.  Merciful,  in  v.  21,  the  same  participle  is  ren- 
dered sheiveth  mercy ;  elsewliere  hath  pity,  or  hath  mercy.  Lendeth,  see  above,  on  v. 
21.  He  is  of  a  kindly  disposition,  and  God  gives  him  the  ability  to  oblige  others, 
and  he  does  it.  Nor  is  he  any  loser  thereby,  Ps.  xli.  2,  3  ;  Pr.  xi.  25.  Nor  are  his 
children  the  poorer  for  all  this  pious  alms-giving :  And  his  seed  is  blessed.  It  is  a 
great  mercy  to  be  descended  from  such  a  man.  His  good  name  is  to  his  posterity  a 
better  inheritance  than  great  riches.  Many  wish  them  well  for  their  father's  sake. 
His  example  was  of  great  service  in  forming  their  principles  and  habits.  Moreover, 
God's  blessing  rests  on  the  worldly  estate  left  by  such  a  man,  and  nothing  but  a 
wicked  rejection  of  their  father's  God  will  deprive  offspring  of  great  mercies.  Ains- 
worth  :  And  his  seed  are  in  the  blessing ;  Edwards  :  And  his  seed  is  a  blessing ;  Cal- 
vin :  And  his  seed  is  for  blessing ;  Alexander :  And  his  seed  (is)  for  a  blessing. 
The  last  author  thinks  the  form  of  expression  is  borrowed  from  Gen.  xii.  2.  Ever  is 
a  better  translation  than  all  the  day.     The  latter  is  literal,  the  former  gives  the  sense. 

27.  Dejjart  from  evil  and  do  good.  See  Ps.  xxxiv.  14,  where  precisely  the  same 
words  are  found.  Do  good,  see  on  v.  3.  And  divell  for  evermore,  i.  e.,  Thou  shalt  to 
eternity  have  the  blessings  typified  by  a  residence  in  the  land  of  Canaan,  See  vv.  3, 
9,  11,  18,  22.     All  this  is  sure  and  cannot  fail, 

28.  For  the  Lord  loveth  judgment,  i.  e.,  he  loveth  justice  in  exercise.  He  loves  to 
make  and  execute  righteous  decisions;  and  these  are  always  in  the  end  for  the  support 
and  salvation  of  good  men.  See  v.  6.  See  on  the  same  phrase  in  Ps.  xxxiii.  5.  Ayid 
forsaketh  not  his  saints.  Forsaketh,  see  on  v.  25.  Saints,  frequently  so  rendered,  also 
holy,  godly,  good,  Ps.  iv.  3 ;  Ixxxvi.  2 ;  Mic.  vii.  2.  Here  a  better  rendering  perhap.- 
is  merciful,  2  Sam.  xxii.  26 ;  Jer.  iii.  12.  See  on  Ps.  xviii.  25.  They  are  jjreserved 
for  ever.  Preserved,  kept.  See  on  Ps.  xii.  7 ;  xvi.  1.  God's  people  are  surrounded 
by  walls  of  fire,  by  a  heavenly  host,  by  the  infinite  care  of  God.  They  are  ke2)t  as 
the  apple  of  God's  eye,  Ps.  xvii.  8.  The  verb  in  Hebrew  is  in  the  past  tense.  But 
the  seed  of  the  wicked  shall  be  cut  off.  Cut  off,  as  in  vv.  9,  22,  38.  The  frequent  repe- 
tition of  this  threatening  here,  in  the  pentateuch  and  in  the  later  prophets  is  impres- 
sive. Berleberg  Bible :  "  If  such  perdition  does  not  always  meet  the  bodily  eye  or 
sense,  still  everything  is  only  contributing  to  their  deeper  ruin.  For  the  destruction 
of  their  poor  souls  is  certainly  much  more  dreadful  before  God."  There  is  another 
alarming  thought  in  this  clause,  viz.,  that  though  God  may  suspend  his  punishments 
for  a  long  time,  even  so  that  a  guilty  man  may  seem  quite  to  escape  them,  yet  his 
children  after  him  will  feel  the  cui'se  and  plague  of  his  transgressions.  This  is  clearly 
a  doctrine  of  the  Scriptures,  Num.  xiv.  18;  Ex.  xx.  5;  Deut.  v.  9.  Achan  "perished 
not  alone."  Ahab  was  hardly  dead  till  his  offspring  were  killed  by  the  myrmidons  he 
had  trained  to  cruelty  and  murder.  Belshazzar  had  hardly  passed  to  his  long  account, 
when  the  cry  was  heard,  "  Prepare  slaughter  for  his  children."     Compare  Isa.  xiv.  20. 

29.  The  righteous  shall  inherit  the  land,  and  dwell  therein  for  ever.  See  on  vv.  3,  9, 
11,  18,  22,  27.  They  shall  ever  continue  in  possession  of  those  good  things  typified 
by  an  inheritance  in  Canaan ;  those  good  things,  of  which  God's  temporal  blessings 


456  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxvii. 

are  but  pledges  and  earnests.     Having  described  the  blessedness  of  the  good  man,  the 
yfophct  next  describes  his  character  in  three  particulars. 

30.  The  month  of  the  righteous  epeaketh  ivisdom,  and  his  tongue  talketh  of  judgment 
Good  discourse,  including  a  sacred  regard  to  truth,  justice,  charity,  purity  and  piety, 
is  an  essential  characteristic  of  a  righteous  man.  Wisdom,  a  word  rendered  with  re- 
markable uniformity.  It  is  in  Scripture  used  to  express  the  great  gift  of  God  to  Solo- 
mon, 1  Kings  ii.  iii.  iv.  v.  vii.  x.  xi.  It  often  occurs  in  the  writings  of  Solomon.  We 
have  not  before  met  it  in  the  Psalms.  Its  primary  meaning  seems  to  have  been  skill, 
or  cunning,  in  the  sense  of  that  old  English  word.  But  it  sometimes  signifies  sound 
and  extensive  learning.  It  often  denotes  moral  excellence,  piety.  Here  it  points  to 
that  knowledge  of  sacred  things,  which  is  derived  from  God's  Avord,  from  the  indwell- 
ing of  his  Spirit,  and  from  a  blessed  religious  experience.  Crudeu's  paraphrase  is, 
''When  the  discourses  of  other  men  are  either  wicked  or  vain,  his  are  pious  and  profit- 
able ;  they  flow  from,  and  are  so  many  evidences  of  wisdom,  and  have  a  tendency  to 
make  others  spiritually  wise."  By  judgment  in  this  verse  we  may  understand  the 
knowledge  and  discernment  of  right  and  wrong,  of  good  and  evil,  in  morals  and  reli- 
gion, including  justice  and  equity  to  man,  and  God's  kind  and  holy  government  of 
the  world. 

31.  The  law  of  his  God  is  in  his  heart.  Often  in  Scripture  does  a  like  phrase  describe 
unfeigned  piety.  See  on  Ps.  i.  2.  Writing  or  putting  the  law  in  the  heart  is  an  Old 
Testament  mode  of  pointing  to  regeneration,  Jer.  xxxi.  33.  The  language  of  this 
clause  expresses  love  to  God's  law.  The  aflfections  go  out  towards  it.  From  this  love 
necessarily  flows  prompt,  cheerful,  humble  and  universal  obedience.  He  who  thus 
loves  the  law  is  stable  and  steadfast.  None  of  his  steps  shall  slide.  Other  versions  for 
■-'lide  have  totter,  stagger,  slip,  be  moved,  be  supplanted,  falter.  Alexander:  His  steps 
shall  not  swerve  [or  waver]  from  the  straight  path.  Thus  shall  the  righteous  hold  on 
his  waj'',  and  he  that  hath  clean  hands  wax  stronger  and  stronger.  In  these  particulars 
all  hypocrites  and  self-deceivers  are  deficient ;  and  the  outbreaking  sinner  has  no 
claims  whatever  to  such  characteristics.  On  the  contrary,  his  words  are  wrong  ;  his 
heart  is  wrong;  his  life  is  wrong. 

32.  The  ivicked  watcheth  the  righteous,  and  seeketh  to  slay  him.  Watcheth,  to  be  taken 
here  in  a  bad  sense,  that  of  spying,  watching  with  jealousy,  envy  or  hatred.  Heng- 
stenberg  renders  it  lurks  for.  The  wicked  is  at  heart  a  murderer.  All  he  wants  is  a 
good  opportunity,  a  promise  of  impunity,  and  a  plausible  pretext  to  kill  the  righteous; 
for  God,  who  knows  his  heart,  says  he  seeketh  to  slay  him.  No  sinner  ever  loved  a 
saint.  To  do  that  is  infallible  evidence  of  conversion,  1  John  iii.  14.  But,  except  so 
far  as  God  permits,  the  malice  of  the  wicked  against  the  pious  is  impotent. 

33.  The  Lord  ivill  not  leave  him  in  his  hand.  The  good  man  seems  often  to  be  in 
the  power  of  the  Avicked ;  but  he  is  not  left  there.  God  will  deliver  him  as  he  did 
David  from  Saul,  or  Peter  from  Herod;  or, if  no  other  way  of  escape  from  the  malice 
of  enemies  shall  be  provided,  God  will  open  the  gates  of  paradise,  and  take  his  ran- 
somed home  to  glory  as  he  did  Stephen  and  all  the  martyrs.  God  will  not  desert  a 
good  man  to  his  foes,  Nor  condemn  him  when  he  is  judged.  Compare  Rom.  viii.  1,  33, 
34.  The  prophet  may  here  refer  to  the  final  judgment.  The  wicked  may  grow  to 
such  efl[i-ontery  as  in  the  next  world  to  demand  the  condemnation  of  those  whom  they 
hated  here.  It  gives  an  inferior  but  a  good  sense  to  suppose  the  prophet  to  be  here 
representing  God  as  the  actual  though  invisible  ejudge  of  the  earth,  listening  to  the 
accusations  of  the  wicked,  and  the  complaints  and  pleas  of  the  righteous,  and  refusing 
to  condemn  the  innocent.  The  idea  of  God  as  actual  and  supreme  Judge  of  the  whole 
earth  is  very  ancient,  Gen.  xviii.  25.  In  judging  between  those  women,  who  >vere  dis- 
puting about  the  child,  for  a  time  Solomon  seemed  to  be  equally  indifferent  to  both. 


rsALM  XXXVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  457 

But  in  tlic  end  he  secured  all  the  rights  of  the  loving  mother.     So  for  a  season  God 
may  keep  silence;  but  in  due  time  his  hand  will  take  hold  on  judgment.     See  on  v.  6. 

34.  Wait  on  the  Lord.  See  on  v.  9.  And  keep  his  way.  Keep,  in  v.  37  mark, 
e\se\\here  preserve.  See  on  Ps.  xii.  7;  xvi.  1.  God's  way  is  the  path  lie  marks  out  to 
us  in  his  word  and  providence.  Tarry  for  God,  expect  him,  do  your  duty  even  in  the 
humblest  condition  and  state,  And  he  shall  exalt  thee  to  inherit  the  land.  See  on  vv.  3, 
9,  12,  IS,  22,  27,  29.  When  the  ivicked  are  cut  off,  thou  shalt  see  it.  Old  off,  as  in  vv. 
9,  22,  28,  38.  In  this  life  or  the  next  his  people  shall  know  that  Jehovah  is  just  and 
righteous  altogether. 

35.  I  have  seen  the  wicked  in  great  poiver,  and  spreading  himself  like  a  green  hay  tree. 

36.  Yet  he  passed  away,  and,  lo,  he  was  not:  yea,  I  sought  him,  but  he  coidd  not  he 
found.  The  word  here  rendered  in  great  power,  is  by  the  Chaldee,  Marloratus  and 
Fabritius  rendered  strong;  by  the  Septuagint  and  kindred  versions,  highly  exalted;  by 
Musculus,  great  and  terrible;  by  Aiusworth,  daunting  terrible;  by  Green,  formidable 
to  all  around  him;  by  By thner,  formidable;  by  Hengstenherg,  insolent;  by  Venema, 
violent;  by  Calvin,  Edwards,  Jebb  and  Alexander,  terrible.  A  wicked  man  in  power 
is  terrible.  The  bay-tree  is  the  laurel  of  the  Mediterranean.  It  is  an  ever-green. 
Crowns  for  victors  were  made  of  it.  It  is  celebrated  of  old.  Calvin,  church  of  Eng- 
land, Fry  and  others  read  bay-tree.  The  old  Saxon,  the  French  and  Ainsworth,  green 
self-growing  laurel;  Marloratus,  green  laurel.  But  Bythner  says  he  knows  no  reason 
for  rendering  it  ^attre^.  And  Anderson  quotes  the  illustrated  commentary:  "For  the 
reading  of  bay-tree,  we  are  not  aware  of  any  authority,  except  the  very  feeble  one 
which  is  offered  by  some  of  the  older  of  the  more  modern  versions  in  Great  Britain 
and  on  the  Continent."  The  Septuagint,  Arabic,  Ethiopic,  Vulgate,  Doway,  Houbi- 
gant,  Boothroyd  and  Geddes  read.  As  the  cedars  of  Lebanon;  Hengstenberg,  Like  a 
tree  green  and  deep  rooted;  Chaldee,  Jerome,  Bucer,  Piscator,  Fabritius,  Diodati,  Byth- 
ner, Venema,  Amesius,  Mudge,  Gesenius,  Watcrland  and  Alexander  give  indigenous 
or  native,  meaning  perhaps,  as  Green  expresses  it,  a  flourishing  tree  in  its  native  soil. 
He  passed  aivay,  in  v.  36.  With  our  version  agree  Calvin,  Fabritius,  Piscator,  Marlo- 
ratus, Edwards,  Hengstenberg  and  Alexander.  But  the  Septuagint,  Ethiopic,  Syriac, 
Vulgate,  church  of  England,  Houbigant,  Green,  Jebb  and  Fry  all  read,  Ijoassed  by. 
The  common  version  is  best  sustained  by  the  text.  Hengstenberg:  "Undoubtedly  in 
this  verse  David  had  the  image  of  Saul  swimming  before  his  eyes."  Clarke:  "Does 
not  this  refer  to  Nebuchadnezzar  and  to  the  vision  he  had  of  the  great  tree,  which  was 
in  the  midst  of  the  earth,  the  head  of  which  reached  up  to  heaven?  Dan.  iv.  10." 
But  1.  David  never  prophesied  of  that  Babylonish  monarch,  though  he  certainly 
wrote  this  Psalm ;  2.  The  stump)  of  that  tree  was  left,  and  it  rose  again,  but  this  tree 
was  never  found  again.  Scott  speaks  more  safely :  "  Thus  Saul,  Doeg  and  Ahithophel. 
in  David's  time  had  flourished,  and  thus  they  had  vanished." 

37.  Mark  the  perfect  man,  a^id  behold  the  upright.  Mark,  observe,  take  heed.  See 
on  V.  34;  Ps.  xvi.  1;  xvii.  8.  Perfect  and  upright  explain  each  other.  They  are 
synonymous.  Perfect,  in  Gen.  xxv.  27,  plain;  in  Prov.  xxix.  10,  upright;  in  Cant, 
v.  2;  vi.  9,  undefiled.  Upright  also  righteous;  see  on  Ps.  vii.  10.  For  the  end  o/that 
man  is  peace.  A  saint  has  God's  blessing  on  him  in  life  and  in  death,  and  you  may 
see  it,  if  you  will.  The  obvious  sense  is  the  best.  Saints  and  sinners  at  the  last  fare 
very  differently.     The  righteous  has^j^eaee; 

38.  Bid  the  transgressors  shall  be  destroyed  together.  Transgressors  and  destroyed, 
well  rendered.  Together,  as  in  Ps.  ii.  2  ;  xiv.  3.  See  on  Ps.  xxxiii.  15.  Those  who 
have  sinned  in  common  shall  perish  in  common.  Kbrah  and  his  company  fared  alike. 
The  end  of  the  wicked  shall  be  cut  off.  Jebb  :  The  end  of  the  wicked  is  that  they  are 
out  off".     This  gives  a  good  sense.     But  the  common  version  is  as  good.     The  wicked 

58 


458  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  xxxvii. 

are  driven  away,  their  end  is  cut  off.     They  are  never  prepared  for  their  last,  great, 
solemn  (.-hange.     Their  end  is  not  peaceful,  nor  desirable. 

39.  B%d  the  salvation  of  the  righteous  is  of  the  Lord.  Their  safety  and  deliverance 
are  from  the  Lord,  and  so  are  marked,  decisive,  comj^lete ;  not  partial,  nor  doubtful. 
Calvin  :  "The  sum  of  the  whole  is,  that  whatever  may  happen,  the  righteous  shall  be 
saved,  because  they  are  in  the  hand  of  God,  and  can  never  be  forgotten  by  him." 
He  is  their  strength  in  the  time  of  trouble.  Strength,  rock,  strong  rock,  fortress,  strong-hold. 
See  on  Ps.  xxvii.  1 ;  xxviii.  8  ;  xxxi.  3.  Tronhle,  rendered  distress,  anguish,  adversity, 
tribulation,  affiiclion.     See  on  Ps.  ix.  9.     "Well  does  the  prophet  add : 

40.  And  the  Lord  shall  help  them,  and  deliver  them.  He  shall  help  them  as  much  as 
they  need.  He  shall  so  help  them  as  finally  to  deliver  them  from  all  evils  and  from  all 
enemies.  He  shall  deliver  them  from  the  tvicked,  and  save  them.  He  shall  save  them 
completely  and  finally.  He  shall  do  this,  for  by  his  nature  and  by  his  word  he  is 
bound  to  do  it ;  Because  they  trust  in  him.  God  cannot  deny  himself,  and  so  he  can- 
not but  save  all  who  have  at  his  bidding  confided  in  him. 

Doctrinal  and  Practical  Remarks. 

1.  We  should  never  deny  that  God's  providence  is  mysterious.  Not  only  do  mer- 
cies and  judgments  often  seem  to  fall  without  discrimination  on  saints  and  smners ; 
but  many  a  time  the  wicked  seem  to  have  much  prosperity,  while  the  righteous  are 
greatly  afflicted.  Let  us  not  deny  the  facts ;  but  let  us  not  be  perplexed  by  them. 
All  will  be  clear  in  due  time. 

2.  We  cannot  too  carefully  watch  against  the  insidious  attacks  of  evil  tempers. 
Even  a  little  indulgence  in  irritability  will  torment  us  and  displease  God.  Wc  may 
not  even  fret.  So  earnest  is  the  prophet  on  this  point  that  he  thrice  warns  us,  vv.  1, 
7,  8.  Bouchier :  "  We  do  not  perhaps  lay  much  stress  on  fretfulness  as  evil :  we  look 
upon  it  more  as  an  unhappy  temper  of  mind,  bringing  indeed  its  own  punishment 
with  it,  but  involving  no  vast  amount  of  evil.  .  .  Yet  fretfulness,  unchecked  and 
allowed  to  have  its  way  undisturbed,  will  eventually  undermine  and  corrode  all  that 
is  valuable  and  estimable  and  lovely  in  the  character."     Fretting  leads  to 

3.  Envy,  v.  1.  When  one  becomes  emulous  of  the  prosperity  of  others,  and  sickens 
at  their  success,  then  he  is  nigh  unto  ruin.  There  is  no  worse  passion  than  envy. 
It  is  foolish  and  cruel.     All  prosperous  sinners  are  like  oxen  fattening  for  the  slaughter. 

4.  The  prosperity  of  the  wicked  affords  no  just  cause  for  the  least  disquiet.  How- 
ever great,  it  is  short-lived  and  is  just  cause  of  pity,  not  of  alarm  or  ill-will,  vv.  2,  9, 
10,  13,  20,  34,  35,  36,  38.  We  brought  nothing  into  this  world  and  it  is  certain  we 
can  carry  nothing  out.  Morison  :  "  Both  the  name  and  the  place  of  the  wicked  shall 
be  blotted  out  and  forgotten.  Yet  a  little  while  and  he  is  gone  ;  his  vain  pomp  and 
glory  are  levelled  in  the  dust ;  and  a  future  generation  shall  search  in  vain  for  the 
place  of  his  abode  :  he  shall  have  no  memorial  but  such  as  his  crime  and  infamy  have 
procured  for  him." 

5.  It  is  impossible  to  live  well  or  die  well,  to  profit  by  God's  word  or  i)rovidences, 
unlejss  we  trust  in  the  Lord,  vv.  3,  5. 

6.  Negative  virtue  is  not  enough  ;  we  must  do  good,  vv.  3,  27.  He  who  regards  his 
condition  safe,  because  he  does  not  lie,  or  steal,  or  murder,  or  practise  any  of  the  vices, 
and  yet  has  not  grace  to  perfect  holiness  and  work  out  his  salvation  with  fear  and 
trembling,  is  deceived. 

7.  Great  as  are  the  trials  of  God's  people,  their  temporal  wants  are  supplied,  and 
oftentimes  in  a  marvellous  majuicr,  v.  3.  After  all  his  afflictions,  who  in  the  main 
passes  through  this  world  in  a  more  quiet  and  desirable  way  tlian  the  child  of  God? 

8.  True  religion  calls  into  lively  exercise  the  highest  and  most  refined  affections  ol 


PSALM  XXXVII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  459 

our  nature,  and  presents  suitable  objects  for  them  to  settle  upon.  We  may  well  and 
wholly  delight  oui'solves  in  the  Lord  and  in  the  fulness  of  his  blessings,  vv.  4,  8. 
Nor  is  such  piety  unrequited.  Morison  :  "  AVhen  we  learn  greatly  to  delight  in  the 
Lord,  he  will  grant  unto  us  the  desire  of  our  souls.  The  heart  that  delights  in  God 
will  learn  to  relish  and  approve  all  his  appointments ;  for  he  that  prays  from  the 
heart,  '  Thy  will  be  done,'  can  never  fail  to  realize  the  blessing  he  implores."  God 
gratifies  the  desires  of  the  saints,  for  he  has  awakened  them,  and  he  approves  them. 

9.  True  piety  relies  on  God,  and  rolls  its  burden  on  the  Lord,  v.  5.  What  could  we  do 
without  such  a  resource?   They  who  rely  most  are  the  best  and  the  haj)j)ie.st  Christians. 

10.  He  who  makes  God  his  refuge,  has  a  right  to  expect  that  his  lawful  undertak- 
ings will  be  finally  crowned  with  more  than  ordinary  success,  although  for  a  time 
things  may  look  dark,  v.  5. 

11.  It  is  always  safe  to  leave  a  good  cause  and  our  good  name  in  the  hands  of  God, 
V.  6.  Henry :  "  If  Ave  take  care  to  keep  a  good  conscience,  we  may  leave  it  to  God 
to  take  care  of  our  good  name."  Reproach  is  terrible.  It  broke  the  heart  of  the  Son 
of  man.  But  the  just  shall  at  last  be  delivered  from  it.  Morison  :  "  By  ten  thousand 
agencies  God  can  extricate  his  servants  from  unmerited  contempt  and  can  bring  forth 
their  integrity  as  the  morning  light." 

12.  True  repose  is  had  only  when  our  hearts  are  hushed  on  the  bosom  of  Jehovah 
and  rest  in  him,  v.  7.  The  right  place  for  the  brood  in  time  of  cold  or  storm  is  under 
the  wings  of  the  hen.  The  right  place  for  the  lambs  in  chilly  weather  is  the  shep- 
herd's bosom. 

13.  Nicolson  thus  sums  up  the  duties  taught  in  vv.  3-8.  "  Desert  not  thy  station. 
Enjoy  quietly  what  thou  hast  at  present.  Be  pleased  with  God's  way.  Labor  in  an 
honest  vocation,  and  leave  the  rest  to  him.  Acquiesce  in  his  will  and  in  the  dispensa- 
tions of  his  providence  ;  wait  patiently  for  him.     His  time  is  best." 

14.  Patient  waiting  on  God  must  be  a  very  important  duty,  and  one  to  which  we 
are  but  little  inclined ;  it  is  so  often  enjoined  in  Scripture,  vv.  7,  9,  34. 

15.  Fretting  and  envy  naturally  lead  to  the  display  of  the  worst  passions,  even 
outrageous  anger,  and  terrible  tvrath,  against  which  we  cannot  be  too  guarded,  v.  8. 

16.  The  portion  of  God's  people  is  an  inheritance,  vv.  9,  11,  22,  27,  29,  34.  Their 
great  interests  shall  never  be  disturbed,  v.  18.  Because  they  are  sons,  they  are  heirs. 
Because  they  are  heirs  of  God,  their  inheritance  shall  be  everlasting. 

17.  The  plots  and  rage  of  the  wicked  are  sure  signs  that  their  cause  is  bad,  and 
must  come  to  nought  under  the  government  of  a  just  God,  vv.  12,  14,  32.  God  has 
set  his  face  against  all  v/icked  devices. 

18.  Consequently  every  thing,  which  the  wicked  do,  does  and  must  turn  against 
them,  V.  15.     The  nature  of  all  sin  is  to  recoil  on  its  autlior. 

19.  The  overthrow  of  the  wicked  must  be  inconceivably  dreadful,  else  inspiration 
would  not  use  so  alarming  language  respecting  it,  v.  13.  Can  a  more  fearful  repre- 
sentation be  made  than  that  the  infinitely  loving  Jehovah  shall  laugh  at  the  miseries 
of  his  guilty  foes  ?     O  sinner !    Stop  and  think !    Stop  and  think  ! 

20.  That,  which  conclusively  determines  the  character  and  destiny  of  the  righteous 
js  their  pious  walk,  their  holy  living,  their  upright  eonversation,  v.  14.  Nothing  can 
set  aside  the  evidence  of  a  holy  life.     It  is  better  than  a  I'evelation  from  heaven. 

21.  Dickson  :  "  When  the  wicked  are  most  near  to  do  a  mischief,  then  is  a  mischief 
most  near  unto  them  ;  their  sword  shall  enter  into  their  own  heart,"  v.  15. 

22.  Let  the  humble  pious  be  content,  v.  16.  If  they  have  not  much,  they  have 
more  than  they  deserve ;  they  have  as  much  as  infinite  love  sees  best  for  them  ;  they 
have  no  account  to  give  of  what  never  was  under  their  control ;  and  they  have  God's 
blessing  or  what  is  theirs. 


-160  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  xxxvu. 

23.  HoAvever  for  a  time  the  wicked  may  seem  to  wax  strong,  yet  their  helplessness, 
when  God  forsakes  them  or  fights  against  them,  is  utter.  More  pitiable  objects  have 
uever  been.     Their  arms  are  broken,  v.  17. 

24.  The  successes  and  conquests  of  God's  people  depend  upon  the  nature  and  will 
of  God ;  and  so  they  cannot  fail,  vv.  17,  24.  There  is  an  adequate  cause  for  all  the 
good  that  happens  to  the  righteous. 

25.  God's  approval  and  blessing  will  make  any  life  happy  and  any  course  desirable, 
V.  18.  Wonderfully  does  he  order,  choose,  arrange  and  moderate  our  trials ;  and 
deliver  us  from  them.    INIost  seasonably  and  tenderly  does  he  reveal  our  mercies  to  us. 

26.  Eighth'  considered  the  peace  and  happiness  of  God's  people  in  times  of  trial, 
when  all  others  are  overpowered,  show  the  unspeakable  excellence  of  their  principles, 
and  give  us  good  ground  of  confidence  in  their  final  and  eternal  triumph,  v.  19. 

27.  It  is  as  certain  as  God's  word  can  make  it  that,  sore  as  are  the  afflictions  of  the 
saints,  yet  the  great  harvest  of  misery  is  among  sinners,  v.  20. 

28.  The  pious  and  benevolent  aflfections  of  the  righteous  have  room  for  exercise 
even  here,  V.  21.  Hereafter  they  shall  have  enlargement:  for  all  that  is  truly  good 
in  man's  estate  will  grow  better. 

29.  Dickson :  "  The  blessing  of  God  on  the  godly  maketh  the  odds  betwixt  them 
and  the  wicked,  for  it  is  to  them  as  good  as  the  inheritance  of  the  whole  earth ;  but 
God's  curse  rooteth  the  wicked  man  out  of  the  earth,"  v.  22. 

30.  The  kind  providence  of  God  over  the  righteous  is  to  them  ample  protection 
against  all  that  could  do  them  real  harm,  v.  23.  The  arrangements,  which  God  makes, 
will  all  come  out  right  in  the  end. 

31.  The  reverses  of  the  saints  are  temporary,  v.  24. 

32.  Let  old  people  make  it  their  business  to  tell  what  they  have  seen  of  God's 
wonders  in  providence  and  in  grace,  v.  25.  They  cannot  be  better  employed  than  in 
thus  commending  the  loving-kindness  of  the  Lord  to  the  rising  generation. 

33.  Good  men  are  never  hard-hearted  and  cruel,  v.  26.  Whatever  they  may  have 
been  before  conversion,  the  grace  of  God  makes  the  lion  the  fit  companion  of  the 
lamb,  and  the  bear,  of  the  calf.     Saul  of  Tarsus,  renewed,  was  as  tender  as  a  nurse. 

34.  One  of  the  best  inheritances  parents  can  lay  up  for  their  children  is  in  deeds  of 
alms  and  of  liberality,  v.  26.  Home :  "  So  far  is  charity  from  impoverishing,  that 
what  is  given  away,  like  vapors  emitted  by  the  earth,  returns  in  showers  of  blessings 
into  the  bosom  of  the  person  who  gave  it ;  and  his  offspring  is  not  the  worse,  but  infin- 
itely the  better  for  it." 

35.  A  broad  and  enduring  foundation  of  quietness  and  assurance  is  laid,  for  all 
right-minded  persons,  in  the  spotless  and  infinitely  excellent  character  of  God,  v.  28. 
All  hopes  based  on  anything  contrary  to  this  must  fail  us  at  last. 

36.  Dickson :  "  The  Lord  may  well  exercise  his  children  with  trouble,  yet  he  will 
not  withdraw  himself  from  them  in  trouble,  but  will  stay  with  them  and  bear  them 
company,  and  save  them  to  the  uttermost,"  v.  28. 

37.  If  men  have  not  the  due  fear  of  God,  yet  they  might  reasonably  be  restrained 
from  many  courses  of  wickedness  by  remcmbciing  the  sad  effects  of  transgression 
upon  their  posterity,  v.  -S. 

38.  No  staid  behaviour,  no  secret  emotions,  no  sanctimoniousness  of  character  can 
prove  any  man  to  be  a  child  of  God,  if  his  speech  is  loose,  foolish,  vain,  slanderous  or 
wicked,  v.  30.     See  Matt.  xii.  37. 

39.  True  religion  lias  its  seat  in  the  heart.     Genuine  purity  is  internal,  v.  31. 

40.  True  religion  is  steadfast,  v.  31.  The  fickle  and  unstable  have  no  part  in  the 
inheritance  of  the  saints. 


PSALM  XXXVIII. J  STUDIES  IN  THE  BOOK  OF  PSALMS.  461 

41.  Whenever  men  find  themselves  resorting  to  sly  and  cunning  behaviour,  they 
may  rest  assured  that  they  are  already  in  the  territory  of  the  wicked  one,  v.  32. 

42.  It  is  certain  that  the  final  judgment  is  approaching,  v.  33.  It  is  as  certain  that 
all  the  redeemed  will  be  well  pleased  with  the  aAvards  of  the  last  day. 

43.  The  path  of  duty,  however  steep  and  thorny,  always  terminates  in  the  land  of 
peace  and  blessedness,  v.  34. 

44.  Death  and  what  is  beyond  it  will  show  who  is  wise  and  who  is  a  fool,  vv.  37,  38. 

45.  It  is  for  a  rejoicing  to  the  righteous  that  their  salvation  and  all  that  leads  to  it, 
and  all  the  steps  and  parts  of  it  are  of  the  Lord,  v.  39.  The  debt,  the  infinite  debt 
of  love  they  owe  is  to  him,  whom  they  shall  ever  love  to  adore. 

46.  Dickson :  "  So  long  as  God  is  pleased  to  let  righteous  men's  trouble  continue, 
he  will  now  and  then  comfort  them,  and  enable  them  to  bear  their  trouble  when 
comfort  is  suspended." 

47.  Scott:  "It  is  of  vast  importance  to  understand  the  present  and  future  condition 
of  the  righteous  and  the  wicked,  that  we  may  know  what  to  choose  and  to  expect." 

48.  Luther :  "  O  shame  on  our  faithlessness,  mistrust,  and  vile  unbelief,  that  we  do 
not  believe  such  rich,  powerful,  consolatory  declarations  of  God,  and  take  up  so  readily 
with  little  grounds  of  oflTence,  whenever  we  but  hear  the  wicked  speeches  of  the  un- 
godly.    Help,  O  God,  that  we  may  once  attain  to  the  right  faith.     Amen." 


Psalm  xxxviii. 

A  Psalm  of  David,  to  bring  to  remembrance. 

1  O  Lord,  rebuke  me  not  in  thy  wrath :  neither  chasten  me  in  thy  hot  displeasure. 

2  For  thine  arrows  stick  fast  in  me,  and  thy  hand  pressetli  me  sore. 

3  There  is  no  soundness  in  my  flesh  because  of  thine  anger ;  neither  is  there  any  rest  in  my  bones 
because  of  my  sin. 

4  For  mine  iniquities  are  gone  over  mine  head :  as  a  heavy  burden  they  are  too  heavy  for  me. 

5  My  wounds  stink  and  are  corrupt  because  of  my  foolishness. 

6  I  am  troubled ;  I  am  bowed  down  greatly ;  I  go  mourning  all  the  day  long. 

7  For  my  loins  are  filled  with  a  loathsome  disease :  and  there  is  no  soundness  in  my  flesh. 

8  I  am  feeble  and  sore  broken :  I  have  roared  by  reason  of  the  disqnietness  of  my  heart. 

9  Lord,  all  my  desire  is  before  thee ;  and  ray  groaning  is  not  hid  ixoin  thee. 

10  My  heart  panteth,  my  strength  faileth  me :  as  for  tlie  light  of  mine  eyes,  it  also  is  gone 
from  me. 

11  My  lovers  and  my  friends  stand  aloof  from  my  sore ;  and  my  kinsmen  stand  afar  ofl^. 

12  They  also  that  seek  after  my  life  lay  snares  for  me;  and  they  that  seek  my  hurt  speak  mis- 
chievous things,  and  imagine  deceits  all  the  day  long. 

13  But  I,  as  a  deaf  man,  heard  not;  and  Iivas  as  a  dumb  man  that  openeth  not  his  mouth. 

14  Thus  I  was  as  a  man  that  heareth  not,  and  in  whose  mouth  are  no  reproofs. 

15  For  in  thee,  O  Lord,  do  I  hope :  thou  wilt  hear,  O  Lord  my  God. 

16  For  I  said.  Hear  me,  lest  otherwise  they  should  rejoice  over  me :  when  my  foot  slippeth,  they 
magnify  themselves  against  me. 

17  For  I  am  ready  to  halt,  and  my  sorrow  is  continually  before  me. 

18  For  I  will  declare  mine  iniquity;  I  will  be  sorry  for  my  sin. 

19  But  mine  enemies  are  lively,  and  they  are  strong :  and  they  that  hate  me  wrongfully  are 
multiplied. 

20  They  also  that  render  evil  for  good  are  mine  adversaries ;  because  I  follow  the  thing  that  good  is 

21  Forsake  me  not,  O  Lord  :  O  my  God,  be  not  far  from  me. 

22  Make  haste  to  help  me,  O  Lord  my  salvation. 


i62  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxviii. 

THE  title  correctly  ascribes  this  Psalm  to  David.  The  contents  well  agree  with 
thiF.  We  know  nothing  of  the  particular  circumstances  under  which  it  was 
written,  except  that  its  author  was  in  deep  distress.  Hengstenberg :  "  Of  any  par- 
ticular occasion  there  is  found  no  trace  in  the  Psalm."  Some  have  thought  otherwise; 
but  they  have  not  well  sustained  their  opinions.  The  title  has  claimed  considerable 
attention.  On  the  first  part  see  on  title  of  Ps.  iii.  The  latter  part  occurs  nowhere 
but  here  and  in  Psalm  Ixx.  The  Hebrew  is  well  rendered  in  our  version,  though  there 
is  no  objection  to  the  renderings  of  others :  For  rememhrance;  To  commemorate;  To 
caUiovxind;  To  remind,  '^wt  \\\\o  is,  to  be  reminded  f  Hengstenberg:  "  The  person 
who  is  to  be  put  in  remembrance,  by  the  Psalm,  is  not,  as  is  generally  supposed,  the 
Psalmist  himself,  or  the  whole  church,  but  God,  who  seemed  to  have  forgotten  the 
Psalmist."  With  him  agrees  Alexander.  Calvin :  "The  title  indicates  that  David 
composed  this  Psalm  as  a  memorial  for  himself,  as  well  as  others,  lest  he  should  too 
soon  forget  the  chastisement  by  which  God  had  afflicted  him."  Morison  is  of  the 
opinion  that  "  this  Psalm  w  as  composed  by  David  as  a  memorial  of  the  deep  sorrow 
of  mind,  when  his  spirit  was  burdened  wdth  the  remembrance  of  some  grievous  oftence 
against  God."  May  it  not  have  been  as  a  remembrancer  to  God,  and  also  a  memorial 
to  himself?  It  is  not  likely  that  any  part  of  the  title  has  reference  to  the  vmsic  with 
which  the  Psalm  was  to  be  sung.  The  ancient  versions,  without  authority,  add  much 
to  the  title.  There  is  nothing  in  the  Psalm  respecting  the  Sabbath.  Nor  is  there  ap- 
parently either  thanksgiving  or  prophecy.  Nor  has  the  Psalm  any  peculiar  adaptedness 
to  David's  circumstances  before  Aehish.  Yet  it  may  be  "  for  a  good  memorial  to  Is- 
rael."    It  also  contains  a  good  "  form  of  confession  for  us." 

This  is  commonly  counted  as  the  third  of  the  seven  Psalms  called  penitential,  see 
observations  on  Psalm  vi.  Anderson  notes  the  "  curious  fact,  that  when  Galileo  was 
sentenced  to  be  confined  in  the  dungeons  of  the  Inquisition  for  an  indefinite  period, 
for  having  maintained  the  Copernican  system,  he  was  enjoined  to  repeat  as  a  penance 
these  seven  penitential  Psalms  every  week  for  three  years ;  by  Avhich  it  Avas  doubtless 
intended  to  extort  some  sort  of  confession  from  him  of  his  guilt,  and  an  acknowledg- 
ment of  the  justice  of  his  sentence." 

A  question,  affecting  the  interpretation  of  several  verses  of  this  Psalm,  is,  Whether 
any  part  of  David's  affliction  here  mentioned  Avas  bodily  disease?  Some  are  confident 
that  he  several  times  speaks  of  such  affliction,  particularly  in  vv.  3,  5,  7.  While  Ave 
have  no  historical  account  of  David's  suffering  from  disease,  yet  Ave  ha\'e  no  right  to 
suppose  that  he  Avas  always  exempt  from  it.  But  avc  ha\^e  no  reason  for  supposing 
as  some  that  DaA'id  ever  had  leprosy.  It  is  also  true  that  some  of  the  language  used 
would  fitly  describe  bodily  disease;  but,  figuratively  used,  it  as  fitly  describes  mental 
distresses.  It  is  probably  to  be  so  taken.  Tholuck:  "It  appears  from  Genesis  iv. 
23;  Isa.  i.  5,  6;  liii,  5,  that  disease,  wounds,  and  sores  were  used  to  denote  every  kind 
of  suffering  and  pain."  In  this  Psalm  Ave  have  three  names  of  the  Almighty: 
Jehovah  Lord,  Adonai  Lord  and  Elohim  God,  on  Avhich  see  on  Ps.  i.  2;  ii.  4;  iii.  2. 

1.  0  JjOUD,  rebidce  me  not  in  thytvrath:  neither  chasten  me  in  thy  hot  displeasure. 
In  our  version  Ave  have  these  very  Avords  in  Ps.  vi.  1.  In  the  HebrcAV,  though  the 
resemblance  between  the  two  A'erses  is  close,  the  Avords  are  not  Avholly  identical.  Yet 
this  bears  the  same  interpretation  as  that.  For  his  urgent  prayer  he  assigns  his 
I'eason  in  Averse 

2.  For  thine  arrotvs  stick  fast  in  me.  For  stick  fast  in  me  some  read  fall  furiously  on 
me;  are  fastened  in  me;  go  doivn  in  me;  are  entered  deep  into  me;  press  sore  on  me; 
are  sunk  into  me.  None  of  these  better  gives  the  sense  than  our  version;  although  it 
might  be  more  literal  to  read  have  entered  deep  into  me.  As  arroxvs  Avere  used  in 
war,  and,  Avhen  shot  from  powerful  boAvs,  Avere  very  tormenting  and  destructiA'e,  so 


PSALM  xxxvui.]  STUDIES  IN   THE  BOOK   OF  PSALMS.  463 

they  were  fit  emblems  of  God's  cliastisemcnts.  The  figure  is  ancient,  Job  vi.  4; 
Dent,  xxxii.  23.  It  is  applicable  to  any  sliarp  distress  inflicted  by  God.  Scott: 
"Acute  pains,  anguish  of  spirit,  and  sharp  sufferings  of  any  kind  are  spoken  of  under 
the  figure  of  barbed  arrows,  which  fasten  and  rankle  in  the  flesh,  and  cannot  be 
extracted  without  the  most  exquisite  torture."  And  thy  hand  presseth  me  sore. 
Chaldee:  And  the  wound  of  thy  hand  remains  upon  me ;  Arabic:  And  the  deeds  of  thy 
hand  have  been  hard  upon  me;  Calvin  and  Vencuia:  And  thy  hand  has  come  down 
upon  me.  This  clause  is  parallel  to  the  first.  Alexander:  "The  verbs  of  the  two 
clauses  are  active  and  passive  forms  from  the  same  root."  It  is  both  an  affliction 
and  a  comfort  to  a  good  man  to  see  the  hand  of  God  in  all  his  troubles — an  afflic- 
tion, inasmuch  as  it  shows  us  how  vile  we  must  be  to  need  such  sore  corrections  from 
the  loving  One: — a  comfort,  because  we  may  be  assured  that  mercy  shall  order 
everything.  Blessed  are  they  who  "turn  unto  him  that  smiteth  them,  and  seek  the 
Lord  of  hosts,"  Isa.  ix.  13. 

3.  There  is  no  soundness  in  my  flesh  because  of  thine  anger.  For  soundness  in  other 
versions  we  find  health,  rest,  wholeness,  sound  place,  salvation.  His  afflictions  had 
reached  a  measure  beyond  his  strength.  He  was  perfectly  miserable.  God's  anger 
was  crushing  him.  Neither  is  there  any  rest  in  my  hones  because  of  my  sin,  q.  d.,  I 
feel  in  my  entire  nature  the  terrible  effects  of  thy  displeasure  against  my  sins. 

4.  For  mine  iniquities  are  gone  over  mine  head.  Are  gone  over,  the  same  verb  in 
the  same  form  as  in  Ps.  xlii.  7.  It  expresses  the  multitude  and  greatness  of  his  sins 
in  his  present  apprehension  of  them,  and  in  the  evils  he  was  suffering  for  them. 
On  him  billoAvs  were  rolling  and  torrents  were  pouring.  As  an  heavy  burden  they 
are  too  heavy  for  me.  His  sense  of  his  sins  was  sinking  him  down.  His  sufferings  for 
his  sins  were  crushing  him  like  a  heavy  load  beyond  his  strength. 

5.  My  wounds  stink,  and  are  corrupt  because  of  my  foolishness.  All  sin  is  foolish- 
ness ;  the  greater  the  sin,  the  greater  the  madness ;  and  sooner  or  later  the  boldest 
shall  confess  their  want  of  wisdom  in  transgressing.  This  folly  however  is  such  that 
it  in  no  wise  abates  aught  of  their  guilt.  Sin  and  folly  are  in  the  Bible  convertible 
terms.  He,  that  sows  to  the  flesh,  shall  of  the  flesh  reap  corruption.  If  the  thou- 
sandth part  of  the  natural  fruit  of  wickedness  should  appear,  there  is  not  a  sinner 
in  the  world,  Avho  would  not  cry  for  deliverance. 

6.  /  am  troubled.  The  Chaldee,  Calvin  and  Fry  :  I  am  bent ;  Septuagint,  Ethio- 
pic  and  Vulgate  :  I  am  become  miserable ;  Arabic  :  I  am  afflicted  ;  Syriac :  I  feared 
greatly ;  Ainsworth :  I  am  crooked  ;  Edwards  :  I  am  greatly  distorted  and  hurt ; 
Veneraa,  Amesius  and  Jebb  :  I  am  distorted ;  Morison  :  I  am  withered  ;  Hammond  : 
I  was  bowed  down;  Hengstenberg :  I  am  beside  myself;  Alexander:  I  have 
writhed.  The  margin  has  wearied.  Hengstenberg  thinks  the  phrase  equivalent  to  :  '  I 
am  crazy ;'  but  '  I  writhed  in  agony,'  better  expresses  the  sense.  I  am  bowed  down 
greatly.  Pain  of  body  tends  to  draw  the  extremities  together.  This  may  be  (he 
basis  of  the  figure.  In  times  of  great  distress  the  ancient  Hebrews  often  sat  down 
on  the  ground  with  their  heads  covered  and  bowed  between  their  knees.  The  allu- 
sion may  be  to  this.  The  sense  is,  I  am  greatly  distressed  and  abased.  I  go  mourn- 
ing all  the  day  long.  The  literal  for  mourning  would  be  black;  but  our  version  pro- 
pei  ly  gives  the  sense,  not  only  here,  but  in  Job  xxx.  28 ;  Ps.  xlii.  9  ;  xliii.  2.  The 
black,  however,  in  ancient  mourning  was  not  in  the  color  of  the  apparel,  but  in  dust 
and  ashes,  the  unwashed  state  of  the  sad  one.  All  the  day  long,  equivalent  to  con- 
tinually. 

7.  For  my  loins  are  filled  with  a  loathsome  disease.  The  variations  in  the  render- 
ing ai'e  putting  for  loins,  heels,  reins,  flanks,  mind.  Loins  is  best;  also  for  loathsome 
disease,  tremor,  burning,  vileness,  parcliing,  inflammations.     The  Chaldee  has  illu- 


464  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xxxviii. 

sions.  Some  think  this  clause  determines  that  bodily  disease  had  certainly  seized  on 
David.  Yet  even  they  do  or  might  admit  that  the  chief  reference  is  to  the  soul,  de- 
filed by  sin,  Avhich  is  an  old,  hereditary,  perj^etual,  universal,  complicated,  loathsome, 
mortal,  and,  so  far  as  all  human  means  are  concerned,  an  incurable  disease.  He 
adds  :  And  there  is  no  soundness  in  my  flesh.  On  same  words  see  on  v.  3.  His  case 
Avas  most  pitiable  and  deplorable,  calling  for  divine  interposition.  He  had  become 
vile  in  liis  own  esteem,  and  all  for  his  sin. 

8.  I  am  feeble  and  sore  broken.  Feeble,  faint,  weakened,  afflicted,  disquieted,  hu)u- 
bled.  So  some.  Sore  broken,  exceedingly  humbled,  exceedingly  out  of  heart,  sore 
smitten,  sunk  to  the  last  degree,  exceedingly  bruised.  So  some.  In  Ps.  li.  17,  con- 
trite; several  times,broken.  David  was  like  a  man  full  of  bruises.  He  was  exceiid- 
ingly  out  of  heart.  I  have  roared  by  reason  of  the  disquietness  of  my  heart.  ']'he 
verb  here  used  occurs  more  than  twenty  times  in  the  Hebrew  Bible,  and  in  the  com- 
mon version  is  always  rendered  roar.  See  on  Ps.  xxii.  1,13.  It  expresses  the  loudest  and 
strongest  cry  of  distress,  coming  from  the  disquietness,  tmmdt,  munmir,  groaning, 
roaring  of  his  heart.  His  anguish  was  not  of  his  bodily  frame,  but  of  his  heart. 
Calvin :  "  The  uncontrollable  emotions  of  his  heart  forced  him  to  cry  out." 

9.  Lord,  all  my  desire  is  before  thee  ;  and  my  groaning  is  not  hid  from  thee.  The 
appeal  is  to  God's  omniscience.  This  cuts  off  the  necessity  of  multiplying  words ; 
it  gives  relief  to  a  pious  mind  to  rest  in  the  assurance  of  divine  notice ;  and  it  im- 
plies a  confidence  that  God  will  hear  the  groaning,  and  grant  the  desire  of  his  ser- 
vant. Alexander  paraphrases  the  verse  thus :  "  Thou  knowest,  O  Lord,  what  I  ask 
and  what  I  need,  the  depth  of  my  necessities  and  the  intensity  of  my  desires."  The 
Psalmist  does  not  as  yet  see  any  answer  to  his  prayer,  or  any  sign  of  coming  relief, 
yet  he  leaves  all  with  God, 

10.  My  heart  panteth.  Ainsworth,  Jebb  and  Alexander  also  have  panteth.  Others 
use  such  words  as  throbs,  is  troubled,  flutters,  is  in  a  violent  agitation.  The  verb 
describes  a  depressed  state  of  mind,  full  of  anxiety.  Distress  affected  both  body  and 
mind :  3Iy  strength  faileth  me.  Several  ancient  and  many  modern  versions  follow  the 
Hebrew,  and  give  the  verb  in  the  past  tense,  my  strength  has  left  me,  or  has  failed 
me.  Perhaps  this  is  best,  signifying  that  his  ability  to  do  anything  was  quite  gone. 
As  for  the  light  of  mine  eyes,  it  also  is  ^70916  from  me.  The  Chaldee  reads  and  punc- 
tuates the  verse  thus :  My  strength  has  failed  me,  and  the  light  of  my  eyes :  And 
even  they  themselves  [my  eyes]  are  not  with  me.  This  follows  the  Hebrew  literally, 
and  is  probably  the  best  mode  of  dividing  and  rendering  the  clauses.  Many  in  the 
main  agree  with  the  Chaldee  ;  others  with  the  English.  We  have  seen  in  Ps.  vi.  8, 
how  sorrow  sinks  the  eyes.  But  the  loss  of  the  light  complained  of,  doubtless  meant 
more  than  a  partial  or  threatened  loss  of  vision.     It  was  a  general  failure  of  comfort. 

11.  71/7/  lovers  and  my  friends  stand  aloof  from  my  sore;  and  my  kinsmen  stand  afar 
off.  The  Chaldee :  My  friends  and  my  neighbors  stood  opposite  to  my  woiuid ;  and 
my  near  relatives  stood  far  away ;  Calvin :  My  friends  and  my  companions  stand 
away  from  my  sore;  and  ray  kinsfolk  stand  afar  off;  Ainsworth:  My  lovers  and  my 
nearest  friends  stand  from  before  my  stroke,  and  my  neighbors  stand  afar  off;  Horsley: 
My  friends  and  my  companions  come  into  my  presence,  and  stop  short,  ami  the  nearest 
of  my  kindred  stand  aloof;  Hengstenbcrg :  My  lovers  and  my  friends  stand  over 
against  my  stroke,  and  my  neighbors  stand  afar  off.  Hammond  thinks  the  behaviour 
of  David's  friends  is  like  that  described  in  Luke  x.  31,  32.  By  sore,  stroke,  ivound, 
grief,  trouble,  or  plague,  is  doubtless  to  be  understood  David's  present  affliction,  what- 
ever it  may  have  been.  Standing  aloof  implies  a  knowledge  of  his  distress  with  a  lack 
of  proper  affection  for  him,  or  of  tender  sympathy  with  him  under  the  belief  that 
God  was  against  liim. 


PSALM  XXXVIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  465 

12.  Tliey  also  that  seek  after  my  life  lay  snares  for  me.  The  enemies  of  truth  and 
righteousness  have  never  been  fair  and  candid.  The  hatred,  which  the  wicked  bear 
to  the  righteous  is  deadly.  They  seek  after  his  life.  They  lay  snares.  The  Chaldee, 
church  of  England,  Calvin,  Ainsworth,  Amesius,  Edwards,  Jebb,  Fry,  Hengstenberg 
and  Alexander  agree  with  the  English  version.  And  they  that  seek  my  hurt  speak 
mischievous  things.  Instead  of  mischievous  things,  the  Chaldee  has  a  lie ;  Syriac,  false- 
hood; CaWm,  treachery ;  Ainsworth,  woful  evils ;  Yenoma,  oiormous  things ;  Amesius, 
grievous  things ;  Edwards,  ?ioi/iin^  6tti  what  is  corrupt;  Hengstenberg,  jjii'scAie/;  Alex- 
ander, mischiefs.  Lying,  slandering  and  misrepresentation  constitute  a  part  of  war- 
fare carried  on  by  the  wicked  in  all  ages.  And  [they]  imagine  deceits  all  the  day  long. 
The  imagination  of  the  wicked  is  racked  to  find  out  some  new  method  of  opposing 
righteousness.  This  is  done,  not  once  in  a  long  time,  not  occasionally,  but  incessantly 
— all  the  day  long.  The  human  mind  has  never  been  under  so  high  excitement  as  in 
opposing  God's  plans  and  people  and  Son.  On  this  and  the  preceding  verse  Calvin 
says :  "  The  purport  of  what  is  stated  is,  that  while  his  friends  cowardly  sit  still  and 
will  do  nothing  to  aid  him,  his  enemies  vigorously  bestir  themselves,  and  seek  by  every 
means  to  destroy  him."  Surely  if  God  shall  ever  give  help,  here  is  a  fit  occasion  for 
so  doing. 

13.  But  I,  as  a  deaf  man,  heard  not;  I  was  as  a  dumb  man  that  openeth  not  his 
mouth.  Two  things  often  unite  to  make  the  sufifering  child  of  God  behave  like  a  deaf 
mute.  One  is  the  unreasonableness  and  violence  of  enemies,  by  which  he  is  over- 
whelmed, seeing  no  possible  good  resulting  from  an  attempt  to  gain  a  hearing  from 
them.  The  other  is  that  God  most  surely  and  speedily  undertakes  the  cause  of  those, 
who  quietly  and  patiently  leave  all  in  his  hands.  The  scope  of  the  verse  shows 
that  on  the  score  of  urgency  and  meekness  David's  case  loudly  called  for  divine 
interposition. 

14.  Thus  I  was  as  a  man  that  heareth  not,  and  in  whose  moidh  are  no  reproofs.  The 
prominence,  given  to  the  duty  of  pious  silence  in  these  two  verses,  is  by  no  means 
unsustained  in  other  parts  of  God's  word.  Lev.  x.  3;  Ps.  xxxix.  1,  2;  Isa.  liii.  7; 
Matt.  xxvi.  62,  68 ;  John  xix.  9.  For  reproofs  some  read  answers,  or  replies,  or  dis- 
proofs, or  confutations,  or  retorts.     Either  of  these  words  is  better  than  reproofs. 

15.  For  in  thee,  0  Lord,  do  I  hope:  thou  wilt  hear,  0  Lord,  my  God.  The  confi- 
dence here  expressed  was  founded  in  the  character  of  God,  and  might  well  induce  the 
Psalmist  to  be  quiet  and  to  leave  his  cause  in  hands  that  could  not  fail  to  manage  all 
things  well.  In  the  usual  Hebrew  text  of  this  verse  we  have  the  three  names  of  God, 
Jehovah,  Adonai  and  Elohim.  But  Clarke  and  Anderson  both  say  that  in  one  hun- 
dred and  two  of  Kennicott's  and  De  Rosse's  MSS.  the  original  of  the  second  word 
rendered  Lord  is  not  Adonai  but  Jehovah.  An  error  in  the  text  is  possible,  but  not  pro- 
bable.    No  doctrine,  or  duty,  or  encouragement  is  affected  by  reading  it  either  way. 

16.  Fori  sairf.  Hear  mQ,  lest  otherwise  they  should  rejoice  over  me:  when  my  foot 
slip>peth,  they  magnify  themselves  against  me.  It  is  clear  that  something  is  to  be  here 
supplied.  The  words  thrown  in  by  our  translators  are  natural.  Hengstenberg  sug- 
gests these:  It  is  matter  of  concern,  or,  It  is  to  be  feared;  Ainsworth,  It  is  to  be  feared. 
He  correctly  says  the  original  is  an  unperfect  speech  through  passion.  The  language 
of  powerful  emotion  is  apt  to  be  broken  and  elliptical.  The  plea  is  that  God  would 
not  by  forsaking  him  deliver  him  to  the  taunts  and  insults  of  his  foes.  Anticipating 
a  failure  they  gave  a  shout,  and  magnified  themselves  against  him.  He  further  urges 
liis  plea  by  stating  that  his  case  was  critical,  that  he  could  not  without  some  relief 
hold  out  much  longer. 

17.  For  I ?im  ready  to  halt.  The  Chaldee:  I  am  ready  to  die;  Horsley:  Truly  I 
am  ready  to  make  a  false  step ;  Hengstenberg :  For  I  am  given  over  to  suffering. 

59 


466  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxvni. 

The  English  version  is  followed  by  many,  and  itself  closely  follows  the  Hebrew. 
There  is  no  better  rendering  than  ready  to  halt.  It  gives  a  poor  sense  to  refer  the 
matter  to  bodily  lameness.  We  have  other  places  to  sustain  us  in  the  figurative  use 
of  halting.  Indeed  in  Ps.  xxxv.  15,the  word  here  rendered  halting  is  rendered  adver- 
sity. See  Jer.  xx.  10.  The  parallel  clause  quite  corresponds  to  this  explanation : 
And  my  sorrotc  is  continually  before  me.  The  meaning  is  that  his  mind  constantly 
dwelt  on  his  affliction. 

18.  For  Iivill  declare  mine  iniquity,  I  will  he  sorry  for  my  sin.  That  which  made 
David's  griefs  so  great  was  sin.  This  is  the  sting  of  all  afflictions.  Confession  of  sin 
and  sorrow  for  it  are  clearly  called  for  in  the  case  of  all  transgression.  Nothing  could 
be  more  proper.  There  is  often  a  strange  power  in  affliction  to  remind  us  of  our  ill 
deserts.  While  David  was  thus  crushed  by  sorrow  and  by  a  sense  of  sm,  it  was  far 
otherwise  with  his  foes. 

19.  B%d  mine  enemies  are  lively,  and  they  are  strong :  and  they  that  hate  me  are  mul- 
tiplied. Many,  strong  and  lively  enemies  arrayed  against  one  feeble,  sorrowing  man, 
forsaken  by  all,  who  might  be  expected  to  cleave  to  him  !     This  is  the  picture  of  woe. 

20.  They  also  that  render  evil  for  good  are  mine  adversaries ;  because  I  follow  the 
thing  that  good  is.  The  depravity  here  described  is  but  a  little  removed  from  the 
very  last  stages  of  corruption.  If  men  are  quite  given  over  to  hating  others  for 
their  goodness,  a  few  more  steps  in  the  downward  road  will  land  them  in  hell.  To  do 
good  for  evil  is  common  among  saints.  To  do  good  for  good  is  common  among  pub- 
licans. But  to  do  evil  for  good  is  the  mark  of  a  devil.  Calvin:  "It  must  be 
admitted,  that  those  are  froward  and  wicked  in  the  extreme,  nay,  even  of  a  devilish 
disposition,  w^ho  hold  uprightness  in  such  abhorrence  that  they  deliberately  make  war 
upon  those  Avho  follow  after  it." 

21.  Forsake  me  not,  O  Lord  :  0  my  God  be  not  far  from  me.  This  is  a  very  appro- 
priate prayer  for  one  in  great  trouble.  It  is  in  substance  used  several  times,  and  uni- 
formly when  some  distress  was  imminent,  Ps.  x.  1 ;  xxii.  1 ;  xxxv.  22.  "  A  present 
God  is  all  our  strength." 

22.  Make  haste  to  help  me,  0  Lord  my  salvation.  Pressing  dangers  demand  speedy 
assistance.  It  is  clear  that  David  w-as  not  in  despair,  or  he  would  not  have  used  the 
last  word  in  the  Psalm.  Calvin  considers  the  last  two  verses  together,  and  says  that 
in  them,  "  David  briefly  states  the  chief  point  which  he  desired,  and  the  sum  of  his 
whole  prayer ;  namely,  that  whereas  he  was  forsaken  of  men,  and  grievously  afflicted, 
God  would  receive  him  and  raise  him  up  again." 

Doctrinal  and  Practical  Remarks. 

1.  The  title,  which  sets  forth  the  design  of  this  Psalm,  points  to  the  propriety  of 
setting  up  solemn  memorials  of  the  trying  scenes  through  which  we  have  passed. 
Hezekiah  did  so,  Isa.  xxxviii.  Jeremiah  forgot  not  his  affliction  and  his  misery, 
Lam.  iii.  20. 

2.  Calvin:  David  "was  also  mindful  of  his  own  high  calling;  for,  as  he  was 
appointed  master  and  teacher  over  the  whole  church,  it  w'as  necessary  that  whatever 
he  had  learned  in  particular  by  divine  teaching  should  be  made  known,  and  appro- 
l)riated  to  the  use  of  all,  that  all  might  profit  thereby." 

3.  Or  if  it  is  God  that  is  to  be  reminded  by  the  Psalm,  then  in  prayer  we  are  God's 
remembrancers,  and  we  arc  continually  to  bring  to  his  notice  our  wants,  and  sorrows, 
and  the  help  w-e  need. 

4.  We  should  not  think  strange  concerning  the  fiery  trial  which  is  to  tiy  us.  Dick- 
.■^on  :  "  It  is  consistent  with  God's  fatherly  love,  and  our  sonship,  to  taste  of  fatherly 
wnith  against  our  sins,"  v.  1. 


PSALM  XXXVIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  467 

5.  Yet  any  man  may  well  deprecate  the  divine  wrath,  v.  1.  God's  hut  displeasure 
is  terrible.  Whoever  has  felt  it  will  wish  never  to  feel  it  again.  One  drop  of  the 
divine  anger  falling  into  the  conscience  of  man  makes  him  turn  pale  and  tremble 
and  die  away. 

6.  If  troubles  come,  we  may  well  plead  that  they  be  made  as  light  as  possible,  and 
that  they  be  tempered  with  mercy,  and  not  sent  in  vengeance,  v.  1.  AVe  may  well 
ask  God  to  remember  that  we  are  dust.  Our  spirits  would  soon  fail  before  his 
fierce  anger. 

7.  If  God's  chastisements  of  his  people  mt^ke  them  cry  out  as  they  often  do  (see 
vv.  2,  3,  5,  6,  7,  8,  10;)  what  must  be  the  doom  of  sinners  when  God's  hand  shall 
take  hold  of  vengeance?  This  kind  of  reasoning  is  often  and  properly  resorted  to 
by  inspired  men,  Luke  xxiii.  31 ;  1  Pet.  iv.  17,  18. 

8.  That  which  chiefly  embitters  affliction,  and  gives  it  its  dreadful  sting,  is  sin,  v.  3. 
Yet  a  just  sense  of  our  ill  desert  is  necessary  to  make  us  submissive  in  our  trials. 
Calvin :  "If  we  would  render  to  God  the  praise  which  is  due  to  him,  let  us  learn  by 
the  example  of  David  to  connect  our  sins  with  his  wrath."  This  view,  by  its  very 
justness,  would  overwhelm  us,  if  we  had  no  hope  in  a  Redeemer,  if  we  could  flee  to 
no  atoning  blood.  When  suffering  is  intolerable,  a  sense  of  its  righteousness  but 
increases  our  anguish.     But  in  Christ  there  is  hope  for  the  guiltiest. 

9.  In  many  things  our  estimates  are  extravagant ;  but  we  never  over-estimate  the 
evil  of  sin,  v.  4.  It  is  as  corrupting  as  it  is  damning.  It  covers  the  soul  with 
plague-spots,  with  the  leprosy,  Isa.  i.  5,  6. 

10.  A  very  little  of  the  natural  fruit  of  our  evil  doings  would  show  us  the  folly 
and  madness  of  transgression,  v.  5.  Every  prison,  every  gibbet,  every  pillory,  and 
the  varied  and  multiplied  miseries  of  the  vicious  are  but  signs  of  what  is  coming. 
In  the  next  world  a  villany,  which  on  earth  was  every  way  successful,  will  appear 
to  be  as  foolish  as  the  crime  that  was  promptly  detected  and  condignly  punished. 

11.  When  God  frowns  and  lets  loose  his  messengers  of  wrath,  the  stoutest  heart  is 
full  of  anguish  and  terror.  Those  who  make  a  mock  at  sin  will  yet  find  themselves 
roaring  by  reason  of  the  disquietness  of  their  hearts,  v.  8.  Here  the  wicked  are  often 
able  by  self-flattery,  by  the  aid  of  mirthful  company,  by  strong  drink  and  by  a  wilful 
blindness,  greatly  to  smother  their  torments  of  conscience  and  quiet  their  apprehen- 
sions.    But  this  cannot  last  always. 

12.  To  him  who  is  upright  with  God,  it  is  an  unspeakable  comfort  that  the  Almighty 
knows  his  whole  case,  understands  all  his  sorrows  and  desires,  and  perceives  Avhat  relief 
and  support  are  best,  v.  9. 

13.  Hengstenberg :  "The  ninth  verse  has  for  all  sufferers  the  import  of  an  impressive 
admonition,  not  to  seek  help  from  God  for  pretended  or  imaginary  sufferings,  and  in 
their  complaints  not  to  go  beyond  the  measure  which  the  occasion  itself  Avarrants.  The 
help  of  God,  the  omniscient,  directs  itself,  not  according  to  the  greatness  of  the  lamen- 
tation, but  according  to  the  greatness  of  the  suffering." 

14.  He  who  knows  not  how  to  seek  relief  in  prayer,  is  destitute  of  one  of  the  most 
important  secrets  ever  made  known  to  man ;  for  "  it  is  not  wrestling  with  trouble 
within  ourselves,  nor  venting  our  grief  as  natural  men,  which  can  give  us  ease,  but 
pouring  out  our  heart  before  the  Lord,  which  must  do  it.     All  my  desire  is  before  thee." 

15.  It  is  no  new  thing  for  good  men  to  see  their  old  friends  and  near  relatives  with- 
drawing their  sympathy  and  support  from  them,  vv.  10,  11.  The  leaves  cling  close 
enough  while  they  can  draw  sap  and  nourishment  from  the  tree  and  its  branches ;  but 
when  the  frosts  of  adversity  come,  they  soon  fall  off". 

16.  If  we  find  men  deceitful,  we  may  know  that,  however  righteous  our  cause  may 
be,  they  will  upon  any  strong  temptation  turn  against  us ;  and  we  may  be  as  sure  that 


468  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxviii. 

when  men  are  without  cause  our  enemies,  we  may  never  expect  fair  dealing  at  their 
hands.  No  hatred  is  harder  to  overcome  than  that  which  is  based  in  a  wrong  done  to 
another,  v.  12. 

17.  Good  men  should  not  be  in  the  slightest  degree  moved  by  finding  false  charges 
brouo-ht  against  them,  v.  12.  Tholuck :  "  We  are  entitled  to  hope  for  the  aid  of  the 
Lord,  according  as  the  accusations  of  our  adversaries  are  unfounded,  and  every  attempt 
of  remonstrating  against  their  obduracy  and  cunning  is  useless,  and  according  as  the 
sufferer  (as  does  David)  absolutely  commits  the  justice  of  his  cause  to  God  as  his  best 
Advocate."  « 

18.  We  may  carry  the  worst  possible  case  of  distress  to  God,  and  confidently  tell  it 
all  to  him,  v.  12.  Calvin :  "  If  we  are  altogether  destitute  of  human  aid  and  assist- 
ance, if  our  friends  fail  us  in  the  time  of  need,  and  if  others  seek  our  ruin,  and  breathe 
out  nothing  but  destruction  against  us,  let  us  remember  that  it  is  not  in  vain  for  us  to 
lay  these  things  in  prayer  before  God,  whose  province  it  is  to  succor  those  Avho  are  in 
misery,  to  take  under  his  protection  those  who  are  perfidiously  forsaken  and  betrayed, 
to  restrain  the  wicked,  and  not  only  to  withstand  their  violence,  but  also  to  anticipate 
their  deceitful  counsels  and  to  frustrate  their  designs." 

19.  Silence  is  sometimes  right,  vv.  13,  14.  He  that  reproves  a  scox'ner  gets  to  him- 
self a  blot.  He  that  gives  that  which  is  holy  unto  the  dogs,  may  expect  them  to  turn 
again  and  rend  him.  The  more  his  victims  answered  him,  the  more  Jeffreys  raved. 
It  is  no  small  part  of  wisdom  to  know  when  to  speak  and  when  to  be  silent.  Tholuck : 
"  Experience  confirms  it,  that  if  we  have  to  deal  with  any  crafty  and  embittered  foes,  re- 
signed suffering  is  more  likely  to  benefit  than  a  zealous  apprehension  of  our  good  cause." 

20.  In  this  dark  world  where  sorrow  so  abounds,  there  is  no  substitute  for  trust  and 
hope  in  God,  v.  15.  Sometimes  providences  are  adverse,  friends  become  cold  and  even 
unkind,  enemies  plot  our  ruin,  then  our  feet  Avell  nigh  slip.  In  a  thousand  cases  what 
can  we  do  but  look  to  God  ? 

21.  It  is  not  wrong  for  us  to  wish  to  do  right  and  to  be  sustained  in  our  course  that 
we  may  avoid  the  insults  and  reproaches  of  wicked  men,  v.  16.  Calvin:  "It  is  indeed 
true,  that  there  is  nothing  which  wounds  those  of  an  ingenuous  disposition  of  mind 
more  than  when  wicked  and  ungodly  men  recompense  them  in  a  manner  so  dishonora- 
ble and  unjust ;  but  when  they  reflect  upon  this  consolatory  consideration,  that  God 
is  no  less  offended  with  such  ingratitude  than  those  to  whom  the  injury  is  done,  they 
have  no  reason  to  be  troubled  beyond  measure." 

22.  One  of  our  best  protections  against  any  sin  or  failure  is  the  candid  confession 
of  our  own  weakness  and  liability  to  err,  v.  17. 

23.  We  may  boldly  come  and  tell  God  all  our  sorrows,  v.  17.  This  is  true  not 
only  of  all  our  great  afflictions,  but  of  our  minor  grievances.  When  John  the 
Baptist  was  beheaded,  his  disciples  came  and  "told  Jesus." 

24.  Good  resolutions  are  good  things,  v.  18.  When  kept, they  lead  to  the  highest 
attainments  men  ever  make. 

25.  We  cannot  too  often  or  too  humbly  confess  to  God  and  bewail  our  sins,  v.  18. 
On  this  subject  the  error  lies  in  reluctance,  not  in  freedom;  in  restraint,  not  in  excess. 

26.  It  is  a  marvel  that  any  man  escapes  ruin,  the  dangers  Avhich  beset  even  the 
best  being  many  and  terrible,  v.  19.  None  but  God  could  have  brought  David, 
through  all  his  troubles,  to  the  throne  of  Israel.  None  but  God  could  take  a  poor 
tempted  soul,  through  all  its  trials,  to  the  kingdom  of  heaven. 

27.  The  necessity  for  punishing  sin  and  dealing  with  the  Avicked  in  the  way 
of  eternal  damnation  will  at  last  be  as  clear  as  their  doom  will  be  righteous,  v.  20 
They  could  not  be  saved,  because  they  perverted  everything.  They  even  rendered 
evil  for  good  both  to  God  and  man. 


PSALM  XXXIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  469 

28.  Let  us  cry  to  God,  come  what  will,  vv.  21,  22.  Appearances  may  be  all 
against  us,  but  God  can  change  appearances.  Dickson :  "  We  must  not  limit  the 
Lord  to  give  us  comfort  and  deliverance  when  we  think  we  have  greatest  need  of  it, 
but  must  leave  our  prayer  at  his  feet." 

29.  At  last  all  Israel  shall  be  saved,  for  Jehovah  is  salvation  to  every  soul  that 
trusts  in  him,  v.  22.  "The  bond  of  the  covenant  is  able  to  bear  the  weight  of  the 
believer's  heaviest  burden." 


Psalm  xxxix. 

To  the  chief  Musician,  even  to  Jeduthun,  A  Psalm  of  David. 

1  I  said,  I  will  take  heed  to  ray  ways,  that  I  sin  not  with  my  tongue :  I  will  keep  my  mouth 
with  a  bridle,  while  the  wicked  is  before  me. 

2  I  was  dumb  with  silence,  I  held  my  peace,  even  from  good ;  and  my  sorrow  was  stirred. 

3  My  heart  was  hot  within  me ;  while  I  was  musing  the  fire  burned :  then  spake  I  with  my 
tongue, 

4  Lord,  make  me  to  know  mine  end,  and  the  measure  of  my  days,  what  it  is;  that  I  may  know 
how  frail  I  am. 

5  Behold,  thou  hast  made  my  days  as  a  handbreadth;  and  mine  age  is  as  nothing  before  thee: 
verily  every  man  at  his  best  state  is  altogether  vanity.     Selah. 

6  Surely  every  man  walketh  in  a  vain  shew:  surely  they  are  disquieted  in  vain:  he  heapeth 
up  riches,  and  knoweth  not  who  shall  gather  them. 

7  And  now,  Lord,  what  wait  I  for?  my  hope  is  in  thee. 

8  Deliver  me  from  all  my  transgressions:  make  me  not  the  reproach  of  the  foolish. 

9  I  was  dumb,  I  opened  not  my  mouth ;  because  thou  didst  it. 

10  Kemove  thy  stroke  away  from  me :  I  am  consumed  by  the  blow  of  thine  hand. 

11  When  thou  with  rebukes  dost  correct  man  for  iniquity,  thou  makest  his  beauty  to  consume 
away  like  a  moth :  surely  every  man  is  vanity.     Selah. 

12  Hear  my  prayer,  O  Lord,  and  give  ear  unto  my  cry;  hold  not  thy  peace  at  my  tears:  for  T 
am  a  stranger  with  thee,  and  a  sojourner,  as  all  my  fathers  were. 

13  Oh  spare  me,  that  I  may  recover  strength,  before  I  go  hence,  and  be  no  more. 

nnO  the  chief  Musician,  and  A  Psalm  of  David  are  phrases  explained  on  titles 
of  Psalms  iii.  iv.  Respecting  Jeduthun,  or,  as  the  Hebrew  has  it,  Jedithun, 
we  know  but  little.  There  is  no  evidence  that  he  is  the  same  as  Ethan.  The  name 
occurs  several  times  in  the  historic  books  of  Scripture,  1  Chron.  xvi.  38,  41,  42; 
XXV.  1,  3,  6;  2  Chron.  v.  12;  xxix.  14;  Neh.  xi.  17.  It  is  also  in  the  title  of  Psalm 
Ixxvii.  The  name,  which  signifies  one  who  gives  praise,  was  most  appropriate  to  a 
leader  of  a  band  of  trained  singers  and  players  on  instruments.  The  descendants 
of  this  man  are  noticed  long  after  the  death  of  David.  There  is  not  the  slightest 
evidence  that  Jeduthxm  points  to  the  tune  or  the  instrument  used  in  singing  this  song. 
David  wrote  this  Psalm.  So  says  the  title.  There  is  nothing  to  set  aside  this 
opinion.  It  is  held  by  the  great  mass  of  commentators.  Theodoret  and  some  others 
suppose  it  was  written  on  occasion  of  Absalom's  rebellion.  But  it  as  well  suits  many 
another  trying  time  in  David's  life.  Good  and  sound  men  are  not  agreed  on  the 
question.  Does  David  in  this  Psalm  express  sinful  impatience?  Calvin,  Diodati, 
Pool,  Henry,  Gill,  Scott,  Tholuck,  Hengstenberg  and  Alexander  think  he  does.  In 
this  opinion  they  are  all  decided,  but  not  all  equally  strong.  On  the  other  hand 
Luther,  Patrick,  Mudge,  Edwards,  Clarke,  Morison,  Slade  and  others  see  nothing  rash 


470  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxix. 

or  impatient  in  any  part  of  this  poem.  And  tlie  cliurch  of  England  has  actually 
adopted  vv.  4-13  into  her  burial  service.  That  the  latter  is  the  correct  view  is 
nearly  certain.  1.  Every  verse  and  clause  admit  of  a  good  sense  without  any 
straining  of  the  signification  of  words.  2.  The  great  mass  of  pious  people  almost 
uniformly  regard  this  Psalm  as  containing  language  fit  to  be  used  by  us  in  our 
devotions.  Commonly  that  is  the  true  sense  of  God's  word,  which  in  a  fair  transla- 
tion is  conveyed  to  the  minds  of  plain  pious  persons.  Versions  of  this  Psalm  are 
sung  throughout  the  Christian  world  without  a  suspicion  on  the  part  of  the  worship- 
pers that  they  are  rehearsing  sentiments  of  impatience  and  wickedness.  3.  An 
examination  of  the  passages  referred  to  in  the  margin  will  show  that  the  clauses 
deemed  objectionable  have  their  parallels  in  Scriptures  not  suspected  of  impiety.  4.  It 
is  but  sheer  justice  to  any  writer  to  give  such  a  construction  to  his  language  as  will 
aflbrd  a  good  sense,  if  this  can  be  done  without  violating  any  of  the  laws  of  language. 
This  is  very  clear  in  all  moral  writings,  where  the  whole  scope  of  the  author  is 
evidently  to  promote  piety  towards  God.  Morison  numbers  this  among  the  peniten- 
tial Psalms ;  but  it  is  not  generally  so  considered.  In  it  are  two  names  of  God, 
Jehovah  Lord  and  Adonai  Lord,  on  which  see  on  Ps.  i.  2;  ii.  4.  On  Selah,  see 
Introduction,  §  15. 

1.  I  said,  I  will  take  heed  to  my  ways,  that  I  sin  not  with  my  tongue.  The  first  word 
expresses  a  settled  purpose.  Pool :  I  fully  resolved ;  Venema :  I  firmly  resolved  and 
prescribed  to  myself  this  law.  Take  heed,  i.  e.,  guard,  watch,  keep.  Ways,  the  course 
of  the  life.  Sin  not  ivith  my  tongue.  In  no  way  are  men  more  apt  to  sin.  In  nothing 
is  it  more  difiScult  to  avoid  sinning.  "  If  any  man  offend  not  in  word,  the  same  is  a 
perfect  man,  and  able  also  to  bridle  the  whole  body.  ,  .  The  tongue  can  no  man  tame," 
Jas.  iii.  3,  8.  Many  so  sin  with  the  tongue  that  in  eternity  they  will  wish  that  they 
had  been  born  dumb,  yea,  that  they  had  never  been  born  at  all.  I  tvill  keep  my  mouth 
with  a  bridle,  while  the  ivicked  is  before  me.  Keej),  rendered  take  heed  to  in  the  first 
clause.  The  bridle  was  for  restraint  and  guidance.  Here  the  latter  is  the  main  idea. 
Because  the  bridle  of  old  times  was  more  like  a  muzzle  or  halter  than  the  bridle  now 
in  use,  some  would  here  read  muzzle.  But  the  muzzle  was  also  used  to  restrain  ani- 
mals from  feeding ;  so  that  the  common  rendering  here  is  best.  The  Septuagint,  Ethi- 
opic,  Vulgate  and  Arabic  have  it  set  a  tvatch  or  set  a  guard,  instead  of  keep  with  a 
bridle.  ]V7iile  the  ivicked  is  before  me.  David's  silence  seems  to  have  been  entire  at 
such  times.  Before  the  wicked  he  did  not  accuse  his  foes,  nor  vindicate  himself,  nor 
I'ender  railing  for  railing,  nor  express  his  perplexities  respecting  jDrovidence,  nor  even 
utter  his  pious  sentiments.  His  practice  and  instruction  may  have  led  Solomon  to 
give  the  rule  which  we  find  in  Pro  v.  ix.  7,  8. 

2.  I  was  dumb  with  silence;  i.  e.,  he  was  as  silent  as  if  he  coitld  not  speak  at  all;  or 
as  if  he  were  a  dumb  man.  Ainsworth:  I  was  dumb  with  stillness;  Hengstenberg: 
I  grew  dumb ;  Calvin :  I  was  dumb  in  silence.  /  held  my  peace,  even  from  good.  The 
Chaldee :  From  the  words  of  the  law.  Hengstenberg's  rendering  is  not  good :  I  was 
silent,  not  for  good.  He  thinks  the  sense  is  that  keeping  silence  did  him  harm.  Ed- 
wards gives  the  true  sense:  I  refrained  from  speaking  what  was  good.  Yet  conscious- 
ness of  having  not  sinned  with  the  mouth  nor  charged  God  foolishly  does  not  hinder 
grief  And  my  sorrow  was  stitTcd.  Septuagint:  My  grief  was  renewed;  Edwards: 
My  pain  was  irritated.  We  ought  not  to  speak  unless  we  can  say  something  good. 
But  if  our  strength  is  small,  our  best  resolutions  will  fail  under  the  weight  of  increas- 
iug  woes.  A  deep  sense  of  our  weakness,  watchfulness  over  ourselves  and  reliance  on 
God  alone  constitute  the  sum  of  our  wisdom.  But  though  bound  to  a  wise  silence  be- 
fore men,  we  may  always  pour  out  our  cries  to  God.  Nay,  the  greater  our  sorrow  the 
more  need  of  prayer  to  him,  who  made  the  world. 


PSALM  XXXIX.]  STUDIES  IN  THE   BOOK   OF   PSALMS.  171 

3.  My  heart  was  hot  xvithin  me.  David's  state  of  mind  was  one  of  deep  excitenient. 
Was  hot,  the  same  verb  is  rendered  ivaxed  warm  in  2  Kings  iv.  34,  and  have  heat  in 
Eccle.  iv.  11.  David  here  says  he  had  ardent  emotions,  burning  thoughts.  The 
Chaldee:  My  heart  boiled  within  my  body;  Soptuugint  and  Edwards:  My  heart  grew 
hot  within  me.  This  phrase  is  explained  by  the  next:  While  I  ivas  musing  the  fire 
hii/rned.  There  is  no  more  reason  for  supposing  that  the  words  was  hot  and  burned 
describe  a  sinful  state  of  mind  than  that  the  disciples  at  Emmaus  are  confessing  their 
criminality  when  they  say :  "  Did  not  our  hearts  burn  within  us,  while  he  talked  with 
us  by  the  way?"  These  words  express  earnest  thought  attended  with  strong  emotion. 
Piety  often  makes  exquisite  feeling  silent  for  a  season.  But  at  length  utterance  is 
gained:  Then  spahe  I  with  my  tongue.     What  he  said  is  found  in  the  following  verses. 

4.  LoKD,  7naJce  me  to  hnoxv  mine  end,  and  the  measure  of  my  days,  ivhat  it  is;  that  1 
may  know  hoiv  frail  Jam.  We  have  the  parallel  in  Ps.  xc.  12.  The  last  clause  is 
variously  given.  Chaldee :  That  I  may  know  when  I  shall  fail  from  the  world ; 
Calvin :  That  I  may  understand  how  long  I  may  live ;  margin :  That  I  may  know 
what  time  I  have  here ;  church  of  England :  That  I  may  be  certified  how  long  I 
have  to  live.  For  frail,  others  read  brief,  short  lived,  etc.  He  prays,  not  that  God 
would  make  a  revelation  to  him  of  the  time  of  his  ajjproaching  death,  but  that  he 
would  give  him  such  a  just  estimate  of  his  frailty  that  he  might  be  a  better  and 
wiser  man.  Poets  have  long  sung  of  the  brevity  of  life.  Euripides  speaks  of  the 
"  little  work  of  life  ;"  Homer,  of  "  men  living  a  little  while  and  then  coming  to  an 
end  ;"  and  Horace,  "  Be  mindful  of  how  short  a  life  thou  art."  It  is  mentioned  as 
a  proof  of  wisdom  in  the  father  of  Alexander  the  great,  that  he  required  himself 
to  be  aroused  every  morning  wdth  the  cry  :  "  Philip,  thou  art  mortal." 

5.  Behold,  thou  hast  made  my  days  as  an  hand  breadth.  Instead  of  an  hand  breadth. 
the  Chaldee  has  siotJi! ;  Arabic,  short;  Vulgate  and  Doyvaj,  measurable.  The  hand 
breadth  or  span  of  the  ancients  was  the  breadth  of  the  four  fingers,  and  not  of 
the  extended  thumb  also.  So  Hesychius  followed  by  Diodati,  Ainsworth  and  Ham- 
mond. And  mine  age  is  as  nothing  before  thee.  Before  thee,  in  thy  sight.  See  Ps. 
Ixxviii.  12.  For  age,  Ainsworth  has  worldly  time ;  Jebb,  short  life ;  Fry,  time. 
Hengstenberg :  My  life  is  as  non-existence  before  thee.  By  many  figures,  the  Bible 
teaches  the  brevity  of  life.  Verily  every  man  at  his  best  state  is  altogether  vanity.  Ara- 
bic :  Yea,  whatever  pertains  to  a  living  man  is  vain ;  Syriac :  All  men  tarry  but  as 
a  vapor  ;  Horsley  :  Also  everything  is  vanity ; — even  eveiy  man  with  all  his  pride  ; 
Chaldee :  Moreover  all  things  are  counted  as  nothing,  but  all  the  righteous  shall  live 
in  life  eternal.  If  the  ^Yhole  life  and  end  of  man  are  earthly,  then  he  is  nothing 
but  vanity.  On  vanity,  see  on  Ps.  xxxi.  6.  Parallel  passages  are  1  Cor.  vii.  31 ; 
James  iv.  14. 

6.  Surely  every  man  walketh  in  a  vain  shew.  For  vaiji  shew,  the  Sejituagint,  Ethio- 
pic,  Arabic,  Syriac,  Vulgate,  Montanus,  Piscator,  Cocceius,  Ainsworth,  Venema, 
Amesius,  Hengstenberg  and  Alexander  have  image ;  church  of  England,  vain  shadow; 
Jebb,  shadow ;  Edwards,  jihantom.  The  interpretations  given  to  the  word  are  such 
as  these :  a  false  resemblance,  a  wandering  shadow,  an  imaginary  life,  an  ideal 
scene,  a  delusion.  Dathe  renders  it.  Surely  every  man  pursues  a  shadow.  When  in 
the  Bristol  election,  his  competitor  died,  Burke  said,  "  What  shadows  we  are,  and 
what  shadows  we  pursue."  Surely  they  are  disquieted  in  vain.  See  men  compassing 
land  and  sea ;  toiling  and  travelling  day  and  night ;  their  hurried  gait  and  anxious 
look  showing  that  they  are  ill  at  ease ;  but  all  is  in  vain.  Now  and  then  one  rises 
high,  but  sit-«  down  on  some  peak  to  shiver  in  bleak  loneliness.  If  he  gains  wealth, 
bis  abundance  will  not  sufler  him  to  sleep.  All  is  vanity.  He  heajjeth  up  riches, 
and  knoweth  not  who  shall  gather  them.     The  thief,  the  swindler,  the  extortioner  may 


472  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxix. 

catch  all.  His  heirs  may  be  fools  or  spendthrifts.  The  ocean  may  ingulf,  or  the 
file  consume  all  that  he  has  made.  To  look  to  men  and  to  things  which  perish  is 
folly.  In  this  cheerless  state  of  things,  have  Ave  no  duty  to  perfoi-m?  Is  there 
no  hope? 

7.  And  noiv,  Lord,  ivhat  wait  I  for?  Many  render  the  Hebrew  literally:  What 
have  I  been  expecting  ?  It  is  the  language  of  surrender  of  all  hope  of  real  good 
from  sources  so  delusive.  Yet  he  does  not  sink  into  despair,  as  Ahithophel  did ;  but 
at  once  addresses  himself  to  the  Lord :  My  hope  is  in  thee.  Hengstenberg  errs 
in  making  David  in  this  verse  complain  of  God.  Now  has  much  force,  q.  d."  I 
will  no  longer  take  sad  views ;  I  will  encourage  myself  in  the  Lord  my  God ;  I  will 
seek  for  happiness  only  in  his  love  and  service,  expecting  assistance  as  my  necessities 
require." 

8.  Deliver'  me  from  all  my  transgressions.  For  deliver,  other  versions  have  free,  set 
free,  rescue;  and  for  transgressions,  wickedness,  iniquities,  failings,  offences,  tres- 
passes. In  sin  are  both  guilt  and  pollution,  liability  to  punishment  and  defilement. 
From  both  of  these,  good  men  seek  deliverance,  though  forgiveness  is  here  the  prom- 
inent idea.  Deliver,  as  in  Ps.  vii.  1 ;  xxii.  20.  The  word  all  is  not  to  be  overlooked. 
If  one  sin  remains  unpardoned,  or  in  possession  of  the  dominion  of  the  soul,  salva- 
tion is  not  i^ossible.  3Iake  me  not  the  reproach  of  the  foolish.  Chaldee:  Put  not  the 
reproach  of  the  fool  upon  me ;  Syriac :  Do  not  make  me  a  rei^roach  to  foolish  men ; 
Hengstenberg :  Let  me  not  be  a  mockery  to  the  fool.  By  fool  Calvin  understands 
the  idle  and  debauched,  a  contemptible  man,  one  who  is  utterly  worthless  and  base ; 
Diodati,  the  tvorldly  man ;  Alexander,  the  bi^yious  unbeliever ;  Clarke,  the  godless  and 
profane ;  Pool  and  Scott,  the  wicked.  All  agree  that  the  fool  is  a  bad  man.  To  be 
the  reproach  of  such  is  justly  esteemed  one  of  the  greatest  afflictions,  Ps.  xliv.  13, 
14 ;  Ixxix.  4.     Let  me  not  fall  into  the  hand  of  man. 

9.  I  was  dumb;  I  opened  not  my  moxdh;  because  thou  didst  it.  See  on  vv.  1,  2; 
Ps.  xxxviii.  13,  14.  The  quietness  of  an  afflicted  believer  under  the  stroke  of  God  is 
a  duty  taught  in  many  ways,  Lev.  x.  3 ;  2  Sam.  xvi.  10 ;  Job  i.  22 ;  xl.  4,  5 ;  Ps. 
cxx:xi.  2.  Murmuring  is  a  great  sin.  But  to  pray  is  not  to  find  fault.  On  this  clause 
is  founded  that  excellent  treatise,  "  The  Mute  Christian."  No  man  prays  more  fre- 
quently or  fervently  than  he  who  is  thus  dumb. 

10.  Remove  thy  stroke  aivay  from  me.  For  stroke  several  ancient  versions  read 
y^courge  or  scourges.  Several  moderns  prefer  plague.  This  does  not  materially  vary  the 
meaning.  David  is  pointing  to  the  chastisement  he  was  undergoing.  He  begs  for  its 
removal,  confessing  his  weakness :  /  am  consiimed  by  the  blow  of  thine  hand.  For  con- 
sumed, some  read  fainted,  failed,  or  wasted  away.  The  meaning  is,  I  am  fast  failing ; 
help  me  before  I  sink. 

11.  Wlien  thou  with  rebukes  dost  correct  man  for  iniqidty,  thou  makest  his  beauty  to 
consume  away  like  a  moth.  The  Chaldee :  By  chastisement  for  sin  man  is  corrected  : 
and  his  body  is  dissolved  like  a  moth  broken  asunder.  Several  versions  for  moth  read 
spider,  referring  to  the  history  of  that  creature  as  destroying  itself  by  spinning  its 
web  and  laying  its  eggs  and  so  disappearing.  The  church  of  England  has  it,  Like 
as  it  Avere  a  moth  fretting  a  garment ;  Ainsworth :  Thou  makest  that  which  is  to 
be  desired  of  his,  to  melt  away  as  a  moth ;  Walford :  Thou  destroyest  his  goodliness 
as  a  moth  destroyeth  a  garment ;  Hengstenberg :  Thou  dost  consume,  as  by  a  moth, 
what  he  loves.  Very  few  think  that  the  Chaldee  gives  the  correct  view.  Nearly  all 
think  that  the  reference  is  to  the  silent  and  secret  destruction  carried  on  in  cloths  by 
the  moth ;  see  Job  xiii.  28 ;  Isa.  1.  9 ;  Hos.  v.  12.  Calvin :  "  At  first  view  the  compa- 
rison of  God  to  a  moth  may  seem  absurd ;  for  what  relation  is  there,  it  may  be  said, 
between  a  small  moth-worm  and  the  infinite  majesty  of  God?     I  answer,  That  David 


PSALM  XXXIX.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  473 

has  with  much  propriety  made  use  of  this  simile,  that  we  may  know  that  although 
God  does  not  openly  thunder  from  heaven  against  the  reprobate,  yet  his  secret  curse 
ceases  not  to  consume  them  away,  just  as  the  moth,  though  unperceived,  wastes  by  its 
secret  gnawing  a  piece  of  cloth  or  wood."  But  see  Job  iv.  19,  where  the  moth  itself 
seems  to  be  the  emblem  of  frailty.  So  it  may  be  here.  Either  way  we  get  a  good 
sense.  Surely  every  man  is  vanity.  Selali.  Chaldee:  Truly  every  man  is  always 
nothing ;  Septuagint,  Ethiopic  and  Vulgate :  Surely  every  man  is  disquieted  in  vain  ; 
Syriac :  And  all  men  are  as  a  vapor;  Hengstenberg :  Only  vanity  are  all  men.  See 
on  V.  5.     It  is  impossible  too  often  to  remind  men  of  their  frailty. 

12.  Hear  my  prayer,  O  Lord,  i.  e.,  so  hear  as  to  answer.  And  give  ear  unto  my 
cry.  When  a  good  judge  gives  ear,  he  who  has  a  good  cause  and  can  state  it  is  safe. 
The  cry  is  the  earnest  prayer,  proceeding  from  a  distressed  heart.  Hold  not  thy  peace 
at  viy  tears.  To  a  manner  earnest  in  its  tones,  he  added  weeping  in  pi^ayer.  If  he 
had  not  said  a  word  God,  who  knows  the  meaning  of  a  sigh,  understands  also  the  lan- 
guage of  a  tear.  He  then  casts  himself  upon  the  Lord  in  language  which  has  not 
previously  occurred  in  the  Psalms.  For  I  am  a  stranger  with  thee,  and  a  sojourner, 
as  all  my  fathers  were.  God  who  was  the  author  of  the  law  of  Moses,  had  repeatedly 
enjoined  kindness  to  strangers,  Ex.  xxii.  21 ;  Lev.  xix.  10,  33.  Surely  an  appeal  to 
the  author  of  such  a  law  cannot  be  in  vain.  The  last  clause  probably  refers  to  such 
acknowledgments  as  were  made  by  Abraham  and  Jacob,  Gen.  xxiii.  4 ;  xlvii.  9.  But 
the  words  have  a  higher  bearing.  Cruden  thinks  stranger  in  this  place  is  "one 
who  uses  this  world  as  if  he  used  it  not,  who  does  not  think  himself  at  home  in  this 
world,  but  has  his  mind  and  eye  fixed  on  his  country  which  is  above."  Paul  gives 
the  true  exposition  of  such  words  :  "  They  confessed  that  they  were  strangers  and  pil- 
grims on  the  earth.  For  they  that  say  such  things  declare  i^lainly  that  they  seek  a 
country.  .  .  They  desire  a  better  country,  even  an  heavenly :  wherefore  God  is  not 
ashamed  to  be  called  their  God."  Compare  1  Chron.  xxix.  15 ;  Ps.  cxix.  19.  Tho- 
luck :  "  Man  traverses  life  like  a  pilgrim  and  a  stranger,  making  but  a  short  stay." 

13.  Oh  spare  me  that  I  may  recover  strength,  before  I  go  hence  and  be  no  more. 
Hengstenberg  notices  the  fact  that  "  all  the  words  of  this  closing  verse  occur  in  dif- 
ferent places  in  the  book  of  Job,"  Job  vii.  8,  19,  21 ;  x.  20,  21 ;  xiv.  6.  His  infer- 
ence that  the  author  of  that  book  lived  as  late  as  the  author  of  this  Psalm  does  not 
logically  follow.  The  renderings  of  the  first  verb  are  very  various :  Stay  me,  stay 
from  me,  let  me  alone,  forgive  me,  set  me  free,  give  me  some  respite,  look  away  from 
me.  Those  who  prefer  the  last  form  understand  the  Psalmist  as  asking  God  to  avert 
his  angry  face.  Our  version  agrees  with  the  Arabic  literally,  and  Avith  several  trans- 
lations substantially.  Instead  of  "  recover  strength,"  some  prefer  "  be  revived,"  "  be 
refreshed,"  "  refresh  myself,'  "  recover  myself"  Our  version  retains  the  idea,  not  the 
exact  form,  which  would  be  "  that  I  may  be  invigorated."  The  last  words  in  the 
Hebrew  are  very  brief  and  striking,  literally,  "  Before  I  go  [or  walk]  and  be  not." 

Doctrinal  and  Practical  Remarks. 

1.  Though  some  do  vainly  put  a  good  resolution  for  a  good  deed,  and  do  make  it 
only  to  break  it,  and  when  broken  do  vainly  make  another  just  as  worthless ;  yet  he 
who  expects  to  do  right,  must  resolve  to  do  right,  v.  1. 

2.  As  one  of  the  most  difficult  duties  is  rightly  to  manage  our  speech,  wise  men  of 
every  age  have  been  much  concerned  to  govern  their  tongues  with  care,  vv.  1,  2,  9. 
Calvin:  "There  is  nothing  more  slippery  or  loose  than  the  tongue."  Quarles:  "If  thou 
desire  to  be  held  wise,  be  so  wise  as  to  hold  thy  tongue." 

3.  Excellent  rules  for  governing  our  speech  are  found  in  many  books.  Read  them. 
See  the  proverbs  of  Solomon  and  the  best  versions  of  this  Psalm, 

60 


474  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xxxix. 

4.  Tliere  are  many  circumstances  in  which  we  may  wisely  be  silent,  v.  2.  Morison : 
"There  are  seasons  when  a  good  man  must  be  blind  to  what  he  sees,  deaf  to  what  he 
hears,  and  dumb  when  temptation  to  speak  is  peculiarly  strong."  Towards  God  we 
should  always  be  silent,  unless  we  can  say  something  to  his  honor,  Jer.  xx.  9;  Lam. 
iii.  39.  Towai'ds  man  we  should  be  silent  when  our  speaking  will  not  promote  peace, 
or  ti-uth,  or  justice,  or  piety,  or  edification.  Calvin:  "David  might  have  encountered 
the  ungodly  with  a  good  defence  of  his  own  innocence,  but  he  rather  preferred  to 
forego  the  prosecution  of  his  righteous  cause  than  indulge  in  any  intemperate  sorrow." 

5.  It  is  not  wicked  to  be  sad,  v.  2.  He,  who  laughs  when  he  should  weep,  or  is  glad 
when  he  should  be  grieved,  is  at  least  a  fool. 

6.  Extended  reflection  on  any  of  the  great  matters  relating  to  God's  government  of 
the  world  will  awaken  strong  emotion.  If  our  thoughts  and  hearts  are  right, 
the  more  we  are  aroused,  the  more  will  we  be  inclined  to  carry  our  cause  before  the 
Lord,  V.  3. 

7.  Of  all  the  petitions  we  ask  of  God  none  is  more  appropriate  than  begging  for 
knowledge  and  instruction,  not  only  as  to  God's  glorious  nature,  will,  ways  and  works ; 
but  also  on  our  own  destiny,  responsibility,  privileges  and  duties,  and  particularly  our 
own  sin,  misery  and  frailty,  v.  3. 

8.  Human  life  is  a  trifle.  Nothing  is  more  fleeting.  If  in  this  world  man  attains 
the  highest  ends  of  his  existence,  it  is  not  possible  to  vindicate  the  divine  government, 
vv.  3,  4,  5,  6,  11.  When  one  of  the  greatest  men  died,  an  eloquent  survivor  said:  "A 
pebble  has  fallen  into  avast  lake.  The  surface  is  somewhat  rippled;  but  soon  all  will 
be  smooth  as  ever."  A  large  part  of  human  wisdom  consists  in  knowing  and  remem- 
bering that  we  are  but  shadows  passing  over  the  plain :  and  that  the  highest  pursuits, 
which  prepare  us  not  for  a  better  world  are  far  below  the  desires  of  any  good  man. 
Paul  mentions  it  as  a  great  truth  that  in  many  ways  concerned  Christians:  "The  time 
is  short,"  1  Cor.  vii.  29.  When  things  are  alike  fleeting,  uncertain,  and  filling  us  with 
care,  surely  we  ought  to  grasp  them  with  neither  fondness  nor  eagerness.  Because  life 
is  short  "no  sufferer  needs  to  anticipate  centuries  of  misery  in  this  vain  world.  Be- 
cause life  is  so  short,  those,  who  would  save  themselves  and  bless  their  generation,  must 
be  up  and  doing." 

9.  One  of  the  most  profitable  ways  of  studying  human  life  is  to  contrast  it  with  the 
eternal  ages  of  him  who  made  the  world.  This  David  perhaps  does  in  v.  5.  "Mine 
age  is  as  nothing  before  thee."  Moses  does  this  much  more  at  length  in  the  ninetieth 
Psalm,  vv.  1-10. 

10.  In  the  darkest  times  that  visit  us,  the  great  source  of  hope,  and  joy,  and  success 
still  remains  to  all,  who  have  any  true  piety,  v.  7.  God  never  dies,  never  retires  be- 
hind clouds  so  dark  that  faith  and  hope  and  love  cannot  apprehend  him. 

11.  Morison:  "Of  all  the  burdens  which  press  upon  a  believer,  sin  is  the  heaviest," 
v.  8.  The  reason  is  that  in  its  nature  it  is  the  greatest  of  all  evils.  So  God  has  pro- 
nounced. So  the  renewed  soul  perceives.  Whatever  shows  us  the  evil  of  sin  is  good 
for  us.     On  that  subject  the  best  saints  have  the  clearest  views. 

12.  It  is  wise  to  seek  relief  from  all  our  distresses  by  beginning  with  earnest  cries 
for  pax'don  and  purification,  v.  8. 

13.  It  is  perfectly  right  to  ask  exemption  from  the  derisions  of  ungodly  men,  v.  8. 
Scorn  is  more  than  most  men  can  bear  without  loss  of  temper  or  of  comfort.  It  is 
horrible  to  have  dogs  turned  loose  on  us. 

14.  Because  our  strength  is  small,  it  is  wise,  with  submission  to  the  sovereign  will 
of  God,  to  ask  that  any  of  our  suflferings  may  be  assuaged,  any  of  our  afflictions  be 
made  light,  v.  10.  We  must  indeed  close  all  such  prayers  with  the  sentence,  "  Thy 
will  be  done."     Still  we  may  beseech  the  Loi'd  thrice,  seven  times,  very  often  and  very 


PSALM  XXXIX.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  475 

earnestly,  and  if  the  thorn  in  the  flesh  be  not  taken  away,  we  shall  at  least  have  grace 
to  bear  it,  and  that  is  better  than  freedom  from  sorrow. 

15.  Henry  :  "  When  we  are  under  the  correcting  hand  of  God,  our  eye  must  be  to 
God  himself,  and  not  to  any  other,  for  relief.  He  only  that  inflicts  the  stroke  can 
remove  it."  Were  this  truth  remembered,  how  much  sin  and  misery  would  be  avoided! 
When  Israel  sinned  and  chastisement  came  in  the  shape  of  war,  instead  of  returning 
to  God  by  repentance,  in  their  unbelief  they  sent  to  Egypt  or  Assyria  for  horsemen. 
How  much  we  resemble  them  in  this  folly. 

16.  God's  stroke  is  terrible.  It  will  consume  any  who  are  not  mercifully  spared 
and  sustained,  vv.  10,  11.  It  is  not  anywhere  of  record  that  man  or  angel  has  hard- 
ened himself  against  God  and  prospered. 

17.  In  V.  12,  David  virtually  asks  for  the  same  thing  three  times.  In  other  Psalms 
he  begs  for  the  same  blessing  over  and  over  again.  True  earnestness  is  importunate, 
though  it  is  not  wordy. 

18.  It  is  a  blessed  thing  to  be  a  pilgrim  on  any  terms.  Scott :  "  The  Chi'istian's 
sorrows  are  all  sanctified ;  the  gracious  Lord  will  wipe  away  his  tears,  and  answer  all 
his  prayers :  he  cannot  but  feel  his  afflictions ;  yet  as  a  stranger  and  a  pilgrim  on 
earth,  he  hopes  for  a  better  and  more  enduring  habitation  in  heaven,  where  his  heart 
and  his  treasure  are  already.  He  expects  Aveariness  and  ill-treatment  by  the  way : 
but  his  stay  here  will  not  be  long ;  and,  walking  with  God  by  faith,  he  goes  forward 
on  his  journey,  undiverted  from  his  course,  and  not  much  cast  down  by  the  ill  accom- 
modation or  difficulties  with  which  he  meets."     In  heaven 

There  is  no  sorrow,  nor  any  sighing, 
Nor  any  sinning,  nor  any  dying. 

19.  Cobbin :  "  There  is  nothing  wrong  in  desiring  to  be  sjDared  that  we  may  do 
God's  work  on  earth,  and  be  better  prepared  by  his  grace  to  enjoy  the  substantial  and 
never-failing  blessings  of  glory."  "  Let  my  soul  live,  and  it  shall  praise  thee."  It  is 
a  sad  thing  to  die,  when  our  hearts  are  not  in  a  state  of  nearness  to  God.  "  A  good 
man  would  not  wish  to  meet  his  Judge  in  a  state  of  spiritual  declension."  Who  Avould 
not  desire  to  lay  up  some  good  provision  for  passing  over  Jordan  ?  A  parent  may 
lawfully  pray  to  live  till  the  character  of  his  offspring  is  formed.  There  is  also  some- 
thing exceedingly  mournful  in  dying  in  the  midst  of  one's  days.  So  thought  Hezekiah. 
And  it  is  truly  grievous  to  be  called  away  before  the  great  enterprise  of  a  man's  life 
is  accomplished  ;  as  if  David  had  died  before  he  was  peaceably  settled  in  the  throne, 
or  Solomon  when  the  temple  was  yet  unfinished.  AVliat  made  Moses'  death  so  sad 
y^^as  first,  that  it  was  for  a  special  sin,  and  secondly,  he  had  not  led  the  Israelites  into 
the  promised  land — he  had  not  finished  what  he  began. 

20.  View  death  as  we  may,  it  is  a  solemn  event.  To  him  who  dies  daily  it  has  no 
terror's.  Some,  like  Paul,  find  themselves  in  a  strait  betwixt  two,  not  knowing  whether 
to  abide  here,  or  to  depart  and  be  with  Christ,  w^hich  is  far  better.  To  such  dying  is 
not  alarming.  But  to  the  guilty,  the  worldly-minded,  the  backslider,  and  the  luke- 
warm death  is  naturally  terrible.  Some  one  asked  Leighton  if  he  had  been  to  hear  a 
sermon.  He  answered :  "  I  met  a  sermon,  for  I  met  a  corpse ;  and  rightly  and  profit- 
ably are  funeral  rites  performed  when  the  living  lay  it  to  heart."  Bouchier  :  "  The 
best  preparation  for  our  own  funeral  is  to  meditate  seriously  and  prayerfully  over 
another's  grave,  and  take  home  with  us  the  solemn  truths  it  enforces." 


476  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xx. 


Psalm  xl. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  I  waited  patiently  for  the  Lord  ;  and  he  inclined  unto  me,  and  heard  my  cry. 

2  He  brought  me  up  also  out  of  a  horrible  pit,  out  of  the  miry  clay,  and  set  my  feet  upon  a 
rock,  and  established  my  goings. 

3  And  he  hath  put  a  new  song  in  my  mouth,  even  praise  unto  our  God :  many  shall  see  it,  and 
fear,  and  shall  trust  in  the  LoRB. 

4  Blessed  is  that  man  that  maketh  the  Lord  his  trust,  and  respecteth  not  the  proud,  nor  such 
as  turn  aside  to  lies. 

5  Many,  O  Lord  my  God,  are  thy  wonderful  works  which  thou  hast  done,  and  thy  thoughts  which 
are  to  us-ward :  they  cannot  be  reckoned  up  in  order  unto  thee :  if  I  would  declare  and  speak  of 
them,  they  are  more  than  can  be  numbered. 

6  Sacrifice  and  offering  thou  didst  not  desire ;  mine  ears  hast  thou  opened :  burnt  offering  and 
sin  offering  hast  thou  not  required. 

7  Then  said  I,  Lo,  I  come :  in  the  volume  of  the  book  it  is  written  of  me, 

8  I  delight  to  do  thy  will,  O  my  God :  yea,  thy  law  is  within  my  heart. 

9  I  have  preached  righteousness  in  the  great  congregation :  lo,  I  have  not  refrained  my  lips,  O 
Lord,  thou  knowest. 

10  I  have  not  hid  thy  righteousness  within  my  heart;  I  have  declared  thy  faithfulness  and  thy 
salvation :  I  have  not  concealed  thy  lovingkindness  and  thy  truth  from  the  great  congregation. 

11  Withhold  not  thou  thy  tender  mercies  from  me,  O  Lord:  let  thy  lovingkindness  and  thy 
truth  continually  preserve  me. 

12  For  innumerable  evils  have  compassed  me  about :  mine  iniquities  have  taken  hold  upon  me, 
so  that  I  am  not  able  to  look  up ;  they  are  more  than  the  hairs  of  mine  head :  therefore  my  heart 
faileth  me. 

13  Be  pleased,  O  Lord,  to  deliver  me :  O  Lord,  make  haste  to  help  me. 

14  Let  them  be  ashamed  and  confounded  together  that  seek  after  my  soul  to  destroy  it ;  let 
them  be  driven  backward  and  put  to  shame  that  wish  me  evil. 

15  Let  them  be  desolate  for  a  reward  of  their  shame  that  say  unto  me.  Aha,  aha. 

16  Let  all  those  that  seek  thee  rejoice  and  be  glad  in  thee :  let  such  as  love  thy  salvation  say 
continually,  The  Lord  be  magnified. 

17  But  I  am  poor  and  needy  ;  yet  the  Lord  thinketh  upon  me :  thou  art  my  help  and  my  deliv- 
erer ;  make  no  tarrying,  O  my  God. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  The  Arabic  says  it  treats  of  the  church: 
Syriac :  A  Psalm  of  David  according  to  the  letter :  when  Shemaiah  brought  the 
names  of  those  who  minister  in  the  house  of  the  Lord.  In  a  spiritual  sense,  it  is  a 
thanksgiving  to  God  by  his  worshippers  and  church.  The  supposed  reference  is  to  the 
history  recorded  in  1  Chron.  xxiv.  6.  These  additions  to  the  title  are  purely  conjec- 
tural. In  the  Hebrew  the  word  David  is  placed  before  the  word  Psalm ;  whereas  in 
previous  Psalms  it  is  just  the  reverse.  But  this  transposition  signifies  nothing,  though 
some  have  attached  importance  to  it.  Ainsworth  would  read  it,  A  Psalm  concerning 
David,  and  by  David  would  understand  Christ,  refei-ring  to  Jer.  xxx.  9 ;  Ezek.  xxxiv. 
23 ;  xxxvii.  24 ;  Hos.  ill.  5.  But  this  is  surely  attaching  too  much  importance  to  a 
transposition  of  words,  which  does  not  at  all  affect  the  sense,  any  more  than  when  in 
English  we  say,  David^s  Psalms  instead  of  The  Psalms  of  David.  That  David  wrote 
this  Psalm  is  clear.  Hengstenberg :  "  Scarcely  even  the  semblance  of  an  argument 
has  been  brought  against  David's  being  the  author ;"  Clarke :  "  I  am  satisfied  the 
Psalm  was  composed  by  David." 

In  interpreting  this  Psalm,  the  great  question  is.  What  is  its  relation  to  Christ  ? 
For  general  observations  on  this  subject  see  Introduction,  §  8,  and  preliminary  remarks 


PSALM  XL.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  477 

on  Psalms  xvi.  xxii.     If  the  views  there  given  are  sound,  the  judicious  roarler  will 
easily  see  how  we  should  interpret  this  composition.     These  things  are  clear : 

1.  Unquestionably  this  Psalm  contains  a  prr^phecy  of  the  Messiah.  This  is  unan- 
swerably established  by  Hengstenberg  in  his  Christology,  Vol.  I.;  and  by  almo,3t 
innumerable  authors  ancient  and  modern,  especially  commentators  on  the  Psalms  ana 
on  the  Epistle  to  the  Hebrews.  Sampson :  "  To  the  reverent  believer  in  inspiration  the 
sufficient  proof  is  that  an  inspired  author  has  ascribed  the  words  of  the  Psalm  to  Christ." 

2.  There  is  not  sufficient  evidence  that  the  whole  Psalm,  like  Psalm  xxii.  is  a  pro- 
phecy, applying  directly,  solely  and  exclusively  to  Christ.  Those,  who  maintain  that 
it  is,  find  themselves  beset  with  difficulties  on  all  hands,  forcing  them  to  interpreta- 
tions that  seem  fanciful,  and  shocking  to  the  feelings  of  the  pious,  maintaining  that 
verse  12  contains  the  words  of  our  Lord  Jesus  Christ.  It  is  very  freely  admitted  that 
the  word  there  rendered  iniquities  may  mean  ininishnents,  calamities,  sufferings  on 
account  of  sin ;  but  ancient  and  modern  translations  are  so  uniform  in  rendering  it 
iniquities,  sins,  wichednesses,  that  it  looks  like  a  mere  device  of  interpretation  to  resort  to 
such  an  explanation.  The  Scripture  is  careful  not  to  call  the  sins,  for  which  Messiah 
suffered,  his,  but  always  ours:  "He  was  wounded  for  our  transgressions;  he  was 
bruised  for  our  iniquities ;  the  chastisement  of  our  peace  was  upon  him ;  the  Lord 
hath  laid  on  him  the  iniquity  of  us  all,"  Isa.  liii.  5,  6. 

3.  It  is  not  necessary  to  iSnd  or  establish  formal  divisions  in  this  Psalm,  as  some 
have  done,  in  order  to  ascertain  what  was  personal  to  David,  and  what  pertained  to 
Messiah.  Kennicott  divides  it  "  into  three  distinct  parts,  the  first  ending  with  the 
fifth  verse,  the  second  with  the  first  word  of  the  twelfth  verse,  and  the  third  reaching 
to  the  close  of  the  Psalm."  Other  partitions  have  been  suggested;  but  none  so 
plausible  as  this  ;  yet  even  this  is  plainly  capricious. 

4.  This  Psalm  is  best  interpreted  by  classing  it  under  the  head  of  Typical-Messianic. 
This  supposes  David,  the  speaker,  to  be  a  type  of  Christ,  and  yet  to  utter  things, 
which  cannot  but  remotely,  if  at  all,  have  a  just  application  to  the  type,  but  are  only 
or  fully  true  of  the  antitype;  yet  that  so  much  is  literally  true  of  the  type  as  fitly  to 
make  him  a  figure  of  him  that  was  to  come.  This  mode  of  expounding  other  portions 
of  Scripture  is  common  with  the  best  commentators.  See  on  Ps.  xvi.  Morison :  "  I 
can  never  read  this  Psalm  without  some  doubts  whether  it  is  altogether,  in  every  part, 
prophetic."  A  large  number  of  sound  expositors  agree  with  him.  Even  Cocceius 
admits  that  part  of  tlie  words  may  be  applied  to  Christ  and  part  not  so  applied  with- 
out any  impropriety.  Scott :  "  In  this  Psalm,  David  seems  to  have  intended  to  speak 
of  his  own  case ;  but  the  Holy  Spirit  led  him  to  use  language,  which  in  its  full  mean- 
ing can  be  applied  to  none  but  the  Lord  Jesus  himself"  Clarke :  "  The  sixth,  seventh, 
and  eighth  verses  contain  a  remarkable  prophecy  of  the  incarnation  and  sacrificial 
offering  of  Jesus  Christ."  With  slight  variations  the  last  five  verses  of  this  Psalm 
compose  Psalm  Ixx.  Such  repetitions  are  not  unusual  in  the  Scriptures.  In  this 
Psalm  we  have  Jehovah  Lord  and  Elohim  God,  on  which  see  on  Ps.  i.  2 ;  iii.  2. 

1.  I  waited  patiently  for  the  Lord.  In  tlie  Hebrew  and  nearly  all  the  ancient 
versions,  the  first  word  is  doubled:  Waiting,  Iioaited;  Expecting,  I  expected ;  Hoping. 
I  hoped.  Ainsworth  :  "  This  doubling  notes  earnestness,  constancy,  patience."  Our 
Lord  used  a  like  phrase :  "With  desire  have  I  desired  to  eat  this  passover."  Only  in 
Luke  xxii.  15  desire  is  a  noun  and  desired  a  verb ;  whereas  in  this  Psalm  both  words 
are  verbs.  Alexander  thinks  the  repetition  "  is  perhaps  exclusive  of  all  other  means. 
'  I  simply  waited ;  I  did  nothing  but  wait.' "  This  form  of  expression  probably  had 
its  origin  with  the  Hebrews ;  but  we  find  examples  in  the  Greek  Classics.  We  had 
the  same  verb  in  Ps.  xxv.  3,  5,  21 ;  xxxix.  7.  It  is  commonly  rendered  wait,  or  looh, 
in  the  sense  of  expect     Such  pious  behaviour  could  not  be  unrequited.     Berleberg 


478  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xl. 

Bible :  "  If  we  only  wait  in  patience  upon  God,  he  will  presently  manifest  himself." 
And  he  inclined  unto  me,  and  heard  my  cry.  For  inclined  some  read  bended,  hoived, 
was  attentive.  Either  gives  the  true  sense.  The  more  a  judge  is  interested  in  a  suitoi-, 
the  more  he  leans  forward  and  listens  to  him.     The  Lord  heard,  i.  e.,  so  as  to  answer. 

2.  ITe  bronc/ht  me  tqj  also  oxd  of  a  horrible  int.  For  horrible  pit  the  margin  has  pit 
of  noise.  This  is  literal  and  is  approved  by  the  Chaldee,  Montanus,  Musculus, 
Piscator,  Cocceius,  Jebb  and  Alexander.  The  Septuagint,  Ethiopia  and  Vulgate 
read  pit  of  misery;  Syriac,  ^;if  of  woe;  Arabic,  pit  of  j)erdition;  Calvin  and  Fry, 
roaring  pit;  Edwards,  dreadful  pit;  Horsley,  void  pit;  Hammond,  a  resounding  pit; 
Ainsworth,  the  pit  of  sounding  calamity;  Hengstenberg,  the  roaring  deep.  The 
prophet  designs  to  say  that  his  condition  had  been  like  that  of  one  in  a  pit  or  pool, 
where  by  some  cause  the  waters,  being  greatly  agitated,  resounded  from  deep  and 
horrible  caverns.  In  this  sad  plight  was  he,  when  God  brought  him  iip,  or  drew  him 
out,  or  rescued  him.  The  pit  did  not  contain  clear  watei's,  and  God  rescued  him  oid  of 
the  miry  clay.  Chaldee,  mire  of  filth;  Syriac  and  Arabic,  mud  of  corruption;  SejDtuagint, 
Ethiopia  and  Vulgate,  the  filth  of  dregs;  Ainsworth,  the  mire  of  mtid;  Edwards,  deep 
clay;  Fry,  overwhelming  mire;  Hengstenberg,  the  mud;  Amesius,  the  filthy  mud.  The 
condition,  from  which  he  had  been  rescued,  was  one  every  way  horrible.  Such 
imagery  as  this  was  borrowed  from  what  was  actually  knoAvn  in  countries  familiar 
to  the  inspired  writers.  And  set  my  feet  upon  a  rock.  The  rock  is  a  favorite  emblem 
of  inspired  writers,  see  Ps.  xix.  14;  xxvii.  5.  Here  it  is  in  contrast  Avith  miry  clay. 
And  established  my  goings.  For  established  the  Arabic,  Septuagint,  Ethiopia  and 
Vulgate  read  directed;  church  of  England  and  Jebb,  ordered;  AinsAvorth,  ordered 
steadily;  Edwards,  secwrerf;  Alexander, /.rer?;  Ainsworth,  sei/«sf.     Established  is  best. 

3.  And  he  hath  pxd  a  new  song  in  my  moidh,  even  j^^'^^^se  unto  our  God.  Song, 
commonly  so  rendered ;  found  in  the  title  of  Ps.  xxx.  Praise,  in  Hebrew  the  same, 
from  which  the  book  of  Psalms,  or  Praises,  takes  its  name.  In  the  common  version 
it  is  uniformly  rendered  praise,  in  the  plural  ^:>ratses.  The  word  7iew  points  to  the 
novel  occasion  on  which  David  was  called  to  praise.  Alexander  supposes  the  terms 
used  to  be  equivalent  to  fresh  praise.  Calvin:  "He  uses  the  Avord  neiv  in  the  sense 
of  exquisite,  not  ordinary."  A  song  is  the  consummation  of  a  deliverance  or  victory. 
Such  mercy  and  compassion  could  not  be  Avithout  effect:  Many  shall  see  it,  and  fear, 
and  shall  trust  in  the  Lord.  Kemarkable  displays  of  God's  poAver  and  Avisdom  in 
providence,  even  though  they  be  very  merciful  to  those  for  Avhom  they  are  made, 
seem  to  have  a  great  effect  in  producing  a  salutary  aAve  in  the  minds  of  men,  Ps. 
cxxx.  4;  Isa.  xli.  5;  Acts  ii.  43.  This  may  be  merely  a  fear  producing  restraint,  or 
it  may  be  a  godly  fear.  Fear,  it  expresses  any  kind  of  dread,  pious  or  natural.  It 
often  points  to  a  gracious  state  of  mind.  We  have  the  same  phrase  in  Ps.  Hi.  6. 
The  fear  here  spoken  of  Avas  holy;  it  brought  forth  good  fruits.  It  led  men  to  trust 
in  the  Lord.  There  seems  to  be  no  reason  for  connecting  this  verse  and  the  next  by 
supplying  the  Avord  saying. 

4.  Blessed  is  that  man  that  maketh  the  Lord  his  trust.  On  the  first  Avord  see  on 
Ps.  i.  1 ;  literally,  0  the  blessednesses.  The  blessings,  coming  on  him  who  trusts  in  the 
Lord,  are  multiform,  countless,  endless,  immeasurable.  A  good  man  trusts  in  the 
Lord,  And  respccteth  not  the  proud.  Respecieth,  looketh  or  turneth  to;  in  Ps.  xxv.  16, 
Txmi  thee  unto  me.  Our  version  gives  the  sense.  Hengstenberg:  "To  turn  one's 
self  to  any  one  is  as  much  as  to  take  up  Avith  his  side,  to  go  over  to  his  party,  to 
espouse  his  principles."  To  respect  in  the  sense  of  this  verse  is  the  opposite  of  contemn 
in  Ps.  XV.  4.  The  proud  are  the  insolent,  or  violent;  here  only.  The  pious  man 
respccteth  not  these,  Nor  such  as  turn  aside  to  lies.  By  lies  Ave  may  understand  not 
(Hily   falsehoods,  but  also   idols,  Avhich    are  lying  vanities;   earthly  things,  Avhich 


PSALM  XL.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  479 

disappoint  all  who  trust  in  tliem ;  men,  who  as  a  rock  of  confidence  are  a  lie ;  or  any 
fatal  delusion  or  mistake  respecting  our  religious  hopes  or  views,  especially  perhaps 
such  as  spring  from  self-conceit.  The  Syriac  has  lying  speech;  Arabic,  lying  fables; 
Septuagint,  lying  madnesses. 

5.  Many,  0  Lord  my  God,  are  thy  wonderful  worJcs  which  thou  hast  done,  and  thy 
thoughts  which  are  to  us-xvard:  they  cannot  he  reckoned  up  in  order  unto  thee:  if  I  would 
declare  and  speak  of  them,  they  are  more  than  can  be  numbered.  The  Chaldec  has  the 
first  clause  thus:  Many  signs  hast  thou  given,  O  Lord  our  God.  Several  other 
versions :  Many  admirable  things  hast  thou  done.  Many,  also  great,  see  Ps.  iii.  1 ; 
xix.  13;  XXV.  11.  Wonderful  works,  wonders,  marvels,  miracles,  marvellous  works, 
ivondrous  works,  ivondrous  things,  great  wonders.  See  on  Ps.  ix.  1.  There  is  nothing 
gained  by  separating  mariy  and  ivonderfid  ivorks.  For  reckoned  up  in  order  Hammond 
prefers  I  cannot  set  in  order,  meaning  I  cannot  recount,  or  enumerate.  The  Septuagint 
reads :  There  is  none,  that  shall  be  likened  unto  thee ;  Hengstenberg :  Nothing  is  to 
be  comj)ared  to  thee.  The  word  does  sometimes  refer  to  comjxiring,  likening,  bui 
even  then  we  should  include  the  idea  of  arranging  or  setting  in  order  for  the  purpose 
of  comparison.  The  common  version  is  best.  The  last  claus6  is  variously  given, 
Calvin :  They  are  more  than  can  be  told ;  Hengstenberg :  They  are  not  to  be  numbered. 
All  teach  the  same  thing.  There  is  nothing  to  justify  us  in  exclusively  applying 
the  term  wonderfid  ivorks  to  the  signs  and  wonders  wrought  by  the  hand  of  Moses 
and  Aaron  in  Egypt,  at  the  Red  sea  and  in  the  wilderness;  nor  in  exclusively 
applying  the  term  thoughts  to  God's  secret  decrees  on  the  one  hand,  or  to  his  revealed 
will  on  the  other.     We  should  not  causelessly  limit  Scriptural  terms. 

In  the  next  three  verses  the  Psalmist  uses  language,  all  of  which  is  eminently  appli- 
cable to  Christ,  and  a  part  of  which  is  applicable  to  none  else.  It  is  so  applied  by 
Paul  in  Heb.  x.  5-9.  When  men  are  not  inspired,  we  may  subject  all  they  say  to 
free  and  fair  criticism  without  any  blame.  But  when  men,  moved  by  the  Holy 
Ghost,  announce  heavenly  doctrines,  or  expound  the  sacred  writings,  it  is  wicked  to 
cavil.  To  the  pious  soul  it  is  a  source  of  unspeakable  consolation  to  find  a  divinely 
authorized  exposition  of  this  Scripture.  Paul  quotes  the  Septuagint  version,  with 
slight  alterations.  For  the  purpose,  which  he  had  in  view,  the  Septuagint  rendering 
was  as  good  as  any.  It  had  the  advantage  of  being  familiarly  known.  The  great 
point,  on  which  the  Apostle  was  laying  out  his  strength,  was  that  all  the  sacrifices 
and  offerings  in  preceding  ages,  were  powerless,  while  Christ's  offering  was  truly 
efficacious. 

6.  Sacrifice  and  offering  thou  didst  not  desire.  Sacrifice  the  same  as  in  Ps.  iv.  5 ; 
xxvii.  6.  In  Gen.  xxxi.  54  where  the  text  reads,  "  Jacob  offered  sacrifice,"  the  mar- 
gin has  it,  he  "  killed  beasts."  It  denotes  bloody  offerings,  in  which  the  life  of  the 
animal  was  taken.  Offering,  in  Gen.  iv.  4,  5.  We' had  it  in  Ps.  xx.  3.  In  the  law  it  is 
commonly  rendered  meat-offering,  which  was  an  oblation  not  of  flesh,  as  the  English 
word  meat  leads  some  to  suppose,  but  of  flour,  or  corn  and  wine  and  oil,  etc.  The 
same  word  is  often  rendered,  gift,  present.  The  fact  that  God  does  not  desire  such 
sacrifice  and  offering  is  declared  in  Ps.  1.  8  ;  li.  16  ;  1  Sam.  xv.  22 ;  Isa.  i.  11 ;  Hos.  vi.  6. 
The  only  sins,  for  which  such  sacrificial  offerings  seem  to  have  been  appointed  under 
the  law,  were :  1,  sins  of  ignorance ;  2,  sins  against  man,  admitting  of  restitution ; 
3,  sins  against  the  precepts  of  the  ceremonial  law.  But  for  murder,  ungodliness, 
malice,  hardness  of  heart,  pride,  unbelief,  all  classes  of  sj^iritual  sins  the  law  of  Moses 
appointed  no  sacrifice.  Even  where  God  had  positively  ordained  oblations,  he  pre- 
ferred piety  and  mercy  to  them.  They  never  had  efficacy  in  removing  the  guilt  of  sin. 
They  merely  typified  the  sacrifice  of  Christ.  They  were  shadows  and  not  the  very 
image  of  good  things.     As  God  did  not  rest  in  them,  so  neither  did  his  true  worsliip- 


480  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xl. 

pers.  In  conipaiisou  of  either  piety  or  mercy  they  were  as  nothing,  Compared  with 
the  finished  work  of  Christ,  God  utterly  rejected  them,  Isa.  Ixvi.  3.  3fine  ears  hast  thou 
opened.  Opened,  margin  digged.  This  is  literal.  In  Ps.  vii.  15,  He  made  [or  digged] 
a  pit;  in  Fs.xxu.W,  pierced;  often  digged,  see  Gen.  xxvi.  25  ;  Ps,  Ivii.  6  ;  cxix.  85. 
We  have  similar  language  in  Isa.  1.  5 :  "  The  Lokd  God  hath  opened  mine  ear." 
This  is  immediately  explained  by  the  clauses :  "  And  I  was  not  rebellious,  neither 
turned  away  back."  In  Job  xxxvi.  10  we  have  a  similar  phrase :  "  He  openeth  also 
their  ear  to  discipline."  Doubtless  there  is  an  allusion,  as  many  think,  to  Ex.  xxi.  5,  6. 
See  also  Deut.  xv.  16, 17.  Jesus  Christ  took  upon  him  the  form  of  a  servant.  He  was 
not  rebellious.  He  did  and  he  suffered  all  God's  will.  He  was  God's  servant  so  as 
none  else  ever  was.  He  voluntarily  humbled  himself  to  more  service  and  to  greater 
suffering  than  any  other.  Several  versions  render  it,  "  Thou  hast  pierced  or  bored 
through  my  ears."  The  chief  difficulty  arises  from  the  Septuagint  version,  which 
has :  A  body  hast  thou  prepared  me.  One  mode  of  solving  this  difficulty  is  by  suppos- 
ing that  the  text  of  the  Septuagint  has  been  altered,  flammond  has  an  extended 
note  summing  up  the  chief  jooints  of  evidence  to  show  that  this  has  probably  been 
done.  The  Vulgate  has  ears  not  body.  The  ancient  scholiasts,  Eusebius  Cajsariensis 
in  the  Catena  of  the  Greek  Fathers  and  their  exposition  of  this  place  as  set  out  by 
Corderius  furnish  the  grounds,  on  which  Hammond  relies.  But  this  can  hardly  be 
deemed  satisfactory.  The  text  of  the  copies  of  the  Septuagint  is  very  harmonious. 
Those  who  think  it  has  been  altered,  make  Paul  himself  the  first  to  read  body  instead 
of  ea7's,  and  suggest  that  the  Septuagint  text  was  altered  to  correspond  with  Paul's 
version.  But  this  was  hardly  the  case.  The  variation  in  the  rendering  was  aside 
from  Paul's  main  argument,  and  he  had  no  motive  for  changing  the  text.  As  he 
found  it,  it  was  quite  to  his  purpose.  Sampson  thinks  the  meaning  of  the  phrase  is : 
"  Thou  hast  given  me  the  form  and  the  spirit  of  a  servant."  And  Alexander  para- 
phrases the  whole  verse  thus  :  "  Thou  hast  not  required  ceremonial  services,  but  obe- 
dience, and  hast  pierced  my  ear,  as  a  sign  that  I  will  hear  thee  and  obey  thee  forever." 
However  the  authors  of  the  Septuagint  may  have  been  led  to  render  the  clause  as 
they  did,  their  translation  and  the  original  do  so  far  agree  as  to  teach  quite  the  same 
thing,  viz. :  that  by  the  ordinance  of  God  Christ  solemnly  became  the  servant  of  God. 
This  is  sufficient.  Hengstenberg :  "  The  thought  is  not  altered  by  the  Septuagint 
translation."  Burnt  offering  and  sin  offering  hast  thou  not  required.  This  is  a  repeti- 
tion of  the  assertion  in  the  first  clause  in  terms  different  from  the  former,  but  denot- 
ing the  want  of  efficacy  in  expiatory  offerings  for  sin.  Clarke :  "  It  is  remarkable 
that  all  the  offerings  and  sacrifices  which  were  of  an  atoning  or  cleansing  nature, 
offered  under  the  law,  are  here  enumerated  by  the  Psalmist  and  the  apostle,  to  show 
that  none  of  them,  nor  all  of  them,  could  take  away  sin ;  and  that  the  grand  sacrifice 
of  Christ  was  that  alone  which  could  do  it." 

7.  Then  said  I,  Lo,  I  come.  This  clause  is  prophetical  of  two  things:  1.  The 
coming  of  Christ  in  the  flesh  and  as  the  Saviour:  2.  The  readiness  with  which  he 
came  to  his  work.  This  last  is  more  explicitly  declared  in  the  next  verse.  It  is  a 
fundamental  truth  that  Christ  came  willingly,  suffered  willingly,  and  died  willingly. 
Let  i)i(jus  souls  remember  this.  In  the  volume  of  the  booh  it  is  written  of  me.  Some 
make  this  clause  parenthetical.  Perhaps  they  do  so,  because  Paul  does  it.  But  that 
can  hardly  justify  us  inasmuch  as  he  quoted  the  words  for  one  purpose,  which  has 
been  already  stated,  and  not  that  he  might  expound  each  clause.  He  quoted  all  that 
bore  on  the  point  he  was  arguing.  Volume,  from  a  word  which  signifies  to  roll.  The 
roll  was  anciently  the  invariable  form  of  books  among  the  Jews,  until  the  days  of 
our  Saviour,  Luke  iv.  17.  Even  to  this  day  they  sometimes  use  that  form.  Often 
there  were  two  rollers  of  wood  near  to  each  other.    As  one  turned  to  unfold  the  law. 


PSALM  XL.]  STUDIES  IN  THE    BOOK  OF  PSALMS.  481 

the  othei"  received  it.  But  oftentimes  the  parchment  having  received  its  form  was 
not  attaclied  to  wood.  When  the  Scptiiagint  uses  head  instead  of  volume,  it  eni})Ioy? 
a  word  Avhich  Suidas  shows  meant  roll.  Roll  occurs  often  in  Jeremiah,  several  times 
in  Ezekiel,  and  once  or  twice  in  Zechariah,  and  is  always  rendered  roll,  except  in 
Ps.  xl.  7.  Booh,  commonly  so  rendered  ;  sometimes  bill,  letter,  scroll.  It  is  not  very 
different  from  our  word  Saipture  or  writing.  For  it  is  written  of  me,  some  prefer  it  is 
prescribed  to  me.  All  this  seems  to  rest  very  much  on  the  supposition  that  these 
verses  chiefly  refer  to  David,  and  that  the  volume  of  the  book  is  the  pentateuch,  and 
that  the  part  specially  referred  to  is  Deut.  xvii.  where  the  duty  of  rulers  is  prescribed. 
But  surely  something  more  is  taught.  Even  if  it  could  be  shown  that  the  volume  of 
the  book  meant  the  pentateuch,  Christ  is  predicted  there,  John  v.  46,  47.  If  the 
Old  Testament  generally  is  meant  by  the  volume  of  the  book,  then  Christ  says : 
"  Search  the  Scriptures ;  for  in  them  ye  think  ye  have  eternal  life :  and  they  are 
they  which  testify  of  me,"  John  v.  39.  In  either  of  these  Avays  we  get  a  good  sense, 
amply  sustained  by  Scripture,  Luke  xxiv.  27 ;  Acts  iii.  18,  21,  24 ;  xxvi.  22. 
There  is  therefore  no  necessity  for  supposing  with  Hammond  that  the  Volume  of  the 
hook  refers  to  "  the  bill  or  roll  of  contract  betwixt  God  the  Father  and  the  Son, 
wherein  is  supposed  to  be  written  the  agreement  preparatory  to  that  great  work  of 
Christ's  incarnation."  This  does  indeed  teach  no  erroneous  doctrine ;  but  all  we 
know  of  the  covenant  of  Redemption  is  revealed  in  Scripture.  It  is  often  referred 
to  in  the  Old  Testament,  see  Ps.  ii. ;  ex. ;  Isa.  xlix.  So  that  still  we  are  brought 
back  to  the  old  Testament  Scriptures  as  the  volume  of  the  hook  referred  to  in  this 
verse.  To  this  view  some  object  that  little,  if  any  of  the  Old  Testament  besides  the 
pentateuch  was  written  when  this  Psalm  was  composed,  and  so  all  or  the  chief  parts 
of  the  Old  Testament  cannot  be  embraced.  But  this  is  sufficiently  answered  by  stat- 
ing that  as  verses  6-8  of  this  Psalm  contain  an  undoubted  "  prophecy  concerning 
Messiah,  it  may  be  carried  down  to  that  period  in  the  Redeemer's  history,  in  which 
the  prophetic  testimony  concerning  him  was  complete ;  and  moreover,  it  may  be  ob- 
served, that  the  Apostle,  in  illustrating  and  applying  this  very  prophecy,  fixes  the 
period  of  its  reference  to  the  time  when  Messiah  '  cometh  into  the  Avorld,'  (Heb.  x. 
5  ;)  at  which  time  Moses,  the  Prophets,  and  the  Psalms  were  all  complete,  and  were 
collected  into  one  uniform  record."  See  Morison  on  this  place,  and  McLean  on 
Heb.  X.  5-7. 

8.  I  delight  to  do  thy  will,  0  my  God.  Christ's  obedience  to  God's  will  in  all  things 
was  perfect.  His  life  was  a  wonderful  illustration  of  the  truth  :  "  Love  is  the  ful- 
filling of  the  law."  The  Father  wholly  approved  of  Christ's  undertaking,  and  called 
him  to  it,  Heb.  v.  4,  5.  He  announced  in  an  audible  voice  from  heaven  that  he  wa.?. 
well-pleased  in  Christ.  By  raising  him  from  the  dead  and  setting  him  at  his  own 
right  hand,  he  showed  his  continued  and  immeasurable  approval  of  all  that  the  Son 
had  done  and  suflTered.  None  could  do  anything  with  more  delight  than  Christ 
evinced  in  fulfilling  the  whole  will  of  God.  Not  a  flaw  has  man,  or  angel,  or  om- 
niscience ever  found  in  his  character  and  obedience.  Yea,  thy  law  is  within  my  heart. 
Such  language  denotes  a  prompt,  cheerful,  hearty  spirit  of  obedience  to  the  entire 
known  Avill  of  God,  Jer.  xxxi.  33  ;  Heb.  viii.  10  ;  Ps.  i.  2.  But  there  is  no  objection 
to  giving  to  the  will  of  God  a  more  extended  signification.  Sampson  :  "  The  special 
will  of  God  here  is  that  by  which  he  desires  the  salvation  of  his  jieople  through  an 
adequate  satisfaction  to  the  divine  law.  Upon  this  condition  alone  can  he  will  their 
salvation.  Hence  he  rejects  the  offerings  of  bulls  and  goats,  and  demands  that  of 
Christ,  as  alone  sufficient  to  the  exigencies  of  the  case."  This  language  is  not  too 
strong.     Paul's  use  of  this  prophecy  fully  justifies  it,  Heb.  x.  10. 

9.  I  have  preached  righteousness  in  the  great  congregation.     PreacAet?,  announced, 

61 


482  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psalm  xl. 

procJairaed,  published,  spread  the  tidings  of.  The  righteousness  is  the  righteousness 
of  God,  as  -vve  learn  from  the  next  verse.  The  great  congregation  points  to  great  pub- 
licity. If  this  verse  and  the  next  have  any  fulfilment  in  David,  it  was  in  his  mak- 
ing the  most  open  and  grateful  mention  of  the  Lord's  dealings  with  him,  in 
solemn  and  thankful  acts  of  worship  in  the  temple  and  before  all  Israel.  But  it  is 
impossible  to  compare  the  declaration  here  made  with  that  in  Ps.  xxii.  22,  without 
seeing  that  there  is  a  remarkable  similarity  between  these  Scriptures.  There  is  no 
violence  done  in  regarding  verses  9,  10  of  this  Psalm  as  applicable  to  Christ.  The 
intent  of  the  three  preceding  verses  has  been  determined  by  inspiration.  These  two 
may  well  be  applied  to  the  same  glorious  person.  It  is  admitted  that  there  is  no 
natural  pause  in  the  sense  till  the  beginning  of  verse  11.  Lo,  I  have  not  refrained  imj 
lips,  O  Lord,  thou  hioivest.  No  one  could  so  truly  say  this  as  Christ  himself.  As 
he  used  no  sijjful  words,  so  he  indulged  no  sinful  silence.  He  always  spoke  when  he 
ought,  and  always  said  what  he  ought.  Christ  Avas  incomparably  the  greatest 
preacher  this  world  ever  saw. 

10.  J  have  not  hid  thy  righteousness  within  my  heart;  I  have  declared  thy  faithfidness 
and  thy  salvation:  I  have  not  concealed  thy  lovingkindness  and  thy  truth  from  the  great 
congregation.  This  verse  is  very  much  an  amplification  of  the  preceding.  It  treats  of 
the  same  matter  in  the  same  forms,  both  negatively  and  positively.  Five  things  are 
here  said  to  have  been  published  and  made  known.  1.  God's  righteousness,  rectitude, 
equity,  or  justice  in  all  things.  This  is  the  great  pillar  of  God's  government.  So  long 
as  God  is  just,  there  is  hope  for  those  who  have  a  good  cause.  2.  God's  faithfulness, 
the  word  has  the  same  root  as  Amen ;  it  signifies  stability,  tridh,  fidelity  to  engage- 
ments. 3.  God's  lovingkindness,  or  mercy,  favor,  kindness,  goodness,  merciful  kind- 
ness. See  on  Ps.  xvii.  7.  4.  God's  Truth,  including  his  sincerity  and  veracity.  See  on  Ps. 
XV.  2.  5.  God's  salvation.  To  those,  who  trust  his  righteousness,  faithfulness,  loving- 
kindness and  truth,  salvation  is  sure  to  come,  bringing  with  it  full  redemption.  Heng- 
stenberg :  "  It  may  seem,  on  a  superficial  observation,  as  if  David  used  here  too  many 
words.  But  they  will  judge  quite  otherwise,  Avho  understand  the  natural  coldness  of 
the  human  heart,  its  lukewarmness  in  the  praise  of  God,  its  forgetfulness  and  unthank- 
fulness,  and  the  inclination  of  the  lazy  mouth  to  silence."  We  need  all  God  has  pro- 
mised. If  these  verses  refer  to  Christ,  then  we  see  how  all  the  attributes  of  God  are 
pledged  to  build  up  his  throne,  establish  his  kingdom,  and  make  him  see  his  seed,  and 
satisfy  him  v/ith  ample  reward  for  all  his  fidelity  and  eminent  services  in  vindicating 
the  divine  honor  in  all  he  said  and  did,  speaking  for  God  as  none  else  ever  did.  At 
the  close  of  these  verses  we  find  a  transition  from  praise  to  prayer.  Our  Saviour  did 
indeed  pray,  but  it  has  been  shown  in  the  introduction  to  this  Psalm  that  he  could  not 
have  fitly  used  some  of  the  petititions  of  this  Psalm.  It  is  not  necessary  that  we 
should  apply  any  part  of  the  remainder  of  the  Psalm  to  Christ.  All  the  petitions 
suit  the  case  of  David. 

11.  Withhold,  not  thou  thy  tender  mercies  from  me,  0  Lord.  The  doctrine  of  tlie 
divine  attributes  and  government  laid  down  in  the  preceding  verse  is  here  used  for 
personal  support  and  encouragement.  Tender  mercies,  in  the  Hebrew  one  word,  often 
30  rendered,  also  mercies,  comjxissioJis,  boivels.  Let  thy  lovingkindness  and  thy  trxdh  con- 
tinually jyreserve  me.  Lovingkindness  and  Tr^dh  as  in  v.  10.  Our  version  makes 
the  whole  verse  a  prayer ;  but  the  original  has  it  in  the  future,  and  so  some  render  it. 

12.  For  innumerable  evils  have  compassed  me  aboxd.  Evils,  either  natural  or  moral, 
either  sins  or  ajjlictions.  The  Hebrew  original,  like  our  word  evil,  does  not  determine 
which  class  of  evil  is  intended.  This  is  left  to  the  connection.  See  on  Psalm  v,  4 ; 
vii.  4,  9;  x.  6 ;  xv.  3.  The  next  clause  shows  which  class  of  evils  is  spoken  of: 
il//ne  iniquities  have  taken  hold  upon  me,  so  that  I  am  not  able  to  look  up.     Not  to  be 


fsALM  XL.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  488 

iihle  to  look  up  is  to  be  ashamed,  filled  with  self-reproach  and  remorse.  Our  rtaviour 
never  had  either  remoi'se  or  despair.  He  could  not  have  had  either,  simply  because 
he  was  pure  and  innocent.  Nor  did  he  bear  the  sins  of  himself;  for  first,  he  had  no 
sins,  and  then,  he  bare  the  sin  of  many,  not  of  one.  Our  iniquities  take  hold  of  us 
when  we  have  a  terrible  sense  of  God's  just  displeasure  against  them,  and  when  we 
see  their  guilt,  their  multitude  and  their  aggravations.  For  taken  hold  upon  many 
prefer  overtaken.  Whoever  has  a  just  view  of  one  of  his  sins  commonly  sees  that  his 
offences  are  countless  :  They  are  more  than  the  hairs  of  mine  head.  Christ  truly  con- 
vinced the  woman  of  Samaria  of  one  sin,  and  she  went  away  and  said,  "  Come,  see  a 
man  that  hath  told  me  all  things  that  ever  I  did."  Therefore  my  heart  faileth  me. 
Clearly  these  words  apply  to  the  type  and  not  to  the  antitype.  Psalm  Ixx.  is  nearly 
the  same  as  the  residue  of  this,  and  no  one  applies  that  to  Christ. 

13.  Be  pleased,  0  Lord,  to  deliver  me.  Be  pleased,  not  before  found  in  the  Psalms. 
The  same  word  is  rendei'ed  Delight,  take  pleasure.  It  is  a  petition  that  God  would  set 
his  heart  on  rescuing  his  servant.  Deliver,  as  in  Ps.  vii.  1 ;  xxii.  20.  0  Lord,  make 
haste  to  help)  me.     The  case  was  urgent.     The  crisis  had  arrived. 

14.  Let  them  be  ashamed  and  confounded  together  that  seek  after  my  soid  to  destroy  it; 
let  them  be  driven  backivard  and  put  to  shame  that  wish  me  evil.  See  on  Ps.  xxxv.  4,  26. 
Alexander :  "  Strictly  speaking,  this  is  not  so  much  the  expression  of  a  wish  as  of  a 
confident  expectation."     See  Introduction,  §  6. 

15.  Let  them  be  desolate  for  a  reward  of  their  shame  that  say  unto  me,  Aha,  aha.  On 
Aha  see  on  Ps.  xxxv.  21,  25.  Desolate,  a  dreadful  word,  expressive  of  a  complete 
overthrow,  sometimes  rendered  astonished,  as  at  a  fearful  catastrophe. 

16.  Let  all  those  that  seek  thee  rejoice  and  be  glad  in  thee.  The  relevancy  of  the 
petitions  of  this  verse,  as  of  the  three  preceding,  is  this,  that  when  God  finally  and 
fully  decides  for  the  righteous  and  against  the  wicked,  he  acts  out  his  own  excellent 
and  unchangeable  nature.  So  that  a  deliverance  now  wrought  for  David,  a  repre- 
sentative of  a  class,  would  give  joy  to  many.  Let  such  as  love  thy  salvation  say  contin- 
ually. The  Lord  be  magnified.  The  deliverance  wrought  for  David  has  made  millions 
glad.  They  have  cried  out.  Great  is  the  Lord,  or.  Let  the  Lord  be  great,  i.  e.,  in  the 
eyes  of  all  his  creatures. 

17.  But  I  am  j^oor  and  needy.  Poor,  see  on  Ps.  ix.  12,  18.  Needy,  see  on  Ps.  ix. 
18  ;  xii.  5;  q.  d.,  I  am  in  a  low  condition,  I  am  afilicted,  I  bear  my  trials  in  a  meek 
and  humble  way,  I  am  just  in  that  state  in  which  divine  interposition  will  be  honorable 
to  God.  Yet  the  Lord  thinketh  upon  me.  This  declares  his  confidence  that  his  prayer 
is  heard,  and  his  judgment  not  passed  over.  The  Chaldee  :  God  meditates  good  for 
me ;  other  versions  :  The  Lord  careth  for  me ;  Alexander :  The  Lord  will  think  of 
me.  The  phrase  is  one  of  hope  and  confidence.  Thou  art  my  help)  and  my  deliverer. 
He  was  satisfied  that  his  prayer  would  be  fully  answered.  Make  no  tarrying,  0  my 
God.  The  deliverance  was  not  yet  fully  achieved.  Speedy  aid  was  what  his  case 
required.  Arnd :  "  Thou  art  my  help  in  heaven,  because  I  have  no  helper  and  de- 
liverer on  earth.  Therefore  delay  not.  I  know  thou  wilt  choose  the  right  time  and 
not  neglect  me."  The  old  English  Psalter  :  "  Let  us  not  be  so  long  under  distress  and 
misery  that  we  lose  our  patience  and  our  love  to  Thee." 

Doctrinal  and  Practical  Remarks. 

1.  Patient  waiting  is  a  very  difficult  duty,  but  it  is  essential  to  Christian  character 
and  comfort,  V.  1.  It  belongs  to  true  piety  under  all  dispensations.  "Faith  is  not 
thoroughly  tried  except  by  long  endurance." 

2.  There  is  a  remarkable  similarity  in  the  accounts  of  the  experiences  of  God's 
people  from  age  to  age.     The  whole  account  given  in  vv.  1-3  of  David's  deliverance 


484  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psaxm  xx. 

would  well  suit  any  groat  deliverance  wrought  iu  behalf  of  himself  or  of  auy  other 
saint,  whether  from  temporal  or  spiritual  distress,  whether  from  awful  convictions,  or 
religious  depression.  The  real  author  of  the  Scriptures  must  have  known  all  things, 
else  he  could  not  have  cast  so  great  variety  of  mental  exercise  into  so  few  and  brief 
moulds  of  words. 

3.  Many  of  the  trials  of  God's  people  are  truly  dismal  and  horrible.  A  2>it  of  noise 
and  miry  clay  are  apt  images  to  represent  the  evils  they  endure,  v.  2.  Distress,  per- 
plexity, a  terrible  and  protracted  warfare  with  sin  and  hell  are  the  lot  of  the  saints. 
Adams  of  Wintriugham  :  "  I  found  myself  a  sinner  at  three-score  and  ten,  and  I  find 
myself  a  sinner  still  at  four-score." 

4.  Deliverances  are  generally  such  as  to  show^  that  none  but  God  could  have  Avrought 
them,  V,  2.  The  pit  was  too  deep  for  a  created  arm  to  reach  to  its  bottom.  The  load 
was  too  heavy  for  created  strength  to  bear.  God  ■will  have,  because  he  deserves  to 
have  all  the  glory  of  man's  salvation. 

5.  The  greater  the  trial,  the  greater  is  the  deliverance,  and  the  more  joyous  and  loud 
should  be  the  song  which  we  sing  to  the  praise  and  glory  of  God,  v.  3.  To  praise 
God  for  redemption  only  as  we  do  for  a  cup  of  water  is  shocking.  Dickson :  "  It  is  a 
part  of  our  duty  to  glorify  God  after  every  mercy,  and  iu  a  special  manner  Avhen  the 
mercy  is  very  notable." 

6.  The  reason  why  wicked  men  do  not  become  wise,  is  not  that  no  truth  is  set  before 
them,  that  no  examples  are  placed  before  them,  or  that  no  wonders  are  wrought  in 
their  sight.  All  who  open  their  eyes  do  see,  and  fear,  and  trust,  v.  8.  God  always 
instructs  such  as  love  the  truth.  Nature,  providences,  Scrij)ture,  all  point  to  God,  to 
truth  and  to  duty. 

7.  Ko  mortal  can  tell  half  the  blessedness  of  a  truly  good  man,  v.  4.  Some  pious 
and  able  men  have  spent  a  long  time  in  stating  the  privileges  and  advantages  of  god- 
liness. Nor  has  their  work  been  useless  or  unimportant.  But  none  of  them  has  had 
complete  success.  The  best  enumeration  that  man  can  make  must  end  with  etc., 
etc.,  etc. 

8.  As  true  piety  does  not  turn  to  the  wicked  with  complacency,  so  its  expectations 
of  help  and  succor  are  not  at  all  from  that  quarter,  v.  4. 

9.  What  an  ennobling  theme  of  meditation  and  praise  have  we  in  God's  providences! 
V.  5.  From  Avhat  miseries  has  he  delivered  us!  How"  amazing  have  been  our  escapes! 
How  gracious  have  been  the  answers  to  our  prayers !  How  pleasant  have  been  our 
friends !  How  few  and  feeble  have  been  our  enemies !  How  abundant  have  been  the 
means  provided  for  our  sustenance,  our  refreshment,  and  our  entertainment !  "  Great 
are  the  works  of  the  Lord,  sought  out  of  all  them  that  have  pleasure  therein." 

10.  Not  only  are  God's  works  in  themselves  admirable,  but  also  as  they  disclose  his 
plans,  his  counsels,  his  thoughts,  v.  5.  These  we  learn  both  from  Scripture  and  provi- 
dence. God  does  what  he  will,  and  so  we  know  his  mind.  He  says  what  he  will  do, 
and  so  w^e  learn  his  thoughts.  The  thoughts  and  plans  of  God  are  in  many  respects 
amazing.  They  comprehend  all  worlds,  all  agents,  all  objects,  all  subjects,  all  causes, 
all  effects.  They  provide  for  all  contingencies.  They  all  favor  piety.  They  all 
frown  on  sin.  They  are  friendly  to  the  poor,  the  humble,  the  strangei-,  the  forsaken. 
They  are  true,  and  holy,  and  righteous  altogether. 

11.  Creation  and  providence  are  noble  themes  of  study  and  of  worship;  but  redemp- 
tion is  still  gi-eater,  vv.  6-8.  Morison:  "The  Avonders  of  the  great  salvation  shal" 
engage  the  counsels  and  fill  up  the  praises  of  eternity;  but  the  Avorks  and  thoughts 
of  Jehovah  to  our  fallen  race,  especially  as  displayed  in  Christ  Jesus  the  Son  of  his 
love,  shall  far  exceed  all  finite  poAvers  of  calculation,  and  shall  be  forever  telling,  yet 
untold." 


PSALM  XL.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  485 

12.  Another  matter  illustrated  by  vv.  6-8  is  the  fact  that  Christ  and  his  redemption 
are  ever  welcome  themes  to  the  prophets.  They  take  it  for  granted  that  these  subjects 
will  be  grateful  to  their  pious  readers.  Often  they  give  no  notice,  and  ask  no  permis- 
sion to  introduce  Messiah,  his  work,  his  suiferings  and  his  recompense.  "The  testi- 
mony of  Jesus  is  the  spirit  of  prophecy." 

13.  How  effectually  everything  in  salvation  is  arranged  to  secure  glory  to  God. 
The  Father  devised  the  scheme;  the  Son  executed  it;  the  Spirit  applies  it.  All  men, 
who  receive  it,  renounce  all  personal  merit  and  all  boasting.  They  unitedly  sing, 
"Glory  to  God  in  the  highest!"  The  plan  is  God's  ivill.  Christ  does  that  will.  Long 
since  God  revealed  the  plan.  Long  since  it  was  finislied.  All  works  and  suiferings 
of  man  are  as  nothing  compared  with  this  great  device.  Even  the  most  costly  gifts 
and  sacrifices  are  wholly  rejected,  vv.  6-8. 

14.  When  will  the  world  learn  that  forms  and  ceremonies,  though  ordained  by  God, 
are  wholly  inefficacious  for  salvation?  v.  6.  Baptism  and  the  Lord's  Supper  can  do 
no  more  good  than  sacrifices  and  circumcision  did  of  old.  To  despise  any  ordinance 
of  God  is  certainly  sin ;  but  to  put  an  ordinance  in  the  j)lace  of  hearty  piety  towards 
God  is  to  despise  God  himself;  and  to  put  any  ordinance  in  the  place  of  Christ  is  to 
become  a  thief  and  a  robber. 

15.  If  any  ask  our  reason  for  receiving  Jesus  of  Nazareth  as  the  Messiah,  we  point 
to  "the  volume  of  the  book"  of  God,  and  there  find  that  Messiah  was  to  be,  to  do  and 
to  suffer  just  what  Jesus  was,  and  did,  and  suffered,  and  that  no  other  person,  who  has 
ever  appeared  on  this  earth  bore  those  prophetic  marks,  v.  7. 

16.  It  is  to  the  joy  of  all  pious  hearts  as  it  is  to  the  glory  of  God  that  Christ's  obe- 
dience was  perfect  in  all  respects,  v.  8.  It  lacked  nothing.  It  was  divinely  accepted. 
Neither  has  the  most  enlightened  conscience  ever  found  it  insufficient. 

17.  God  desires  truth  in  the  inward  parts.  In  his  eye  all  true  holiness  flows  from 
an  internal  principle.  Henry :  "  When  the  law  of  God  is  written  in  our  hearts,  our 
duty  will  be  our  delight."     Then  also  it  will  be  the  delight  of  God,  v.  8. 

18.  There  is  a  universal  obligation  to  make  known  the  glorious  attributes  of  God, 
proclaiming  them  in  all  proper  ways,  and  never  concealing  the  truth  which  he  has 
made  known,  vv.  9,  10.  Tholuck:  "Though  the  wonders  of  divine  mercy  cannot  be 
numbered,  should  we  not  count  as  many  as  we  are  able?"  Let  us  recount  the  mercy 
of  the  Lord  forever.  "The  more  faithful  preachers  are  to  declai^e  the  gospel  to  the 
salvation  of  souls,  the  more  confidence  and  comfort  shall  the  testimony  of  theii-  con- 
science afford  to  them  in  the  day  of  their  trouble,  when  they  come  before  God." 

19.  After  our  best  services  we  have  as  much  need  to  plead  for  tender  mercies  as  ever 
before,  v.  11.     Our  prayer  to  our  dying  day  must  be,  "Forgive  us  our  debts." 

20.  Though  our  views  of  sin  may  through  life  be  inadequate,  yet  we  have  no  reason 
for  believing  that  our  sanctification  will  progress  rapidly,  or  ever  be  perfected  without 
our  experiencing  a  deep  sense  of  personal  vileness  and  ill-desert,  v.  12.  A  perfect 
view  of  his  iniquities  would  sink  any  man  in  despair,  unless  he  had  flir  clearer  appre- 
hensions of  God's  mercy  in  Christ  than  are  attained  by  the  majority  of  converted 
men.  Let  us  ask  for  such  a  sense  of  our  sins,  as  we  can  bear,  and  as  will  make  the 
cross  of  Christ  most  dear  to  us.  Dickson:  "Nothing  can  so  empty  a  man,  and  lay 
him  low,  and  fill  him  with  confusion  of  face,  as  his  sin  pursuing  him."  Whatever 
thus  abases  him  is  useful  to  him. 

21.  In  all  our  straits  and  trials  effectual  help  must  come  from  God  only,  v.  13. 

22.  The  higher  the  wicked  rise,  and  the  more  they  seem  to  prosper,  the  more  disas- 
trous will  be  their  overthrow,  v.  14. 

23.  The  dreariness  of  the  final  state  of  the  foes  of  God  is  indescribable.  It  is  deso- 
lation,  V.  15.     There  shall  be  left  to  them  nothing  to  be  glad  of. 


486  STUDIES  IN  THE   BOOK  OF  P^  .LMS.  [psalm  xli. 

'24.  The  joyfulness  of  saints  is  a  great  fact  establish  ad  by  history  and  authorized 
by  all  God's  word  and  arrangements,  v.  16.     Their  biiss  shall  increase  forever. 

25.  God's  people  greatly  prefer  that  all  their  deliverances,  all  their  salvation 
should  come  from  God  alone,  v.  16.  There  is  no  other  Saviour.  They  do  not  desire 
another.     They  refuse  all  others. 

26.  This  Psalm,  like  man}^  others,  illustrates  the  rule  that  before  honor  is  humility. 
God's  plan  is  that  service  should  precede  reward,  and  trial  go  before  the  crown. 

27.  In  like  manner  we  see  how  honor  always  comes  after  humility.  Our  low  estate 
is  not  despised  by  God.  He  as  readily  goes  to  a  hovel  as  to  a  palace.  He  has  power- 
ful leanings  to  the  poor  and  sorrowful.  Nor  will  he  make  any  tarrying,  when  the 
right  time  for  their  deliverance  comes,  v.  17. 


Psalm  xli. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  Blessed  ?s  he  that  considereth  the  poor :  the  Lord  will  deliver  him  in  time  of  trouble. 

2  The  Lord  will  preserve  him,  and  keep  him  alive;  and  he  shall  be  blessed  upon  the  earth: 
and  thou  wilt  not  deliver  him  unto  the  will  of  his  enemies. 

3  The  Lord  will  strengthen  him  upon  the  bed  of  languishing :  thou  wilt  make  all  his  bed  in 
his  sickness. 

4  I  said,  Lord,  be  merciful  unto  me :  heal  my  soul ;  for  I  have  sinned  against  thee. 

5  Mine  enemies  speak  evil  of  me,  AVhen  shall  he  die,  and  his  name  perisli  ? 

6  And  if  he  come  to  see  ine,  he  speaketh  vanity :  his  heart  gatliereth  iniquity  to  itself;  whm.  he 
goeth  abroad,  he  telleth  it. 

7  All  that  liate  me  whisper  together  against  me :  against  me  do  they  devise  my  hurt. 

8  An  evil  disease,  say  they,  cleaveth  fast  unto  him :  and  now  that  he  lieth  he  shall  rise  up 
no  more. 

9  Yea,  mine  own  familiar  friend,  in  whom  I  trusted,  which  did  eat  of  my  bread,  hath  lifted  up 
Ms  heel  against  me. 

10  But  thou,  O  Lord,  be  merciful  unto  me,  and  raise  me  up,  that  I  may  requite  them. 

11  By  this  I  know  that  thou  favorest  me,  because  mine  enemy  doth  not  triumph  over  me. 

12  And  as  for  me,  thou  ui^holdest  me  in  mine  integrity,  and  settest  me  before  thy  face  for  ever. 

13  Blessed  he  the  Lord  God  of  Israel  from  everlasting,  and  to  everlasting.     Amen,  and  Amen. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  Some  make  Psalms  xl.  and  xli.  a  pair ; 
but  see  Introduction,  §  12.  As  the  Jews  divided  the  Psalter  into  books,  this  was 
the  last  of  the  first  book;  see  Introduction,  §  11.  The  title  and  general  consent  make 
David  the  author  of  this  ode.  If  it  had  a  historic  occasion,  we  know  not  what  it  was. 
The  Syriac  title  reads :  "  A  Psalm  of  David  when  he  appointed  overseers  to  take  care 
of  the  poor."  Patrick,  Dodd,  Scott  and  others  think  it  finds  its  occasion  in  David's 
sickness  and  in  the  rebellion  of  Absalom.  But  we  can  prove  none  of  these  things ; 
though  the  latter  conjecture  is  plausible.  Unless  we  certainly  know  the  occasion,  it 
is  not  safe  to  lay  much  stress  on  it.  The  scope  of  the  poem  is  of  nuich  more  impor- 
tance. The  Arabic  title  says  it  is  "  a  prophecy  concerning  the  incarnation,  and  also 
concerning  the  salutation  of  Judas."  Horsley :  "  In  this  Psalm  Messiah  is  the 
speaker."  Fry :  "  The  poor  is  none  other  than  the  same  holy  sufferer,  whose  sorrows 
and  injuries  have  been  all  along  the  subject  of  these  Psalms."  Home :  "  The  prophet 
is  speaking  of  the  jierson  of  the  Messiah."  But  the  confession  of  pei-sonal  sin  i^i  v.  4 
is  fatal  to  the  theory  that  Christ  is  the  speaker  throughout  the  Psalm.     The  safest 


PSALM  xLi.]  STL.XES  IN  THE  BOOK  OF  PSALMS.  487 

mode  of  interpretation  is  thai  called  Typical-Messianic.  See  remarks  on  Ps.  xl.  Cal- 
vin :  "  Certainly  we  ought  to  Understand  that,  although  David  speaks  of  himself  in 
this  psalm,  yet  he  speaks  not  as  a  common  and  private  person,  but  as  one  who  repre- 
sented the  person  of  Christ,  inasmuch  as  he  was,  as  it  were,  the  example  after  which 
the  whole  Church  should  be  conformed — a  point  well  entitled  to  our  attention,  in 
order  that  each  of  us  may  prepare  himself  for  the  same  condition.  It  was  necessary 
that  what  was  begun  in  David  should  be  fully  accomplished  in  Christ ;  and,  therefore, 
it  must  of  necessity  come  to  pass,  that  the  same  thing  should  be  fulfilled  in  each  of 
his  members,  namely,  that  they  should  not  only  suffer  from  external  violence  and 
force,  but  also  from  internal  foes,  ever  ready  to  betray  them,  even  as  Paul  declares 
that  the  Church  shall  be  assailed,  not  only  by  "  fightings  without,"  but  also  by  "  fears 
within."  Scott  dates  this  Psalm  B.  C.  1021 ;  Clarke,  B.  C.  1033 ;  while  Tholuck 
thinks  it  was  written  during  the  reign  of  Saul.  The  names  of  the  Most  High  here 
found  are  Jehovah  Lord  and  Elohim  God,  on  which  see  on  Ps.  i.  2 ;  iii.  2. 

1.  Blessed  is  he  that  considereth  the  poor.  Blessed,  as  in  Ps.  i.  1 ;  xxxii.  1 ;  0  the  blessed- 
nesses. Considereth  the  jwor ;  Chaldee:  Atteudeth  to  the  distressed  affairs  of  the  poor 
so  as  to  pity  them ;  Arabic :  Is  kind  to  the  poor ;  Calvin :  Judgeth  wisely  of  the 
poor ! '  Ainsworth  :  Prudently  attendeth  unto  the  poor  weakling ;  Fry :  Rightly  con- 
sidereth the  afflicted;  Hengstenberg :  Acts  wisely  towards  the  poor;  Ainsworth  thinks 
the  word  rendered  considereth  "  implies  both  a  skilful  minding  or  judging,  and  a  car- 
riage according  in  word  and  deed."  Scott :  "  This  clause  is  generally  understood  to 
refer  to  the  considerate,  active,  and  liberal  kindness,  shown  to  the  poor  and  afflicted, 
from  genuine  faith  and  love."  Diodati :  "  It  consists  as  well  in  judging  soberly  and 
charitably,  of  the  hidden  causes  of  their  affliction,  as  in  words  and  acts  of  humanity 
and  mercy."  The  purely  benevolent  man  shall  not  be  unrequited.  The  Lord  will 
deliver  him  in  time  of  trouble.  Deliver ;  save,  pireserve,  cause  to  escape.  Calvin  has 
comfort.  Trouble;  evil,  affliction,  mischief,  urrong.  See  on  Ps.  v.  4;  vii.  4,  9.  God 
allows  his  people  to  see  trouble,  but  he  saves  them  from  the  evil  of  affliction.  They 
have  learned  the  art  of  rejoicing  in  tribulation.  But  the  wicked  faint  when  they  are 
rebuked.  Some  have  thought  that  the  word  him  refers  to  the  poor ;  others,  to  him 
that  considereth  the  j^oor.  Both  senses  are  good.  The  latter  pretty  certainly  gives 
the  meaning  of  the  prophet.     The  same  is  true  in  vv.  2,  3. 

2.  The  Lord  will  preserve  him  and  keep  him  alive.  These  verbs  are  in  the  future. 
Some  of  the  ancient  versions,  but  for  no  good  cause,  put  them  in  the  optative.  The 
best  scholars  follow  the  Hebrew.  The  connection  is  thus  kept  up.  Preserve,  keep, 
guard ;  see  on  Ps.  xii.  7 ;  xvi.  1.  To  heep  alive  is  to  cause  to  live,  to  save  alive,  to 
quicken,  to  recover  from  sickness.  There  is  no  objection  to  making  the  clause  include 
the  promise  of  a  resurrection  and  of  a  happy  life  beyond.  Good  things  given  in 
covenant  love  here  are  pledges  of  better  things  to  come.  And  he  shall  be  blessed  upon 
{he  earth.  Godliness  has  promise  of  both  worlds.  Calvin  regards  this  clause  and 
the  preceding  as  of  like  import,  and  says  the  prophet  "  does  not  in  the  least  exclude 
by  these  expressions  the  hope  of  a  better  life  after  death."  For  blessed,  Calvin  and 
Fry  prefer  prosper,  and  Alexander,  be  p)rosp)ered.  The  Hebrew  is  commonly  ren- 
dered blessed,  though  it  seems  primarily  to  signify  led,  guided,  and  afterwards  re- 
lieved, and  finally  blessed  in  general.  See  Pr,  xxiii.  19 ;  Isa.  i.  17  ;  ix.  16.  God  will 
lead,  guide,  relieve  such  a  man.  And  thou  %vilt  not  deliver  him  unto  the  uill  of  his 
enemies.  They  will,  they  wish  and  seek  his  ruin  temporal  and  eternal ;  they  love  to 
make  him  appear  ridiculous,  contemptible,  odious  and  vicious.  The  wicked  shout 
when  thev  see  the  righteous  stumble.  The  verb  is  by  many  rendered  in  the  optative, 
Do  not  thou  give  him  up ;  but  this  is  not  good. 

3.  The  Lord  will  strengthen  him  upon  the  bed  of  languishing.     Strengthen;  pri- 


*88  STUDIES  IX   THE   BOOK  OF  PSALMS.  [psalm  iLi. 

marily  prop,  stay,  uphold,  then  sustain,  strengthen.  The  Chaldee :  The  word  of  God 
will  aid  him  in  his  life ;  Calvin :  The  Lord  will  supi^ort  him  on  the  bed  of  sorrow ; 
Jebb :  The  Lord  will  preserve  him  upon  the  couch  of  knguishing ;  Green  :  When 
he  languisheth  upon  his  bed,  the  Lord  shall  support  him.  The  renderings  quite 
agree  in  all  but  the  tense.  The  future  is  best.  The  next  clause  fully  maintains  the 
parallelism.  Thou  ivilt  make  all  his  bed  in  his  sickness.  Septuagint,  Vulo-ate,  Ethio- 
pic  and  Doway :  Thou  hast  turned  all  his  couch  in  his  sickness ;  Calvin  and  Ains- 
worth :  Thou  hast  turned  all  his  bed  in  his  sickness ;  Green  :  Thou  shalt  make  his 
whole  bed  easy  during  his  sickness ;  Fry :  Thou  hast  changed  all  his  bed  in  his  suf- 
fering. Some  have  thought  that  the  meaning  was  that  in  sickness  God  would 
change  (that  is  exchange)  the  bed  for  something  else.  But  the  more  common  and 
obvious  view  is  better.  It  represents  God  as  exercising  the  office  of  a  nurse,  smooth- 
ing the  pillow  and  making  the  bed  of  his  sick  and  distressed  servants. 

4.  I  said,  Lord,  be  merciful  unto  me.  To  any  soul  rightly  affected  with  a  sense 
of  sin  the  cry  for  mercy  is  natural.  Good  men  in  this  life  never  get  beyond  the 
prayer  of  the  publican,  Luke  xviii.  13.  The  former  verses  of  this  Psalm  seem  to 
declare  a  doctrine  coincident  with  the  experience  David  is  about  to  recite,  a  sorrow- 
ful experience  in  which  he  had  conflicts  and  trials.  He  begins  with  earnest  crying 
for  mercy  and  help.  If  we  get  rid  of  any  affliction,  it  must  be  through  mercy.  Jus- 
tice would  rivet  upon  us  every  sorrow  that  ever  befalls  us.  Heal  my  sotd.  The 
worst  of  all  troubles  are  soul-troubles.  For  I  have  sinned  against  thee.  Saul  and 
Judas  each  said  :  "  I  have  sinned  ;"  but  David  says :  "  I  have  sinned  against  thee." 
Compare  2  Sam.  xii.  13 ;  Ps.  li.  4.  "VVe  never  get  right  views  of  the  nature  of  sin, 
till  we  see  that  it  is  against  Jehovah.  The  enormity  of  every  offence  is  to  be  deter- 
mined in  part  by  the  character  of  him  against  whom  it  is  perpetrated.  A  sense  of  sin 
deeply  affected  the  Psalmist.  He  seems  to  have  connected  his  distress  with  his  trans- 
gression, and  he  "  expects  that  as  soon  as  he  had  obtained  forgiveness,  he  would  also 
obtain  relief  from  his  affliction." 

5.  3Iine  enemies  speak  evil  of  me.  Evil  may  be  ill,  mischief,  sorrow,  and  then  speak 
has  the  sense  of  predict  or  imprecate;  or  evil  may  be  idckedness  or  malice,  and  then  to 
■■<j)eak  is  to  idter.  The  wicked  hate  the  righteous  in  a  deadly  manner.  The  proof  is 
that  they  say:  W7ien  shall  he  die,  and  his  name  perish?  The  form  of  question  here 
is  optative  and  not  interrogatory.  There  are  many  instances  of  this  form  of  speech, 
Ps.  xlii.  2;  ci.  2.  The  wicked  desire  the  utter  overthrow  of  the  righteous,  and  at 
times  they  seem  confidently  to  expect  it.  They  forget  that  a  just  man  ftilleth  seven 
times,  and  riseth  up  again.  Even  when  the  wicked  witness  the  temporal  death  of  the 
saints,  they  but  see  a  mysterious  method  of  raising  them  to  glory.  The  hope  that  the 
name  of  the  righteous  shall  j;em/i  is  quite  idle;  the  righteous  shall  be  had  in  everlast- 
ing remembrance. 

6.  And  if  he  come  to  see  me,  he  speaketh  vanity.  Enemies  are  either  open  or  secret. 
Open  enemies  were  mentioned  in  the  preceding  verse.  Here  we  have  a  hypocrite 
visiting  David  in  his  sickness.  A  more  difficult  duty  is  seldom  before  us  than  when 
hypocritical  men  call  on  us  in  our  sickness.  Such  men  are  both  more  detestable  and 
more  dangerous  than  overt  enemies.  The  change  of  number  from  plural  to  singular 
is  not  unusual  and  does  not  vary  the  sense.  Some  read  one  of  them  for  he;  but  this 
is  not  necessary.  His  heart  gathereth  iniquity  to  itself,  i.  e..  He  is  "collecting  materials 
for  calumnious  reports;"  and  is  framing  them  together  ready  for  use,  or,  he  is  "devis- 
ing some  deceitful  and  malicious  purpose,"  some  real  iniquity,  and  in  due  time  he  will 
bring  it  out.  Fry  has  it.  He  surmiseth  evil.  One  of  the  greatest  afflictions  of  good 
men  is  that  they  are  not  judged  fairly,  nor  have  their  motives  rightly  construed.  JEvil 
surmisings  are  among  the  most  mischievous  acts  of  human  wickedness.     They  soon 


rsALM  xLi.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  489 

burst  forth  in  slanderous  words  iiud  unclinritable  deeds.     When  he  goetli  abroad,  he 
telleth  it.     Pent  up  malice  will  break  out  in  some  form,  sooner  or  later. 

7.  All  that  hate  me  ivhisper  together  against  me.  Consjiiracy  and  falsehood  are  ap 
propriately  represented  in  all  good  writings  as  first  muttered.  The  whisperer  of  the 
Bible  is  ojie  of  the  worst  characters,  Prov.  xvi.  28;  Kom.  i.  29;  2  Cor.  xii.  20.  The 
Hebrew  is  here  very  idiomatic:  Together  against  me  they  ivhisper,  all  my  haters.  The 
action  is  first  declared,  then  the  actors,  then  their  unanimity.  Against  me  do  they 
devise  my  hurt.  Hurt  is  evil,  damage.  When  one  man  sets  himself  to  manufacture 
falsehoods,  and  to  invent  modes  of  injuring  another,  he  sometimes  accomplishes  much; 
but  when  a  number  of  the  ill-disj)osed  put  their  heads  together,  they  can  do  a  deal 
of  mischief,  especially  if  they  are  so  far  sunk  in  sin  as  to  go  to  pi'aying  over  their 
wickedness. 

8.  An  evil  disease,  say  they,  cleaveth  fast  mito  him.  Evil  disease,  literally,  a  word 
of  Belial.  For  word  we  have  the  authority  of  the  Chaldee,  Syriac,  Septuagint, 
Vulgate,  Montanus,  Musculus,  Cocceius,  Gejerus,  Venema,  Bythner,  Gill,  Hammond, 
Alexander  and  others.  Belial  signifies  nothingness,  worthlessness,  or  destruction.  A 
man  of  Belial  is  a  worthless  or  wicked  man.  If  we  read  ^vord,  then  the  meaning  is, 
some  foul  or  terrible  reproach,  some  hellish  crime,  is  fastened  on  him,  so  that  his  char- 
acter is  ruined.  This  is  the  easiest  mode  of  explanation,  and  agrees  with  the  next 
clause:  And  now  that  he  lieth  he  shall  rise  up  no  more.  "The  calumniator  may  destroy 
and  ruin,  as  well  as  the  pestilence."  Slanderers  often  foolishly  think  that  they  have 
forever  prostrated  the  just.  Others  understand  by  evil  disease,  some  'devilish  thing, 
something  which  cannot  be  accounted  for  in  a  natural  way.'  That  we  may  read  thwig 
is  beyond  dispute,  Ps.  ci.  3.  Either  interpretation  is  pertinent.  The  first  is  preferable. 

9.  Yea,  mine  oivn  familiar  friend  in  ivhom  I  trusted,  which  did  eat  of  my  bread,  hath 
lifted  up  his  heel  against  me.  Mine  own  familiar  friend,  literally  the  man  of  my  peace. 
Oriental  notions  of  hospitality  were  utterly  opposed  to  treachery  in  host  or  guest.  To 
ecd  of  one's  bread  did  also  sometimes  signify  an  honorable  dependence,  to  forget  which 
could  not  but  have  been  an  act  of  basest  ingratitude.  This  verse  is  partly  quoted  by 
Christ  in  application  to  Judas,  John  xiii.  18.  But  he  neither  calls  Judas  the  man  of 
my  peace,  nor  does  he  say,  I  trusted  in  him.  Our  Saviour  never  in  his  heart  confided 
in  Judas,  but  knew  that  he  was  a  devil,  John  vi.  70.  But  Judas  did  hold  an  honora- 
ble post  in  Christ's  family  and  did  eat  of  his  bread.  The  verse  is  primarily  fulfilled  in 
the  treatment  David  received  at  the  hand  of  Ahithophel  or  such  men ;  but  David  is 
so  far  the  type  of  Christ  that  these  words  had  also  a  fulfilment  in  our  Saviour.  To 
lift  up  the  heel  is  to  kick  as  the  horse  or  ass  does  against  his  master.  Instead  of  hath 
lifted  up  his  heel  against  me,  Mudge  and  Green  read  hath  shown  great  treachery  toivards 
me. 

10.  But  thou,  0  Lord,  be  merciful  unto  me,  and  raise  me  up,  that  I  may  reqxdte  them. 
The  form  of  the  mercy  here  desired  was  such  entire  recovery  from  his  distressed  con- 
dition as  to  be  able  to  bring  to  an  account  his  bitter  foes.  A  restoration  short  of  this 
would  be  but  a  sad  continuance' of  his  afiliction.  To  the  innocent  and  the  injured  it 
is  a  blessed  day  when  God  lifts  up  their  heads  above  all  their  enemies  round  about. 
In  all  contests,  where  either  the  righteous  or  the  wicked  must  from  the  nature  of  the 
case  triumph,  it  is  right  for  all  good  men  to  desire  the  total  defeat  of  the  cruel  and 
malignant.  Nor  do  the  Scriptures,  which  forbid  all  malice,  prohibit  public  persons  in 
authority  from  executing  vengeance.  If  this  verse,  as  some  think,  relates  to  Christ, 
it  is  his  intercession  for  his  own  glorious  reward,  in  which  he  should  make  a  show  of 
his  enemies  openly,  triumphing  over  them  in  his  cross,  and  receiving  from  God  the 
Father  glory  and  honor. 

11.  By  this  I  knoiv  that  thou  favorest  me,  because  mine  enemy  doth  not  triump)h  over 

62 


490  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xli. 

me.  The  general  truth  of  this  verse  is  illustrated  in  the  history  of  every  good  man. 
The  f<)ot  of  David  sometimes  Avell  nigh  slipped,  but  the  Lord  held  him  up.  The 
wicked  can  go  no  further  than  Jehovah  pleases.  They  never  gain  the  final  victory. 
If  the  Saviour  is  through  his  type,  David,  still  the  speaker  here,  then  how  marvel- 
lously did  he  always  defeat  his  great  adversary.  The  prince  of  darkness  never  had 
such  a  blow  struck  against  his  kingdom  as  on  Mount  Calvary.  Alexander :  "  The 
last  verb  means  proj)erly  to  shout  or  make  a  noise  as  a  sign  of  exultation,  more  espe- 
cially in  war."     See  1  Sam.  xvii.  20. 

12.  And  as  for  me,  thou  upholdest  me  in  mine  integrity,  and  settest  me  before  thy  face 
forever.  Integrity,  the  same  word  is  also  rendered  uprightness.  Job  iv.  6  ;  Pr.  xxviii.  6. 
It  is  also  rendered  simplicity,  2  Sam.  xv.  11.  The  Septuagint  and  Hengstenberg  have 
blamelessness ;  Syriac,  Vulgate  and  Ethiopic,  innocence ;  Jebb,  perfectness ;  Fry,  per- 
fection; Calvin,  integrity  or  soundness.  The  most  common  rendering  is  integrity. 
God's  people  are  upright,  simjyle,  sound,  men  of  integrity.  That  absolute  perfection  is 
not  claimed  by  David  is  clear  from  v.  4.  Even  the  measure  of  uprightness  attained 
by  him  was  the  fruit  of  divine  grace.  Thou  upholdest  [literally,  thou  hast  upheld] 
me  in  mine  integrity.  In  one  place  David  prays  for  the  blessing  which  he  here  says 
he  had  received:  Hold  thou  me  up,  and  I  shall  be  safe,  Ps.  cxix.  117.  To  set  before 
the  face  denotes  approval  and  blessing.  The  perpetuity  of  the  mercy  here  recorded  is 
expressed  both  by  the  future  form  of  the  verb  and  by  the  word  forever.  This  verse 
has  an  unlimited  fulfilment  in  Messiah. 

13.  Blessed  be  the  Lord  God  of  Israel  from  everlasting,  and  to  everlasting.  This 
doxology  is  well  placed  here  Avhether  we  regard  it  as  merely  the  conclusion  of  this 
Psalm,  or  as  also  the  close  of  what  the  Jews  call  the  first  book  of  Psalms.  Morison: 
"Similar  additions  have  been  made  to  the  other  divisions  of  the  books  of  the  Psalter." 
The  terms  of  the  doxology  are  plain  and  well  understood.  Blessed,  as  in  Ps.  v.  12; 
xviii.  46.  "In  the  triumphant  song  of  eternity  angels  and  men  shall  unite;  so  that 
from  age  to  age,  from  generation  to  generation,  and  from  eternity  to  eternity,  the 
Lord's  name  shall  be  praised."  Amen,  and  Amen.  Amen  means  sure,  firm,  then 
true,  faithful.  The  Septuagint  and  Vulgate  render  it.  So  let  it  be.  The  Arabic 
erroneously  substitutes  a  single  Alleluiah  for  the  double  Amen.  At  the  beginning 
of  a  sentence  Amen  is  a  solemn  mode  of  asseveration,  Matthew  xviii.  3;  John 
iii.  3.  At  the  close  of  a  sentence,  it  expresses  a  wish  that  what  has  been  said  may 
be  found  true,  and  a  confidence  that  it  shall  come  to  pass.  It  is  twice  applied  to 
God  in  one  verse,  and  is  there  rendered  truth,  Isa.  Ixv.  16.  It  is  one  of  the  titles 
of  Christ,  Rev.  iii.  14. 

Doctrinal  and  Practical  Remarks. 

1.  The  union  between  Christ  and  believers  is  so  close  that  even  jirophets  in 
describing  the  conflicts  and  victories  of  the  saved  often  describe  those  of  the  Saviour 
himself  and  vice  versa.  We  suffer  with  him;  and  he  was  temjited  in  all  points  like 
as  we  are.  Commentators,  even  the  best,  are  often  in  doubt  whether  a  prophet  is 
.speaking  of  himself,  or  of  some  other  man.  This  commonly  produces  no  harmful 
perplexity.     Christ  and  his  people  are  one. 

2.  "Wicked  as  the  woidd  is,  charitable  judgments  concerning  all  humble  and 
patient  sufferers  are  not  only  most  conducive  to  personal  happiness,  but  ax'e  actually 
nearest  the  truth.  God's  blessing  is  on  those,  who  lightly  consider  the  cases  of 
affliction  known  to  them,  v.  1.  Harsh  judgments  concerning  our  fellow-men  are 
common  and  grievous  sins. 

3.  Although  we  may  fitly  judge  ourselves  with  a  severity,  which  would  ill  becomi 
us  in  judging  others,  yet  it  is  a  blessed  thing  to  be  able  to  hold  fast  a  well-grounded 


PSALM  xLi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  491 

confidence  of  our  interest  in  Christ,  and  to  take  cheerful  views  of  our  own  case,  when 
we  are  j;oor,  or  .^Ick,  or  ajjiicted,  or  forsaken,  v.  1. 

4.  Wherever  we  go,  we  may  expect  to  meet  with  those,  who  need  our  compassion. 
This  is  implied  in  v.  1.    It  is  declared  elsewhere,  "  Ye  have  the  poor  always  with  you." 

5.  Right  thoughts  will  produce  right  actions.  He  that  properly  consUlereth  tlie 
poor  will  be  sure  to  open  the  hand,  and  secure  the  blessings  of  cliarity ;  and  they  are 
many — even  blessednesses,  v.  1.  Henry :  "  Liberality  to  the  poor  is  the  surest  and 
safest  way  of  thriving ;  such  as  practise  it  may  be  sure  of  seasonable  and  effectual 
relief  from  God."  We  know  who  it  is  that  said  :  "  Inasmuch  as  ye  have  done  it  unto 
one  of  the  least  of  these  my  brethren,  ye  did  it  unto  me ;"  and,  "  It  is  more  blessed  to 
give  than  to  receive."  Morison :  "  We  cannot  bless  others  without  being  blessed 
ourselves." 

6.  But  in  all  our  acts  of  supposed  charity  let  us  carefully  scrutinize  our  motives. 
There  is  reason  to  fear  many  have  no  genuine,  Christian  principle  in  kind  deeds 
towards  men.     Prodigality  is  not  beneficence. 

7.  The  penitent  poor  and  he,  who  cares  for  such,  shall  alike  have  deliverance  in 
time  of  trouble,  v.  1. 

8.  Yea,  the  righteous  shall  also  be  preserved  and  kept  alive,  v.  2.  The  narrow 
escapes  of  almost  any  good  man,  if  well  written,  would  form  a  wonderful  chapter,  if 
not  a  volume.  Such  deliverances  as  are  wrought  for  the  saints  are  themselves  good 
and  pledges  of  good  things  yet  to  come. 

9.  The  benevolent  and  beneficent  man  shall  have  many  temporal  good  things :  Hi 
shall  be  blessed  on  the  earth,  v.  2.  Compare  Ps.  xxxvii.  16 ;  Pr.  x.  22.  Dickson : 
"  None  of  the  godly  man's  afilictions  shall  hinder  or  take  away  his  begun  blessedness, 
even  in  this  world." 

10.  Much  as  Satan  and  wicked  men  resemble  ravenous  wild  beasts,  greedy  for  their 
prey,  and  surely  as  they  think  they  have  secured  it,  yet  they  shall  not  in  a  single  case 
get  the  soul  that  makes  God  his  refuge.  God  will  not  deliver  him  unto  the  will  of  his 
enemies,  v.  2. 

11.  We  may  all  reasonably  calculate  on  being  both  sick  and  sad.  We  ought  to 
prepare  for  such  trials.  They  are  needful  for  our  sauctification.  When  they  shall 
come,  we  shall  need  strength  and  help.  Henry :  "  God  has  not  promised  that  his 
people  shall  never  be  sick,  nor  that  they  shall  not  lie  languishing,  nor  that  their  sick- 
ness shall  not  be  unto  death ;  but  he  has  promised  to  enable  them  to  bear  their  afflic- 
tion Avith  patience,  and  cheerfully  to  wait  the  issue."  We  shall  then  need  strengthening 
and  soothing,  v.  3,  which  none  but  God  can  give.  "  When  he  giveth  quietness  who 
can  make  trouble?"  Job  xxxiv.  29.  "I  am  calm,  because  I  am  in  the  hands  of  a  calm 
God,"  said  Mrs.  Hewitt. 

12.  Sickness  of  soul  is  the  worst  disease,  v.  4.  Scott :  "  Nothing  is  so  distressing  to 
the  contrite  believer,  as  a  sense  of  the  divine  displeasure,  guilt  on  his  conscience,  and 
the  prevalence  of  sin  in  his  heart :  pain  and  sickness  will  remind  him  to  pray  espe- 
cially for  pardoning  mercy,  and  for  the  healing  of  his  soul,  which  is  wounded  and 
diseased,  because  he  has  sinned  against  the  Lord." 

13.  Let  us  continue  our  cry  for  mercy  however  long  our  trials  may  last,  or  however 
great  our  prosperity  may  be,  v.  4.  We  always  need  God's  gracious  compassion. 
Blessed  is  he,  who  feels  this  truth.  Anything  is  good  for  us,  if  it  makes  us  loathe 
ourselves,  and  penitently  sue  for  mercy.  Let  affliction  in  its  worst  forms  assail  us,  if 
it  but  make  our  consciences  tender,  abase  us  for  past  follies,  and  show  us  the  hideous 
nature  of  sin  and  the  preciousness  of  redemption. 

14.  The  tongue  is  a  world  of  iniquity,  v.  5.     Evil  speaking  is  no  new  thing. 

15.  If  tile  wicKed  had  their  way  in  this  world,  they  would  not  leave  a  remnant 


4<j2  studies  in  the  book  of  psalms.  [psalm  xli. 

of  the  pious,  nor  a  vestige  of  goodness,  v.  5.  Utter  destruction  and  misery  would  be 
in  their  ways.    The  hatred  of  Cain  to  Abel  was  the  type  of  all  malice  against  the  church. 

16.  Impudent  hypocrisy  and  foul  double-dealing  have  antiquity  on  their  side,  v. 

6.  Insincerity  is  always  odious,  but  peculiarly  so,  when  it  comes  with  its  grimaces  to 
the  sanctuary,  and  with  its  whines  of  pretended  sympathy  to  the  house  of  mourning 
and  afHictiou.  Beware  of  men.  There  must  be  a  hell  as  well  as  a  heaven.  A  just 
God  will  not  put  sincere  Christians  and  vile  hypocrites  into  the  same  company. 

17.  No  man  knows  the  falsehoods  whispered,  or  the  plots  muttered  against  him,  v. 

7.  But  God  knows  all  wicked  devices.  He  can  defeat  the  counsel  of  Ahithophel, 
and  rebut  the  slanders  of  many.  Our  safety  is  in  his  omniscience,  as  well  as  in  his 
omnipotence  and  boundless  mercy. 

18.  If  ill  will  and  ill  Avords  could  have  destroyed  the  church,  long  since  she  would 
have  been  rased  to  the  foundations,  v.  8.  Compare  Ps.  cxxiv.  1-5 ;  Isa.  i.  9  ;  Rom. 
ix,  29.     But  the  Lord  loves  the  gates  of  Zion  more  than  all  the  tents  of  Jacob. 

19.  The  spirit  of  prophecy  is  the  testimony  of  Jesus,  v.  9.  Everywhere  in  Moses, 
in  the  Psalms,  and  in  all  the  prophets  even  as  many  as  have  spoken,  we  find  hints, 
allusions,  types,  or  direct  predictions  of  Christ.  The  more  calumnious  and  murderous 
our  foes,  the  closer  should  we  cling  to  his  doctrine,  his  example  and  his  person.  He, 
who  would  pass  to  glory  without  the  hatred,  contempt  and  ingratitude  of  the  wicked, 
cannot  know  the  fellowship  of  our  Lord's  suflferings,  Phil.  iii.  10.  If  friends  turn  to 
foes,  let  us  turn  the  more  to  him,  who  commendeth  his  love  to  us  in  that  while  we 
"were  yet  enemies  he  died  for  us. 

20.  It  has  often  happened  that  a  man's  foes  were  they  of  his  own  house.  It  was  so 
with  David.  It  was  so  with  Christ,  v.  9.  If  the  wicked  should  now  act  differently 
we  should  suspect  the  truth  of  revelation. 

21.  It  is  marvellous  that  the  wicked  are  not  alarmed  at  the  thought  that  every  stej) 
they  take  in  sin  is  contrary  to  the  prayers  of  saints,  v.  10.  The  cause  which  cannot 
succeed,  except  by  God's  refusal  to  hear  the  prayer  of  faith  offered  by  his  whole 
church  every  day,  must  be  absolutely  desperate  and  forlorn. 

22.  Let  us  commit  our  cause  to  him  that  judgeth  righteously,  fully  purposing  to  do 
all  that  is  right,  and  leaving  results  with  him,  v.  10.  Dickson:  "Every  believer  may 
be  assured  of  this,  that  what  injuries  are  done  to  Christ  in  his  person,  Christ  shall  re- 
quite his  persecutors." 

23.  We  ought  therefore  to  pray  earnestly,  and  we  may  pray  in  hope  that  the  wdcked 
may  not  triumph,  but  be  effectually  put  down,  v.  10. 

24.  There  are  always  some  tokens  for  good  to  the  righteous,  v.  11.  If  they  are 
troubled  on  every  side,  yet  they  are  not  distressed ;  if  they  are  perplexed,  yet  they  are 
not  in  despair;  if  they  are  persecuted,  yet  they  are  not  forsaken;  if  they  are  cast  down, 
yet  they  are  not  destroyed;  if  they  are  sorrowful,  yet  they  rejoice  in  tribulation;  if 
the  rod  of  the  wicked  falls,  yet  it  does  not  rest  on  the  lot  of  the  righteous;  if  their 
feet  well  nigh  slip,  yet  the  Lord  holds  them  up;  if  their  enemies  do  get  the  foot  of 
pride  on  their  necks,  yet  they  cannot  quite  stamp  them  into  dust.  And  then  when 
they  begin  to  rise,  let  Haman  and  all  like  him  look  out !  Esth.  vi.  13. 

25.  God's  people  are  a  generation  of  upright  men.  They  are  simjile.  They  are 
honest,  not  deceitful,  not  double-tongued,  not  knavish.  They  are  men  of  integrity. 
They  would  rather  be  right  and  be  thought  wrong,  than  be  wrong  and  be  thought 
right.  Yet  a  good  man  does  not  covet  reproach,  but  esteems  a  good  name  above  great 
riches. 

26.  Even  in  this  world,  in  the  long  run,  innocence  under  a  cloud  is  better  than  ini- 
quity in  its  gaudiest  glitter.  Dickson:  "Uprightness  is  a  special  means  to  bring  a 
man  through  difficulties,  and  whatsoever  infirmities  the  believer  be  subject  unto,  he 


PSALM  xLii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  493 

shall  not  want  comfort,  if  he  keep  conscience  of  integrity,  uprightness  and  sincerity. 
This  is  the  Psalmist's  rejoicing,"  v.  12.     It  was  Paul's  also,  2  Cor.  i.  12. 

27.  If  any  of  us  have  integrity,  real  excellence  of  character,  it  is  all  owing  to  God's 
mercy  and  grace  to  us,  upholding  us  in  it,  v.  2.  It  is  a  demand  of  common  honesty 
for  us  to  say  so. 

28.  God  loves  his  own  image  and  approves  his  own  workmanship,  v.  12.  Alexan- 
der: "As  man  sets  God  before  him  as  an  object  of  trust,  so  God  sets  man  before  him 
as  an  object  of  protection." 

29.  The  worship  of  God  by  doxology  is  very  ancient,  v.  13.  It  seems  to  have  been 
among  the  earliest  methods  of  devotion.  Gen.  ix.  26 ;  xiv.  20 ;  xxiv.  27 ;  Ex.  xviii.  10. 
The  New  Testament  gives  us  a  rich  variety  of  doxology.  This  kind  of  worship  greatly 
abounds  in  the  temple  above. 

30.  Let  us  learn  to  say  amen  to  every  suitable  doxology,  thanksgiving,  prayer,  con- 
fession and  adoration.  An  audible  amen  is  no  indecency  in  the  house  of  God,  if  sea- 
sonably and  reverently  made.  But  we  should  always  say  it  in  our  hearts.  Pool: 
"The  doubling  of  the  word  shows  the  fervency  of  his  spirit  in  this  work  of  praising 
God." 


Psalm  xlii. 

To  the  chief  Musician,  Maschil,  for  the  sons  of  Korah. 

1  As  the  hart  pantetli  after  the  water-brooks,  so  panteth  my  soul  after  thee,  O  God. 

2  My  soul  thirsteth  for  God,  for  the  living  God:  when  shall  I  come  and  appear  before  God? 

3  My  tears  have  been  my  meat  day  and  night,  while  they  continually  say  unto  me,  Where  ia 
thy  God  ? 

4  When  I  remember  these  things,  I  pour  out  my  soul  in  me:  for  I  had  gone  with  the  multitude, 
I  went  with  them  to  the  house  of  God,  with  the  voice  of  joy  and  praise,  with  a  multitude  that 
kept  holyday. 

5  Why  art  thou  cast  down,  O  my  soul?  and  why  art  thou  disquieted  in  me?  hope  thou  in  God: 
for  I  shall  yet  praise  him/o?-  the  help  of  his  countenance. 

6  O  my  God,  my  soul  is  cast  down  within  me :  therefore  will  I  remember  thee  from  the  land  of 
Jordan,  and  of  the  Hermonites,  from  the  hill  Mizar. 

7  Deep  calleth  unto  deep  at  the  noise  of  thy  waterspouts :  all  thy  waves  and  thy  billows  are 
gone  over  me. 

8  Yet  the  Loed  will  command  his  lovingkindness  in  the  daytime,  and  in  the  night  his  song 
shall  he  with  me,  and  my  prayer  unto  the  God  of  my  life. 

9  I  will  say  unto  God  my  rock,  Why  hast  thou  forgotten  me  ?  why  go  I  mourning  because  of 
the  oppression  of  the  enemy  ? 

10  .4s  with  a  sword  in  my  bones,  mine  enemies  reproach  me;  while  they  say  daily  unto  me, 
Where  is  thy  God? 

11  Why  art  thou  cast  down,  O  my  soul?  and  why  art  thou  disquieted  within  me?  hope  thou  in 
God:  for  I  shall  yet  praise  him,  who  is  the  health  of  my  countenance,  and  ray  God. 

ON  To  the  chief  Musician  see  on  title  of  Psalm  iv.  On  Maschil,  Instruction,  see  on 
title  of  Psalm  xxxii.  The  rest  of  the  title  is  not  clear.  Some  regard  the  sons  of 
Korah  as  the  authors.  Such  supply  in  the  title  A  Psalm,  as  we  do  in  title  of  Psalms 
xi.  xiv.  It  is  also  true  that  instead  of  for  we  may  read  of  as  in  title  of  Psalm  iii.  and 
often.  Against  the  authorship  of  the  sons  of  Korah,  it  may  be  stated  1,  that  in  no 
Psalm  whose  origin  we  know,  are  two  or  more  persons  united  in  the  authorship.  2, 
Ps.  Ixxxviii.  is  also  said  to  be  "for  the  sons  of  Korah,"  and  yet  it  is  added  that  it 


4  94  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  xlh. 

is  Maschil,  or  an  Instruction  "of  Heman  the  Ezrahite."  Nor  does  it  weaken  this  state- 
ment though  we  shoukl  admit  that  Heman  was  probabl}'-  one  of  the  sous  of  Korah. 
3.  There  is  reason  for  regarding  David  as  the  author.  It  is  written  as  of  one  man, 
and  not  as  of  many.  It  says,  /,  mine,  me,  and  not  xve,  our,  us  as  in  Ps.  cxxxvii.  where 
the  afllictions  of  a  people  are  described.  It  well  suits  the  case  of  David  in  his  long 
exile  from  Jerusalem  in  the  days  of  Saul.  As  the  Psalms  were  designed  for  the  temple, 
it  is  not  probable  that  the  private  experience  of  any  obscure  person  would  be  made  the 
theme  of  public  worship.  The  geographical  position  of  David  in  his  exile  corresponds 
with  that  noted  in  v.  6,  i.  e.,  it  was  in  the  laud  of  Jordan  and  of  Hermon.  Hengsteuberg, 
however,  thinks  David's  experience  is  the  subject  of  the  Psalm  and  that  one  of  the 
sons  of  Korah  was  its  author,  and  sang  it  "  as  from  the  soul  of  David."  With  him 
agrees  Tholuck.  But  we  have  no  right  to  say  that  one  man  composed  it,  if  the  title 
ascribes  it  to  several.  Besides,  as  Alexander  says,  "It  is  a  much  more  obvious  suppo- 
sition that  David  himself  wrote  it  to  express  his  own  feelings  at  a  particular  juncture 
of  his  history."  4.  The  great  weight  of  authority  is  on  the  side  of  the  Davidic  au- 
thorship. So  the  Syriac,  Eabbi  Moses,  Calvin,  Bellarmine,  Gussetius,  Piscator,  Fabri- 
tius,  Cocceius,  Patrick,  Gill,  Dodd,  Jebb,  Hammond,  Morison,  Home,  Scott  and  Alex- 
ander. Add  to  this  that  Ps.  xliii.  is  commonly  admitted  to  have  been  written  by  the 
author  of  this,  and  that  the  Septuagint,  Vulgate,  Ethiopic  and  Syriac  all  give  David 
as  the  author  of  that  Psalm. 

If  David  wrote  it,  or  even  if  he  is  the  subject  of  it,  to  what  period  in  his  life  does  it 
refer?  Several  incline  to  the  notion  that  it  points  to  the  time  of  Absalom's  rebellion. 
But  it  as  Avell  suits  the  time  when  Saul  drove  David  from  the  sanctuary.  Moreover, 
the  rebellion  of  Absalom  was  of  too  short  continuance  to  maJce  the  language  of  this 
Psalm  so  appropriate  to  that  occasion  as  to  David's  former  exile.  But  Avho  were  the 
sons  of  Korah?  These  opinions  have  more  or  less  prevailed.  One  is  that  they  sprang 
from  some  one  of  that  name  in  the  days  of  David.  Mudge  and  others  think  the  sons 
of  Korah  were  a  society  of  musicians,  founded  or  presided  over  by  Korah.  Others 
think  that  the  sous  of  Korah  were  the  surviving  descendants  of  that  miserable  man 
who,  together  with  two  hundred  and  fifty  of  his  adherents,  who  were  princes,  perished, 
when  "  the  earth  opened  her  mouth,  and  swallowed  them  uj)  together  with  Korah." 
In  Num.  xxvi.  11  w^e  read:  "Notwithstanding  the  children  of  Korah  died  not."  They 
had  taken  the  warning  given,  and  had  departed  from  the  tents  of  those  wicked  men, 
Num.  xvi.  24,  26.  It  must  be  admitted  that  the  name  Korah,  and  the  j^atronymic 
Korahite  are  found  in  the  Scriptures  in  a  way  that  creates  considerable  doubt  respecting 
the  particular  man  from  Avhom  the  Korahites  are  named.  See  1  Chron.  i.  35  ;  ii.  43 ; 
vi.  22,  54;  ix.  19;  xxvi.  1 ;  2  Chron.  xx.  19.  Yet  the  more  common  belief  is  that 
they  descended  from  him  who  perished  for  his  gainsaying.  This  vieAV  is  taken  by 
Ainsworth  with  entire  confidence,  by  Gill  and  others.  Korah,  who  perished,  was  a 
Levite.  Whatever  may  have  been  their  origin,  it  is  clear  the  sons  of  Korah  were  "  a 
Levitical  family  of  singers."  Nothing  then  could  be  more  appropriate  than  the  dedi- 
cation of  a  sacred  song  to  these  very  people.  Samuel  the  prophet  was  of  this  family. 
Some  have  thought  that  this  Psalm  and  the  forty-third  form  a  jDair;  and  some 
have  even  united  them  into  one  composition.  In  as  many  as  thirty  manuscripts,  the 
Hebrew  copyists  have  transcribed  them  as  if  they  were  but  one  composition.  But  in 
other  MSS.  they  are  divided.  Their  being  placed  near  together  may  be  owing  to  mere 
accident.  Alexander  thinks  that  the  next  Psalm  was  actually  written  as  an  appendix 
or  continuation  of  this.  See  Introduction,  §  12.  Morison  :  "  It  does  not  appear  that 
any  regular  order  has  been  preserved  in  the  disposal  of  the  various  materials  of  this 
Book.  They  seem  rather  to  have  been  inserted  as  they  presented  themselves  to  the 
attention  of  the  collectors."     This  is  the^irs^  Psalm  in  what  the  Jews  called  the  Second 


PSALM  xLii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  496 

Book  of  Praises.  But  that  division  was  a  human  invention.  See  Introduction,  §  11. 
Scott  dates  it  B.  C.  1021.  In  it  we  have  three  names  of  the  Most  High,  Jehovah 
Lord,  El  God  and  Elohlm  God,  on  which  see  on  Ps.  i.  2 ;  v.  4;  iii.  2.  The  Psahns 
inscribed  to  the  sons  of  Korah  have  l)een  thouglit  remarkable  for  the  frequent  use  of 
Elohini. 

The  scope  of  this  Psalm  is  not  always  agreed  upon.  The  Syriac  says  this  is  "  a 
Psalm  of  David  sung  when  he  was  an  exile,  and  desired  to  return  to  Jerusalem." 
The  Arabic  calls  it  "  a  prayer  for  the  Jews  who  had  fallen,"  or  backslidden.  Luther 
and  Hengstenberg  think  the  best  insight  is  gained  by  duly  regarding  God  as  sometimes 
hiding  his  flxce  and  then  clearly  revealing  himself  in  mercy  as  a  light  and  deliverer. 

1.  As  the  hart  jxtnteth  after  the  ivater-hroolcs,  so  j^anteth  vnj  soid  after  thee,  0  God. 
The  public  worship  of  God  as  ordained  in  his  sanctuary  was  to  pious  Jews  the  live- 
liest representation  of  spiritual  good  things.  Even  when  they  were  in  distant  countries 
they  prayed  towards  their  holy  temple.  David,  now  in  exile,  breaks  forth  into  intense 
longings  for  communion  Avith  God.  Some  have  expounded  this  verse  and  the  next  as 
if  all  the  Psalmist  desired  was  to  revisit  the  tabernacle.  But  truly  pious  men  were 
never  satisfied  with  the  ordinances  of  God  without  the  God  of  ordinances.  Alexan- 
der :  "  The  first  noun  is  masculine,  but  the  verb  feminine;  so  that  we  may  either  read 
hart  or  hind."  The  Septuagint,  by  using  the  feminine  article,  pronounces  for  hind.  The 
other  ancient  versions  have  it  hart  or  stag.  Panteth,  or  brayeth,  as  in  the  margin  and 
some  others,  or  desireth,  as  the  Septuagint.  In  Joel  i.  20,  cry.  The  hind  is  said  to  be 
more  thirsty  than  the  hart.  But  either  of  them  hunted  over  the  hills  or  plains  of 
Judea  was  an  exceedingly  fit  emblem  of  a  soul  intensely  longing  for  some  absent  good. 
Water-brooks,  fountains  of  waters,  streams  of  waters,  or  springs  of  waters.  See  on  Ps. 
xviii.  15.     In  the  sanctuary  everything  reminded  the  devout  worshipper  of  God. 

2.  3Iy  soxd  thirsteth  for  God,  for  the  living  God:  tvhen  shall  I  come  and  appear  before 
Godf  The  first  and  last  word  here  rendered  God  is  Elohim ;  the  second,  ^^.  The 
verb  is  the  same  as  in  the  preceding  verse.  The  repetition  of  the  declaration  shows 
the  intensity  of  the  desire.  No  doubt  the  pious  Jew  thought  much  of  the  tabernacle, 
the  shew  bread,  the  altar,  the  sacrifices,  the  visible  glory  and  other  things  pertaining 
to  the  temple.  But  the  God  of  Jacob,  who  made  a  Bethel  in  a  desert,  could  always 
make  any  place  the  gate  of  heaven.  Evidently  more  is  here  meant  than  a  mere  long- 
ing for  the  privilege  of  public  worship.  Piety,  which  has  its  seat  in  the  soul,  consists 
much  in  communion  with  God,  not  in  rites  and  forms.  Hengstenberg:  "The  longing 
of  the  Psalmist  is  described  as  directed  towards  God  himself,  not  towards  the  place 
of  his  worship."  True  piety  engages  the  affections.  It  awakens  the  longings  of  the 
soul.  Because  the  best  men  are  very  imperfect  and  have  but  low  actual  attainments, 
true  piety  in  this  life  consists  very  much  in  desires  after  holiness.  The  knowledge  of 
God,  his  favor,  his  image,  his  soul-cheering  presence  and  the  hopeful  prospect  of 
dwelling  forever  with  him  are  objects  of  sufficient  w'orth  and  excellence  to  draw  out 
the  heart  of  the  best  and  greatest  of  men.  What  a  wondrous  revelation  of  these  we 
have  in  the  person,  work  and  sufferings  of  Christ!  "He  that  hath  seen  me,  hath 
seen  the  Father."  Scott :  "  David  longed  and  mourned  after  the  courts  of  God  :  but 
still  more  for  the  living  God  himself;  for  his  presence,  and  favor,  and  tliose  pleasures 
which  he  had  enjoyed  in  communion  with  him."  The  living  God,  not  dead  as  mere 
idols  are,  Ps.  cvi.  28 ;  1  Thess.  i.  9 ;  or  living,  in  the  sense  of  active,  powerful,  Ps.  xxxviii. 
19  ;  Heb.  x.  31 ;  or  living,  as  a  fountain,  Jer.  xvii.  13.  This  longing  for  God  was 
increased  by  the  taunts  of  the  ungodly. 

3.  3£y  tears  have  been  my  meat  day  and  night,  ivhile  they  continually  say  imto  me. 
Where  is  thy  God?  They  Avho  can  do  nothing  but  shed  tears,  commonly  must  shed 
those  tears  alone.     Mankind  are  so  busy,  each  one  with  his  own  affairs,  the  human 


496  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xlii. 

heart  has  so  little  genuine  philanthropy  in  it,  and  overtures  of  sympathy  have  been 
so  ofterx  met  with  ingratitude,  that  sadness  is  commonly  left  solitary.  Oftentimes 
human  wickedness  makes  things  worse  than  ever.  It  charges  the  subjects  of  distress 
with  hypocrisy  and  wickedness.  Or,  it  declares  the  sufferer's  case  to  be  hopeless. 
Where  is  ihj  God?  q.  d.,  God  has  deserted  you ;  you  may  as  well  give  up  all  hope. 
By  saying  that  tears  were  his  meat  [or  bread]  day  and  night,  he  declares  that  he  had 
lost  his  appetite  for  his  food,  and  found  no  relief  but  ill  continual  weeping.  See  Ps. 
Ixxx.  5.  The  taunt,  Where  is  thy  Godf  has  obvious  reference  to  strong  confidence 
formerly  and  publicly  professed.  It  denies  God's  covenant  relation  and  faithfulness 
to  David.  Steir :  "  Although  the  railers  may  not  incessantly  cause  such  things  to 
be  heard,  yet  the  oppressed  soul  continually  hears  their  raillery  clanging  in  itself." 

4.  When  I  remeniber  these  things,  I  pour  out  my  soul  in  vie.  These  verbs  are  by  Ve- 
nema,  Marloratus,  Hengstenberg  and  Alexander  rendered  in  the  future ;  by  the  Syriac, 
Arabic,  Septuagint,  Vulgate  and  Ethiopic,in  the  preterite;  but  Calvin,  church  of  Eng- 
land, Vatablus,  Piscator,  Amesius,  Ainsworth,  Fabritius,  Mudge,  Green,  Waterland, 
Edwards,  Jebb,  Horsley,  Fry  and  Tholuck  agree  with  our  common  version.  This 
makes  as  good  sense  as  we  gain  in  any  other  way.  For  things  Boothroyd  and  Edwards 
read  tivies.  This  does  not  vary  the  sense.  These  things  are  those  mentioned  in  the  con- 
text— his  former  privileges,  his  present  banishment  from  God,  his  want  of  comfortable 
communion  with  God,  and  the  remembrance  of  his  present  condition  compared  with  what 
it  had  been.  For  I  pour  out  my  soul  in  me ;  Chaldee  :  I  will  pour  out  upon  me  the 
thoughts  of  my  soid ;  Syriac  :  3fy  soul  was  troubled ;  Ainsworth  :  I  pour  oxd  upon  me  my 
sold.  The  sense  of  the  phrase  is  well  expressed  by  the  Syriac  though  our  version  is  more 
literal.  For  I  had  gone  with  the  imdtitude,  I  toent  tvith  them  to  the  house  of  God,  with 
the  voice  of  joy  and  praise,  with  a  midtitude  that  kept  holy  day.  The  memory  of  this 
greatly  troubled  him.  The  variations  in  the  renderings  of  this  part  of  the  verse  are 
considerable.  But  they  eitlier  greatly  disregard  the  Hebrew  text ;  or  they  so  overstrain 
the  matter  as  hardly  to  merit  an  extended  notice;  or  they  do  substmitially justify  the 
common  version.  For  I  had  gone  some  read  marched.  The  procession  that  ascended 
Mount  Zion  to  the  temple  was  very  solemn,  orderly,  and  imposing.  Hengstenberg : 
"  The  use  of  music  in  the  processions  is  clear,"  2  Sam.  vi.  5.  Solemn  dancing  was 
not  unknown  at  such  times,  2  Sam.  vi.  14.  Thoughts  on  these  scenes  so  depressed 
David,  that  he  would  have  quite  despaired,  but  that  God  enabled  him  to  adminster 
timely  reproof  and  exhortation  to  his  own  soul : 

5.  WJiy  art  thou  cast  down,  0  viy  soid?  and  why  art  thou  disquieted  in  mef  His  dejec- 
tion and  disquiet  were  great.  Pi'esent  appearances  were  against  any  hope  of  a  change 
for  the  better ;  enemies  were  rancorous ;  his  condition  was  sad  and  forlorn ;  but  the 
covenant  and  its  promises  stood  firm.  Hope  thou  in  God,  i.  e.,  confide  in  God,  trust  in 
God.  Jebb  and  Alexander :  Wait  thou  for  God;  Ainsworth:  Wait  hop  ef idly  for  God; 
Green  and  Fry:  Wait jyatiently for  God.  For  so  doing  the  Psalmist  had  cause:  For 
I  shall  yet  praise  him  for  the  help  of  his  countenance.  To  faith  the  darkest  night  has  a 
star  of  hope.  Adverse  providences  may  be  followed  by  happy  results.  Praise,  as  in 
Ps.  ix.  1 ;  XXX.  4.  The  countenance  or  face  was  a  term  well  understood  among  the 
Hebrews  from  the  days  of  Aaron,  Num.  vi.  25,  26  ;  see  above  on  Ps.  iv.  6.  By  the 
helji  literally  helps,  supjjorts,  salvations  of  God's  countenance  every  conflict  is  at  last 
decided  in  favor  of  the  righteous,  Calvin  :  "  The  countenance  of  God  is  takeu  for  the 
manifestation  of  his  favor."  Even  the  hope  of  it  keeps  us  from  despair  while  the  bil- 
lows roll  high. 

6.  0  my  God,  my  sold  is  cast  down  within  me.  Cast  doivn,  as  in  v.  5.  In  both 
verses  the  form  is  reflexive,  q.  d..  My  sold  casts  itself  doivn.  Within  me,  literally 
upon  me.     Therefore  will  I  remember  thee  from  the  land  of  Jordan,  and  of  the  Hermon- 


PSALM  xLii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  497 

ites,  from  the  hill  Mizar.  Two  views  may  be  taken  of  this  passage.  One  is  that 
David  would  remember  God  in  order  to  cheer  up  liis  own  soul.  This  is  favored  by 
the  tense  of  the  verb  reynemher  in  tlie  Hebrew.  The  common  version  and  many 
others  give  this  cTonstruction.  The  other  is  that  thoughts  of  God  troubled  David. 
Those,  who  thus  understand  it  instead  of  therefore,  read  ivhen,  because,  or  for  that, 
and  instead  of  will  remember,  have  remember.  The  Hebrew  future  may  be  taken  for 
the  present  where  it  is  clearly  required  by  the  sense.  See  Introduction,  §  6.  Thus 
Calvin :  O  my  God,  my  soul  is  cast  down,  when  I  remember  thee.  Ainsworth  has 
much  the  same.  But  the  common  rendering  is  to  be  preferred.  The  geographical 
positions  pointed  out  in  this  verse  demand  some  notice.  From  the  land  of  Jordan ; 
some  think  it  designates  the  region  lying  on  both  sides  of  the  Jordan.  This  seems 
the  more  obvious  view.  Others  think  it  denotes  only  the  region  beyond  Jordan  as 
one  goes  down  from  Jerusalem.  So  Calvin.  Others  suppose  it  has  special  reference 
to  the  region  at  the  head  waters  of  the  Jordan.  So  Diodati.  Others,  among  them 
Hengstenberg,  think  that  the  land  of  Jordan  must  be  taken  in  connection  with  the 
next  phrase,  and  of  the  Hermonites,  and  that  these  two  designate  generally  the 
Transjordanic  region.  Pool  takes  all  the  phrases  referring  to  geography  not  to  desig- 
nate a  particular  locality,  but  all  the  places  and  parts  of  the  land,  to  which  David 
might  be  driven.  This  gives  a  good  sense  and  is  accompanied  with  fewer  difficulties 
than  most  of  the  others.  But  what  are  we  to  understand  by  the  land  of  the  Her- 
monites ?  The  original  word  is  plural  of  Hermon — Hermonim.  The  word  in  this 
form  occurs  no  where  else.  It  pretty  certainly  designates  not  a  people,  but  a  range 
of  mountains,  the  Hermans,  because  there  were  several  high  points  in  the  range  to 
which  this  name  was  given,  as  we  say  the  Alps,  Alleghenies.  The  singular,  Her- 
mon, designates  chiefly  the  Southern  portion  of  Anti-Libanus.  If  a  large  moun- 
tainous region  is  designated  by  the  Hermons,  then  we  have  the  reason  given  for  Da- 
vid's remembering  God,  viz.  his  remoteness  from  the  sanctuary  and  his  perils  in  that 
wild  district.  3fizar  means  little.  The  Chaldee  understands  Mount  Sinai.  But  Pis- 
cator,  church  of  England,  Mudge  and  others  understand  some  little  hill  in  Hermon. 
Dodd  :  "  Hermon  probably  rose  in  more  eminences  than  one,  and  therefore  is  ex- 
pressed plurally,  one  of  them  perhaps  smaller  than  the  rest  is  called  here  Mizar,  the 
little  one."  The  Septuagint,  Arabic,  Syriac,  Vulgate,  Ethiopic,  Ainsworth,  Ame- 
sius,  Horsley,  Tholuck  and  Hengstenberg  all  render  it,  from  the  little  mountain.  Ains- 
worth thinks  that  the  singular  may  be  here  put  for  the  plural ;  and  that  the  author 
of  the  Psalm  may  refer  to  the  Southern  mountains,  which  compared  with  Hermon,. 
were  small.  Lighfoot  thinks  Mizar  is  the  same  as  Zoar,  "  near  the  extreme  part  of 
Jordan,  close  to  the  salt  sea."  There  is  no  doubt  that  by  these  phrases  conjointly  the 
Psalmist  would  designate  the  general  route  of  his  wanderings.  Pool  thinks  all 
these  geographical  terms  equivalent  to  this  :  "  From  all  the  places  and  parts  of  the 
land  to  which  I  shall  be  driven."  The  passages  supposed  to  refer  to  the  same  lo- 
cality as  Hermon,  are  Num.,xxxiv.  7 ;  Deut.  iii.  8  ;  Ps.  Ixxxix.  12. 

7.  Deep  calleth  unto  deep  at  the  noise  of  thy  tvaterspoids.  John  Rogers'  Transla- 
tion :  One  depc  calleth  another  wyth  the  voyce  of  thy  whystles ;  Genevan :  One 
deepe  calleth  another  deepe  by  the  noyse  of  thy  water  spoutes ;  church  of  England : 
One  deep  calleth  another,  because  of  the  noise  of  thy  water-pipes.  Deep,  often  ren- 
dered abyss.  The  representation  is  that  of  one  ready  to  perish  in  the  sea,  when  it  is 
agitated  by  high  winds,  and  when  water-spouts  add  to  the  peril.  Some  think  the 
whole  imagery  of  the  verse  is  probably  taken  from  the  Noachic  flood.  However 
this  may  be,  miseries  multiplying  upon  us  have  long  been  compared  to  a  tempestu- 
ous sea  with  angry  and  heavy  clouds  passing  over  it.  The  great  home  of  water- 
spouts is  Cape  Horn  and  the  adjacent  waters ;  but  Shaw  saw  them  at  three  points  on 

63 


498  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psalm  xlii. 

the  coast  of  Syria.  They  at  times  visit  all  tropical  and  temperate  latitudes.  Ander- 
son :  "  A  water-spout  is  a  large  tube  or  cylinder  formed  of  clouds,  by  means  of  the 
electric  fluid,  the  base  beii]g  uppermost,  and  the  point  let  down  perpendicularly  from 
the  clouds.  It  has  a  particular  kind  of  circular  motion  at  the  point;  and  being  hol- 
low within  attracts  vast  quantities  of  water;  which  it  frequently  pours  down  in  tor- 
rents on  the  earth  or  the  sea."  It  is  a  great  terror  to  seamen.  If  one  empties  it- 
self on  a  ship  she  is  gone.  All  thy  ivaves  and  thy  billows  are  gone  over  me.  He 
was  in  a  sea  of  troubles.  For  waves  and  billows  some  read  breakers  and  floods.  Both 
terms  point  to  huge  masses  of  agitated  waters.  There  could  be  no  fitter  mode  than 
that  here  adopted,  of  describing  great  troubles,  some  from  men  here  below,  and  some 
direct  from  God.  Yet  great  as  were  his  sorrows  and  temptations,  he  Avas  not  in 
despair. 

8.  Yet  the  Lord  will  command  his  lovinghindness  in  the  daytime,  and  in  the  night 
his  song  shall  be  with  me,  and  my  prayer  unto  the  God  of  my  life.  It  is  well  when 
hope  puts  on  her  helmet,  and  mirth  sings  her  song,  and  faith  at  the  same  time  ofiers 
up  her  prayer.  Command  is  a  word  of  authority.  Lovingkindness,  kindness,  mercy, 
goodness,  favor;  see  on  Ps.  v.  7;  xvii.  7.  The  Lord's  song  is  the  song  of  thanks- 
giving. The  God  of  my  life  is  the  God  who  gave  and  preserves  my  life.  The  prayer 
is  not  that  of  sadness  but  of  cheerfulness  of  heart.  The  Arabic,  Edwards  and 
Hengstenberg  put  the  verb  command  in  the  present  tense ;  Vulgate,  church  of  Eng- 
land, Boothroyd  and  Hammond,  in  the  preterite  ;  Fry  has  the  optative  form.  Our 
version  and  many  others  of  high  authority  properly  follow  the  original.  God's  ser- 
vant, in  the  darkest  state  of  his  afiairs,  still  relied  on  Jehovah,  thankfully  praising 
him  and  devoutly  praying  to  him. 

9.  I  will  say  unto  God  my  rock.  The  word  here  rendered  God  is  El.  Bock,  as  in 
Ps.  xviii.  2.  Why  hast  thou  forgotten  mef  Remembering  denotes  care,  support, 
reward;  so  forgetting  denotes  neglect,  forsaking,  consigning  to  misery.  Judges  xvi. 
28;  1  Sam.  i.  11;  Neh.  xiii.  14;  Luke  xxiii.  42;  Gen.  xl.  23;  Judges  iii.  7;  Ps. 
Ixxvii.  9;  cvi.  21.  It  seemed  as  if  God  had  deserted  David's  cause.  But  the 
prophet  filled  his  mouth  with  arguments.  He  humbly  expostulated  against  the 
Lord's  desertion  of  him  and  his  cause.  Prayer  may  have  great  vehemence  and 
strong  argument  in  it.  Why  go  I  moxirning  because  of  the  oppression  of  the  enemy? 
Mourning,  i.  e.,  squalid,  with  garments  covered  with  dust  and  ashes,  as  was  the  manner 
of  mourners,  see  on  Ps.  xxxv.  14.  The  weight  of  the  evil  brought  on  us  by  adversa- 
ries is  sometimes  all  but  intolerable.  It  greatly  opjrresses  us.  Yet  the  righteous 
may  earnestly  plead  with  God  for  the  removal  of  so  great  a  calamity.  His  honor 
and  their  purity  demand  it,  Ps.  cxxv.  3. 

10.  As  with  a  sword  in  my  bones,  mine  enemies  reproach  me:  while  they  say  daily  unto 
me.  Where  is  thy  God?  The  taimt  and  derision  of  the  question  in  this  verse  are  the 
same  as  in  v.  3.  David  says  they  W'Cre  like  a  sword  in  his  bones.  For  sword  the 
margin  and  Chaldee  read  killing;  Hengstenberg  and  Alexander,  murder;  Ainsworth, 
murdering  ^veajion;  in  Ezek.  xx'i.  22,  the  same  word  is  rendei-ed  slaughter.  It 
describes  excruciating  pain. 

11.  Why  art  thou  cast  doivn,  0  my  sold?  and  ivhy  art  thou  disquieted  within  me? 
hope  thou  in  God:  for  I  shall  yet  praise  him.  Thus  far  the  verse  is  quite  as  the 
beginning  of  v.  5.  It  is  added.  Who  is  the  health  of  my  countenance,  and  my  God. 
The  variation  of  this  clause  from  the  corresponding  clause  in  v.  5  is  that  here  we 
have  my  countenance  for  his  countenance.  This  ought  to  appear  in  any  version. 
There  is  no  reason  for  correcting  the  text.  It  is  right  already.  Such  changes  are 
natural  and  beautiful.  Health,  in  v.  5,  help;  see  Ps.  iii.  2,  8;  most  commonly 
salvation,  then  help,  tvelfare,  deliverance,  health,  saving  health;  here  and  in  v.  5  plural. 


PSALM  xLii.]  STUDIES  IN   THE  BOOK  OF  PSALMS.  i09 

The  health  of  my  countenance  is  he,  Avho  graciously  looks  on  me  and  gives  me  bold- 
ness when  otherwise  I  should  sink  into  despair.  Alexander;  "And  my  God  is  not 
an  unmeaning  or  gratuitous  addition,  but  has  reference  to  the  taunting  question  in 
the  preceding  verse.  Where  is  thy  Godf 

Doctrinal  and  Practical  Remarks. 

1.  Love  to  God's  house  is  of  the  essence  of  true  piety.  It  always  has  been  so,  v.  1. 
There  is  no  piety  without  a  devotional  spirit ;  and  that  spirit  is  always  gratified  in 
the  assemblies  of  the  saints.  Even  the  memory  of  hours  spent  in  the  delights 
of  public  worship  is  cheering  to  one  deprived  of  the  ordinances. 

2.  Dickson:  "It  is  not  a  bare  formal  use  of  the  ordinances,  but  communion 
with  God  himself,  which  the  lively  believer  seeketh  after,  in  the  use  of  public 
ordinances,"  v.  1. 

3.  Ought  not  those,  who  leave  the  churches  of  our  old  settlements,  to  see  to  it  that 
some  provision  be  made  for  edifying  public  worship  in  the  places  where  they  settle? 
Ought  not  those,  who  go  into  voluntary  exile  from  God's  worship,  to  suspect  that  all 
is  not  right?  Can  it  be  safe  for  them,  of  their  own  accord,  to  do  what  it  so  grieved 
David  to  be  compelled  to  do?  v.  1. 

4.  It  would  greatly  promote  true  religion,  if  all  God's  people  would  put  a  just 
estimate  on  the  i:)rivileges  of  public  worship,  vv.  1,  2.  Henry:  "Sometimes  God 
teaches  us  effectually  to  know  the  worth  of  mercies  by  the  want  of  them,  and  whets 
our  appetite  for  the  means  of  grace,  by  cutting  us  short  in  those  means." 

5.  True  religion  consists  much  more  in  longing  desires  for  more  grace  and  know- 
ledge, than  in  being  satisfied  with  that,  which  we  have  attained,  vv.  1,  2.  Com- 
pare Matt.  V.  6.  The  Saviour  represents  the  desires  of  the  pious,  after  holiness  both 
by /naiyer  and  thirst;  David  hj  thirst  only.  Thirst  is  said  to  be  more  tormenting 
than  hunger. 

6.  It  is  a  blessed  thing  to  be  able  to  mourn  an  absent  God  and  to  desire  his  soul- 
cheering  presence,  v.  2.  It  is  better  to  weep  and  cry  for  lost  spiritual  privileges  and 
comforts  with  a  relish  even  for  their  memory,  than  it  is  to  be  at  ease  in  the  fulness  of 
earthly  comforts.     Godly  mourning  is  better  than  carnal  rejoicing. 

7.  True  religion  is  ever  the  same  and  always  produces  similar  effects  on  charactei*,  v.  2. 

8.  As  the  ordinances,  without  God's  blessing,  do  not  satisfy  a  believer,  so  also  the 
most  precious  seasons  of  devotion  on  earth  do  awaken  in  him  heavenly-mindedness, 
and  great  longings  to  participate  in  the  worship  of  the  temple  not  made  with  hands, 
vv.  1,  2.  There  sin  never  mars  delight.  There  the  face  of  Jesus  in  his  glory  shines 
on  every  redeemed  soul.  There  floods  of  glory  and  salvation  fill  the  soul  with 
ineffable  delight. 

9.  It  is  no  new  thing  for  good  men  to  be  filled  with  anguish  and  to  pour  out  tears 
day  and  night,  v.  3.  The  happiest  may  soon  be  plunged  into  the  deepest  distress. 
Wicked  men,  fallen  angels,  God's  providences,  dismal  fears,  loss  of  courage,  banish- 
ment from  home  and  a  thousand  frightful  forms  of  ill  may  all  be  against  us. 

10.  It  is  a  favorite  device  of  the  great  adversary  and  his  minions  to  attempt  in 
various  ways  to  drive  believers  to  despondency  and  even  to  despair,  v.  3.  If  they 
cannot  destroy,  they  are  determined  to  torment  God's  people. 

11.  Taunts  are  no  novelty.  The  greatest  and  best  of  men  need  not  be  surprised  at 
them.  Reproach  is  a  sword,  vv.  3,  10.  Calvin :  "  Whenever  the  ungodl}'  triumph 
over  us  in  our  miseries,  and  spitefully  taunt  us,  saying  that  God  is  against  us,  let  us 
never  forget  that  it  is  Satan  who  moves  them  to  speak  in  this  manner  to  overthrow 
our  faith."     Let  the  wicked  spit  their  spite,  but  let  us  be  steadfast  with  God. 

12.  Appearances  of  help  are  often  wanting  when  succor  is  at  hand,  vv.  3,  10.    The 


500  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  sxu. 

jlarkest  hour  in  the  history  of  man's  redemption  was  just  before  the  resurrection 

of  Christ. 

13.  Even  if  the  memory  of  past  joys  has  some  tendency  to  deepen  present  distress, 
yet  it  is  best  not  to  forget  them,  for  he,  who  once  filled  our  mouth  with  praise,  can 
brino-  back  the  days  wlien  the  candle  of  the  Lord  shined  upon  us,  v.  4. 

14.  When  tempted  to  despond,  we  must  rally  and  exhort  ourselves  by  a  considera- 
tion of  the  truths  suited  to  our  cases,  vv.  5,  11.  Dejection  is  not  the  offspring  of 
piety.     We  must  have  faith  and  hope  in  God,  or  we  must  lose  our  cause. 

15.  It  is  a  great  mercy  that  we  may  tell  God  all  our  sorrows  and  griefs,  v.  6.  He 
has  an  ear  to  hear  and  a  heart  to  feel  for  all  our  woes. 

16.  No  situation  in  life,  no  anguish  of  mind,  no  cares  or  duties  can  justify  us  in 
forgetting  God,  v.  6.  We  must  call  him  to  mind,  though  nothing  but  our  wants  and 
sorrows  in  a  howling  wilderness  remind  us  of  him. 

17.  Let  none  be  surprised  at  the  violence  of  temptations,  v.  7.  They  often  come  in 
like  a  flood.  Onset  succeeds  onset,  until  we  are  ready  to  yield.  But  the  only  thing 
that  ever  lost  a  believer  the  victory  was  cowardice. 

18.  Let  all  prepare  for  the  worst.  We  may  well  expect  sorrow  upon  sorrow.  In 
David's  case  deep  called  unto  deep.  One  unclean  spirit  often  brings  seven  others 
with  him. 

19.  All  our  hope  is  in  the  lovingkindness  of  the  Lord,  v.  8.  We  need  no  other 
ground  of  peace  and  joy. 

20.  We  may  lawfully  be  very  earnest  and  urgent  with  God  for  his  gracious  inter- 
position, V.  9.  It  is  eminently  fit  for  God  to  undertake  cases  which  without  divine 
assistance  are  hopeless. 

21.  The  loss  of  God's  gracious  presence  and  of  the  light  of  his  countenance  consti- 
tutes the  greatest  grief  of  pious  souls,  v.  4. 

22.  Some  rely  wholly  on  past  experience  without  inquiring  how  it  is  now  with 
them.  Others  forget  all  God  has  done  for  them  as  soon  as  new  troubles  rise.  Let  us 
avoid  both  these  errors.  Tholuck :  "  Those  who  are  rich  in  past  experience  possess  in 
it  an  eminence  from  which  they  may  also  enjoy  genial  prospects  of  the  future. 

23.  However  evils  may  press  upon  us  now,  if  we  are  saints,  good  days  are  coming ; 
and  if  we  are  saints  and  have  good  times  now,  still  better  are  coming,  vv.  5,  11. 
Redemption  draweth  nigh.     We  shall  soon  be  forever  with  the  Lord. 

24.  In  every  extremity  let  believers  plead  their  covenant  relation  with  God,  saying, 
Th(nt  art  my  God,  v.  11.  This  will  sustain  them  when  all  else  fails.  Often  this  is 
all  they  can  do.  Dickson :  "  Although  the  Lord,  for  a  time,  shall  neither  remove  the 
outward  affliction  nor  inwardly  give  comfort,  yet  faith  will  sustain  itself  by  the  cove- 
nant, and  lay  its  whole  weight  upon  it." 

25.  This  Psalm  shows  that  of  old,  as  in  modern  times,  the  saints  had  groauiugs 
which  cannot  be  uttered. 

26.  To  all  true  Christians  "  the  house  of  the  Lord  is  where  the  word  of  God,  and 
the  promise  of  grace  are  preached ;"  where  Christ  is  held  up  as  the  hope  of  glory, 
and  a  heaven  ,of  sinless  holiness  promised  to  the  faithful. 


PSALM  XLiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  501 


Psalm  xliii. 

1  Judge  me,  O  God,  and  plead  my  cause  against  an  ungodly  nation:  oh  deliver  me  from  the 
deceitful  and  unjust  man. 

2  For  thou  art  the  God  of  my  strength :  why  dost  thou  c;ist  me  off?  why  go  I  mourning  be- 
cause of  the  oppression  of  the  enemy  ? 

3  Oh  send  out  thy  light  and  thy  truth :  let  them  lead  me ;  let  them  bring  me  unto  thy  holy 
hill,  and  to  thy  tabernacles. 

4  Then  will  I  go  unto  the  altar  of  God,  unto  God  my  exceeding  joy :  yea,  upon  the  harp  wil'. 
I  praise  thee,  O  God  my  God. 

5  Why  art  thou  cast  down,  O  my  soul?  and  why  art  thou  disquieted  within  me?  hope  in  God  , 
for  I  shall  yet  praise  him,  ivho  is  the  health  of  my  countenance,  and  my  God. 

IN  Hebrew  this  Psalm  lias  no  title.  Syriac :  A  Psalm  of  David  when  Jonathan 
informed  him  that  Saul  desired  to  slay  him,  and  a  prayer  of  the  proi^het.  He 
also  speaks  lightly  of  the  Jews  ;  Arabic :  A  prayer  for  the  Jews  who  had  backslid- 
den ;  Septuagint :  A  Psalm  of  David.  All  these  are  unwarranted.  Kennicott, 
Lowth,  Home,  Mudge,  Edwards,  Horsley,  Tholuck,  Cobbin  and  others  make  it  a 
part  of  Ps.  xlii.  Williams:  "The  Jewish  choristers  having,  on  some  occasion, 
found  the  anthem  too  long,  have  divided  it  for  their  own  conveniency,  (no  uncom- 
mon thing  among  choristers ;)  and  being  once  divided,  it  was  ignorantly  supposed, 
it  ought  to  be  so  divided."  But  this  is  a  sweeping  statement,  with  little  to  support  it. 
Psalms  xlii.  and  xliii.  when  united,  contain  fewer  verses  and  less  matter  than  many 
which  the  choir  sang.  Besides,  the  church  of  God  has  never  so  carelessly  regarded 
her  sacred  writings  as  to  allow  such  liberties.  The  Avant  of  a  title  proves  not  that 
this  belongs  to  Ps.  xlii.  The  reasons  against  uniting  these  two  Psalms  are  given  at 
length  by  Hengstenberg  and  Alexander.  The  authorship  is  pretty  certainly  the 
same  as  that  of  the  xlii.  Of  the  date  we  know  nothing  certainly.  Scott  gives  it  as 
B.  C.  1021.  In  it  we  have  two  names  of  Jehovah,  Elohim  God  and  El  God,  on 
which  see  on  Ps.  iii.  2 ;  v.  4. 

1,  Judge  me,  0  God.  Chaldee  :  Judge  me,  O  God,  with  the  judgment  of  truth ; 
Syriac :  Judge  my  judgment,  O  God.  We  had  the  same  verb  in  Ps.  vii.  8  ;  xxvi.  1 ; 
Ps.  Ixxxii.  3,  defend.  Fry:  Give  me  justice,  O  God.  And  jilead  mycmise;  the 
same  verb  as  in  Ps.  xxxv.  1,  which  see.  Syriac:  Undertake  my  defence;  Arabic: 
Relieve  me  ;  Ainsworth  :  Plead  my  j)lea ;  Fry  :  Sustain  my  cause ;  Hengstenberg : 
Plead  my  quarrel ;  literally,  Strive  my  strife,  contend  my  contention.  If  we  vary 
from  the  common  version,  we  can  get  nothing  better  than.  Conduct  my  controversy. 
The  Septuagint,  Calvin,  Ainsworth  and  others  have  a  pause  after  cause.  But  the 
Syriac,  Arabic,  Vulgate  and  others  without  any  pause  immediately  add  the  clause, 
which  we  render  against  an  ungodly  nation.  Chaldee,  against  an  unjust  race ;  ^y 
y'vaq,  against  a  merciless  people;  \vi\ga.te,,  a  nation  that  is  not  holy;  Calvin,  a  crwei 
nation ;  Mudge,  a?i  ungenerous  people ;  Jebb,  a  'people  withoid  mercij.  The  mass  of 
the  people  showed  unkindness  to  David  whenever  his  life  was  sought.  Of  all  foes 
none  are  more  to  be  dreaded  than  a  people  unjustly  excited  against  a  great  and  good 
man,  especially,  one  who  has  rendered  eminent  public  services.  Some  of  his  foes  were 
particularized  :  Oh  deliver  me  from  the  deceitful  and  xmjust  man.  This  description  so  well 
suits  the  case  of  Ahithophel  that  some  hence  conclude  that  this  Psalm  certainly  re- 
fers to  Absalom's  rebellion,  in  which  that  fox  was  the  cunning  adviser.  But  no 
wicked  plot  was  ever  conducted  with  candor  and  justice.  It  may  describe  any  bit- 
ter, crafty  foe.  He,  who  designs  or  perpetrates  a  wrong  against  a  good  man,  must 
either  be  very  miserable,  or  must  harden  himself  in  crime  by  deliberate  deceit. 


502  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xliu 

2.  For  thou  art  the  God  of  my  strength.  This  is  also  rendered  my  God  and  my 
strength,  also  God  my  strength.  Strength,  also  rock,  fort,  fortress,  Judges  vi.  26;  Dan, 
ii.  19;  Jer.  xvi.  19.  The  most  common  rendering  is  strength;  see  on  Ps.  xxvii.  1. 
Why  dost  thou  cast  me  off?  Chaldee:  Why  hast  thou  forsaken  me?  Syriac:  Why 
hast  thou  forgotten  me?  Arabic:  Why  hast  thou  driven  me  away?  Calvin:  Why 
art  thou  estranged  from  me?  In  the  Hebrew  the  verb  is  in  the  preterite,  but  it 
expresses  the  act  as  continued  to  present  time.  He  is  deploring  his  exile  from  the 
house  and  public  worship  of  God.  Why  go  I  mourning  because  of  the  oppression 
of  the  enemy?  see  on  Ps.  xlii.  9. 

3.  Oh  send  out  thy  light  and  thy  tridh.  Darkness  represents  distress  and  danger; 
light,  relief  and  deliverance.  Here  the  light  sought  is  that  of  the  divine  countenance, 
the  favorable  aspect  of  providence ;  see  on  Ps.  iv.  6.  Tridh  is  the  truth  promised  to 
David,  involving  the  divine  faithfulness.  The  Syriac  reads  thy  faithfulness;  the 
Arabic,  thy  equity.  To  send  out  or  send  forth  light  and  truth  is  to  bring  them  to 
bear  on  the  case.  Let  them  lead  me.  God  can  make  darkness  light  and  crooked 
things  straight.  His  faithfulness  never  lets  go  its  hold  on  believers.  Let  them  bring 
me  unto  thy  holy  hill,  and  to  thy  tabernacles.  Alexander:  "The  mention  of  the  taber- 
nacle and  the  holy  hill  shows  that  the  Psalm  is  neither  earlier  nor  later  than  the 
times  of  David  and  Solomon,  before  whom  there  was  no  holy  hill,  and  after  whom 
there  was  no  tabernacle."  Tabernacles,  in  the  plural,  may  be  thus  explained: 
1.  There  were  difierent  parts  of  the  great  tent,  as  we  learn  from  many  Scriptures. 
Paul  fully  explains  this  matter  in  Heb.  ix.  1-8.  So  that  the  one  tabernacle  may  be 
spoken  of  in  the  plural.  2.  In  David's  time  there  were  two  tabernacles  where  God 
was  duly  worshipped,  one  in  Mount  Zion,  as  many  Scriptures  show;  the  other  at 
Gibeon  as  we  learn  from  1  Chron.  xvi.  37-39.  So  that  in  two  Avays  we  may  justify 
the  use  of  the  plural. 

4.  Then  will  I  go  unto  the  altar  of  God.  God,  Hebrew,  Elohim.  Here  is  the  vow, 
made  in  distress,  as  vows  commonly  are.  It  is  a  solemn  pledge  and  engagement 
that  he  would  make  offerings  to  God  before  all  Israel.  Some  regard  these  words  as 
the  expression  of  a  hope  that  he  shall  be  able  to  do  these  things.  This  may  be  so ; 
but  the  other  is  the  better  explanation.  IJnto  God  my  exceeding  joy.  God,  Hebrew, 
El.  Chaldee:  My  God,  from  whom  is  the  joy  of  my  exultation;  margin,  Jebb  and 
Alexander:  To  God  the  gladness  of  my  joy;  church  of  England:  Even  unto  the 
God  of  my  joy  and  gladness.  In  his  existence,  personality,  attributes,  providence, 
Avord  and  salvation  God  is  the  source  of  unspeakable  joy.  Yea,  iipon  the  haip  will 
I  praise  thee,  0  God,  my  God.  Haip,  see  on  Ps.  xxxiii.  2.  Praise  is  comely,  even  in 
times  of  distress,  and  the  purpose  to  render  it  is  always  becoming.  The  covenant 
relation  expressed  in  the  words  God,  my  God,  was  the  foundation  of  perpetual 
confidence  to  David. 

5.  Why  art  thou  cast  doivn,  0  my  soid?  and  why  art  thou  disquieted  within  me?  hope 
in  God:  for  I  shall  yet  praise  him,  who  is  the  health  of  my  countenance,  and  my  God. 
See  on  Ps.  xlii.  11.  Tholuck:  "Having  committed  his  cause  to  the  Loril,  he  suc- 
ceeds for  the  last  time  in  appeasing  his  troubled  soul." 

Doctrinal  akd  Practical  Remarks. 

1.  It  is  an  unspeakable  comfort  to  be  able  to  ask  God  to  judge  us,  v.  1.  His  judg- 
ment is  true,  impartial,  not  after  appearances,  but  after  the  heart.  He  who  can  with 
a  good  conscience  commit  his  way  to  God,  has  nothing  to  fear. 

2.  For  where  our  cause  is  good,  our  Judge  becomes  our  Advocate  and  pleads  our 
cause,  V.  1.  AVhen  the  Lord  is  on  our  side,  it  cannot  go  ill  with  us.  He  kuoMS  all 
truth.     He  is  a  Counsellor. 


PSALM  sLiii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  503 

3.  No  public  service,  no  piety,  no  benevolence,  no  humility  can  exempt  God's  ser- 
vants from  ill  will  and  wrong  doing  in  this  wicked  world.  David  had  his  foes,  v.  1. 
Clirist  luid  his  murderers. 

4.  The  enemies  of  God's  servants  are  often  so  many,  so  cruel,  so  cunning  and  so 
powerful,  that  it  is  a  marvel  they  do  not  eat  them  up.  Less  grace,  less  aid  than  God 
affords  would  not  meet  their  case. 

5.  As  the  righteous  cannot  practise  the  deceit  and  injustice,  nor  use  the  weapons 
employed  against  them,  the  only  resource  left  them  is  to  enlist  God,  v.  1. 

6.  The  confidence  which  the  righteous  repose  in  God  is  not  misplaced.  He  is  the 
God  of  their  strength,  v.  2. 

7.  It  is  wise  and  profitable  to  inquire  into  the  cause  of  our  afflictions.  Why  dost 
thou  cast  me  offf  v.  2.     A  failure  so  to  do  leaves  us  without  profit  from  our  sorest  trials. 

8.  One  of  the  direst  forms  of  afiliction  is  the  opjjression  of  the  wicked,  v.  2.  Man 
is  cruel. 

9.  In  the  darkest  hour  on  earth  we  may  pray,  we  ought  to  pray,  v.  3.  We  may 
always  ask  for  light,  truth,  guidance,  and  comfort  from  the  word  of  God. 

10.  Cobbin :  "  In  some  way  or  other  we  may  expect  that  earnest  prayer  will  meet 
with  a  gracious  answer,  v.  3.  The  faith  of  the  Psalmist  saw  the  successful  end  of  his 
prayer,  and  transported  him  at  once  to  the  sacred  altar.  Such  holy  and  ardent  desires 
as  he  expressed  will  be  sure  to  obtain  an  audience  in  heaven." 

11.  He  Avho  has  no  love  for  the  house  of  God  has  no  piety,  v.  3.  Henry :  "  Those 
v.'hom  God  leads,  he  leads  to  his  holy  hill,  and  to  his  tabernacles ;  those  therefore  who 
pretend  to  be  led  by  the  Spirit,  and  yet  turn  their  backs  upon  instituted  ordinancas, 
certainly  deceive  themselves." 

12.  It  is  optional  with  us  whether  in  our  affliction  we  will  engage  to  do  something 
we  are  not  commanded  to  do.  Even  distress  does  not  oblige  us  to  vow.  But  when 
the  vow  is  made,  it  must  be  kept,  v.  4 ;  Ecc.  v.  5. 

13.  As  under  the  law  no  fittei-  place  for  a  sinner  could  be  found  than  the  altar  of 
God  Avhere  atonement  was  made  by  bloody  ofiferings,  so  under  the  gospel  the  first  thing 
every  sinner  should  seek  is  the  expiation  of  sin  by  the  blood  of  Christ,  v.  4.  He  is 
our  Altar,  Sacrifice,  Lamb,  Righteousness.     Live  in  sight  of  the  Cross. 

14.  God  himself  is  the  source  of  inefflible  joy  to  all  holy  creatures,  v.  4.  Slade : 
"  The  faithful  servant  of  God  is  always  either  delighting  in  him,  or  mourning  after 
him."     Heaven  will  chiefly  consist  in  the  enjoyment  of  God. 

15.  Seeing  we  have  God  for  our  exceeding  joy,  surely  we  ought  never  to  be  dis- 
heartened, nor  faint  by  the  way,  v.  4.  If  outward  things  look  dark,  let  us  look  to  the 
throne  of  God.     There  all  is  radiant  with  glory. 

16.  On  instrumental  music  in  the  worship  of  God,  see  Remark  No.  4,  on  Ps.  xxxiii. 

17.  If  seasons  of  terrible  depression  come,  no  strange  thing  has  happened  to  us. 
The  same  came  to  the  author  of  this  Psalm.  A  horror  of  great  darkness  once  fell 
on  Abraham  himself.  Gen.  xv.  12. 

18.  If  temptation  is  sore,  if  afflictions  multiply,  if  enemies  are  many  and  powerful, 
let  us  hold  fast  and  firm  God  and  his  truth,  v.  5.  The  more  terrible  the  storm,  the 
more  necessary  is  the  anchor,  Heb.  vi.  19.     Hope  in  God. 


504  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xliv. 


Psalm  xliv. 

To  the  chief  Musician  for  the  sons  of  Korah,  Maschii. 

1  We  have  heard  with  our  ears,  O  God,  our  fathers  have  told  us,  ivhat  work  thou  didst  in  their 
days,  in  the  times  of  old. 

2  How  thou  didst  drive  out  the  heathen  with  thy  hand,  and  plantedst  them ;  how  thou  didst 
;iiBict  the  people,  and  cast  them  out. 

3  For  they  got  not  the  land  in  possession  by  their  own  sword,  neither  did  their  own  arm  save 
I  hem :  but  thy  right  hand,  and  thine  arm,  and  the  light  of  thy  countenance,  because  thou  hadst  a 
favour  unto  them. 

4  Thou  art  my  King,  O  God :  command  deliverances  for  Jacob. 

5  Througli  thee  will  we  push  down  our  enemies :  through  thy  name  will  we  tread  them  under 
that  rise  up  against  us. 

6  For  I  will  not  trust  in  my  bow,  neither  shall  my  sword  save  me. 

7  But  thou  hast  saved  us  from  our  enemies,  and  hast  put  them  to  shame  that  hated  us. 

8  In  God  we  boast  all  the  day  long,  and  praise  thy  name  for  ever.     Selah. 

9  But  thou  hast  cast  off",  and  put  us  to  shame ;  and  goest  not  forth  with  our  armies. 

10  Thou  makest  us  to  turn  back  from  the  enemy :  and  they  which  hate  us  spoil  for  themselves. 

11  Thou  hast  given  us  like  sheep  appointed  for  meat ;  and  hast  scattered  us  among  the  heathen. 

12  Thou  sellest  thy  people  for  nought,  and  dost  not  increase  thy  wealth  by  their  price. 

13  Thou  makest  us  a  repi-oach  to  our  neighbours,  a  scorn  and  a  derision  to  them  that  are  round 
about  us. 

14  Thou  makest  us  a  byword  among  the  heathen,  a  shaking  of  the  head  among  the  people. 

15  My  confusion  is  continually  before  me,  and  the  shame  of  my  face  hath  covered  me, 

16  For  the  voice  of  him  that  rei^roacheth  and  blasphcmeth  ;  by  reason  of  the  enemy  and  avenger. 

17  All  this  is  come  upon  us ;  yet  have  we  not  forgotten  thee,  neither  have  we  dealt  falsely  in 
thy  covenant. 

IS  Our  heart  is  not  turned  back,  neither  have  our  steps  declined  from  thy  way ; 

19  Though  thou  hast  sore  broken  us  in  the  place  of  dragons,  and  covered  us  with  the  shadow 
of  death. 

20  If  we  have  forgotten  the  name  of  our  God,  or  stretched  out  our  hands  to  a  strange  god; 

21  Shall  not  God  search  this  out  ?  for  he  knoweth  the  secrets  of  the  heart. 

22  Yea,  for  thy  sake  are  we  killed  all  the  day  long ;  we  are  counted  as  sheep  for  the  slaughter. 

23  Awake,  why  sleepest  thou,  O  Lord  ?  arise,  cast  us  not  off"  for  ever. 

24  Wherefore  hidest  thou  thy  face,  and  forgettest  our  afHiction  and  our  oppression? 

25  For  our  soul  is  bowed  down  to  the  dust :  our  belly  cleaveth  unto  the  earth, 

26  Arise  for  our  help,  and  redeem  us  for  thy  mercies'  sake. 

THE  several  parts  of  the  title  are  explained  on  titles  of  Ps.  iv.  xxxii.  xlii.  The 
date  and  authorship  are  wholly  uncertain.  The  Syriac  says  that  it  was  sung  by 
the  people  and  Moses  at  Horcb.  Calvin  and  Clarke  regard  it  as  probably  belong- 
ing to  the  times  of  the  captivity.  Patrick  and  Edwards  suppose  it  was  written  by 
Hezekiah.  Geddes  thinks  it  was  written  during  the  persecutions  of  Antiochus  Epi- 
phanes ;  while  Scott  conjectures  that  David  was  the  author,  and  that  it  was  written 
for  the  use  of  the  church  in  all  ages.  Tholuck  thinks  it  probably  belongs  to  the  time 
when  Jehoiachin  and  thirty-two  nobles  were  carried  into  captivity.  There  is  nothing 
to  justify  us  in  dating  it  as  early  as  the  time  of  IMoses.  We  do  not  find  the  chapters 
relied  on,  2  Chron.  xxix,  xxxi ;  2  Kings  xviii.  13,  17 ;  Isa.  xxxvi.  1,  sufficient  evi- 
dence to  date  it  in  the  times  of  Hezekiah.  If  we  compare  verses  17-22, with  Dan. 
ix.  3-18,  we  can  hardly  refer  it  to  the  captivity.  Geddes  relies  on  1  Maccabees  i.  ii., 
and  supposes  Matthias  was  the  author.  But  we  have  no  evidence  that  the  canon  of 
Scripture  was  enlarged  at  tliat  time  by  the  addition  of  a  chapter  or  a  song.  The 
reign  of  Jelioiachin  lasted  but  a  few  months,  nor  did  the  character  of  his  people  then 


PSALM  XLiv.J  STUDIES  IN  THE   BOOK   OF  TSALMS.  505 

correspond  with  the  teachings  of  vv.  17-22.  The  most  probable  opinion  is  that  it 
was  written  by  David  or  one  of  his  coteniporaries.  To  this  there  is  no  unanswerable 
objection.  Many  so  hold.  Theodoret  and  others  make  David  speak  prophetically 
of  Antiochus  Epiphanes,  "  who  first  hated  and  persecuted  the  Israelites  on  account 
of  their  religion,"  but  wdio  could  not  seduce  them  to  idolatry.  Paul  quotes  v.  22,  as 
applicable  to  Gospel  times,  Rom.  viii.  36.  Calvin:  "It  is  to  be  observed  that  the 
state  of  the  church  such  as  it  was  to  be  after  the  appearance  of  Christ  is  here  described. 
Paul  did  not  understand  this  Psalm  as  a  description  of  the  state  of  the  church  in  one 
age  only,  but  warns  us  that  Christians  are  appointed  to  the  same  afflictions."  But 
there  is  no  good  reason  for  denying  that  it  describes  a  state  of  things  existing  in  th(! 
lifetime  of  David,  when  there  were  much  piety  and  prosperity,  and  yet  some  very 
painful  events.  Hengstenberg  gives  it  the  same  historic  occasion  as  that  of  Ps.  Ix. 
See  1  Kings  xi.  15,  16  ;  2  Sam.  viii.  14  ;  1  Chron.  xviii.  12,  13  ;  Ps.  Ix.  cviii.  Alex- 
ander thinks  it  cannot  have  a  later  date  than  the  times  of  David.  Any  defeat  to  the 
arms  of  Israel  produced  the  greatest  public  distress.  See  Josh.  vii.  6.  Any  disaster 
in  war  to  that  remarkable  people,  owing  to  their  peculiar  relations  to  Jehovah,  argued 
that  he  was  angry  with  them.  There  is  nothing  gained  by  dividing  the  Psalm  into 
various  portions  and  making  it  dramatic.  Its  scope  is  pretty  clear  to  the  attentive 
reader.  In  it  we  find  two  names  of  Jehovah,  Elohim  God  and  Adonai  Lord ;  on 
which  see  on  Ps.  iii.  2  ;  ii.  4. 

1.  We  have  heard  with  our  ears,  0  God,  our  fathers  have  told  us,  what  wo7-k  thou 
didst  in  their  days,  in  the  times  of  old.  What  we  have  heard  with  our  ears  is  con- 
trasted with  what  we  now  see.  The  former  triumphant  state  of  Israel  made  their 
present  depressed  condition  the  more  sad,  and  furnishes  an  argument  from  what  God 
had  done  to  what  he  is  desired  to  do.  The  work  was  the  conquest  of  Canaan,  or  the 
marvellous  delivery  of  the  people  in  generations  gone.  We  have  a  parallel  to  this 
verse  in  Judg.  vi.  13.  There  is  no  need  of  confining,  as  some  do,  the  historic  reference 
of  the  verse  to  any  one  period  of  ancient  history  previous  to  the  date  of  the  Psalm. 

2.  How  thou  didst  drive  oid  the  heaihen  tvith  thy  hand,  and  plantedst  them;  how  thou 
didst  afflict  the  j^eople,  and  cast  them  out.  Many  versions  give  the  sense  better  than  the 
English,  owing  to  the  indefinite  nature  of  the  pronoun  them.  Syriac:  Thy  hand 
destroyed  the  peoples,  but  those  thou  didst  plant;  thou  didst  trouble  kingdoms,  but 
those  thou  didst  establish.  Beyond  reasonable  doubt  the  word  them  or  those,  in  both 
clauses  refers  to  the  Israelites,  though  our  translators  do  not  seem  so  to  have  under- 
stood the  latter  clause.  Heathen,  see  on  Ps.  ii.  1,  8;  ix.  5,  15,  17,  19,  20.  People,  see 
on  Ps.  ii.  1.  Cast  out  has  the  sense  of  expelling  in  Gen.  iii.  23;  Isa.  1.  1;  in  numer- 
ous places  it  signifies  to  multiply,  propagate,  cause  to  flourish,  extend  or  stretch  out, 
Ex.  ix.  15;  Num.  xxi.  6;  Ps.  xviii.  14;  Ivii.  3;  Ixxviii.  25;  Ixxx.  11;  Prov.  vL  14; 
Ezek.  xvii.  7.  Here  it  pretty  certainly  signifies  to  increase  or  cause  to  flourish  as  a 
branch.  Diodati  says,  it  is  "  a  term  borrowed  from  vines  and  other  plants  which  do 
bud  and  spread  abroad  after  they  are  planted  and  have  taken  root."  Geddes :  "  The 
whole  metaphor  is  taken  from  the  vine  or  some  other  luxuriant  tree."  Edwards : 
"  Thou  raadest  them  like  young  trees  shoot  forth  their  roots  and  branches."  In  the 
first  clause  we  have  God's  people  spoken  of  as  j^lcmted ;  in  this,  as  made  to  flourish,  to 
increase.  The  Hebrew  has  it.  Thou,  thy  hand.  If  this  doubling  has  any  signification, 
it  is  that  beyond  a  doubt  the  work  of  conquering  Canaan,  and  of  establishing  the 
Israelites  in  it,  was  the  work  of  God  alone.     So  the  pious  Jews  did  always  confess. 

3.  For  they  got  not  the  land  in  possession  by  their  own  award,  neither  did  their  oivn 
arm  save  them :  bid  thy  right  hand,  and  thine  arm,  and  the  light  of  thy  countenance, 
because  thou  hadst  a  favor  unto  them.  Tholuck :  "  Israel  had  to  fight  for  the  possession 
of  the  land  of  Canaan.     But  faith  knows  that  the  strength  in  man  is  not  his,  but  the 

64 


50G  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xliv. 

Lord's,  who  has  created  heaven  and  earth.  The  Psalmist  therefore  confesses  that  it 
\vas  the  hand  of  God  which  brought  those  mighty  feats  to  pass."  Ecc.  ix,  11.  It  is 
true  the  Israelites  as  they  came  out  of  Egypt  and  as  they  entered  Canaan  were  very 
numerous ;  but  their  foes  were  far  more  so.  The  seed  of  Jacob  in  Egypt  was  trained 
to  agriculture,  brick-making  and  servile  occuj^atious,  and  not  at  all  to  the  use  of  arms ; 
while  many  of  their  foes  learned  war  from  their  youth.  Every  victory  they  gained 
was  clearly  not  by  numbers,  by  discij^liue,  by  skill  or  by  prowess ;  but  by  the  Lord 
alone.  Yea,  his  right  hand,  his  arm,  that  is  his  skill  and  power,  and  the  light  of  his 
countenance,  the  favoring  aspects  of  his  providence,  gave  them  all  they  gained.  Nor 
did  Jehovah  thus  fight  for  them  for  any  merit  in  any  of  them  but  because  he  had  a 
favor  unto  them ;  literally,  because  thou  didst  like  them,  didst  take  pleasure  in  them, 
accept  them,  delight  in  them,  1  Chron.  xxviii.  4;  Ps.  cii.  14;  cxix.  108;  Ixii.  4.  God's 
love  to  Israel  was  free,  unmerited  and  amazing,  and  he  gave  them  a  land  for  which 
they  did  not  labor,  and  cities  which  they  built  not,  and  vineyards  and  olive-yards 
which  they  planted  not.  Josh.  xxiv.  13.  In  some  cases  neither  sword  nor  bow  were 
used  ;  but  hornets  were  the  instruments  of  conquest,  Josh.  xxiv.  12.  Since  the  fall  of 
Adam  all  good  things  in  the  lot  of  any  mere  man  are  undeserved  kindnesses. 

4.  Thou  art  my  King,  0  God.  Septuagint,  Vulgate,  Ethiopic  and  some  modern  ver- 
sions read  :  Thou  art  thyself  my  king  and  my  God,  or.  Thou  art  he,  my  king  and  my  God. 
Walford :  "  The  speaker  throughout  the  Psalm  is  the  church,  which  accounts  for  the  use 
of  both  the  singular  and  plural  numbers  in  different  parts."  The  change  of  person 
has  here  the  significancy  of  converting  history  into  argument,  and  of  making  a  plea, 
from  what  God  had  done  of  old  to  his  chosen  people,  in  behalf  of  David  and  of  every 
other  true  Israelite.  Command  deliverances  for  Jacob.  Syriac  and  Arabic :  Who 
hast  commanded  salvation  for  Jacob ;  Edwards :  [My  God]  that  commandeth  the 
victories  of  Jacob.  Amesius,  Piscator,  Fabritius,  Calvin,  Ainsworth,  Jebb,  Hengsteu- 
berg  and  Alexander  agree  with  the  English  version.  The  language  is  that  of  authority, 
which  kings  have.  It  is  of  frequent  use.  Jacob,  i.  e.,  the  chosen  nation,  descended 
from  him. 

5.  Through  thee  xdll  we  jmsh  down  our  enemies.  Enemies,  see  v.  7,  and  on  Ps. 
xxvii.  2.  Push  down,  rendered  gore,  Ex.  xxi.  28,  31.  It  means  to  push  as  ivith  a 
horn.  Clarke :  "  Literally,  '  We  will  toss  them  in  the  air  with  our  horn,'  a  metaphor 
taken  from  an  ox  or  bull  tossing  the  dogs  into  the  air,  which  attack  him;" 
Anderson:  "The  allusion  is  to  the  pushing,  striking  or  butting  of  oxen  and  other 
animals  with  their  horns,  and  means  to  vanquish,  or  subdue,"  Dent,  xxxiii.  17;  1  Kings 
xxii.  11;  Dan.  viii.  4.  The  form  of  the  verb  expresses  confidence  of  victory;  and 
the  power  by  which  that  is  done  is  none  else  than  that  of  God,  through  thee  or 
in  thee,  i.  e.,  in  union  with  thee.  Through  thy  name  u'ill  we  tread  them  under  that  rise 
uj)  against  us.  Tread  under;  Chaldee,  bring  into  subjection;  Arabic,  taunt  or  defy; 
Septuagint,  Ethiopic,  Vulgate  and  Doway,  contemn;  Alexander,  trample;  in  Pr. 
xxvii.  7,  loatheth;  most  commonly  tread  doivn.  The  imagery  is  draAvn  from  the  habits 
of  animals,  when  furiously  trampling  that  which  they  hate,  or  from  the  habits 
of  both  men  and  beasts  in  treading  on  that,  which  they  do  not  regard.  Thein  that 
rise  up  against  us,  a  participle,  one  word.  Syriac,  our  enemies;  Hengstenberg,  our 
adversaries;  Alexander,  our  assailants.  This  victory  over  enemies  was  in  God's  name, 
i.  e.,  by  his  strength,  direction  and  authority.  The  confidence  here  expressed  is 
strong,  drawn  from  the  historic  facts  stated  in  vv.  1-3,  and  from  God's  promises. 

6.  For  I  loill  not  trust  in  my  bow,  neither  shall  my  suvord  save  me.  Syriac :  Not  in 
our  bows,  nor  in  our  arms  do  we  trust  that  they  may  set  us  free.  In  v.  3  past 
deliverances  are  wholly  ascribed  to  God,  so  here  reliance  for  future  victories  is  solely 
on  him.     Alexander's  paraphrase  is  just  and  beautiful:   "What  was  true  of  my 


PSALM  XLiv.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  507 

fathers  is  equally  true  of  me.    As  they  did  not  prevail  by  their  own  strength,  neither 
can  I  hope  to  prevail  by  mine." 

7.  But  thou  hast  saved  us  from  our  enemies,  and  hast  put  them  to  shame  that  hated  us. 
But,  better  read,  because.  So  the  word  commonly  means ;  thus  we  get  the  best  sense, 
and  best  preserve  the  connection.  Hast  saved,  literally,  hast  caused  to  save.  Enemies, 
adversaries,  those  that  trouble  ^(s ;  see  on  v.  5 ;  it  is  also  in  v.  10.  To  pid  to  shame  is 
to  roid,  discomfit,  bring  into  felt  contempt;  see  on  Ps.  vi.  10;  xxii.  5;  xxv.  2.  The 
verse  assigns  a  reason  for  the  purpose  expressed  in  v.  G. 

8.  In.  God  ive  boast  all  the  daylong;  i.e.,  continually.  Hengstenberg  reads,  God 
we  extol  continually ;  Hammond  and  others,  We  have  praised  God ;  Edwards, 
In  God  we  glory  all  day  long,  q.  d..  It  is  not  ourselves,  it  is  God  alone,  to  Avhom  all 
honor  and  glory  are  due  for  making  our  nation  what  it  has  been.  And  p7'aise  thy 
name  forever.  Chaldee:  Thy  name  will  we  confess  forever  and  ever;  Syriac:  We 
will  confess  to  thy  name  forever ;  Arabic  :  We  will  give  thanks  to  thy  name  forever ; 
Edwards :  We  will  celebrate  thy  name  forever ;  Alexander :  Thy  name  unto  eter- 
nity will  we  acknowledge.     Selah.  See  Introduction,  §  15. 

9.  Bat  thou  hast  cast  off  and  p)id  us  to  shame.  Cast  off,  as  in  v.  23  ;  Ps.  xliii.  2  ; 
Lam.  iii.  17,  remove  one  to  a  distance.  Put  to  shame,  the  same  verb  as  in  Ps.  xxxv.  5; 
xl.  14  ;  commonly  rendered,  as  here,  but  sometimes  blush,  confound,  and  in  one  form 
to  be  reproached.  The  Jews  had  a  peculiar  sense  of  shame  at  being  vanquished. 
They  could  not  retreat  with  a  grace,  2  Sam.  xix.  3.  The  law  of  their  warfare  re- 
quired success.  Alexander  :  Thou  hast  rejected  and  disgraced  us ;  Calvin :  Thou 
hast  abhorred  us  and  put  us  to  shame ;  Edwards  :  Thou  hast  deserted  us  and  put  us 
to  shame.  But,  yet,  or  and  yet.  And  goest  not  forth  tvith  our  armies.  See  Joshua 
vii.  7,  8 ;  2  Sam.  v.  24.  Jehovah  was  the  commander  and  the  ally  of  the  armies  of 
Israel.  He  was  the  Lord  of  hosts.  But  when  Israel  sinned,  he  forsook  them  and 
was  turned  to  fight  against  them.     Then  they  always  failed, 

10.  Thou  makest  us  to  turn  bach  from  the  eneviy.  The  reason  why  even  a  slight 
defeat  so  affected  the  Jews  was  that  for  long  centuries  they  had  properly  regarded  it 
as  a  sign  of  a  curse  resting  on  them.  Josh.  vii.  12.  How  heavy  was  the  loss  at  this  time 
we  know  not.  The  death  of  about  "  thirty-six  men"  at  Ai  filled  the  camp  of  Israel 
with  sore  dismay,  and  made  even  Joshua  say :  "  Would  to  God  we  had  been  content, 
and  dwelt  on  the  other  side  Jordan,"  Josh.  vii.  5,  7.  The  defeat  at  this  time  may 
have  been  no  more  disastrous.  Flight  was  followed  by  plundering :  And  they  which 
hate  us  spoil  for  themselves.  Edwards  :  Those  that  hate  us  plunder  us.  This  render- 
ing takes  no  notice  of  for  themselves,  which  teaches  "  that  their  enemies  destroyed  them 
at  their  pleasure  and  without  any  resistance,  as  their  prey."  Alexander :  "  Spoiled 
for  themselves,  not  merely  for  their  own  advantage,  but  at  their  own  will  and  dis- 
cretion," 

11.  Thou  hast  given  us  like  sheep  appointed /o?^  meat.  Calvin  :  Thou  hast  given  us 
as  sheep  for  food  ;  church  of  England  :  Thou  lettest  us  be  eaten  up  like  sheep  ;  Heng- 
stenberg :  Thou  makest  us  like  sheep  for  slaughter.  When  our  English  translation 
was  made  meat  was  equivalent  to  food,  flesh  then  being  used  as  meat  is  in  this  century. 
The  exceedingly  dreadful  nature  of  ancient  war,  especially  as  conducted  by  heathen 
nations,  appears  from  all  its  annals.  Even  now  every  battle  of  the  waiTior  is  with 
confused  noise,  and  garments  rolled  in  blood.  But  then  no  mercy  was  commonly 
shown  to  the  conquered.  This  clause  and  one  in  v.  22  declare  the  helplessness  of  the 
sufferers  and  the  low  estimate  in  which  their  lives  wei'e  held.  They  were  slaughtered 
like  sheep.  Aiid  [thou]  hast  scattered  us  among  the  heathen.  It  was  a  national  cala- 
mity t-->  Israel  to  see  one  of  the  chosen  people  carried  into  captivity  by  the  heathen. 
The  bondage  was  hard,  commonly  for  life,  and  often  attended  by  the  most  appalling 


503  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  xhv. 

circunistancos.     Calvin :  "  A  dispei'sion  among  the  heathen  was  to  the  Israelites  a 
hundred  times  more  grievous  than  death." 

12.  Thou  sellest  thy  jyeople  for  nought.  The  argument  is  that  delivering  over  the 
Israelites  to  these  sad  calamities  had  been  no  advantage  to  the  cause  of  true  religion 
among  surrounding  nations.  The  inspired  writer  does  not  say  that  Israel  had  not  so 
sinned  as  to  merit  severe  rebukes ;  but  that  the  heathen  rather  despised  than  revered 
Jehovah  for  the  troubles  sent  on  Judea.  The  next  clause  is  of  like  import :  And 
[thou]  dost  not  increase  thy  wealth  by  their  price.  Arabic  :  Thou  hast  diminished  the 
multitude  of  their  number ;  Calvin :  Thou  hast  not  increased  the  price  of  them ; 
Edwards :  Thou  art  not  enriched  by  the  sale  of  them  ;  Hengstenberg :  Thou  receivest 
nothing  for  it.  So  far  as  these  vary  from  the  sense  of  the  English  version,  they  are 
not  improvements.  Anderson  says  it  is  "  as  if  they  had  said,  Thou  hast  sold  us  to  our 
enemies  at  whatever  price  they  would  give ;  like  a  person  who  sells  things  that  are 
useless  at  any  price,  not  so  much  for  the  sake  of  gain  as  to  get  quit  of  what  he  con- 
siders of  no  value  and  burdensome."  Hammond's  paraphrase  is :  "  "We  are  thus 
sadly  handled,  without  the  comfort  of  bringing  in  any  honor  to  thee  by  our  calami- 
ties ;  since  thy  church  among  us  is  defaced,  and  no  other  people  taken  instead  of  us, 
by  whom  thy  name  may  be  glorified."  Hengstenberg  properly  regards  Jer.  xv.  13 
as  parallel. 

13.  Thou  makest  us  a  reproach  to  our  neighbours.  Reproach,  Avell  and  almost  inva- 
riably so  rendered ;  here  used  in  the  concrete,  as  are  also  the  nouns  following :  A 
scorn  and  a  derision  to  them  that  are  round  about  tis.  For  scorn  and  derision,  Ains- 
worth  has  scoff  and  scorn ;  Alexander,  scoff  and  jest.  Make  us,  literally  set  us,  or 
place  us. 

14.  Thou  makest  us  a  byivord  among  the  heathen.  Malcest,  i.  e.,  placest,  or  settest. 
For  byivord  Hengstenberg  has  similitude ;  Syriac  and  Amesius,  fable ;  Septuagint  and 
Ainsworth,j9«rrt6^e;  Chaldee,  Arabic,  Venema,  Edwards  and  Y\-y, proverb.  The  common 
version  gives  the  sense.  The  sense  is  clear,  viz.,  that  the  Israelites  were  both  contemned 
and  detested,  "  so  that  their  very  name  was  bandied  about  everywhere  in  proverbial 
allusions,  as  a  term  of  reproach ;"  see  Deut.  xxviii.  37,  where  the  same  word  is  ren- 
dred  j9roi'er6.  The  Israelites  were  also  by  God  made  a  shaking  of  the  head  among  the 
peojjle,  i.  e.,  an  object  at  which  men  derisively  shook  their  heads.  Tholuck :  "  The 
shaking  of  the  head  denotes  here,  as  in  Psalm  xxii.  7,  derisive  joy."  By  the  heathen 
and  the  peojjle  we  are  to  understand  surrounding  and  even  somewhat  distant  nations. 
Roman  literature  contains  evidences  of  the  execration  in  w^hich  the  Jews  were  held 
even  in  Italy. 

15.  3Ty  confusion  is  continually  before  me.  Calvin:  My  reproach  is  daily  before  me ; 
Venema:  Daily  my  disgrace  is  before  me.  All  the  day,  continually.  Confusion, 
elsewhere  reproach,  shame,  dishonor.  Before  me,  in  my  presence,  i.  e.,  so  j^resented  before 
me  that  I  cannot  avoid  perceiving  it.  And  the  shame  of  my  face  hath  covered  me. 
Shame,  commonly  so  rendered ;  once,  a  shamefulthing,  and  sometimes  confusion.  Covered, 
concealed,  clothed,  hid,  as  with  a  veil,  or  garment.  When  a  good  man's  clothing  is 
shame,  his  distress  is  extreme.  Incessant  insolence  and  scorn  produce  the  saddest 
effects  on  men's  minds  and  spirits.  One  of  the  ingredients  of  infernal  misery  is 
"  everlasting  contempt." 

16.  For  the  voice  of  him  that  reproacheth  and  blasphemeth.  Him  that  reproacheth,  a 
participle  having  the  same  root  as  the  noun  reproach  in  v.  13.  It  sometimes  means 
defy,  i.  e.,  with  reproaches.  Alexander  renders  it  slander.  Him  that  blaspheineth,  a 
participle.  The  verb  is  in  our  version  always  rendered  as  here,  except  in  Num.  xv. 
30.  See  2  Kings  xix.  6,  22;  Isa.  xxxvii.  6,  23;  Ezek.  xx,  27.  In  both  the  Old  and 
New  Testaments  blasphemy  is  reviling,  reproachful  speech,  whether  it  be  spoken  of  God 


PSALM  XLiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  509 

or  of  man.  All  this  was  hy  remon  of  the  enemy  and  avenger.  The  avenger  corresponds 
to  him  that  blasphemeth ;  and  the  enemy  to  him  that  reproacheth  in  the  foi'mer  clause. 
Calvin:  "Avenger,  a  term  -which,  among  the  Hebrews,  denotes  barbarity  and  cruelty, 
accompanied  Avith  pride."     See  Ps.  viii.  2. 

17.  AU  this  is  come  upon  us.  All,  i.  e.,  what  had  been  said  from  the  beginning  of 
V.  9.  Yet  have  we  not  forgotten  thee.  To  forget  God  is  to  fall  into  general  irreligion. 
This  clause  is  the  beginning  of  a  plea  alleging  the  general  fidelity  of  the  nation  to 
their  covenant  engagements.  Neither  have  we  dealt  falsely  in  thy  covenant.  Pool  par- 
aphrases these  clauses :  "Although  we  cannot  excuse  ourselves  from  many  other  sins 
for  which  thou  hast  justly  punished  us,  yet  this  we  must  say  for  ourselves,  that  through 
thy  grace  we  have  kept  ourselves  from  apostasy  and  idolatry,  notwithstanding  all  the 
examples  and  provocations,  rewards  proposed  and  promised,  or  punishments  threatened 
to  induce  us  thereunto;  which  we  hope  thou  wilt  graciously  consider, and  not  suffer  us 
to  be  tempted  above  what  we  are  able  to  bear."  Though  good  men  are  imperfect, 
they  are  not  hypocrites. 

18.  Our  heart  is  not  turned  bach,  neither  have  our  steps  declined  from  thy  way.  De- 
clined, swerved,  deviated.  Way,  the  path  of  duty.  David's  reign  was  remarkable 
for  the  absence  of  idol-worship,  and  for  the  general  attachment  of  the  people  to  the 
service  of  Jehovah. 

19.  Though  thou  hast  sore  broken  iis  in  the  jylace  of  dragons.  Sore  broken,  by  most 
ancient  versions  rendered  sunk,  humbled,  abased;  Calvin,  wasted;  Ainsworth,  Fry  and 
Alexander,  crushed;  Edwards,  afflicted;  Jebb,  shattered;  Hengstenberg,  bruised;  in 
Ps.  X.  10,  croucheth.  Perhaps  Ave  might  here  read:  Thou  makest  us  to  lie  down.  The 
place  of  dragons;  Syriac,  a  miserable  p)lace;  Arabic,  a  place  of  torment;  Septuagint,  a 
place  of  slaughter;  Vulgate,  a  place  of  affliction;  Edwards,  the  place  of  serpents;  Heng- 
stenberg and  Tholuck,  the  place  of  jackals.  Hengstenberg:  "The  jackals  appear  often 
as  inhabitants  of  waste  and  desert  places."  He  refers  to  Isa.  xiii.  22;  xxxiv.  13;  xliii. 
20;  Jer.  ix.  11,  in  proof.  But  in  all  these  places  and  wherever  it  occurs,  the  authors 
of  the  English  translation  never  rendered  \ijackal,hui  always  dragons,  except  once  in 
the  text  it  is  whale;  but  in  the  margin  even  there  they  read  dragon.  Alexander: 
"Dragons  may  here  be  understood  as  meaning  wild  beasts  or  lonely  animals  in  gen- 
eral." Aquila:  In  a  desert  place  where  great  serpents  are  found ;  Hare:  In  desert 
places  among  wild  beast  and  serpents;  Edwards:  In  a  Avild  desolate  place,  where  Avere 
serpents,  and  other  noxious  animals.  Mant  refers  it  to  the  wilderness,  and  quotes 
Shaw  as  authority  to  pro\^e  the  great  number  of  serpents  in  the  Avilderness  of  Sin. 
But  Calvin  says:  "The  Avord  Avhich  others  translate  dro^o;;.s^,  I  Avould  rather  render 
whales."  Williams:  "In  the  place  of  sea-monsters,  perhaps  crocodiles."  Of  course 
such  suppose  the  allusion  is  to  a  shipAvreck.  But  that  is  not  clear.  Dragons  seems  to 
be  nearly  equivalent  to  our  AVord  monsters.  The  condition  of  God's  afflicted  ones  as 
here  described  is  clearly  one  most  unpleasant  and  perilous.  Clarke  paraphrases: 
"Thou  hast  delivered  us  into  the  hands  of  a  fierce,  cruel  and  murderous  people." 
And  [thou  hast]  covered  us  with  the  shadotv  of  death.  Covered,  as  in  v.  15;  Ps.  xxxii. 
1,  5.     There  is  no  better  rendering.     On  shadow  of  death,  see  on  Ps.  xxiii.  4. 

20.  If  ive  have  forgotten  the  name  of  our  God,  or  stretched  out  oar  hands  to  a  strange 
god.  Forgotten,  as  in  vv.  17,  24.  The  name  of  God  is  that  by  Avhich  he  is  knoAvn. 
To  stretch  out  the  hands  to  God  is  to  offer  him  Avorship,  Ps.  cxli.  2.  If  we  have  done 
these  things, 

21.  Shall  not  God  search  this  oidf  This  is  one  of  many  instances  of  the  strongest 
affirmations  by  an  interrogative  form  of  speech.  Hengstenberg  renders  it:  Would 
not  God  require  it?  Search,  as  in  Ps.  cxxxix.  1,  23.  Because  God  is  omniscient  he 
must  search.    For  he  knoweth  the  secrets  of  the  heart.    Knoweth,  see  on  Ps.  i.  6.     There 


oJO  STUDIES  IN   THE   BOOK  OF  PSALMS,  [psalm  xliv. 

is  no  higher  proof  of  divinity  than  a  knowledge  of  the  secrets  of  men's  hearts.  Heng- 
stenberg  and  some  othere  regard  vv.  20,  21,  as  containing  the  formuhi  of  an  oath.  But 
Wfc  have  a  better  sense  Avithout  regarding  it  as  an  oath. 

22.  Yea,  for  thy  sake  are  ive  killed  all  the  day  long ;  we  are  counted  as  sheep  for  the 
slaxighier.  This  verse  shows  the  extreme  and  constant  sufferings  of  God's  people,  even 
at  a  time  when  they  had  not  displeased  him  by  any  recent  or  visible  defection.  It  is 
pertinent  to  the  scope  of  the  Psalm.  It  does  not  deny  that  good  may  be  brought  out 
of  our  afflictions,  nor  that  it  is  not  better  to  suffer  for  well-doing  than  for  evil-doing; 
nor  that  it  is  not  better  to  suffer  in  God's  cause  than  our  own.  But  it  is  an  appeal 
for  mercy  on  the  grounds  of  freedom  from  covenant-breaking  with  God,  and  of  the 
great  cruelty  of  persecutors,  who  insulted  Jehovah  by  murdering  his  people.  These 
words  have  a  sad  fulfilment,  whenever  God's  people  fall  under  persecution;  see  Rom. 
viii.  36.     Sheep  for  the  slaughter,  see  on  v.  11. 

23.  Aicake,  why  sleepest  thou,  0  Lord?  God  is  sometimes  spoken  of  as  if  he  had 
the  form,  the  affections,  or  the  weakness  of  a  man ;  here  as  if  he  had  fallen  asleep. 
The  call  on  him  is  to  act  like  a  resistless  avenger  awaking  out  of  sleep,  and  finding 
his  premises  invaded,  and  his  children  cruelly  treated.  Arise,  cast  us  not  off  forever. 
For  a7'ise  some  read  awake,  xvake  up.  Cast  off,  see  on  v.  9.  Forever  points  out  the 
long  continuance  of  the  invasion  and  persecution. 

24.  Wherefore  hidest  thou  thy  face  f  See  on  Ps.  x.  11;  xiii.  1;  q.  d..  Why  dost  thou 
withhold  the  favorable  aspects  of  thy  providence?  And  [why]  forgettest  [thou]  our 
affliction  and  our  oppression?  Forgettest,  see  on  vv.  17,  20;  i.  e.,  AVhy  dost  thou 
treat  us  as  though  thou  hadst  forgotten?  The  affliction  and  oppression  have  been 
described. 

25.  For  our  soul  is  boived  down  to  the  dust:  our  belly  cleaveth  unto  the  earth,  i.  e.,  we 
are  greatly  distressed  and  broken.  Hengstenberg :  "We  are  as  to  body  and  soul 
smitten  and  thrown  down,  glued  as  it  were  to  the  ground,  so  that  we  cannot  raise 
ourselves  up."  It  is  as  if  the  psalmist  had  said,  The  curse  denounced  against  the 
serpent  (see  Gen.  iii.  14)  has  fiillen  on  us;  w'e  are  sunk  to  the  earth;  and,  left  to 
ourselves  as  we  are  now,  we  shall  rise  no  more ;  we  have  no  heart  even  to  make  an 
effort  to  help  ourselves. 

26.  Arise  for  our  help.  Arise,  in  v.  5,  rise  up.  Help>,  always  so  rendered.  And 
redeem  us  for  thy  mercies'  sake.  So  familiar  was  the  idea  of  deliverance  by  redemption 
that  even  an  escape  from  temporal  calamities  was  sought  in  prayer  by  such  petitions 
as  this.  The  Hebrew  word  for  mercies'  is  in  the  singular,  and  so  it  should  read  for 
thy  mercy's  sake.     God's  mercy  is  the  ground  and  measure  of  all  the  good  we  receive. 

Doctrinal  and  Practical  Remarks. 

1.  The  knowledge  of  the  true  religion  is  greatly  kept  alive  and  extended  by  older 
persons  telling  their  juniors  Avhat  God  has  done  in  former  times,  v.  1.  Tholuck: 
"  It  was  the  admirable  occupation  of  old  men  in  Israel  to  immortalize  the  Avorks 
of  the  Lord  in  the  nation,  that  the  remembrance  might  in  a  continuous  chain  go 
from  century  to  century,"  Ex.  x.  2;  Ps.  Ixxviii.  3-6.  "While  the  songs  of  other 
nations  sing  of  the  heroism  of  their  ancestors,  the  songs  of  Israel  celebrate  the  works 
of  God." 

2.  Every  important  part  of  church  history  illustrates  the  excellence  of  the  doctrine 
of  the  unity  of  the  true  chui'ch  and  of  the  communion  of  saints.  No  child  of  God 
rejoiceth  or  wcepeth,  liveth  or  dieth  to  himself  God's  people  have  not  to  this  day 
ceased  to  celebrate  the  passage  through  the  Red  sea,  or  over  Jordan.  Why  should 
they?  "Whatsoever  things  were  written  aforetime  were  written  for  our  learning, 
that  we  through  patience  and  comfort  of  the  Scriptures  might  have  hope." 


PSALM  XLiv.]  STUDIES  IN   THE   BOOK   OF  PSALMS.  5|1 

3.  Striking  providences  in  the  history  of  every  Christian  nation  are  eminently 
proper  subjects  of  meditation  and  of  recital  to  the  rising  generation,  v.  2.  Henry: 
"It  is  a  debt  which  every  age  owes  to  posterity  to  keep  an  account  of  God's  works 
of  wonder,  and  to  transmit  the  knowledge  of  them  to  the  next  generation." 

4.  We  ought  diligently  to  study  God's  mercies  to  others  in  times  past;  for  though 
the  memory  of  them  may  cast  us  down,  if  we  presently  experience  no  deliverance, 
yet  a  mind  rightly  guided  by  faith  will  be  led  to  say,  He,  who  helped  others,  will  in 
his  time  help  me;  and  so  hope  and  courage  will  both  be  revived.  "God's  old  works 
have  new  use  in  all  ages."  So  Gideon  reasoned:  "Where  be  all  his  miracles,  which 
our  fjxthers  told  us  of?"  Judges  vi.  13. 

5.  It  is  a  mercy  that  in  nearly  all  important  events  of  the  life  of  man,  or  in  the 
history  of  a  nation,  God's  hand  is  so  clear,  that  nothing  but  impiety  can  cherish 
atheistic  thoughts,  or  ascribe  to  human  might  or  wisdom  the  results  effected  by  God, 
V.  3.  We  are  weak  as  water ;  and  commonly  God  lets  us  see  and  feel  our  impotence 
before  he  sends  relief  At  least  "faith  knows  that  the  strength  of  man  is  not  his 
but  God's." 

6.  The  reason,  why  one  succeeds  better  than  another,  and  one  nation  outshines 
another,  is  that  God  favors  one  more  than  another.  Divine  mercy  makes  the 
difference.     God  is  a  sovereign.     This  doctrine  is  very  old,  Deut.  vii.  7,  8. 

7.  A  time  of  trouble  is  no  time  to  deny  or  forget  the  Lord.  Then,  if  ever,  we 
should  avouch  him  to  be  our  God  and  our  King,  v.  4.  Dickson :  "  Trouble  maketh 
faith  thirsty,  and  teacheth  the  believer  to  make  use  of  his  right  and  interest." 
"  Eelations  between  God  and  his  people  stand  constantly  in  adversity,  as  well  as  in 
prosperity." 

8.  It  often  happens  that  our  state  is  so  perplexed,  and  our  affairs  so  entangled, 
that  we  need  not  merely  a  deliverance,  but  deliverances;  not  merely  salvation,  but 
salvations,  v.  4.     All  this  is  graciously  promised. 

9.  When  God  commands  deliverance,  it  shall  surely  come.  "Where  the  word 
of  the  king  is,  there  is  power."  He  made  the  world  by  his  word.  He  commanded 
and  it  stood  fast.  Nothing  costs  God  labor.  He  has  all  power,  all  causes,  all 
means,  all  agents,  all  results  under  his  control. 

10.  God  helping  us,  we  can  do  anything,  overcome  any  enemies,  resist  any  assaults, 
vanquish  any  legions  ;  for  it  is  God  that  breaks  the  shield,  the  sword  and  the  battle, 
V.  5.  Every  genuine  child  of  God  achieves  victories  more  worthy  of  celebration  than 
that  of  David  over  the  lion,  tlie  bear  and  the  giant. 

11.  Means  must  be  used  but  not  relied  on,  v.  6.  Not  to  use  them  is  to  despise 
God's  ordinance ;  but  to  trust  in  them  is  to  despise  God  himself  Man  must  sow  and 
water ;  God  gives  the  increase.  Man  is  to  bend  his  bow  and  sharpen  his  sword  in 
the  day  of  battle,  and'  use  both  with  his  utmost  skill ;  and  then  trust  God  as  if  he 
were  unarmed. 

12.  Sooner  or  later  shame  will  overtake  the  wicked,  v.  7.  It  cannot  be  otherwise. 
Mercy  may  long  defer  the  fatal  hour ;  but  it  will  come  at  last,  yea,  come  soon  to  all 
the  impenitent. 

13.  Very  exulting  language  and  behaviour  are  not  unbecoming  to  the  righteous,  if 
they  are  produced  solely  by  God's  acts  and  directed  only  to  his  glory,  v.  8.  Nor 
should  mere  change  of  circumstances,  from  pleasant  to  painful,  hinder  us  from  makino- 
our  boast  in  God.  We  should  always  suspect  our  own  tempers,  when  they  do  not  lead 
us  to  this  duty. 

14.  Good  men  may  be  brought  into  great  straits ;  yea,  the  best  of  men  into  the 
greatest  straits,  v.  9.  There  is  imperfection  enough  in  every  man  living  to  justify 
Jehovah  in  chastening  him.     All  the  vessels  of  mercy  need  scouring ;  all  the  children 


512  STUDIES  IN  THE   BOOK  OF   PSALMS.  [psalm  xliv. 

of  God  are  the  better  for  correction.  The  best  churches  are  much  marred  Avith  imper- 
fection. He,  whose  they  are,  may  wisely  purge  them  in  the  furnace  of  affliction. 
Churches,  nations  and  armies  may  in  the  main  be  right,  yet  so  far  wrong  as  to  need 
rebuke,  defeat,  disaster  for  their  own  good. 

15.  If  trouble  befalls  men,  churches  or  nations,  they  may  rest  assured  there  is  a 
cause  for  it.  "  How  should  one  chase  a  thousand,  and  two  put  ten  thousand  to  flight, 
except  their  Rock  had  sold  them,  and  the  Lord  had  shut  them  up,"  Deut.  xxxii.  30. 

16.  The  horrors  of  war  in  all  ages  are  unspeakable,  involving  flight,  pillage,  cap- 
tivity and  death,  vv.  10, 11.  If  for  our  many  sins  we  must  be  punished,  let  it  not  be  by 
war  or  by  famine,  where  men's  malignant  passions  will  be  at  work,  but  by  pestilence. 
Oh  let  us  fall  into  the  hands  of  the  Lord. 

17.  When  the  character  of  her  foes  is  remembered,  the  church  should  expect  no 
mercy  from  them,  v.  11.  Their  cry  has  ever  been.  Rase  it,  rase  it,  even  to  the  foun- 
dations thereof,  Ps.  cxxxvii.  7.     They  have  no  pity. 

18.  Perhaps  there  was  seldom  a  time  when  the  Israelites  had  not  cause  to  believe 
that  some  of  their  nation  were  in  captivity.  This  should  have  taught  them  humility 
and  dependence  on  God,  with  pity  to  the  captives,  v.  12.  And  there  is  seldom  a  time 
when  some  of  the  human  race  are  not  in  a  miserable  captivity.  This  should  greatly 
affect  us.     We  should  often  remember  the  prisoner,  and  ask  God  to  hear  his  sighing. 

19.  Let  us  often  pray  that  we  may  not  be  tried  with  the  taunts  and  derision  o± 
mankind,  vv.  13,  14.     That  test  is  too  severe  for  most  men. 

20.  If  we  have  great  grief  for  a  long  time,  even  when  we  have  in  the  main  done 
right,  let  us  not  be  surprised.     It  has  been  so  before,  vv.  15,  19. 

21.  When  men  are  fairly  started  in  a  course  of  wickedness,  and  especially  of  perse- 
cution, it  may  be  expected  that,  if  left  to  themselves,  they  Avill  stop  at  nothing,  v.  16. 

22.  When  by  our  sufferings  or  the  reproaches  heaped  upon  us  men  get  the  impres- 
sion that  we  are  suffering  for  some  great  sin,  we  may  humbly,  modestly  and  firmly 
defend  our  characters,  vv.  17,  18.  If  we  can  truly  deny  the  charge  of  backsliding 
and  covenant-breaking,  we  may  certainly  do  so. 

23.  Whatever  befalls  us,  let  us  hold  fast  the  profession  of  the  true  religion,  and 
never  swerve  from  the  worship  and  service  of  Jehovah.  A  knowledge  that  we  have 
done  so  will  afford  us  relief  and  solace,  when  all  without  looks  dark,  v.  20. 

24.  Let  all  that  do  wickedly  be  sure  that  their  sin  will  find  them  out,  vv.  20,  21. 
The  nature  of  man  and  the  nature  of  sin  render  it  probable,  but  the  nature  of  God 
makes  it  certain  that  what  is  done  in  a  corner  shall  be  proclaimed  on  the  house-top. 

25.  Be  much  concerned  respecting  the  state  of  your  heart.  If  that  is  right,  all  is 
right;  if  that  is  wrong,  all  is  wrong.     It  is  only  man  that  judgeth  by  the  appearance. 

26.  Persecution  is  the  common  lot  of  God's  people,  v.  22.  Calvin :  "  Lest  the 
severity  of  the  cross  should  dismay  us,  let  us  always  have  present  to  our  view  this 
condition  of  the  church,  that  as  we  are  adopted  in  Christ,  we  are  appointed  to  the 
slaughter."  Dickson  :  "  It  is  a  mercy  to  us,  that  when  God  might  jDunish  us  for  our 
sins,  he  maketh  our  correction  honorable,  and  our  troubles  to  be  for  a  good  cause :  for 
thy  sake  are  we  killed."  Reader,  are  you  at  heart  a  martyr  ?  Would  you  stand  fl,re 
for  Christ  ? 

27.  We  ought  at  all  times,  and  especially  in  distress,  to  resort  to  a  throne  of  grace, 
and  by  earnest  prayer,  by  strong  crying  and  by  filling  our  mouth  with  arguments  beg 
of  God  to  undertake  our  cause,  vv.  23-26.  But  let  us  at  such  time  be  especially 
guarded  against  self-righteousness  and  vain-glory.  We  are  poor,  and  miserable,  and 
blind,  and  naked,  and  sinful. 

28.  Let  us  often  and  with  delight  dwell  on  the  glorious  theme  oi  Eedemption,  v.  26 
Let  us  not  forget  to  mention  it  in  our  prosperity.     In  adversity  let  us  remember  that 


PSALM  XLV.]  STUDIES   IN  THE   BOOK   OF  PSALMS.  513 

the  worst  would  have  come  on  us  forever,  but  for  redemption.     "  Redemption  is 
precious." 

29.  Grace !  grace !  grace !  has  ever  been  the  song  of  the  church  and  ever  shall  be, 
V.  26.  All  we  have  and  hope  for  is  for  his  mercy's  sake.  This  is  best  for  us,  while  it 
is  most  honorable  to  God. 


Psalm  xlv. 

To  the  chief  Musician  upon  Shoshannim,  for  the  sons  of  Korah,  Maschil,  A  Song  of  loves. 

1  My  heart  is  inditing  a  good  matter :  I  speak  of  the  things  which  I  have  made  touching  the 
king :  my  tongue  is  the  pen  of  a  ready  writer. 

2  Thou  art  fairer  than  the  children  of  men  :  grace  is  poured  into  thy  lips :  therefore  God  hath 
blessed  thee  for  ever. 

3  Gird  thy  sword  upon  thy  thigh,  O  most  mighty,  with  thy  glory  and  thy  majesty. 

4  And  in  thy  majesty  ride  prosperously,  because  of  truth  and  meekness  and  righteousness ;  and 
thy  right  hand  shall  teach  thee  terrible  things. 

5  Thine  arrows  are  sharp  in  the  heart  of  the  king's  enemies ;  whereby  the  people  fall  under  thee. 

6  Thy  throne,  O  God,  is  for  ever  and  ever :  the  sceptre  of  thy  kingdom  is  a  right  sceptre. 

7  Thou  lovest  righteousness,  and  hatest  wickedness :  therefore  God,  thy  God,  hath  anointed  thee 
with  the  oil  of  gladness  above  thy  fellows. 

8  All  thy  garments  smell  of  myrrh,  and  aloes,  and  cassia,  out  of  the  ivory  palaces,  whereby  they 
have  made  thee  glad. 

9  Kings'  daughters  were  among  thy  honourable  women :  upon  thy  right  hand  did  stand  the 
queen  in  gold  of  Ophir. 

10  Hearken,  O  daughter,  and  consider,  and  incline  thine  ear ;  forget  also  thine  own  people,  and 
thy  father's  house ; 

11  So  shall  the  king  greatly  desire  thy  beauty :  for  he  is  thy  Lord ;  and  worship  thou  him. 

12  And  the  daughter  of  Tyre  shall  he  there  with  a  gift;  even  the  rich  among  the  people  shall 
entreat  thy  favour. 

13  The  king's  daughter  is  all  glorious  within  :  her  clothing  is  of  wrought  gold. 

14  She  shall  be  brought  unto  the  king  in  raiment  of  needle-work :  the  virgins  her  companions 
that  follow  her  shall  be  brought  unto  thee. 

15  With  gladness  and  rejoicing  shall  they  be  brought:  they  shall  enter  into  the  king's  palace. 

16  Instead  of  thy  fathers  shall  be  thy  children,  whom  thou  mayest  make  princes  in  all  the  earth. 

17  I  will  make  thy  name  to  be  remembered  in  all  generations :  therefore  shall  the  people  praise 
thee  for  ever  and  ever. 

ON  several  phrases  of  the  title,  see  on  titles  of  Ps.  iv.  xxxii.  xlii.  Upon  Shoshan- 
nim; it  may  be  stated,  1.  We  have  it  in  the  singular  Shushan  with  eduih  annexed 
in  the  title  of  Ps.  Ix. ;  Shoshannim  in  the  title  of  Ps.  lix. ;  and  Shoshannim-edttth  in 
the  title  of  Ps.  Ixxx.  We  find  it  in  no  other  title.  2.  Formerly  many  referred  its 
use  to  the  six-stringed  instruments ;  but  now  it  is  generally  agreed  that  Shoshannim. 
signifies  lilies,  and  Eduth,  testimony.  The  compound  is  Lilies  of  testimony.  3.  Upon 
may  point  to  a  theme,  an  instrument,  or  a  tune.  If  it  refers  to  a  tune,  or  an  instru- 
ment, it  was  to  one  called  Lilies.  Those  Avho  think  it  refers  to  a  theme  suppose  that 
the  daughters  or  virgins  mentioned  in  the  Psalm  ai-e  called  lilies ;  those  flowers  being 
fit  emblems  of  female  beauty.  This  view  is  best  supported.  There  is  no  evidence 
that  this  Psalm  is  modelled  after  some  other,  although  it  bears  a  remarkable  resem- 
blance to  the  Song  of  Solomon.  If  lilies  refers  to  females,  so  probably  does  fows,  which 
doubtless  means  loved  ones,  as  love  in  the  Canticles  means  a  loved  one.    The  date  and 

65 


514  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xlv. 

authorship  are  uncertain.  A  quite  common  opinion  fixes  it  in  the  days  of  Solomon, 
and  a.^cribes  its  authorship  to  the  sons  of  Korah.  But  see  Introduction,  §  4,  and  on 
title  of  Ps.  xlii.  There  is  no  insuperable  objection  to  the  opinion  that  David  wrote  it. 
He  was  a  prophet ;  he  wrote  Ps.  Ixxii.,  which  is  a  prediction  respecting  Solomon  as  a 
type  of  Christ.  ISTo  supposition  is  attended  with  so  few  difficulties.  Much  of  the 
imagery  is  drawn  from  the  marriage  of  an  eastern  prince,  and  the  whole  is  in  honor 
of  him.  If  Solomon  is  here  spoken  of,  still  the  Psalm  is  Messianic.  So  think  the 
soundest  expositors.  Luther:  "This  is  a  prophecy  concerning  the  gospel  and  kingdom 
of  Christ ;"  Hengstenberg :  "  Nearly  all  the  older  Christian  expositors  understand  it 
of  the  Messiah ;"  Alexander :  "  The  allegorical  or  Messianic  sense  is  given  by  the 
oldest  interj^reters,  both  Jewish  and  Christian  ;"  Morison  :  "  There  is  not,  perhaps,  in 
the  entire  book  of  Psalms  a  more  direct  or  sublime  prediction  of  Christ  and  the 
church  than  the  one  embodied  in  this  beautiful  ode.  To  a  mind  that  is  spiritual,  it 
will  ever  suggest  thoughts  of  loftiest  devotion  ;"  Scott :  "  It  is  entirely  a  prophecy  of 
Christ,  and  is  quoted  as  such  by  the  apostle,"  Heb.  i.  8,  9.  The  Chaldee  and  Arabic 
interpret  it  of  Christ.  Except  on  the  belief  of  its  allegorical  and  Messianic  sense  it 
never  could  have  had  a  place  in  the  canon  of  the  Old  Testament.  It  is  in  the  usual 
form  addressed  to  the  leader  of  the  public  praises  of  Israel.  It  is  an  Instruction,  a 
Didactic  Psalm.  The  relation  of  Jehovah  to  his  church  is  often  represented  by  that 
of  mai'riage.  As  early  as  the  time  of  Moses,  unfaithfulness  to  Jehovah  was  branded 
with  the  infamy  due  to  a  faithless  wife,  Ex.  xxxiv.  15,  16 ;  Lev.  xvii.  7 ;  xx.  5,  6 ; 
Num.  xiv.  33 ;  Deut.  xxxi.  16.  And  after  the  time  of  David  to  the  close  of  the 
canon  of  the  New  Testament  the  inspired  writers  evince  a  familiarity  with  the  same 
idea  of  a  marriage  relation.  See  Isa.  liv.  5 ;  Ixii.  4,  5 ;  Jer.  iii.  1 ;  Ezek.  xvi. ;  xxiii. ; 
often  in  Hosea;  Matt.  ix.  15;  John  iii.  20;  Eom.  vii.  4;  2  Cor.  xi.  2;  Eph.  v.  27,  32; 
Rev.  xix.  7 ;  xxi.  2;  xxii.  17.  So  that  Venema  speaks  well  when  he  says,  "No  other 
can  possibly  be  thought  of  here  than  Messiah  or  Solomon."  He  and  others  state  the 
two  modes  in  which  it  is  applied  to  Christ,  either  remotely  under  the  figure  of  Solomon, 
or  directly  and  immediately  as  a  mere  prophecy.  Either  method  secures  substantial 
accuracy.  But  the  latter  is  to  be  preferred,  with  the  understanding  that  much  of  the 
imagery  is  borrowed  from  the  nuptials  and  palace  of  Solomon.  Many  things  in  this 
song  could  have  had  no  fulfilment  in  any  mere  man.  "  Behold,  a  greater  than  Solo- 
mon is  here."  In  this  Psalm  we  have  Elohim  God  and  Aclonai  Lord,  on  which  see 
on  Ps.  iii.  2 ;  ii.  4.     Clarke  dates  it  B.  C.  1008  ;  Scott,  B.  C.  1020. 

\.  My  heart  is  inditing  a  good  matter.  Chaldee:  My  heart  hath  cast  forth  a  good 
discourse ;  Calvin :  My  heart  is  boiling  over  with  a  good  matter ;  Boothroyd :  My 
heart  teemeth  with  excellent  matter;  Edwards:  My  heart  is  full  of  a  good  thing; 
Tholuck :  My  heart  welleth  forth  a  fair  song.  The  sense  is :  My  heart  has  well  thought 
over  and  is  now  full  of  a  good  matter.  Probably  the  primary  meaning  of  the  verb  is 
to  seethe  over  a  fire.  His  heart  was  warmed  with  his  subject.  I  sjieak  of  the  things 
which  I  have  made  touching  the  king.  Chaldee  and  Syriac  :  I  will  speak  my  works  to 
the  king ;  Calvin :  I  shall  speak  of  the  works  which  I  have  made  concerning  the 
king ;  Amesius :  I  will  speak  my  poems  concerning  the  king ;  Edwards :  I  will  speak 
what  I  have  made  upon  the  king;  Hammond:  My  composures  will  I  deliver  [or 
recite]  to  the  king ;  Tholuck  :  I  say  :  I  will  sing  touching  the  king.  These  words  are 
hardly  an  exclamation,  for  they  are  preceded  and  followed  by  a  narrative  clause.  The 
aim  of  V.  1  is  to  give  notice  of  what  is  about  to  be  done,  as  in  Isa.  v.  1.  Our  version 
would  give  the  precise  sense  by  putting  the  participle  in  the  future  tvill  npeak.  Many 
vei-sions  do  so.  My  tongue  is  the  pen  of  a  ready  writer.  Syriac  and  Arabic :  My  tongue 
u  the  pen  of  a  skilful  writer;  Doway :  My  tongue  is  the  pen  of  a  scrivener  that  writeth 
swiftly ;  Calvin  :  My  tongue  is  as  the  pen  of  a  swift  writer;  Edwards  •  My  tongue  is 


PSALM  XLV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  515 

like  the  pen  of  a  learned  scribe.  The  clause  doubtless  claims  inspiration.  Holy  men 
spake  and  wrote  as  they  were  moved  by  the  Holy  Ghost.  Scott :  "  The  tongue  Avas 
guided  by  the  Spirit  of  God,  as  entirely  as  the  pen  is  by  the  hand  of  a  ready  writer, 
to  express  promptly  and  fully  the  mind  of  the  Spirit,  and  nothing  more ;"  Fry  :  "  I 
conceive  that  the  subserviency  of  the  human  faculties  to  the  Spirit  of  inspiration  is 
alluded  to  under  the  figure  of  a  pen  in  the  hand  of  a  ready  and  expert  writer."  There 
seems  to  be  no  good  reason  for  changing  the  phrase  from  a  declaration  into  an  invo- 
cation :  Let  my  tongue  be  as  the  pen  of  a  ready  writei*.  The  prophets  claim,  but  do 
not  invoke  the  guidance  of  the  Spirit  m  their  compositions.  The  whole  verse  tells 
how  the  writer's  mind  is  imbued  with  the  subject  of  Messiah,  and  how  fully  he  is  pur- 
posed to  speak  his  praises. 

2.  Thou  art  fairer  than  the  children  of  men.  Chaldee  :  Thy  lieauty,  O  King  Mes- 
siah, is  above  that  of  the  sons  of  men ;  Mudge :  Thou  art  wonderfully  fair  beyond 
the  sons  of  men ;  Alexander :  Beautiful,  beautiful  art  thou  above  the  sons  of  men.  This 
clause  determines  that  the  ode  cannot  have  its  fulfilment  in  Solomon.  He  was  in- 
deed very  wise ;  but  for  piety,  purity,  unbending  integrity,  holiness  of  heart  and 
righteousness  of  life  he  had  many  superiors.  In  moral  worth  Noah,  Daniel  and  Job 
certainly  far  outshined  him,  Ezek.  xiv.  14,  20.  But  every  word  is  true  respecting  Christ. 
He  is  above  all,  before  all,  over  all.  Diodati :  "  Thou  art  excellent  and  perfect  in 
all  manner  of  virtue,  and  such  dost  thou  appear  to  be  to  thy  church,"  Isa.  xxxiii. 
17;  Cant.  v.  10,  16.  Alexander:  "On  any  supposition  but  the  Messianic  one,  this 
verse  is  unintelligible."  Chxice  is  poured  into  thy  lips.  The  key  to  the  right  inter- 
pretation of  this  clause  is  given  us  by  two  evangelists.  "  And  all  bare  him  witness, 
and  wondered  at  the  gracious  words  which  proceeded  out  of  his  mouth,"  Luke  iv. 
22;  "The  Word  was  made  flesh  and  dwelt  among  us,  full  of  grace  and  truth ;"  and 
"  Grace  and  truth  came  by  Jesus  Christ,"  John  i.  14,  17  ;  Compare  John  vii.  46 ; 
Matt.  vii.  28,  29  ;  Horne :  "  His  word  instructed  the  ignorant,  resolved  the  doubtful, 
comforted  the  mourners,  reclaimed  the  wicked,  silenced  his  adversaries,  healed  dis- 
eases, controlled  the  elements,  and  raised  the  dead."  Many  translations  agree  pre- 
cisely with  the  English  text.  There  is  difficulty  attending  the  supposition  that  1 
Kings  X.  8,  is  parallel  to  this.  Christ's  words  are  still  mighty.  Therefore  God  hath 
blessed  thee  forever.  There  is  much  uniformity  in  rendering  the  clause ;  except  that 
for  therefore  some-read  because.  If  therefore  is  preferred,  then  the  sense  is  God  has 
blessed  our  King  forever  because,  he  well  executed  his  prophetical  office ;  if  because 
then  the  sense  is  that  Christ  executed  his  office  well,  owing  to  the  fact  that  God  had 
given  him  a  permanent  blessing.  Both  are  true  and  scriptural  ideas.  Compare  Isa. 
Ixi.  1-3 ;  Phil.  ii.  5-10. 

3.  Gird  thy  sword  upon  thy  thigh,  0  most  mighty,  with  thy  glory  and  thy  majesty. 
The  word  most  is  put  in  by  the  translators  for  interpretation.  It  is  not  in  the  He- 
brew. Mighty,  in  Ps.  xix.  5,  a  strong  man;  in  Job  xvi.  14,  giant;  in  Isa.  x.  21, 
applied  to  Jehovah,  mighty  God ;  in  Isa.  ix.  6,  it  is  certainly  applied  to  Messiah. 
This  verse  cannot  be  applied  to  Solomon,  but  only  to  Christ.  He  wholly  pursued 
the  arts  of  peace,  and  was  no  warrior.  For  mighty  Mudge,  Edwards  and  Hengsteu- 
berg  read  Hero  ;  Horsley,  Warrior.  It  is  quite  according  to  inspired  usage  to  speak 
of  Christ's  word  as  a  sword,  Eph.  vi.  17;  Heb.  iv.  12;  Rev.  ii.  12,  16.  With  this 
he  goes  forth  to  subdue  the  earth  to  himself  To  gird  on  the  sword  is  to  prepare  for 
battle,  1  Sam.  xxv.  13.  Because  Messiah  was  mighty  and  blessed  for  ever,  his  warlike 
undertakings  would  surely  be  successful.  Glory  and  majesty  would  attend  him.  Both 
these  words  express  high  royal  state  and  even  divine  grandeur,  Ps.  xxi.  5 ;  xlvi.  6. 
Chri-st  goes  forth  conquering  and  to  conquer. 

4.  And  lib  thy  majesty  ride  jit'osperously,  because  of  truth  and  meekness  and  righteous- 


3l6  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xlv. 

ness.  Clarke :  "  These  words  cannot  be  spoken  of  Solomon :  they  are  true  only  of 
Christ."  The  -warlike  figure  of  the  preceding  verse  is  here  retained.  Kings  often 
went  into  battle  in  chariots,  and  as  the  enemy  was  routed  they  pressed  forward  tri- 
umphantly. But  their  conquest  was  with  weapons  of  death,  and  amidst  the  slaugh- 
tered corpses  and  dying  groans  of  their  enemies.  But  the  victories  of  Messias  are  those 
of  ti-uth, — his  word,  of  meekness, — the  meekness  of  Christ,  and  of  righteousness, — the  glo- 
rious rectitude  of  God,  his  glorious  method  of  justifying  sinners,  and  the  unbending 
integrity  of  his  people,  whose  righteousness  exceeds  that  of  the  Scribes  and  Pharisees 
8ome  other  renderings  may  interest  the  reader ;  Calvin  :  And  in  thy  majesty  do  thou 
prosper:  ride  forth  upon  the  word  of  truth,  and  meekness,  and  righteousness;  Ed- 
wards :  Ride  on  prosperously  in  the  cause  of  truth,  righteousness,  and  humanity  , 
Green :  Ride  on  successfully  in  the  cause  of  truth,  righteousness  and  meekness ; 
Boothroyd :  And  in  thy  majesty  ride  prosperously  on,  in  the  cause  of  truth,  meek- 
ness and  righteousness.  The  clause  may  mean  that  Christ's  riding  prosperously  is 
in  the  cause  of  truth,  meekness  and  righteousness.  And  thy  right  hand  shall  teach 
thee  terrible  things.  Chaldee  :  And  the  Lord  shall  teach  thee  to  work  fearful  things 
with  thy  right  hand ;  Green :  And  let  thy  right  hand  direct  thee  to  do  formidable 
things;  Horsley:  For  thy  own  right  hand  shall  show  thee  wonders;  Hengstenberg :  And 
thy  right  hand  will  teach  thee  terribleness.  The  sense  is  that  his  right  hand  should 
guide  him  to  do  things  terrible  to  his  foes.  Nothing  fills  men's  hearts  with  greater 
fear  than  the  rapid  spread  of  the  truth,  humility  and  righteousness  of  the  Gospel, 
Acts  ii.  43.     Compare  Ps.  xl.  3. 

5.  TJiine  arrows  are  sharp  in  the  heart  of  the  hinges  eneniies ;  whereby  the  people  fall 
under  thee.  No  arrows  pierce  so  deep  as  the  arroAVS  of  truth.  They  produce  the 
most  pungent  convictions,  pricking  men  in  the  heart,  making  them  cry  aloud  for 
mercy,  Acts  ii.  37  ;  xvi.  29 ;  1  Cor.  xiv.  24,  25.  There  are  two  ways  in  which  the 
wicked  fall  before  Christ ;  one  is  to  ask  and  receive  mercy  ;  the  other  is  to  sink  un- 
der the  weight  of  his  wrath.  If  men  despise  his  grace,  they  shall  be  crushed  by  his 
power,  Isa.  viii.  14,  15  ;  Luke  ii.  34.  He  is  "  a  king,  against  whom  there  is  no  rising 
up."     All  his  incorrigible  foes  must  perish,  for  he  is  God: 

6.  Thy  throne,  0  God,  is  forever  and  ever.  This  verse  and  the  next  are  quoted 
entire  by  Paul  in  Heb.  i.  8,  9,  for  the  purpose  of  establishing  the  divinity  of  Jesus 
Christ.  We  may  rely  with  infallible  certainty  upon  the  interpretation  there  given. 
The  rendering  of  this  clause  in  all  the  ancient  versions  is  the  same  as  that  of  the 
English.  It  is  a  groundless  conceit  that  the  name  God  is  aj^plied  to  Messiah  here  not 
in  his  divine  nature,  but  in  his  mediatorial  character  only.  The  true  and  proper 
divinity  of  Christ  is  plainly  and  beyond  all  question  here  asserted.  The  clause  refers 
to  him  who  is  by  John  called  the  true  God  and  by  Isaiah  the  mighty  God.  It  cannot 
without  violence  be  applied  to  Solomon.  His  throne,  either  as  held  by  himself  or  his 
carnal  offspring,  was  not /or  ever  and  ever,  or  to  eternity  and  perpetuity.  Strenuous  efforts 
have  been  made  to  turn  aside  this  passage  from  its  obvious  and  inspii-ed  interpreta- 
tion. But  Hengstenberg  well  says  that  the  non-Messianic  expositors  have  not  been 
able  to  bring  forward  anything  grammatically  tenable.  The  scej^tre  of  thy  kingdom 
is  a  right  sceptre.  Arabic  and  Hengstenberg :  A  sceptre  of  equity  is  the  sceptre  of 
thy  kingdom ;  Calvin :  The  sceptre  of  thy  kingdom  is  the  sceptre  of  equity ;  Tho- 
luck:  The  sceptre  of  thy  kingdom  is  a  sceptre  of  justice;  Alexander:  A  sceptre  of 
rectitude  (is)  the  sceptre  of  thy  kingdom.  This  clause  can  be  applied  Avithout  stint 
or  qualification  to  Messiah ;  but  only  in  a  limited  sense  to  Solomon,  who  at  times  very 
far  departed  from  rectitude.     Solomon  often  erred  ;  Messiah  never,  never,  never. 

7.  Thou  lovest  righteousness,  and  hatest  %vickedness.  Here  our  version  has  lovcst, 
hatest ;  in  the  New  Testament  it  follows  the  Hebrew  and  Septuagint,  hast  loved,  hast 


PSALM  XLV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  517 

hated.  This  clause  is  applicable  to  Solomon  in  a  very  limited  sense  only ;  to  Clirist 
without  restriction.  Therefore  God,  thy  God,  hath  anointed  thee  tvith  the  oil  of  glad- 
ness above  thy  fellows.  Messiah  was  "  that  holy  thing"  at  his  birth.  He  was  by 
nature,  not  by  a  process  of  sanctification,  "  holy,  harmless,  undefiled,  and  separate 
from  sinners."  He  never  offended  his  Father,  but  pleased  him  well.  Therefor^^ 
above  all  the  kings  of  earth,  his  fellow  princes,  has  his  joy  arisen,  and  it  shall  be  per- 
petual and  augmenting  forever.  Christ  had  the  anointing  of  the  Holy  Ghost  without 
measure.  Hence  some  have  thought  perhaps  correctly  that  the  direct  reference  here 
was  to  the  Spirit.  The  allusion  is  based  on  the  custom  of  anointing  honored  guests 
at  feasts.  See  on  Ps.  xxiii.  5.  All  this  coincides  with  Paul's  teachings  in  Phil.  ii. 
8-11.  Scott  happily  blends  both  ideas  :  "  God  the  Father,  as  '  his  God,'  in  respect  of 
his  human  nature  and  mediatorial  offices,  has  given  him  the  Holy  Spirit,  without 
measure,  that,  being  thus  anointed  to  be  our  Prophet,  Priest  and  King,  he  might  have 
the  pre-eminency  in  the  gladdening  gifts  and  graces  of  the  Holy  Spirit,  the  Com- 
forter ;  and  from  his  fulness  might  communicate  them  to  his  fellows,  his  brethren  in 
human  nature."  The  anointing  oil  of  the  ancients  was  compounded  after  the  art  of 
the  apothecary,  Ex.  xxx.  25,  there  being  added  to  it  costly  aromatics : 

8.  All  thy  garments  smell  of  myrrh,  and  aloes,  and  cassia,  oxd  of  the  ivory  palaces, 
whereby  they  have  made  thee  glad.  Our  version  of  these  words  gives  the  sense  and 
agrees  with  the  Syriac,  although  there  is  in  the  Hebrew  no  verb  corresponding  to 
synell.  Here  are  a  few  of  the  various  renderings.  Chaldee :  All  thy  vestments  are 
pei-fumed  with  the  tender  myrrh,  the  lign-aloes  and  the  cassia.  From  palaces  which 
ai*e  built  of  Armenian  ivory  they  shall  gladden  thee ;  Edwards :  All  thy  garments 
gladden  thee  with  the  odors  of  myrrh,  aloes  and  cassia  out  of  the  ivory  cabinets ; 
Green :  All  thy  garments  out  of  the  ivory  wardrobes,  perfumed  with  myrrh,  aloes, 
and  cassia,  delight  thee  with  their  fragrance.  Myrrh,  mentioned  in  the  directions 
given  for  making  the  "  oil  of  holy  ointment"  in  Ex.  xxx.  23-25.  See  also  Est.  ii.  12  ; 
Pr.  vii.  17  ;  Cant.  i.  13  ;  iii.  6 ;  iv.  6,  14 ;  v.  1,  5,  13.  Aloes  are  mentioned  in  three 
other  places  in  the  Old  Testament,  sometimes  in  the  masculine  as  in  Num.  xxiv.  6, 
[rendered  lign-aloes ;]  Pr.  vii.  17  ;  in  Cant.  iv.  14,as  here  in  the  feminine.  In  several 
parts  of  Asia  there  is  a  shrub,  or  tree  called  aloes,  seldom  growing  higher  than  eight 
or  ten  feet.  The  wood  and  the  resin  gathered  from  it  are  very  aromatic.  The  Egyp- 
tians used  it  in  embalming.  Nicodemus  brought  a  hundred  pounds  of  myrrh  and 
aloes  to  embalm  the  sacred  body  of  Jesus.  Cassia  was  an  ingredient  of  the  holy  oil 
mentioned  above.  It  was  a  part  of  the  merchandize  of  Tyre,  Ezek.  xxvii.  19.  It 
was  a  bark,  somewhat  like  cinnamon  but  not  of  so  fine  a  flavor,  though  highly  esteemed. 

The  garments  of  eastern  princes  were  very  costly,  Luke  vii.  25.  The  richest  were 
worn  only  on  great  occasions.  King's  raiment  was  often  kept  in  wardrobes,  or  cabi- 
nets, as  some  prefer,  rather  than  j^C'^'-^'^^s.  These  were  often  costly  and  ornamented 
with  ivory.  Or  the  ivory  palaces  may  have  been  the  abodes  of  kings  or  of  rich  men 
about  whose  residences  Avas  much  work  made  of  ivory.  Ahab  had  such  a  palace, 
1  Kings  xxii.  39  ;  Amos  iii.  15  speaks  of  "  houses  of  ivory."  The  best  sense  of  the 
phrase — From  which  they  rejoice  thee — is  had  by  making  they  refer  to  the  kings'  daugh- 
ters mentioned  in  the  next  verse.  Indeed  some  versions  put  no  pause  after  glad,  and 
make  kings'  daughters  the  nominativeof  thelastverbin  v.  8,  though  this  is  unnecessary. 

9.  Kings'  daughters  were  among  thy  honourable  women.  Among  the  early  converts 
to  Christ, "honorable  women"  are  expressly  mentioned,  Acts  xvii.  12.  And  some 
lovely  specimens  of  piety  have  been  found  in  palaces.  "Not  many  noble,"  still  some 
such  are  called.  Uj^on  thy  right  hand  did  stand  the  queen  in  gold  of  Ophir.  Four 
opinions  more  or  less  obtain  as  to  the  geographical  position  of  Ophir.  1.  Some  place 
rt  in  southern  Arabia ;  2.  Others  think  it  was  in  south  Africa ;  3.  Josephus  places  it 


518  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psami  xlv. 

in  the  peninsula  of  Malacca ;  4.  Others  suppose  it  designates  India  generally.  The 
controversy  is  not  likely  to  be  settled.  What  we  can  learn  of  it  may  be  found  in 
1  Kings  ix.  26-28;  x.  11,  22;  xxii.  48;  2  Chron.  viii.  18;  ix.  10.  The  "gold  of 
Ophir"  was  celebrated  as  early  as  the  days  of  the  man  of  Uz,  Job  xxii.  24;  xxviii. 
16.  It  Avas  of  the  best  quality.  The  queen  was  arrayed  in  it,  i.  e.,  her  ornaments 
were  made  of  it,  or  it  was  inwoven  in  her  attire.  Scott:  "By  'the  queen,'  the 
collective  body  of  believers  seems  to  be  intended,  who,  clothed  in  the  righteousness 
of  Clirist,  enriched  by  his  bounty,  and  adorned  by  the  graces  of  his  Spirit,  adhered  to 
him  in  singleness  of  affection  and  fidelity,  and  are  admitted  to  the  most  endeared 
union  and  communion."  Queen,  wife,  spouse,  consort;  but  the  wife  of  the  king  is 
{{ueen.  The  stability  of  the  relation  between  Christ  and  his  spouse  is  not  feebly 
intimated  in  the  word  rendered  stand.  The  right  hand  is  the  place  of  highest  honor ; 
see  1  Kings  ii.  19. 

10.  Hearken,  0  daughter,  and  cotisider,  and  incline  thine  ear.  These  words  summon 
the  bride  to  seriousness,  thoughtfulness,  and  attention  to  a  Aveighty  charge:  Forget 
also  thine  own  people,  and  thy  father's  house.  As  a  wife  should  give  up  all  that  is 
dearest  to  her,  and  forsake  even  father  and  mother,  and  cleave  to  her  husband,  so 
the  church  is  called  on  to  put  a  comparatively  low  estimate  on  everything  that  has 
been  most  dear  to  her,  and  cleave  unto  Christ.  She  must  come  out  from  the  world, 
its  follies,  iniquities  and  idolatries. 

11.  ;So  shall  the  King  greatly  desire  thy  beauty.  Serving  Christ  in  simplicity  and 
godly  sincerity,  Avith  purity  and  fidelity,  is  the  way  to  please  him.  "The  righteous 
Lord  loveth  righteousness."  The  Avhole  tenor  of  Scripture  shoAvs  the  necessity 
of  personal  holiness.  Wo  to  him  that  makes  Christ  the  minister  of  sin,  and  from  his 
grace  infers  that  Ave  may  live  in  uncleanness.  Christ  is  to  be  obeyed  and  Avorshipped. 
For  he  is  thy  Lord.  Others  have  had  dominion  over  us;  but  to  Christ  only  may  Ave 
yield  implicit  and  supreme  obedience.  He  is  Lord  of  all  to  the  glory  of  God  the 
Father  and  to  the  comfort  of  all  his  saints.  And  worship  thou  him.  Worshijy,  in 
Ex.  XX.  5  and  often,  boiv  down;  and  often  as  hei'e,  Ps.  xxix.  2;  xcvi.  9;  xcvii.  7. 
Even  in  his  humiliation  Jesus  Christ  never  refused  humble  and  adoring  Avorship. 
He  receives  the  AVorship  of  angels  and  saints  in  glory,  Rev.  v.  9-14. 

12.  And  the  daughter  of  Tyre  shall  be  there  tvith  a  gift.  Chaldee:  The  inhabitants 
of  the  city  Tyre  shall  come  Avith  a  gift.  A  city  is  often  called  daughter.  The  Arabic 
erroneously  has  daughters  of  Tyre.  Hengstenberg  and  others  blend  this  clause 
with  the  next,  so  as  to  give  this  sense:  The  daughter  of  Tyre,  even  the  rich  among 
the  people,  shall  implore  thee  Avith  gifts.  Perhaps  there  is  no  good  objection  to 
this  construction.  Tyre  Avas  the  commercial  metropolis  of  the  Avorld.  She  also  had 
great  Avealth.  She  is  fitly  named  as  the  most  famous  of  Gentile  cities,  and  as  leading 
the  Avay  in  bringing  riches,  honor  and  glory,  and  laying  them  at  the  feet  of  Jesus. 
If  the  tAvo  clauses  are  not  blended  Ave  have  in  the  second  an  extension  of  the  main 
thought  of  the  first:  Even  the  rich  among  the  peojde  shall  entreat  thy  favour.  This 
rendering  is  clear  and  good. 

13.  The  Icing's  daughter  is  all  glorious  ivithin.  King's  daughter  here  is  the  same  as 
queen  in  v.  9.  Within  is  by  the  best  expositors  referred  to  her  position  witJmi  door.^, 
in  the  interior  of  the  palace,  Avhence  she  had  not  yet  come  forth.  Boothroyd :  All 
glorious  is  the  queen  in  her  apartment.  Her  clothing  is  of  wrought  gold,  i.  e.,  gold 
inwoven  into  her  clothing.  Her  attire  is  suitably  and  richly  adorned  Avith  gold 
Boothroyd  :  Her  robe  is  embroidered  Avith  gold. 

14.  She  shall  be  brought  unto  the  king  in  raiment  of  needlework.  Fry :  In  a  robe 
of  embroidery  is  she  conducted  to  the  king ;  Hengstenberg :  In  variously  Avrought 
garments  she  is  brought  to  the  king ;  Alexander :  With  variegated  clothes  shall  she 


PSALM  XLV.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  519 

be  conducted  [or,  escorted  in  procession]  to  the  king.  Without  overstraining  any  figure 
here  found,  it  is  with  pleasure  that  the  devout  mind  discovers  the  admirable  fitness  of 
such  terms,  as  we  have  in  vv.  13,  14,  to  express  the  Scriptural  doctrine  of  the  glorious 
righteousness  with  which  believers  in  Christ  are  adorned.  The  allusion  no  doubt  is 
to  the  custom  of  going  forth  to  meet  the  bridegroom,  as  we  at  once  read:  ^FJie  virgins 
her  companions  that  follow  her  shall  be  brought  unto  thee. 

15.  With  gladness  and  rejoicing  shall  they  be  brought :  they  shall  enter  into  the  king's 
palace.  The  eastern  mode  of  celebrating  marriage,  here  alluded  to,  was  in  vogue  in 
our  Saviour's  day ;  and  indeed  is  still  observed  in  some  places.  As  the  friend  of  the 
bridegroom  rejoiced  in  the  bridegroom's  voice  and  happiness ;  so  did  the  virgins  rejoice 
in  the  gladness  and  honors  of  the  bride.  All  nations  have  agreed  that  a  marriage 
should  be  regarded  as  an  occasion  of  joy.  The  marriage  of  kings  and  princes  is  fitly 
attended  both  with  joy  and  magnificence. 

16.  Instead  of  thy  fathers  shall  be  thy  children,  whom  thou  mayest  make  jwinces  in  all 
the  earth.  The  Hebrew  text  shows  that  the  queen  is  not  here  addressed,  but  the  king, 
who  is  spoken  of  in  v.  1,  and  directly  addressed  in  vv.  2-9.  To  him  is  promised  a 
seed  to  serve  him,  a  seed,  who  should  be  great  indeed.  They  should  be  princes,  and 
prevail  with  God.  God's  people  are  kings  and  jyriests  even  upon  earth,  Eev.  i.  5,  6. 
Calvin  :  "  It  is  easy  to  gather  that  this  prophecy  is  spoken  expressly  concerning  Christ : 
for  so  far  were  the  sons  of  Solomon  from  having  a  kingdom  of  such  an  extent,  as  to 
divide  it  into  provinces  among  them,  that  his  first  successor  retained  only  a  portion  of 
his  kingdom."  The  sons  of  God  on  earth  are  not  made  lords  over  God's  heritage. 
They  have  no  dominion  over  the  faith  of  men.  But  in  prayer,  in  a  pious  life  and  in 
holding  forth  the  truth  of  God  they  exert  a  prodigious  power  over  men.  Christ'.^ 
religion  has  marvellously  revolutionized  the  opinions  and  practices  of  mankind. 

17.  I  will  make  thy  name  to  be  remembered  in  all  generations.  Several  versions  and 
interpreters  prefer  to  render  thus :  They  (meaning  thy  sons)  in  perpetual  succession 
shall  make  thy  name  to  be  remembered."  This  indeed  gives  a  good  sense.  Christ'.^- 
people  are  his  witnesses  to  the  ends  of  the  earth.  But  the  safer  way  is  to  make  the 
Father  the  speaker  here,  and  then  the  promise  is  parallel  to  Isa.  liii.  10,  11.  Or,  the 
author  of  the  Psalm  is  the  speaker  and  by  the  Spirit  of  prophecy  foretells  the  happy 
use  that  would  be  made  of  this  ode  in  all  coming  generations.  Therefore  shall  tlv 
people  praise  thee  for  ever  and  ever.  This  settles  the  question  of  the  everlasting  dura- 
tion of  Christ's  kingly  office  and  of  the  glorious  reward  secured  to  him.  Not  only 
shall  unborn  generations  yet  praise  him  on  the  earth,  but  all  glorified  spirits  shall  for- 
ever praise  him  in  the  house  not  made  with  hands,  eternal  in  the  heavens. 

Doctrinal  and  Practical  Remarks. 

1.  It  is  a  blessed  thing  to  be  a  friend  of  the  Lord  Jesus  Christ.  All  his  people  are 
his  loves,  or  loved  ones.  His  love  is  stronger  than  death.  It  never  grows  cold.  It 
never  changes.  It  makes  persons  happy,  families  blessed,  churches  joyful  and 
nations  glorious. 

2.  Let  nothing  unsettle  our  faith  in  the  divine  inspiration  of  the  Scriptures.  They 
assert  it.  They  claim  it,  v.  1 ;  and  often  elsewhere.  Henry :  "  We  call  the  prophets 
the  penmen  of  Scripture,  whereas  they  were  but  the  pe7i." 

3.  When  the  heart  is  full  and  warm,  the  tongue  will  not  be  silent,  v.  1.  It  is  a 
sad  thing  to  be  possessed  of  a  dumb  devil.  It  is  a  blessed  thing  both  to  have  good 
thoughts,  and  when  they  have  duly  affected  us,  to  utter  them. 

4.  In  religion  everything  turns  on  our  views  of  Christ,  v.  2.  What  do  we  think 
of  him  ?  Is  he  in  our  esteem  incomparable  ?  Do  we  regard  him  as  "fairer  than  the 
children  of  men?"     Is  he,  or  is  he  not  the  chiefe-st  among  ten  thou.sand  and  alto- 


520  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xlv. 

gether  lovely  ?     If  thou  lovest  him  not,  if  thou  admirest  him  not,  if  thou  wouldst 
not  on  a  fair  trial  die  for  him,  thou  art  none  of  his,  Luke  xiv.  26,  27,  33. 

5.  None  can  decide  in  which  of  his  offices  the  Lord  Jesus  Christ  is  the  most  glori- 
ous, or  most  precious.  He  does  all  his  work  to  the  admiration  of  saints  and  angels 
and  the  entire  good  pleasure  of  his  Father.  Grace  is  poured  into  his  lips,  v.  2.  His 
testimonies  are  wonderful,  Ps.  cxix.  129.  His  doctrines  are  pure  truth.  His  com- 
mands are  all  right.  The  very  officers  sent  by  the  priests  and  Pharisees  to  arrest 
him  were  rendered  powerless  by  his  words,  and  returned  without  him,  saying.  Never 
man  spake  as  this  man,  John  vii.  46.  He  is  the  great  subject  and  the  author  of 
holy  Scripture,  Rev.  xix.  10 ;  1  Pet.  i.  11. 

6.  He,  who  fully  and  rightly  believes  that  God  is  just  and  true,  ought  to  regard 
Jesus  Christ  as  sent  of  God,  for  God  has  blessed  him  for  ever,  v.  2.  And  yet  it  is 
mournfully  certain  that  many  reject  him.  No  man  can  call  him  Lord  except  by  the 
Holy  Ghost.  Oh  that  all  would  receive  him.  Then  should  they  have  power  to  be- 
come the  sons  of  God,  John  i.  12. 

7.  There  are  no  victories  like  those  of  truth,  v.  3.  No  triumphs  compare  with 
those  of  God's  word ;  all  its  conquests  are  benevolent  and  full  of  peace  in  the  end. 

8.  Christ's  kingdom  being  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost,  is 
not  advanced  by  carnal  weapons.  Therefore  God  employs  only  such  as  are  spiritual, 
V.  4.  The  cause  of  truth  is  not  to  be  promoted  by  a  lie.  Fierceness  will  not  teach 
men  to  be  meek.  The  wrath  of  man  worketh  not  the  righteousness  of  God.  It  is 
a  doctrine  of  none  but  the  worst  of  men  that  we  may  do  evil  for  the  purpose  of 
doing  good. 

9.  There  is  much  in  Christ's  kingdom  that  is  tei-rihle  to  wicked  men.  It  is  re- 
markable that  even  the  threatenings  and  judgments  of  Zion's  King  often  do  not 
seem  to  strike  so  deep  terror  into  their  hearts,  as  do  the  displays  of  his  love  and 
mercy.  The  conversion,  more  than  the  sudden  death  of  a  notorious  sinner,  has 
often  alarmed  the  secure. 

10.  And  as  Christ's  sword,  so  his  arrows  make  conquests  for  him  and  subdue  his 
foes,  V.  5.  Morison :  "  By  the  two  methods  of  judgment  and  mercy  the  Messiah 
deals  with  the  children  of  men  :  his  arrows  either  pierce  the  heart  and  humble  it  to 
receive  his  great  salvation,  or  they  smite  the  guilty  opposer  in  the  dust,  and  leave 
him  the  instructive  monument  of  divine  wrath." 

11.  On  the  first  clause  of  v.  6,  Dr.  John  M.  Mason  has  given  to  the  world  the 
best  discourse  he  ever  preached.  Should  this  remark  lead  the  reader  to  procure  and 
examine  that  sermon,  he  will  be  repaid.     It  is  entitled  "Messiah's  Throne." 

12.  Whatever  mistakes  men  have  fallen  into  respecting  Christ  and  his  kingdom, 
none  is  wider  of  the  truth  than  that  he  will  at  any  time  or  in  any  way  forget  or  fail 
to  do  justice,  equity,  righteousness.  Justice  and  judgment  are  the  habitation  of  his 
throne.  His  very  sceptre  is  rectitude,  v.  6.  He  loves  righteousness  so  that  he  gave  his 
soul  to  death  rather  than  attempt  to  take  sinners  to  heaven  over  the  down-trodden 
government  of  God.  He  hates  wickedness  so  that  nothing  that  defileth,  or  loveth  a  lie 
.shall  ever  enter  the  holy  city,  v.  7. 

13.  How  kind  and  condescending  is  Christ  towards  humble  believers.  Here  they 
are  "  his  fellows."  In  Ps.  xxii.  22,  they  are  his  "  brethren."  In  John  xv.  15,  he 
calls  them  "  friends."  In  other  places  he  calls  them  "  children,"  "  heirs,"  "  sheep," 
"  lambs."  O  kind  Redeemer,  win  us  to  thyself.  Persuade  and  enable  us  to  love 
thee  more. 

14.  Christ's  exaltation  is  in  just  proportion  to  his  former  humiliation;  his  joy,  to 
his  former  grief;  his  riches,  to  his  earthly  poverty.  Because  none  ever  served  or 
suffered  as  he,  none  reigns  or  rejoices  as  he.     In  all  things  he  has  the  pre-eminence. 


PSALM  XLV.]  STTjDIES  in  the  BOOK  OF  PSALMS.  52] 

He  is  the  first-born  of  every  creature,  v.  7.  Clarke  :  "  None  was  ever  by  the  will  of 
God  constituted  prophet,  priest,  and  kinr/,  but  Messias  himself"  His  name  is  as  oint- 
ment poured  forth.     His  very  raiment  is  full  of  sweet  odors,  v.  8. 

15.  Persons  of  high  birth  and  rank  may  be  saved,  vv.  9, 12.  There  is  much  danger 
that  such  will  be  hardened  in  pride  and  wholly  forget  God.  But  in  all  ages  there 
have  been  some  pious  persons  of  high  social  position  in  the  church  of  God. 

16.  The  Lord  Jesus  loves  the  church.  She  is  near  and  dear  to  him,  and  honorable 
in  his  sight.  She  is  at  his  right  hand,  v.  9.  Nothing  is  so  precious  in  his  sight.  He 
died  for  her. 

17.  Nothing  is  more  proper  than  that  we  should  renounce  all  for  Christ,  v.  10.  It 
is  easy  to  love  the  best  earthly  and  temporal  things  excessively ;  but  it  is  impossible 
to  love  Christ  too  much. 

18.  Jesus  Christ  loves  entire  consecration  to  his  service ;  he  considers  it  beauty,  and 
much  desires  it,  v.  10.  The  way  to  be  rich  is  to  become  poor.  The  way  to  have  much 
communion  with  the  Saviour  is  to  care  for  nothing  so  much  as  his  love.  No  bride- 
groom ever  rejoiced  over  his  bride,  or  loved  her  as  Jesus  loves  his  spouse,  in  her  purity 
and  integrity. 

19.  If  Christ  is  the  Husband,  he  also  is  the  Lord  of  his  church,  v.  11.  He  must 
be  obeyed  promptly,  uniformly,  universally,  cheerfully,  lovingly. 

20.  If  the  worship  which  we  are  commanded  to  render  to  Jesus  Christ  (v.  11)  does 
not  establish  his  divinity,  how  can  any  man  establish  the  divinity  of  the  Father  or 
his  claim  to  religious  homage  ? 

21.  Dickson  :  "  When  the  church  honoreth  Christ  he  will  honor  her,  and  make  the 
noble  and  the  potent  in  the  world  submit  themselves  to  her,  and  seek  communion  with 
her,"  V.  12.  Luther :  "  Hold  thy  bridegroom  in  honor,  and  thou  shalt  be  in  honor 
among  all  people,  for  he  is  so  very  powerful." 

22.  As  prophets  foretold  the  calling  of  the  Gentiles,  we  ought  like  the  early  Chris- 
tians to  make  much  of  that  great  event,  v.  12.  Compare  Ps.  Ixxii.  8-11 ;  Isa.  Ix, 
4-17  ;  Acts  xi.  18  ;  Rom.  xv.  10-16.  Since  the  resurrection  of  Christ  the  calling  of 
the  Gentiles  has  been  the  most  important  event  that  has  occurred. 

23.  Christ's  people  are  wonderfully  adorned  by  the  spotless  robe  of  righteousness 
which  they  wear,  and  by  the  personal  holiness  Avrought  in  them  by  the  Holy  Spirit, 
vv.  11,  13,  14.     Compare  Rev.  iii.  18 ;  xix.  8. 

24.  Every  pure  person  shall  be  saved,  vv.  14,  15.  Every  man  who  can  enter  into 
the  holy  delight  of  heaven  shall  go  to  that  happy  place.  None  shall  be  shut  out  of 
paradise  to  whom  it  would  be  a  paradise. 

25.  True  religion  has  joys  both  here  and  hereafter,  v.  15.  They  are  spiritual.  They 
shall  last  and  increase  for  ever. 

26.  Christ's  glories  are  not  from  his  progenitors,  but  from  his  progeny ;  not  from 
his  ancestors,  but  from  his  children,  v.  16. 

27.  The  glories  of  Christ's  kingdom  on  earth  shall  increase  more  and  more,  v.  16. 
Much  as  the  princes  of  this  world  despise  it,  it  is  a  kingdom  of  princes.  It  shall  yet 
fill  the  whole  earth.  Christ  shall  be  remembered  and  praised  by  numbers  far  exceed- 
mg  all  that  have  ever  yet  followed  him. 

28.  Much  good  may  be  done  by  composing  even  one  of  the  songs  of  Zion.  David 
foresaw  that  this  Psalm  would  be  used  to  the  end  of  time,  v.  17.  A  good  paragraph 
or  hymn  written  now  may  refresh  the  saints  even  through  the  Millennium.  Bishop 
Heber's  missionary  hymn  has  done  more  to  advance  religion  and  make  known  the 
name  of  the  author  than  the  two  volumes  of  his  literary  remains  beside. 

66 


522  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xlvi. 


Psalm  xlvi. 

To  the  chief  Musician  for  the  sons  of  Korah,  a  Song  upon  Alamoth. 

1  (rOD  is  our  refuge  and  strength,  a  very  present  help  in  trouble. 

2  Therefore  will  not  we  fear,  though  the  earth  be  removed,  and  though  the  mountains  bp 
carried  into  the  midst  of  the  sea; 

3  Though  the  waters  thereof  roar  and  be  troubled,  though  the  mountains  shake  with  the  swelling 
thereof.     Selah. 

4  There  is  a  river,  the  streams  whereof  shall  make  glad  the  city  of  God,  the  holy  place  of  the 
tabernacles  of  the  Most  High. 

5  God  is  in  the  midst  of  her ;  she  shall  not  be  moved:  God  shall  help  her,  and  that  right  early. 

6  The  heathen  raged,  the  kingdoms  were  moved :  he  uttered  his  voice,  the  earth  melted. 

7  The  Lord  of  hosts  is  with  us ;  the  God  of  Jacob  is  our  refuge.     Selah. 

8  Come,  behold  the  works  of  the  Lobd,  what  desolations  he  hath  made  in  the  earth. 

9  He  maketh  wars  to  cease  unto  the  end  of  the  earth ;  he  breaketh  the  bow,  and  cutteth  the 
spear  in  sunder;  he  burnetii  the  chariot  in  the  fire. 

10  Be  still,  and  know  that  I  am  God:  I  will  be  exalted  among  the  heathen,  I  will  be  exalted  in 
the  earth. 

11  The  Lord  of  hosts  is  with  us ;  the  God  of  Jacob  is  our  refuge.     Selah. 

ON  all  the  title  except  tlie  last  two  words,  see  on  titles  of  Psalms  iv.  xxx.  xlii.  xlv. 
Upon  Alamoth  occurs  also  in  1  Chron.  xv.  20,  where  we  read  that  certain  persons 
■'were  appointed  to  sound  with  Psalteries  on  Alamoth."  Alam  signifies  secret  or  hid- 
den. It  is  so  rendered  by  the  Septuagint,  Arabic  and  Vulgate.  The  Chaldee  explains 
it  of  Korah  being  hidden  [or  swallowed  up].  The  Arabic  calls  it  a  prophecy  concern- 
ing the  secrets  of  the  Son ;  Horsley :  Concerning  mysteries.  This  explanation  is  not 
satisfactory  to  many,  Alamoth  is  rendered  virgins  in  Cant.  i.  3,  6,  8.  Some  would 
here  read  virginals  or  virgin  tunes.  A  majority  refer  it  to  the  tune  or  the  instrument. 
So  Calvin,  Ainsworth,  Patrick,  Morison  and  others.  Tholuck:  To  the  tune  of  the 
vii'gius;  Hengstenberg :  After  the  virgin  manner;  Alexander  thinks  it  denotes  soprano 
or  treble  voices.  It  probably  in  some  way  refers  to  the  music.  The  date  and  author- 
ship of  this  ode  are  both  uncertain.  .  The  Syriac,  Patrick  and  Dodd  ascribe  it  to 
David ;  Rosenmuller  thinks  it  was  written  on  occasion  of  the  great  victory  of  Jehosh- 
aphat,  noticed  in  2  Chron.  xx.  Patrick  thinks  it  celebrates  some  of  the  great  victories 
gained  by  David  and  mentioned  in  2  Sam.  viii.  Dodd  and  Henry  are  of  the  same 
opinion.  Gill  regards  it  as  a  prophecy  of  the  church  in  gospel  times,  and  as  applica- 
ble to  any  state  of  confusion  and  distress  among  the  nations.  Calmet  puts  it  much  later, 
and  thinks  it  refers  to  the  convulsions  which  shook  the  Persian  Empire  after  the  death 
of  Cambyses.  Venema  and  some  others  refer  it  to  the  times  of  the  Assyrian  troubles, 
and  make  Isaiah  the  author.  Calvin,  Scott,  Tholuck,  Hengstenberg  and  Alexander 
refer  it  to  the  times  of  Hezekiah  when  Sennacherib's  great  army  perished  in  a  night. 
The  stirring  events  of  David's  time  would  allow  us  to  ascribe  it  to  him.  Scott  dates  it 
B,  C.  710;  Clarke  B.  C.  519.  This  was  Luther's  favorite  Psalm.  His  famous  hymn, 
written  on  his  way  to  the  Diet  at  Worms,  beginning 

A  strong  fortress  is  our  God, 

is  very  much  taken  from  it.  In  the  darkest  times  he  used  to  say,  "Come,  let  us  sing 
the  46th  Psalm,  and  let  them  do  their  worst."  He  says,  "AVe  sing  this  Psalm  to  the 
praise  of  God,  because  God  is  with  us,  and  powerfully  and  miraculously  preserves  and 
defends  his  church  and  his  word,  against  all  fanatical  spirits,  against  the  gates  of  hell, 
against  the  implacable  hatred  of  the  devil,  and  against  all  the  assaults  of  the  world, 


PSALM  XLVi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  523 

the  flesh  and  sin."  Arnd:  "This  is  a  fine  consolatory  Psalm,  wherein  God's  marvellous 
■working  is  praised,  as  he  protects  his  little  flock  of  believers,  and  preserves  them 
through  such  great  necessities  of  war  and  persecutions,  that  it  might  seem  as  if  the 
world  was  going  to  wreck."  Anderson:  It  contains  "rather  the  language  of  faith  un- 
der threatened  difficulties,  than  of  triumph  over  vanquished  foes."  In  it  we  have  three 
names  of  the  Almighty,  Jehovah  Lord,  Elohim  God  and  Gel-yohn  Most  High,  on 
which  see  on  Ps.  i.  2;  iii.  2;  vii.  17.     On  8eluh  see  Introduction,  §  15. 

1.  God  is  our  refuge  and  strength.  This  is  an  abrupt  but  exalted  opening,  q.  d., 
Others  may  rely  on  armies  or  on  created  things,  but  to  us  God  alone  is  a  refuge  and 
strength.  Refuge,  as  in  Ps.  xiv.  6 ;  commonly  so  rendered ;  sometimes  shelter,  trust, 
hope,  Ps.  Ixi.  3;  Ixxiii.  28;  Jer.  xvii.  17;  Joel  iii.  16.  Strength,  as  in  Ps.  viii.  2; 
xxviii.  7,  and  often;  in  Hab.  iii.  4,  power.  It  may  mean  either  the  depository  or 
the  source  of  power.  All  our  strength  is  in  him.  All  our  strength  is  from  him.  He 
is  a  very  present  help  in  trouble.  The  first  clause  announced  a  general  proposition, 
this  gives  a  particular  under  it.  It  is  rendered  variously.  Chaldee:  He  shall  be 
eminently  found  a  help  in  affliction;  Arabic:  And  our  helper  in  times  of  tribulation, 
thou  hast  stood  by  us  in  all  time;  Ainsworth:  A  help  in  distresses  we  shall  find  very 
great ;  Clarke :  He  is  found  an  exceeding,  or  superlative  help  in  difficulties ;  Heng- 
stenberg:  A  help  in  necessities  is  he  found  most  truly.  For  present  Pool  prefers 
sufficient;  Edwards,  immediate.  Help,  as  in  Ps.  xxvii.  9;  xxxv.  2.  Trouble,  as  in 
Ps.  ix.  9;  plural  here — troubles,  adversities,  tribulations,  distresses,  afflictions.  The 
truth  of  this  verse  is  fulfilled  to  the  saints  of  all  ages. 

2.  Therefore  will  not  toe  fear,  though  the  earth  be  removed,  and  though  the  mountains 
be  carried  into  the  midst  of  the  sea.  The  pronoun  we  relates  to  such  as  truly  receive 
the  truth  of  v.  1.  Alexander:  "The  simple  idea  expressed  by  these  strong  figures  is, 
in  the  midst  of  the  most  violent  changes  and.  commotions."  Though  the  earth  be 
removed  is  by  some  rendered  Though  the  earth  be  turned  upside  down.  The  fear  here 
spoken  of  is  the  fear  of  dismay,  or  of  amazement,  freedom  from  which  is  not  the 
same  as  insensibility,  but  results  from  the  confidence  of  faith.  The  heart  of  Mordecai 
is  firm  in  the  darkest  day  he  ever  saw,  Esther  iv.  14.  Mountains  are  apt  figures 
of  the  most  stable  states,  or  political  constitutions. 

3.  Though  the  waters  thereof  roar  and  be  troubled,  though  the  moimtains  shake  with 
the  swelling  thereof.  Selah.  This  is  an  extension  of  the  confident  declaration  begun 
in  the  preceding  verse.  Agitated  waters  are  scriptural  emblems  for  pojjular  commo- 
tions. Mountains  here  also  represent  things  supposed  to  be  the  most  settled  and 
stable.  Some  think  the  reference  is  specially  to  "  secular  rulers  "  long  established  in 
authority.  Mountains  do  also  represent  strong  natui-al  defences.  The  righteous 
wdll  not  yield  to  disastrous  fear,  though  the  nations  are  convulsed  with  terrible 
excitements,  and  all  the  apparent  safeguards  of  society  are  gone ;  no,  not  even  when 
there  is  upon  the  earth  distress  of  nations,  with  perplexity,  and  wicked  men's  hearts 
fail  them  for  fear,  and  for  looking  after  those  things  which  are  coming.  Morison: 
"The  earth  thrown  into  a  state  of  wild  confusion,  the  mountains  hurled  into  the 
mighty  deep,  the  sea  tossed  into  a  tempest,  and  the  everlasting  hills  drifting  on  its 
foaming  billows,  are  the  vivid  images  by  which  the  divine  judgments  on  wicked  and 
persecuting  nations  are  described  in  the  language  of  the  prophets." 

4.  There  is  a  river,  the  streams  whereof  shall  make  glad  the  city  of  God,  the  holy  place 
of  the  tabernacles  of  the  Most  High.  The  ancient  versions  and  most  modern  transla- 
tions are  not  so  good  as  the  common  English.  Edwards  thinks  the  stream  is  the 
holy  place.  Calvin,  Diodati,  Green  and  others  think  the  imagery  is  drawn  from  the 
small  streams,  which  Avatered  Jerusalem.  By  stream  Watts  \mderstands  Scripture ; 
Henry,  God's  word  and  ordinances;  Scott,  the  graces  and  consolations  of  the  Holy 


524  STUDIES  m  the  book  of  psalms.  [psalm  xlvi. 

Spirit;  Morison,  the  overflowing  stream  of  divine  mercy,  which  gladdens  the  saints. 
Hengstenberg  interprets  it  of  the  stream  of  "  the  blessings  of  the  kingdom  of  God," 
and  cites,  after  Ainsworth,  Gen.  ii.  10;  Ps.  xxxvi.  8;  John  iv.  14;  Ezek.  xlvii.;  Zech. 
xiv.  8;  Rev.  xxii.  1,  in  proof  of  his  position.  Alexander:  "The  mention  of  streams 
in  the  plural  indicates  variety  and  fulness  of  divine  favor."  At  Smyrna  the  Scottish 
mission  found  a  street  watered  by  a  river,  occupying  the  place  of  the  causeway,  with 
trees  overhanging  it  on  each  side,  and  securing  refreshment  to  the  inhabitants  at  all 
hours.  In  passages  like  this  it  is  best  to  give  to  a  word  or  phrase  the  fullest  and 
richest  meaning  its  usage,  the  context  and  the  analogy  of  faith  will  allow.  The 
streams  of  spiritual  blessings  flowing  from  God  through  Jesus  Christ,  by  the  Holy 
Ghost,  make  glad  the  city  of  God  continually.  Jerusalem  was  the  type  of  the  true 
church  of  all  ages. 

5.  God  is  in  the  midst  of  her.  Chaldee:  The  majesty  of  God  is  in  the  midst  of  her. 
God,  with  all  his  nature  and  perfections,  is  on  the  side  of  his  church.  Such  a  form 
of  expression  indicates  gracious  and  powerful  presence,  Deut.  xxiii.  14;  Isa.  xii.  6. 
She  shall  not  be  moved.  All  her  history  shows  that  the  presence  of  God  is  suflacient 
to  give  stability  to  his  church  in  any  circumstances.  God  shall  help  her.  The  verb 
help  here  is  of  the  same  origin  and  import  as  the  noun  helj)  in  v.  1.  It  signifies  the 
kind  and  measure  of  assistance  required.  It  shall  also  be  timely  and  seasonable. 
And  that  right  early.  Margin:  When  the  morning  appeareth;  Calvin  and  Jebb: 
At  the  dawn  of  the  morning;  Fry:  At  early  dawn;  Green:  Before  the  morning 
appears;  Hengstenberg:  At  the  break  of  morning.  The  sense  is  clearly:  At  the 
peep  of  day,  i.  e.,  as  Pool  has  it,  "  speedily,  after  a  short  night  of  afiliction,  compare 
Ps.  XXX.  5 ;  and  seasonably,  when  the  danger  is  greatest,  and  the  enemies  prepare  to 
make  the  assault;  which  is  commonly  done  in  the  morning."  Diodati  had  given 
the  same  explanation  and  refers  to  Ex.  xiv.  24,  27;  2  Chron.  xx.  20,  as  illustrating 
the  passage.  Some  give  the  additional  idea  that  the  help  comes  very  early  before  the 
enemy  could  make  the  assault.  Alexander:  "The  terms  of  this  verse  become  still 
more  significant  and  striking,  if  we  suppose  a  specific  reference  to  the  night  in  which 
Sennacherib's  host  Avas  smitten,  and  the  sight  w'hich  was  disclosed  at  break  of  day," 
Isa.  xxxvii.  36;  xvii.  14. 

6.  The  heathen  raged,  the  kingdoms  were  moved.  Church  of  England :  The  heathen 
make  much  ado.  Heathen,  nations,  Gentiles,  see  on  Ps.  ii.  1.  Raged,  were  troubled, 
were  disquieted ;  in  v.  3,  in  the  future  roar.  By  the  kingdoms  we  are  to  understand  all 
the  surrounding  hostile  nations,  whose  kings  sought  the  destruction  of  the  Jews.  Were 
moved,  the  preterite  of  the  verb  in  v.  5,  rendered  shall  be  moved.  Hengstenberg,  shake ; 
see  on  Ps.  x.  6.  Edwards  renders  the  two  clauses :  The  nations  made  an  uproar ; 
kingdoms  were  in  a  commotion.  At  length  the  right  time  came  for  God  to  step  forth. 
He  uttered  his  voice,  the  earth  melted.  The  Chaldee  refers  all  this  to  the  giving  of  the 
law.  But  there  is  nothing  to  point  us  to  Sinai.  There  is  hardly  any  where  a  better 
specimen  of  condensed  thought  and  rapid  description  than  in  this  verse.  The  Hebrew 
is  even  more  terse  than  the  English.  When  Jehovah  speaks,  all  nature  stands  aghast 
at  the  sound  of  his  voice. 

7.  The  Lord  of  hosts  is  ivith  iis,  the  God  of  Jacob  is  our  refuge.  Selah.  Lord  of  hosts 
or  Jehovah  of  armies,  as  in  Ps.  xxiv.  10.  In  Rom.  ix.  29  ;  Jam.  v.  4,  the  common  ver- 
sion gives  us  the  Hebrew  word  here  used  for  hosts — Sabaoth.  On  the  title  God  of 
Jacob,  see  on  Ps.  xx.  1.  By  his  natural  attribute  of  omnipresence  God  is  everywhere, 
but  when  he  makes  bare  his  arm,  the  saints  triumph.  There  is  great  propriety  in 
referring  to  the  God  of  Jacob  as  a  refuge.  He  protected  that  patriarch  in  a  remark- 
able manner.  Refuge,  not  the  same  as  in  v.  1,  but  the  same  as  in  v.  11 ;  see  on  Pa 
ix.  9;  elsewhere  high  tower,  high  fort,  high  place,  defence. 


PSALM  xLvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  525 

8.  Come,  behold  the  works  of  the  Lord,  what  desolations  he  hath  made  in  the  earth. 
Chaldee :  Walk  about,  see  the  works  of  God  who  liath  made  desolations  among  the 
ungodly  of  the  earth  ;  Arabic :  Come  to  see  the  Avorks  of  God,  the  miracles  Avhich  he 
has  done  upon  the  earth ;  Calvin :  Come  ye,  consider  the  works  of  Jehovah,  what 
desolations  he  hath  made  in  the  earth ;  church  of  England :  O  come  hither,  and 
behold  the  works  of  the  Lord,  what  destruction  he  hath  brought  upon  the  earth. 
For  desolations  some  read  devastations.  If  the  reference  is  to  the  destruction  of  Sen- 
nacherib's army,  the  desolations  were  indeed  frightful,  though  none  fought  against  his 
hosts  but  the  angel  of  the  Lord,  2  Kings  xix.  35  ;  Isa.  xxxvii.  36. 

9.  He  maketh  tvars  to  cease  unto  the  end  of  the  earth ;  he  breaketh  the  boiv,  and  cut- 
teth  the  spear  in  sunder ;  he  burneth  the  chariot  in  the  fire.  Calvin :  He  maketh  battles 
to  cease  even  to  the  end  of  the  earth  ;  Edwards  :  He  has  destroyed  the  whole  appa- 
ratus of  war  throughout  the  country ;  Mudge  and  Dodd :  He  hath  destroyed  the 
artillery  of  war,  to  the  end  of  the  earth,  or  the  land  ;  Hengstenberg :  Who  silences  wars 
to  the  ends  of  the  earth.  The  rendering  of  the  common  version  justly  represents  the 
extent  of  the  peace  procured — the  end  of  the  earth  ;  church  of  England:  All  the  world. 
Chariot,  the  Syriac,  church  of  England,  Calvin,  Ainsworth,  Edwards,  Jebb,  Fry  and 
Alexander  follow  the  Hebrew  plural,  chariots.  The  primary  idea  in  the  word  is  round. 
The  Chaldee,  Arabic,  Septuagint,  Vulgate,  Ethiopic,  Doway  and  Hammond  have  shield 
or  shields,  which  indeed  may  well  be  put  with  the  bow  and  the  spear.  It  is  admitted 
that  a  very  different  word  is  used  when  chariots  of  war  are  mentioned ;  see  Ps.  xx.  7  ; 
Ixxvi.  6.  The  best  exposition  is  probably  given  by  Anderson :  "  There  is  probably 
here  an  allusion  to  the  ancient  custom  of  collecting  the  arms  and  armor  of  the  van- 
quished into  a  heap,  and  setting  it  on  fire.  The  image  is  employed  to  express  com- 
plete victory,"  Josh.  xi.  6 ;  2  Sam.  viii.  4 ;  Ezek.  xxxix.  8-10.  This  was  "  also  a 
Roman  custom."  See  jEneid,  book  viii.,  line  560.  "  A  medal  struck  by  Vespasian, 
the  Roman  emperor,  to  commemorate  the  termination  of  his  wars  both  in  Italy  and 
through  all  parts  of  the  world,  represents  the  goddess  of  Peace  holding  an  olive 
branch  with  one  hand,  and  in  the  other  a  lighted  torch,  with  which  she  sets  fire  to  a 
heap  of  armor." 

10.  Be  still,  and  know  that  Jam  God.  Be  still,  be  quiet,  stand  off,  leave  off,  forbear. 
Some  make  Ps.  iv.  4  parallel.  Strong  restraint  upon  their  passions  is  necessary,  if 
men  would  learn  anything  to  purpose,  and  especially  if  they  would  know  that  the 
Lord  is  God.  I  ivill  be  exalted  among  the  heathen,  I  tvill  be  exalted  in  the  earth.  Jeho- 
vah has  ever  and  in  all  lands  been  doing  things  which  evinced  his  eternal  power  and 
godhead.  His  name  was  of  old  a  terror  to  millions  that  reb'Hed  against  him.  Hea- 
then, as  in  v.  6.  Even  to  the  Gentiles  God  is  known  by  the  judgments  which  he 
executes.  They  are  here  warned  "  that  if  they  proceed  to  act  like  madmen,  God's 
power  is  not  enclosed  within  the  narrow  limits  of  Judea,  and  that  it  will  be  no  difii- 
cult  matter  for  him  to  stretch  forth  his  arm  afar  to  the  Gentiles." 

11.  The  Lord  of  hosts  is  luith  tis;  the  God  of  Jacob  is  our  refuge.  Selah.  In  v.  7 
we  have  the  very  same  words  both  in  Hebrew  and  English. 

Doctrinal  and  Practical  Remarks. 

1.  In  seeking  comfort  and  protection  go  to  God  himself,  v.  1.  All  his  attributes, 
all  his  titles,  all  his  promises  show  that  he  is  wise  and  loving.  The  practice  of  the 
saints  in  all  ages  has  been  not  to  rest  in  any  means  or  creature ;  but  in  God  only. 

2.  It  is  specially  wise  to  seek  to  God  in  the  day  of  adversity — in  trouble,  v.  1.  One 
great  end  of  afiliction  is  to  cause  us  to  return  unto  the  Most  High.  The  greater  our 
distress,  the  more  we  need  him.  Experience  is  a  great  school  for  Christians.  Without 
it  they  would  be  babes  all  their  days.     It  woi'ks  hope,  and  hope  maketh  not  ashamed. 


526  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  xlvi. 

3  When  God's  people  are  weak,  tliey  are  strong ;  when  they  are  poor,  they  are 
rich  •  when  they  are  brought  low,  they  are  raised  high  ;  when  they  are  greatly  afflicted, 
they  are  greatly  comforted,  because  God  is  an  exceedingly  great  help  in  trouble,  v.  1. 

4.  The  more  the  saint  is  tried  the  more  will  his  confidence  in  God  be  seen  to  be 
well  founded,  vv.  1,  2,  3.  Scott :  "  If  our  faith  were  as  strong  as  our  security  is  good, 
we  need  fear  no  combination  of  enemies,  no  revolutions  in  kingdoms,  and  no  convul- 
sions in  nature ;  but,  in  the  most  tremendous  dangers,  might  triumph  in  the  fullest 
assurance  of  secui'ity  and  victory."  Calvin :  "  Our  faith  is  really  and  truly  tested 
only  when  we  are  brought  into  very  severe  conflicts,  and  when  even  hell  itself  seems 
opened  to  swallow  us  up."  The  nature,  throne  and  covenant  of  God  being  unchange- 
able, his  children  need  not  trouble  themselves  much  with  the  things  about  which  the 
children  of  darkness  are  eager.  All  nature  may  dissolve,  but  that  does  not  affect  the 
stability  of  the  divine  government  and  protection. 

5.  The  resources  of  God's  people  are  found  in  the  perpetual  stream  of  blessings 
which  flow  from  his  wisdom  and  mercy  through  Jesus  Christ,  v.  4.  The  glorious  Lord 
is  unto  us  a  place  of  broad  rivers  and  streams.  Henry :  "  The  spiritual  comforts 
which  are  conveyed  to  the  saints  by  soft  and  silent  whispers,  and  which  come  Avithout 
observation,  are  suflicient  to  balance  the  most  loud  and  noisy  threatenings  of  an  angry 
and  malicious  world." 

6.  God's  presence  with  his  church  secures  her  stability  and  her  timely  succor,  v.  5. 
Calvin :  "  If  we  desire  to  be  protected  by  the  hand  of  God,  we  must  be  concerned 
above  all  things  that  he  may  dwell  amongst  us ;  for  all  hope  of  safety  depends  on  his 
presence  alone ;"  Dickson :  "  God's  presence  among  his  people  will  not  exempt  them 
from  trouble,  but  from  perdition  in  trouble ;  he  will  not  exempt  the  bush  from  burning, 
but  from  being  consumed." 

7.  The  church  is  safe,  v.  5.     She  cannot  be  overthrown.     Her  walls  are  salvation. 

8.  No  real  harm  can  befall  any  child  of  God  walking  in  the  path  of  duty.  To 
such  sooner  or  later  enlargement  and  deliverance  will  come.  God  will  send  timely 
supplies,  V.  5.     Seasonable  blessings  are  double  blessings. 

9.  It  is  no  new  thing  for  the  world  to  be  in  commotion ;  but  God  can  put  down 
violent  agitations  anywhere,  v.  6.  De  Wette:  "Jehovah  commands  quiet,  and  man 
obeys." 

10.  The  resources  of  the  Almighty  are  infinite.  He  is  the  Lord  of  hosts,  v.  7. 
He  commands  and  the  stars  fight  his  battles.  He  sends  legions  of  angels  where  he 
will,  and  one  angel  destroys  in  one  night  an  army  of  one  hundred  and  eighty-five 
thousand  men.  All  plagues  and  storms  and  earthquakes,  all  causes  and  all  effects, 
are  under  his  control. 

11.  All  the  truth  and  mercy  shown  to  saints  of  old  will  be  shown  to  God's  people 
to  the  end  of  time.  There  is  no  change  in  the  character  of  Jehovah.  He  is  still  the 
God  of  Jacob,  v.  7.  He  is,  forever,  the  refuge  of  his  afflicted  ones.  Never  was  any- 
thing more  futile  than  the  war  against  the  Lamb. 

12.  God's  past  mercies  clearly  show  that  no  weapon  formed  against  Zion  shall  pros- 
per, and  that  rather  than  let  his  church  perish  he  will  fill  the  earth  with  desola- 
tions, V.  8. 

13.  Dickson  :  "  Long  preparations  for  w'ar,  arms  and  ammunition,  which  have  been 
made  with  great  labor  and  expense  against  his  church,  the  Lord  can  soon  give  a  short 
account  of  them,  and  make  them  useless  when  he  pleaseth,"  vv.  8,  9. 

14.  Let  all  men,  before  engaging  in  acts  of  national  hostility,  well  weigh  the  evils 
of  war.  It  brings  fearful  desolations,  v.  8.  Before  its  instruments  of  destruction  a 
land  may  be  as  the  garden  of  Eden,  but  behind  them  a  desolate  wilderness,  and  noth- 
ing shall  escape  them,  Isa.  xiii.  6-10.     Henry  :  "  War  is  a  tragedy  which  commonly 


PSALM  XLVii.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  527 

destroys  the  stage  it  is  acted  on."     Let  men  who  delight  in  the  cruelties  of  war  remem- 
ber that  their  day  is  coming,  Isa.  x.  12-19. 

15.  A  right  estimate  of  the  evils  of  war  may  teach  us  the  true  value  of  the  bless- 
ings of  peace,  v.  9.  Oh  that  all  men  would  study  the  things  that  make  for  peace. 
The  God  of  heaven  is  the  God  of  peace. 

16.  Let  modesty,  quietness  and  docility  mark  all  our  behaviour  as  in  the  sight  of 
God.  Let  all  hearts  be  still,  and  hiow  that  Jehovah  k  God,  v.  10.  Home:  "  Let  our 
rebellious  passions  hear  this  divine  edict,  tremble,  and  obey." 

17.  Let  us  study  with  care  the  nature,  the  word  and  the  will  of  God.  Especially 
let  us  know  that  he  is  God,  v.  10.  Let  us  "  understand  that  he  is  the  Fountain  of 
power,  wisdom,  justice,  goodness,  and  truth." 

18.  There  is  hope  for  the  heathen,  not  in  their  innocence,  not  in  their  virtues,  not 
in  their  ignorance ;  but  in  the  mercy  of  God,  in  the  covenant  of  redemption,  and  in 
the  prophecies  respecting  them,  v.  10. 

19.  Verses  7,  11  remind  us  of  the  dying  words  of  John  Wesley:  "The  best  of  all 
is,  God  is  with  us."  Slade :  "  Through  life  and  death  let  this  be  our  answer  to  every 
trouble,  and  every  enemy,  and  every  danger,  and  every  fear,  '  The  Lord  of  hosts  is 
with  us,  the  God  of  Jacob  is  our  refuge ;'  "  Dickson :  "  The  strength  of  the  church 
stands  in  renouncing  her  own  and  fleeing  unto  God's  strength  ;"  Arud  :  "  If  only  our 
support  does  not  depart  from  us,  we  may  say,  as  Joshua  and  Caleb  did  of  the  heathen, 
Fear  ye  not,  they  are  as  bread  to  us,  for  their  support  has  departed  from  them." 


Psalm  xlvii. 

To  the  chief  Musician,  A  Psalm  for  the  sons  of  Korah. 

1  Oh  clap  your  hands,  all  ye  people ;  shout  unto  God  with  the  voice  of  triumph. 

2  For  tlie  Lord  most  high  is  terrible ;  he  is  a  great  King  over  all  the  earth. 

3  He  shall  subdue  the  people  under  us,  and  the  nations  under  our  feet. 

4  He  shall  choose  our  inheritance  for  us,  the  excellency  of  Jacob  whom  he  loved.     Selah. 

5  God  is  gone  up  with  a  shout,  the  Lord  with  the  sound  of  a  trumpet. 

6  Sing  praises  to  God,  sing  praises :  sing  praises  unto  our  King,  sing  praises. 

7  For  God  is  the  King  of  all  the  earth :  sing  ye  praises  with  understanding. 

8  God  reigneth  over  the  heathen :  God  sitteth  upon  the  throne  of  his  holiness. 

9  The  jirinces  of  the  i^eople  are  gathered  together,  even  the  peoi^le  of  the  God  of  Abraham :  for 
the  shields  of  the  earth  belong  unto  God :  he  is  greatly  exalted. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xlii.  Scott  dates  this  ode  B.  C.  1042 ; 
Clarke,  B.  C.  519.  Calvin  :  "  Perhaps  it  was  composed  by  David."  Abenezra 
and  Kimchi  refer  it  to  the  times  of  Messiah.  Luther :  "  This  is  a  prophecy  concern- 
ing Christ."  Gill  thinks  it  foretells  Christ's  ascension  to  heaven  and  the  consequent 
spread  of  the  Gospel.  Diodati,  Patrick,  Pool,  Henry,  Dodd,  Morison  and  Scott  make 
it  Messianic.  Some  think  it  pairs  with  Ps.  xlvi. ;  some  with  Ps.  xlviii.  See  Intro- 
duction, §  12.  A  few,  but  with  little  support,  think  it  was  composed  when  the  temple 
was  dedicated.  Hengstenberg  and  Alexander  refer  it  to  the  victory  of  Jehoshaphat, 
2  Chron.  xx.  Whether  any  historic  occasion  suggested  its  imagery  we  know  not. 
We  have  here  Elohim  God,  Jehovah  Lord  and  Gel-yohn  Most  High,  on  which  see 
on  Psalms  i.  2 ;  iii.  2 ;  vii.  17.     The  latter,  v.  2,  is  rendered  as  an  adjective. 

1.   Oh  clap  your  hands  all  ye  people.     People,  in  the  phiral,  pieojyles.     Here  it  is  used 


528  STUDIES  IN  THE   BOOK  OF  PSA.LMS.  [psalm  slvii. 

to  call  both  Jews  and  Gentiles — all  nations.  To  clap  the  hands  is  sometimes  a  sign  of 
derision,  as  in  Job  xxvii.  23;  Lara.  ii.  15;  Nah.  iii.  19;  Ezek.  xxv.  6.  Here  and  in 
other  places  it  expresses  becoming  joyfuluess,  2  Kings  xi.  12;  Ps.  xcviii.  8;  Isa.  Iv.  12. 
Some  think  that  clapping  the  hands  also  expresses  approbation ;  but  great  joy  fulness  is 
certainly  the  main  thing  signified,  when  no  derision  is  expressed.  Shout  unto  God  with 
the  voice  of  triumph.  Ainsworth:  Shout  triumphantly  unto  God  Avith  voice  of  shrilling; 
church  of  England :  0  sing  unto  God  with  the  voice  of  melody ;  Edwards :  Shout  to 
God  with  triumphant  voices;  Hengstenberg :  Shout  to  God  with  jubilee-voice.  Tri- 
umph,  in  the  common  version  often  rendered  singing;  also  rejoicing,  crying,  once, 
shouting,  Prov.  xi.  10.  It  signifies  any  loud  and  earnest  cry,  whether  of  gladness  or 
of  distress  is  determined  by  the  connection.  The  language  of  much  of  this  Psalm 
may  be  borrowed  from  the  victories  of  the  Israelites  over  their  enemies ;  but  surely 
the  eye  of  the  prophet  is  fixed  on  something  greater  than  any  carnal  conquests.  The 
great  occasion  of  gladness  is  the  ascension  of  Messiah  to  heaven  and  the  consequent 
spread  of  the  Gospel  and  reign  of  righteousness  over  the  nations. 

2.  For  the  Lord  most  high  is  terrible;  he  is  a  great  King  over  all  the  earth.  Calvin 
follows  some  ancient  versions  and  has:  For  Jehovah  is  high,  terrible,  and  a  great 
King  over  all  the  earth ;  Green :  For  Jehovah,  the  Most  High,  is  to  be  feared,  he  is 
the  great  King  over  all  the  earth;  Hengstenberg:  For  the  Lord,  the  Most  High,  is 
terrible,  a  great  King  over  all  the  earth.  Terrible,  a  participle,  commonly  so  rendered, 
or  dreadful,  fearful,  to  be  feared,  to  be  had  in  reverence,  and  in  Ps.  cxi.  9,  reverend. 
Calvin:  "This  language  is  applicable  only  to  the  kingdom  of  Christ,  who  is  called  a 
high  and  terrible  King."  Our  Saviour  is  as  greatly  to  be  feared  as  he  is  worthy  to  be 
loved.  The  love,  which  does  not  submit  and  obey,  is  spurious.  He  is  King  over  all 
the  earth,  universal  Monarch  and  Sovereign.     Therefore, 

3.  He  shall  subdtie  the  people  under  lis,  and  the  7iations  under  our  feet.  For  subdue 
Calvin  has  set  in  order;  Mudge,  destroy.  The  Hebrew  verb  is  in  the  future.  Though 
many  prophecies  are  delivered  in  the  past  tense,  yet  the  future  is  always  appropriate 
to  a  prediction.  Subdtie,  in  its  other  forms  commonly  rendered  speak;  so  here  it  may 
signify  to  subdue  by  speech,  that  is  by  a  preached  Gospel.  Pool,  referring  to  Isa.  v.  15; 
Mic.  ii.  12,  gives  to  subdue  the  sense  of  lead  like  sheejj,  or  bring  into  the  fold,  and  adds: 
"He  seems  to  speak  of  such  a  subjugation  of  them,  as  was  for  the  good  of  the  people 
subdued,  because  this  is  matter  of  rejoicing  to  them,  v.  1."  This  is  true  of  all  who 
bow  and  take  the  yoke  of  Christ. 

4.  He  shall  choose  our  inheritance  for  us,  the  excellency  of  Jacob  whom  he  loved.  Cal- 
vin: He  hath  chosen  our  inheritance  for  us,  the  glory  of  Jacob  Avhom  he  loved;  Ains- 
worth :  He  hath  chosen  for  us  our  inheritance,  the  high  excellency  of  Jacob,  whom  he 
loveth.  The  excellency  here  spoken  of  is  the  inheritance  of  the  first  clause.  Some 
give  the  verb  in  the  present,  some  in  the  preterite,  and  some,  following  the  Hebrew,  in 
the  future.  The  last  is  best  here,  if  we  regard  the  verse  as  a  prophecy.  But  Diodati 
prefers  the  preterite  and  thus  paraphrases  it:  "He  hath  by  his  free  election  given  us 
an  excellent  inheritance  chosen  out  above  all  other,  Avhcrein  consists  all  our  glory ; 
namely,  the  kingdom  of  heaven."     Selah,  see  Introduction,  §  15. 

5.  God  is  gone  tip  ivith  a  shoid,  the  Lord  ivith  the  sound  of  a  trumpet.  This  verse  is 
the  key  to  the  right  understanding  of  the  whole  Psalm.  There  is  no  better  rendering. 
For  shoid  some  have  triumph,  jubilee.  It  denotes  joy  uttered  in  a  hilarious  voice. 
Calvin  thinks  there  is  here  an  allusion  to  the  ancient  ceremony,  when  the  sound  of 
trumpets  was  wont  to  be  used  in  solemn  assemblies.  Yet  he  says:  "At  the  same  time, 
the  sacred  writer,  under  that  shadowy  ceremony,  doubtless  intended  to  lead  us  to  con- 
sider another  kind  of  going  up  more  triumphant — that  of  Christ  when  he  'ascended 
up  far  above  all  heavens,'  (Ei)h.  iv.  10)  and  obtained  the  empire  of  the  world,  and 


PSALM  xLvir.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  52P 

armed  with  his  celestial  power,  subdued  all  pride  and  loftiness,"  Diodati:  "Spirit- 
ually and  chiefly  this  verse  ought  to  be  referred  to  Christ's  ascension  into  heaven." 
The  mass  of  interpreters  give  it  this  direction,  either  as  the  sole,  or  as  the  mystical 
sense.  The  narrrative  of  our  Lord's  ascension  in  the  New  Testament  is  very  brief. 
But  that  it  was  the  most  august  of  all  joyous  events  yet  witnessed  on  earth  we  cannot 
doubt.  In  his  Gospel  Luke  says  it  was  celebrated  with  great  gladness,  chap.  xxiv. 
50-53.  Clarke:  "The  shout  may  refer  to  the  exultation  of  the  evangelists  and  apos- 
tles in  preaching  Christ  crucified,  buried,  risen  from  the  dead,  and  ascended  to  heaven." 
Although  there  is  no  mention  of  a  trumpet  at  Christ's  ascension,  yet  the  angels  said  he 
should  return  as  he  left  the  world,  and  we  know  that  his  second  coming  will  be  with 
the  sounding  of  the  trumpet,  1  Cor.  xv.  52 ;  1  Thess.  iv.  16.  The  whole  scene  of 
Christ's  ascension  and  the  consequent  reception  of  the  Gospel  were  joyful  events.  He 
led  captivity  captive  and  received  gifts  for  men,  even  for  the  rebellious,  Ps.  Ixviii.  18. 

6.  Sing  praises  to  God,  sing  praises ;  sing  praises  unto  our  King,  sing  praises.  As 
in  the  English,  so  in  the  Hebrew  we  have  the  same  verb  four  times  repeated,  sing,  sine 
Psalms,  or  sing  praises.  Our  King,  who  has  gone  up,  is  God.  The  Lord  Jesus  is 
divine,  is  truly  the  Son  of  God,  is  equal  with  God,  is  God.  How  praises  were  sung, 
see  Luke  xxiv.  50-53.  How  they  have  been  sung  ever  since,  even  in  prisons  and  at 
the  stake,  church  history  testifies.  How  closely  the  singing  of  praises  is  connected  with 
a  lively  state  of  piety,  revivals  of  religion  have  always  shown.     No  duty  is  more  urgent. 

7.  For  God  is  the  king  of  all  the  earth.  So  Jesus  claimed  for  himself,  John  v.  22 ; 
Matt,  xxviii.  18  ;  Rev.  i.  5 ;  see  also  Rom.  ix.  5  and  many  parallel  places.  He,  who 
rules  as  universal  monarch,  is  to  be  worshipped.  Sing  ye  praises  ivith  understanding. 
Arabic :  Sing  to  him  with  understanding ;  Septuagint  and  Ethiopic :  Sing  intelligently  ; 
Vulgate  and  Doway :  Sing  ye  wisely ;  Jerome :  Sing  learnedly ;  Amesius  :  Sing  a  didactic 
Psalm ;  Green :  Sing  praise  most  skilfully ;  Clarke :  Sing  an  instructive  song ;  i.  e., 
"  Let  sense  and  sound  go  together.  Let  your  hearts  and  your  heads  go  with  your 
voices;"  Hengstenberg :  Sing  a  song  with  edification.  On  Maschil  here  rendered  with 
understanding,  see  on  title  of  Ps.  xxxii.  Then  is  God  truly,  rightly  worshipped  when 
we  sing  with  the  spirit  and  with  the  understanding  also,  1  Cor.  xiv.  15.  Such  praises 
are  very  proper : 

8.  God  reigneth  over  the  heathen.  Calvin  :  He  hath  obtained  the  kingdom  over  the 
heathen.  Heathen  as  in  Ps.  xlvi.  6, 10.  Reigneth,  the  verb  uniformly  expresses  kingly 
authority  in  exercise.  He,  who  governs  the  Gentiles,  sends  them  all  the  blessings 
they  have,  and  calls  them  to  a  knowledge  of  his  great  salvation,  is  worthy  to  be 
lauded,  for  he  does  no  wrong.  God  sitteth  upon  the  throne  of  his  holiness.  Christ's 
throne  is  holy  because  its  decisions  are  those  of  spotless  rectitude.  Sitting  here 
expresses  the  readiness  of  the  Judge  of  all  the  earth  to  hear  causes  and  redress 
wrongs. 

9.  The  princes  of  the  people  are  gathered  together,  even  the  people  of  the  God  of 
Abraham.  Calvin's  rendering  puts  a  new  face  on  these  words :  The  princes  of  the 
peoples  are  assembled  together  to  the  people  of  the  God  of  Abraham.  The  princes 
here  named  are  not  the  heads  of  tribes  among  the  Israelites,  but  those  among  the  Gen- 
tiles. Instead  of  even  in  the  English  version  we  may  i-ead  and,  as,  with,  or  to.  Alexander 
prefers  as;  Calvin,  Edwards,  Jebb  and  Hengstenberg  to;  Mudge  and  Fry  prefer  with. 
Even  as  would  give  the  whole  sense.  The  most  distinguished  and  noble  of  the  Gentiles 
shall  come  and  worship  God  even  as  the  pious  Jews.  The  reward  of  Messias  was  very 
anciently  expressed  by  a  gathering  of  the  people  to  him.  Gen.  xlix.  10.  The  same  is 
taught  in  later  times,  Isa.  xi.  10.  The  God  of  Abraham  is  he,  who  is  as  faithful  to 
all  his  servants  as  he  was  to  Abraham.  This  work  shall  surely  be  accomplished.  For 
the  shields  of  the  earth  belong  unto  God.     We  had  the  word  shield  in  Ps.  iii.  3;  vii.  10; 

67 


530  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  xlvit. 

xviii.  2.  Here  the  sense  is  that  protection  in  every  case,  protections,  are  from  God ; 
or,  that  the  princes  of  the  nations,  who  are  their  shields  and  guardians,  do  yet  belong 
to  Jehovah.  In  Hos.  iv.  18  the  word  is  rendered  rulers.  All  agents,  all  causes,  all 
instruments,  all  means  are  God's,  and  so  He  is  greatly  exalted.  He,  who  rules  the 
world,  can  have  no  superior.     He  is  Lord  of  angels ;  he  is  Lord  of  all. 

Doctrinal  and  Practical  Remarks. 

1.  Neither  the  prophecies,  nor  the  Gospel  confine  the  blessings  of  Christ's  kingdom 
to  the  Jews,  or  to  any  one  tribe  of  men,  but  extend  them  to  all  peoples,  v.  1.  Luke 
ii.  28-82;  Rom.  xi.  11,  13. 

2.  Those  are  greatly  mistaken,  who  think  the  religion  of  Christ  furnishes  no  cause 
of  joy  to  those,  who  truly  embrace  it,  v.  1.  See  Remarks  on  Ps.  ii.  11.  In  fact  the 
blessings  of  the  Gospel  awaken  the  strongest  and  most  pleasing  emotions  of  the  human 
heart,  and  shall  yet  fill  the  whole  earth  with  incredible  joy.  Even  of  old  the  saints 
had  cause  of  exulting  and  rapturous  delight  in  the  Lord  and  his  ways.  This  is  much 
greater  under  the  Gospel.     It  shall  be  yet  more  unspeakably  increased  in  heaven. 

3.  When  religious  affections  are  lively  and  controlling,  they  will  often  produce  effects 
on  men's  bodily  actions,  quite  unintelligible  to  mere  formalists,  v.  1.  Henry  :  "  Such 
expressions  of  pious  and  devout  affections  as  to  some  may  seem  indecent  and  impru- 
dent ought  not  to  be  hastily  censured  or  condemned,  much  less  ridiculed,  because,  if 
they  come  from  an  upright  heart,  God  will  accept  the  strength  of  the  aflfection,  and 
excuse  the  weakness  of  the  expressions  of  it." 

4.  Yet  we  should  never  forget  that  godly  fear  is  a  part  of  all  true  worship,  v.  2. 
Jehovah  is  the  great  and  dreadful  God,  Deut.  vii.  21 ;  x.  17 ;  Neh.  i.  5 ;  iv.  14 ;  ix. 
32;  Isa.  viii.  13.     See  Remarks  on  Ps.  ii.  11. 

5.  The  kingly  office  of  Christ  is  justly  celebrated  in  the  Scriptures,  vv.  2,  7.  It 
ought  to  possess  a  prominent  place  in  our  teachings  and  in  our  thoughts.  He,  who 
does  not  take  Christ  as  his  king,  does  not  truly  receive  him  as  his  prophet  or  priest. 
It  is  no  intrusion  upon  the  rights  of  others  that  Christ  should  establish  his  worship 
and  kingdom  in  every  nation ;  for  he  is  King  of  kings  and  Lord  of  lords. 

6.  It  is  certain  that  the  Gospel  shall  take  effect  and  exert  controlling  power  over 
the  nations  of  the  earth.  Prophecy  requires  this,  v.  3.  The  covenant  of  redemption 
requires  it,  Isa.  xlix.  4-12.  The  covenant  of  grace  requires  it,  Isa.  Ix.  1-22.  Christ's 
death  requires  it,  Isa.  liii.  11,  12;  Heb.  xii.  2.  Christ's  intercession  makes  it  sure,  Ps. 
ii.  8.  It  cannot  be  that  the  earth  shall  not  be  full  of  the  knowledge  of  the  Lord  as 
the  waters  cover  the  sea. 

7.  It  is  better  for  God  to  choose  our  inheritance  for  us  than  it  is  for  us  to  choose  it 
for  ourselves,  v.  4.  It  is  better  for  us  to  have  a  sorrowful  lot  of  God's  choosing  than 
a  joyful  portion  of  our  own  choosing.  An  affliction  at  God's  handsis  better  than  a 
joy  of  our  own  creation. 

8.  Excellent  as  are  the  earthly  good  things,  bestowed  on  the  saints,  they  are  a.s 
nothing  compared  with  heavenly  blessings.  Canaan  in  Syria  was  a  dungeon  com- 
pared to  the  Canaan  above.  The  inheritance  of  the  tribes  of  Israel  was  a  mean  and 
sorry  thing  compared  to  the  inheritance  which  is  incorruptible,  undefiled,  and  that 
fadeth  not  away,  reserved  in  heaven  for  all  who  are  kept  by  the  power  of  God,  through 
faith  unto  salvation,  ready  to  be  revealed  in  the  last  time. 

9.  Christ's  exaltation  is  taught  in  the  Old  Testarnent  as  well  as  in  the  New ;  and  is 
as  necessary  to  be  l)clieved  as  his  humiliation,  v.  5.  Morison :  "  How  glorious  the 
tidings  to  the  church,  that  her  victoi-ious  Lord  has  gone  up  with  a  shout,  to  take 
possession  of  the  heavenly  inherittmce  in  her  behalf,  and  to  assume  the  sceptre  of 
universal  empire."     With  majesty  and  glory  shall  he  come  again,  Eph.  iv  8-10. 


PSALM  xLVii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  531 

10.  Our  disinclination  to  spiritual  duties  must  be  very  great  to  make  it  necessary 
so  often  to  summon  us  to  their  performance,  vv.  6,  7.  Four  times  in  one  verse  we  are 
called  on  to  sing  praises.  In  the  Hebrew  there  are  six  words  in  the  verse,  and  four 
of  them  we  render,  Sing  praises.  In  the  next  verse  the  call  is  repeated,  God  sees 
that  we  need  line  upon  line.  Yet  praise  is  a  heavenly  duty.  It  will  be  the  employ- 
ment of  the  redeemed  for  ever  and  ever.  Sinners  saved  by  grace  should  abound  in 
this  duty.  Luther :  "  Christ's  kingdom  is  not  one  of  that  kind  that  stands  in  the 
power  of  arms,  but  in  the  word  of  praise,  and  in  the  singing  of  tlianksgivings."  Clarke  : 
"  Feel  your  obligation  to  God  ; — express  it  in  thanksgiving ; — be  thankful ; — be  eter- 
nally thankful  to  God  your  king." 

11.  Because  superstition  is  a  great  foe  to  true  religion  and  offensive  to  God,  our 
worship  should  always  be  tmth  understanding,  v.  7.  This  is  also  the  doctrine  of  the 
New  Testament.  So  Christ  taught  the  woman  of  Samaria,  John  iv.  So  Paul  taught 
his  converts,  1  Cor.  xiv.  7-19.  We  should  sing  instructive  Psalms,  offer  intelligent 
and  intelligible  prayers,  and  rightly  divide  the  word  of  God. 

12.  The  Divinity  of  the  Lord  Jesus  Christ  is  interwoven  with  all  the  prophecies 
respecting  him,  vv.  7,  8.  To  deny  that  he  is  equal  with  the  Father  is  to  rob  him  of 
his  glory.  Dickson  :  "  He  is  eternally  God,  and  no  man  reasonably  or  with  under- 
standing can  praise  him  as  the  Redeemer,  and  Perfecter  of  what  is  spoken  of  him  in 
Scripture,  except  he  acknov/ledge  him  to  be  God  ;  therefore  is  Christ  eight  times  in 
this  Psalm  called  God,  besides  ascribing  unto  him  works  proper  to  God  only ;  and 
twice  he  is  called  by  the  incommunicable  name  Jehovah,  Lord  ;"  and  in  v.  2,  he  is 
called  most  high,  or  highest.     His  divinity  is  supreme. 

13.  All  nations  are  now  under  the  providential  government  of  Christ,  and  all  na- 
tions shall  yet  be  willingly  subject  to  him  as  Lord  of  all,  v.  8.  Morison :  "  The 
prophets  are  accustomed  to  speak  of  things  future  as  if  they  actually  existed,  and 
hence  Jehovah  is  presented  to  our  view  as  swaying  the  sceptre  of  his  authority  and 
love  over  the  heathen."  Ever  since  God  had  a  church  of  redeemed  sinners  on  earth, 
the  future  of  her  destiny  has  been  brighter  than  her  past  history.  It  will  be  so 
forever. 

14.  The  Judge  of  all  the  earth  will  do  right.  The  King  of  heaven  can  do  no 
wrong,  because  rectitude  is  the  basis  of  his  throne,  v.  8.  It  is  an  inexpressible  com- 
fort to  the  upright  to  know  that  He,  into  whose  hands  as  Judge  and  King  they  have 
committed  their  eternal  all,  cannot  fail  to  do  that,  which  is  spotlessly  pure ! 

15.  The  riches  and  glory  of  the  Gentiles  shall  be  brought  to  Christ,  v.  9. 

16.  It  is  not  idle  for  believers  to  appeal  to  Jehovah  as  the  God  of  Abraham,  be- 
cause to  all  believers  God  is  the  same  as  he  was  to  Abraham,  in  faithfulness,  love 
and  mercy,  v.  9.  We  are  too  apt  to  look  on  Abraham  rather  as  a  Jew  than  as  a 
Gentile,  and  to  forget  that  the  covenant  was  made  with  him  while  he  was  yet  an  un- 
circumcised  Gentile,  Rom.  iv.  9-13.  Hengstenberg :  "The  designation  of  God  as 
the  God  of  Abraham,  points,  as  appears,  to  the  promise  of  blessing  on  all  peoples." 

17.  Calvin:  "All  who  would  be  reckoned  among  the  children  of  God,  ought  to 
seek  to  have  a  jDlace  in  the  Church,  and  to  join  themselves  to  it,  that  they  may  main- 
tain fraternal  unity  with  all  the  godly."  They  should  be  gathered  to  the  people  of 
the  God  of  Abraham,  v.  9. 

18.  Let  us  never  forget  that  all  our  protection  is  from  the  Lord  and  from  none 
other.     The  shields  are  all  his,  v.  9. 

19.  God  is  supreme.  He  is  over  all.  He  is  greatly  exalted,  v.  9.  Clarke: 
"Great  as  secular  rulers  are,  God  is  greater,  and  is  above  all;  King  of  kings,  and 
Loi-d  of  lords:  and  the  hearts  of  kings  and  governors  are  in  his  hand;  and  he  turns 
cnem  whithersoever  he  pleases." 


i32  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xi.vni. 


Psalm  xlviii. 

A  Song  and  Psalm  for  the  sons  of  Korah. 

1  Great  is  the  Lord,  and  greatly  to  be  praised  in  the  city  of  our  God,  in  the  mountain  of  hia 
holiness. 

2  Beautiful  for  situation,  the  joy  of  the  whole  earth,  is  mount  Zion,  on  the  sides  of  the  north, 
the  city  of  the  great  King. 

3  God  is  known  in  her  jialaces  for  a  refuge. 

4  For,  lo,  the  kings  were  assembled,  they  passed  by  together. 

5  They  saw  it,  and  so  they  marvelled ;  they  were  troubled,  and  hasted  away. 

6  Fear  took  hold  upon  them  there,  and  pain,  as  of  a  woman  in  travail. 

7  Thou  breakest  the  ships  of  Tarshish  with  an  east  wind. 

8  As  we  have  heard,  so  have  we  seen  in  the  city  of  the  Lord  of  hosts,  in  the  city  of  our  God : 
God  will  establish  it  for  ever.     Selah. 

9  We  have  thought  of  thy  lovingkindness,  O  God,  in  the  midst  of  thy  temple. 

10  According  to  thy  name,  O  God,  so  is  thy  praise  unto  the  ends  of  the  earth  :  thy  right  hand 
is  full  of  righteousness. 

11  Let  mount  Zion  rejoice,  let  the  daughters  of  Judah  be  glad,  because  of  thy  judgments. 

12  Walk  about  Zion,  and  go  round  about  her :  tell  the  towers  thereof. 

13  Mark  ye  well  her  bulwarks,  consider  her  palaces ;  that  ye  may  tell  it  to  the  generation  fol- 
lowing. 

14  For  this  God  is  our  God  for  ever  and  ever :  he  will  be  our  guide  even  unto  death. 

ON  the  title  see  on  titles  of  Psalms  xxviii.  xxx.  xlii.  Luther  takes  it  for  granted 
that  David  wrote  this  Psalm :  "  David  is  here  celebrating  the  truth  of  God." 
Calvin  is  as  confident  that  it  is  of  later  date :  "  It  is  easy  to  gather  from  the  subject 
matter  of  the  Psalm  that  it  was  composed  after  the  death  of  David."  Junius  and 
Tremellius  and  Dodd  are  of  opinion  that  it  may  be  as  old  as  the  time  of  the  sweet 
singer  of  Israel.  Ainsworth,  Mudge,  Dathe,  Pool,  Clarke,  Hengstenberg  and  sev- 
eral others  think  it  was  written  at  a  later  day.  Clarke  puts  it  after  the  captivity. 
Of  those  who  give  it  a  later  date  some  find  its  historic  occasion  in  2  Chron.  xx. ; 
others,  in  the  deliverance  under  Hezekiah,  recorded  in  2  Kings  xviii.  xix.  All  these 
views  are  merely  conjectural.  Henry  speaks  as  wisely  as  any  one  when  he  says : 
"For  aught  I  know,  it  might  be  penned  by  David,  upon  occasion  of  some  eminent 
victory  obtained  in  his  time;  yet  not  so  calculated  for  that,  but  that  it  might  serve 
any  other  the  like  occasion  in  after  times."  Scott  dates  it  B.  C.  892;  Clarke,  B.  C. 
519.  In  it  we  have  Jehovah  Lokd  and  Elohim  God,  on  which  see  on  Ps.  i.  2;  iii.  2. 
On  Selah  see  Introduction,  §  15.  The  whole  Psalm,  as  applied  to  the  gospel  church, 
has  a  pleasing  fulfilment  from  generation  to  generation. 

1.  Great  is  the  Lord,  and  greatly  to  be  praised.  For  (/j'ea/^^y  Ainsworth  has  vehe- 
mently ;  church  of  Eugland,  highly  ;  Chaldee,  Vulgate,  Doway,  Jebb,  Hengstenberg 
and  Alexander,  exceedingly.  In  Ps.  xxi.  1  the  same  Avord  is  rendered  greatly ;  in  Ps. 
xxxi.  11,  especially ;  in  Ps.  xlvi.  1,  very;  in  Ps.  cxix.  4,  diligently.  Greatly  is  not  cog- 
nate to  the  great  in  this  clause.  On  two  accounts  God  is  greatly  to  be  praised.  The 
first  is  the  boundless  excellence  of  his  nature.  Great  is  the  Lord.  The  other  is  the 
amazing  excellence  of  his  acts — celebrated  in  the  body  of  the  Psalm.  Praised,  as 
with  Psalms.  The  verb  is  of  the  same  root  as  that  from  which  the  book  of  Psalms 
or  Praises  takes  its  name.  The  Lord  is  greatly  to  be  praised  in  the  city  of  our  God,  in 
the  momitain  of  his  holiness,  i.  e.,  in  Jerusalem,  and  especially  in  the  temple  worship 
on  Mount  Zion.  On  mountain  of  his  holiness,  see  on  Ps.  ii.  6.  From  Jerusalem  and 
Zion  in  Judea  our  minds  easily  pass  to  the  church  of  God  on  earth  and  then  in  hea- 
ven, where  God  is  greatly  to  be  praised.     See  on  Ps.  xlvi.  4. 


PSALM  xLViii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  533 

2.  Beautiful  for  situation,  the  joy  of  the  ivhole  earth,  is  mmmt  Zion,  on  the  sides  of  the 
north,  the  city  of  the  great  King.  Instead  o^  Beautiful  for  situation,  Horsley  and  others 
read,  Beautiful  in  extension,  i.  e.,  in  the  prospect  which  it  presents  to  the  eye ;  Heng- 
stenberg:  Beautiful  by  its  elevation;  Tholuck  :  A  beautiful  hill.  But  none  of  these 
is  better  than  the  common  version.  As  seen  from  a  distance  Jerusalem  was  rather  a 
city  on  a  plateau  than  a  high  elevation  as  it  seemed  to  the  traveller  who  came  in  sight 
of  it.  For  the  ivhole  earth  some  read  all  the  land,  i.  e.,  of  Judea.  If  this  is  right,  all 
will  admit  the  perfect  propriety  of  the  language.  A  great  part  of  human  hap])iness 
on  earth  has  in  some  way  resulted  from  the  existence  of  a  church,  of  which  Jerusalem 
was  a  type.  Zion  was  in  the  southern  part  of  Jerusalem.  The  part  lying  north  is 
probably  noticed  to  complete  the  account  of  the  whole ;  or,  some  think  the  reference 
is  to  the  north  side  of  Mount  Zion,  where  the  temple  stood.  Whatever  is  the  precise 
idea  intended  we  cannot  doubt  that  the  language  is  drawn  from  a  sight  of  the  city  of 
the  great  King.     Jerusalem  was  the  seat  of  the  theocracy. 

3.  God  is  known  in  her  palaces  for  a  refuge.  Palaces,  the  word  occurs  again  in  v. 
13,  and  in  Ps.  cxxii.  7  ;  not  elsewhere  in  the  Psalms.  It  might  well  be  rendered  for- 
tresses, or  castles.  Green  has  fortifications ;  Mudge  and  Fry,  towers.  Refuge,  see  on 
Ps.  ix.  9  ;  elsewhere  also  rendered  high  toiver,  high  fort,  defence.  God  is  known  by  his 
word,  his  oath,  his  covenant,  and  the  history  of  his  dealings  with  his  people,  indivi- 
dually and  as  a  body ;  knoivn  in  all  the  church,  wherever  his  word  is  preached,  and 
the  Spirit  of  his  grace  poured  out ;  known  in  all  the  high  places  of  Zion  as  a  refuge, 
a  refuge  to  the  poor  and  needy,  the  helpless  and  the  perishing,  who  look  to  him  for 
mercy  and  protection.  His  saints  must  not  trust  in  fortresses,  castles,  palaces ;  but 
in  God  alone. 

4.  For,  lo,  the  kings  were  assembled,  they  passed  by  together.  Those  who  suppose 
this  Psalm  has  special  reference  to  the  events  recorded  in  2  Chron,  xx.,  or  in  2  Kings 
xviii.  xix.,  regard  this  and  the  next  two  verses  as  decisive  in  their  favor.  But  from 
the  first  settlement  in  Canaan  the  nation  of  Israel  often  had  kings  and  princes  leagued 
against  the  people  of  Jehovah.  The  narrative  of  Ps.  Ixxxiii.  is  but  a  specimen  of 
what  often  occurred.  David  himself  was  often  conspired  against.  Were  assembled, 
we  are  not  told  where,  but  at  a  point  agreed  upon,  perhaps  not  fer  from  Jerusalem. 
Passed  by,  either  in  their  march  upon  Jerusalem,  or  in  their  making  observations 
from  the  heights  surrounding  it,  or  they  "  passed  away"  from  the  city  without  accom- 
plishing their  designs.     Fry :  They  passed  away  at  once. 

5.  They  saxv  it,  and  so  they  marvelled;  they  were  troubled,  and  hasted  away.  Some 
regard  this  as  an  amplification  of  the  fourth  verse.  If  it  is,  it  shows  how  the  enemies 
were  discomfited.  A  sight  of  the  holy  city  filled  them  with  wonder,  and  trouble,  and 
they  hasted  away.  Calvin  :  They  saw,  so  they  marvelled  ;  they  were  frightened,  they 
fled  precipitately ;  Green :  They  no  sooner  looked,  but  were  dismayed ;  they  were 
routed,  and  fled  away  in  confusion ;  Alexander :  "  The  whole  verse  is  descriptive  of 
a  panic  leading  to  a  disorderly  retreat  or  flight."  The  verse  is  a  fine  specimen  of 
rapid  description. 

6.  Fear  took  hold  upon  them  there,  and  pain,  as  of  a  woman  in  travail.  Nothing  is 
more  unaccountable  than  panic.  No  man,  no  body  of  men  can  adequately  guard 
against  such  terror.  He  who  made  the  ears,  can  easily  make  them  to  tingle.  He 
who  holds  the  winds  in  his  fist,  can  easily  make  them  whisper  alarm,  or  roar  dismay. 
This  is  specially  to  be  expected  when  men  so  act  as  to  have  their  own  consciences 
against  them.  Job  xv.  21.  But  God  can  at  any  time  so  forsake  men  as  that  they 
shall  be  unmanned,  and  play  the  fool  exceedingly,  Lev.  xxvi.  36.  Men  have  fought 
'jravely  several  battles  and  then  played  the  coward.  A  woman  in  travail  denotes  the 
t<iddenness  and  the  power  of  the  fear  which  seized  them. 


5  34  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xlviii. 

7.  l^hou  hrmkest  the  ships  of  Tarshish  vnth  an  east  xvhid.  Anderson  :  "  lu  the  pre- 
ceding verse  the  Psahnist  had  compared  the  terror  which  seized  upon  these  cond)ined 
powers  with  the  pangs  of  a  woman  in  travail ;  and  here  he  compares  it  to  the  trem- 
bling which  seized  upon  mariners  when  the  fury  of  the  east  wind,  which  shattered  in 
pieces  the  largest  and  strongest  vessels,  as  the  ships  of  Tarshish  probably  then  wore, 
was  let  loose  upon  them."  For  east  tuind  the  Chaldee  has  a  strong  east  \vind  from  the 
presence  of  the  Lord;  the  Syriac,  Arabic,  Vulgate  and  Doway,  a  vehement  xuirid ; 
Septuagint,  a  violent  wind;  Mant  says,  "Such  a  wind  is  well  known  to  the  modern 
mariner  by  the  name  of  Levanter."  Some  suppose  that  "Euroclydon,"  in  Acts  xxvii. 
14,  is  the  same  wind.  The  east  wind  of  Syria  and  the  Mediterranean  has  been  famous 
in  all  ages.  It  parched  up  everything.  It  was  very  destructive.  See  Gen.  xli.  6 ; 
Ex.  xiv.  21 ;  Job  xxvii.  21 ;  Isa.  xxvii.  8  ;  Jer.  xviii.  17  ;  Ezek.  xix.  12 ;  xxvii.  26 ; 
Jonah  iv.  8.  Tarshish,  sometimes,  designated  a  given  place.  This  Avas  probably  a 
city  near  the  site  of  the  present  Cadiz  in  the  south  of  Spain.  A  ship  of  Tarshish  Avas 
a  ship  that  traded  at  Tarshish,  or  Tartessus.  Afterwards  any  ship,  intended  for  a  long 
sea  voj^age,  seems  to  have  borne  the  name  of  this  city,  because  like  a  ship  of  Tarshish 
it  was  large  and  strong.  Thus  vSolomon  fitted  out  ships  on  the  Red  Sea,  Avhich  Avere 
called  ships  of  Tarshish,  probably,  not  because  they  sailed  around  Africa  to  Spain, 
nor  because  they  sailed  to  a  place  called  Tarshish  in  India,  but  because  they  Avere 
great  ships,  and  sailed  to  far  distant  lands.  Some  assert  that  Tarshish  signifies  Ocean, 
or  Ocean-sea.     If  so,  a  ship  of  Tarshish  is  merely  a  ship  of  the  sea. 

8.  As  we  have  heard,  so  have  \ue  seen  in  the  city  of  the  Lord  of  hosts,  in  the  city  of  our 
God.  History  and  experience  are  tAA'o  great  teachers.  They  Avell  agree  in  giving  the 
same  lessons.  What  they  had  heard  of  God's  doings  at  other  times  and  places,  they 
noAV  Avitnessed  before  their  eyes.  The  city  here  spoken  of  was  Jerusalem,  the  type  of 
the  church  of  the  living  God.  The  Loed  of  hosts  is  he  Avho  commands  the  stars  and 
they  obey  him,  to  whom  the  angels  of  heaven  yield  a  swift  obedience,  and  Avho  decides 
every  battle  betAveen  conflicting  hosts.  God  will  establish  it  for  ever.  Some  put  the 
verb  in  the  preterite,  and  some  in  the  present  tense ;  but  Ave  get  the  best  sense  by  fol- 
lowing the  original,  ivill  establish.  God  Avill  establish  it  against  all  foes,  all  perils,  all 
machinations.  Alexander :  "  As  Jerusalem  is  here  regarded  not  as  a  mere  toAvn,  but 
as  the  seat  of  the  theocracy,  the  earthly  residence  of  God,  the  promise  is  still  valid, 
in  its  strongest  sense,  with  respect  to  the  church,  of  Avhich  the  ancient  Zion  Avas  the 
constituted  type  and  local  centre." 

9.  We  have  thought  of  thy  lovingkindness,  0  God,  in  the  midst  of  thy  temple.  Ara- 
bic :  0  God,  Ave  have  knoAvn  thy  mercy  in  the  midst  of  thy  people ;  Septuagint :  We 
expected  thy  mercy  in  the  midst  of  thy  people ;  Vulgate  and  DoAvaj' :  We  have  re- 
ceived thy  mercy,  0  God,  in  the  midst  of  thy  temple  ;  AinsAvorth  :  We  have  quietly 
AA'aited  thy  mercy,  0  God,  in  midst  of  thy  palace.  Hammond  observes  that  this  verb 
carries  with  it  the  "  signification  of  quiet,  rest,  silence,  patient  expecting,  thinking,  con- 
sidering, and  must  be  determined  to  any  of  these  senses  by  the  context."  He  prefers 
here  the  sense  of  expecting,  or  jxdient  ivaiting.  The  rendering  temp)le  by  people  is  evi- 
dently an  error  in  transcription,  where  one  letter  would  make  the  difference.  The 
thoughts  and  hopes  of  pious  men  in  all  ages  have  been  Avondrously  stirred  up  in  the 
Avorship  of  God. 

10.  According  to  thy  name,  0  God,  so  is  thy  praise  unto  the  ends  of  the  earth.  God's 
name  is  that  by  Avhich  he  is  known.  And  so  Ave  have  here  the  assertion  that  Avhere 
men  have  the  true  knowledge  of  Jehovah,  there  he  is  correspondingly  praised.  This 
is  the  mo.st  obvious  sense.  Calvin :  "  The  Psalmist  intended  to  shoAv  that  Avherever 
the  fame  of  the  name  of  God  may  be  spread,  men  Avill  knoAV  that  he  is  Avorthy  of  the 
highest  praise."     With  him  agree  Pool,  Morison  and  Clarke.     Thy  right  hand  is  full 


PSALM  xLviii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  535 

of  righteousness.     See  Job  xxxvii.  23.     The  God  of  heaven  does  no  wrong;,  and  lie 
plentifully  rcwardeth  the  proud  doer. 

11.  Let  mount  Zion  rejoice,  let  the  daughters  of  Juclah  be  glad,  hecav.-'>e  of  thy  judg- 
ments. Green  renders  the  verbs  of  this  verse  in  the  preterite ;  Edwards,  Fry  and 
Hengstenbcrg  prefer  the  present ;  Calvin,  Venema  and  Alexander  follow  the  Hebrew 
closely  and  give  the  future;  but  the  ancient  versions,  the  church  of  England,  Piscator, 
Fabritius,  Amesius,  Ainsworth,  Boothroyd  and  Jebb  agree  with  the  English  text.  The 
term  daughters  of  Judah  may  designate  either  the  female  portion  of  the  Jewish  people, 
who  often  figured  in  the  exultations  as  also  in  the  lamentations  of  the  nation,  Ex.  xv. 
20 ;  2  Chron.  xxxv.  25 ;  or,  it  may  designate  the  cities  or  smaller  towns  which  were 
dependent  on  Jerusalem;  see  Josh.  xv.  45,  47.  The  latter  view  is  preferred  by  Calvin, 
Diodati,  Ainsworth  and  many  others.  The  joy  and  gladness  was  to  be  because  of  thy 
judgments.  Thy  judgments,  glorious  decisions,  and  in  this  case  the  display  of  God's 
power  and  wrath  against  the  wicked  and  in  defence  of  his  people.  Several  ancient 
versions  and  some  modern  translations  close  the  verse  with  0  Lord,  but  the  Hebrew 
text  does  not  allow  it. 

12.  Walk  about  Zion,  and  go  round  abotd  her;  tell  the  towers  thereof.  The  word 
rendered  towers  has  not  before  occurred  in  the  Psalms.  It  is  almost  uniformly  ren- 
dered as  here  in  the  English  version.  In  1  Chron.  xxvii.  25  it  is  rendered  castles.  In 
Gen.  xi.  4,  5  in  the  singular,  it  designates  the  tower  of  Babel.  It  is  the  name  for  a 
strong  fortification  built  by  the  skill  and  labor  of  man,  and  so  not  natural.  The 
survey  of  Zion  here  called  for  was  for  the  purpose  of  ascertaining  the  strength  of  that 
fortified  hill. 

13.  Mark  ye  well  her  bidwarks,  consider  her  jyalaces.  Bidwarks,  literally  bulwark, 
are  the  rampart,  the  outer  wall  of  a  fortified  town.  Commonly  there  was  a  trench 
(sometimes  filled  with  Avater)  connected  with  it  to  render  the  wall  more  inaccessible. 
The  Avord  occurs  agahi  in  Ps.  cxxii.  7 ;  and  so  does  the  word  ^;a/aces,  uniformly  so 
rendered,  except  in  Pro  v.  xviii.  19,  where  it  is  castle.  Perhaps  castles  might  be  a  fit 
rendering  here.  It  denotes  strong  and  costly  edifices.  The  renderings  of  verse  12  and 
of  the  first  part  of  this  verse  are  quite  various,  but  in  the  end  amount  very  much  to 
the  same  thing.  For  consider,  Tholuck  has  roam  through.  The  common  version  gives 
the  sense  as  well  as  any  other,  though  the  last  verb  does  no  doubt  signify  to  sejiarate. 
count,  then  to  consider  or  admire.  But  there  was  no  such  prodigious  strength  of  forti- 
fication at  Jerusalem  as  to  challenge  peculiar  admiration.  We  are  compelled  to  seek 
a  higher  sense  than  we  get  from  the  literal  Mount  Zion.  This  we  have  in  the  church 
of  God.  Whatever  the  fortifications  of  Jerusalem  were,  they  have  all  long  since 
perished;  but  "the  things  signified  by  them  shall  remain  for  ever."  If  there  is  a  his- 
toric reference  in  this  Psalm  then  there  may  be  a  fitness  in  pointing  to  Jerusalem  yet 
unhurt  by  the  vaunting  foe,  now  wholly  discomfited ;  but  the  spiritual  import  of  the 
passage  is  chiefly  to  be  regarded,  that  ye  may  tell  it  to  the  generations  following.  No 
material  structures  at  Jerusalem  were  ever  worthy  of  so  lasting  recital  as  is  here  re- 
quired; even  if  that  city  was  once  truly  magnificent. 

14.  For  this  God  is  our  God  for  ever  and  ever.  The  words  are  plain.  The  covenant 
relation  of  God  to  his  people  is  for  a  standing  joy  to  the  righteous.  His  nature  does 
not  change.  His  relation  to  believers  is  ever  the  same.  Therefore :  Se  will  be  our 
guide  even  ttnto  death,  literally.  He  wdll  lead  us  [or  direct]  us.  Even  unto  death,  i.  e., 
as  long  as  we  live;  and  not  as  some  have  it,  over  death  ov  at  death,  though  he  will 
surely  do  these  things  also. 

There  seems  to  be  no  good  reason  for  supposing  with  Hare  and  some  others  that  the 
words  unto  death  belong  to  the  title  of  Psalm  xlix.  Nor  is  there  any  evidence  as 
some  think  that  the  first  verse  of  this  Psalm  belongs  to  Psalm  xlvii. 


536  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xlviii. 


Doctrinal  and  Practical  Remarks. 

1.  Great  thoughts  of  God  are  very  becoming,  because  they  are  just  and  true,  v.  1. 
They  are  very  important,  1,  to  give  us  right  views  of  our  sinfulness  and  weakness, 
and  2,  to  elevate  our  conceptions  in  all  our  attempts  to  worship  him. 

2.  It  is  not  possible  for  us  to  praise  God  too  much  or  in  strains  too  exalted,  for  he  is 
to  be  praised  exceedingly,  v.  1.  God's  nature  demands  no  less.  "None  on  earth  ren- 
der him  due  honor,  except  the  citizens  of  the  heavenly  Jerusalem,  who  worship  him  in 
the  mountain  of  his  holiness,  as  their  God  and  Saviour."  And  even  their  songs  are 
poor  compared  with  those  which  are  sung  in  the  temple  not  made  with  hands.    , 

3.  God's  presence  makes  any  place  notable  and  desirable,  v.  2.  It  makes  a  stone 
in  the  wilderness  a  Bethel.  It  makes  Jerusalem  the  most  famous  city  in  the  world. 
The  birth  of  Jesus  made  Bethlehem,  and  his  residence  made  Nazareth  famous  to  all 
coming  time.  But  all  these  were  otherwise  poor  places,  and  the  latter  of  them  was 
even  infamous. 

4.  What  the  holy  city  was  to  all  Judea,  the  church  of  God  is  or  shall  be  to  the  whole 
world — a  joy  and  a  rejoicing,  v.  2.  Dickson:  "The  church  is  the  joy  of  the  whole 
earth  by  holding  out  to  all  the  light  of  saving  doctrine,  and  showing  the  authority, 
power,  wisdom,  and  grace  of  Christ." 

5.  Such  joy  is  truly  blessed,  but  all  else  is  short-lived  and  unsatisfying.  Calvin : 
"  If  the  joy  which  men  experience  and  cherish  is  without  God,  the  issue  of  their  joy 
at  length  will  be  destruction,  and  their  laughter  will  be  turned  into  the  gnashing  of 
teeth." 

6.  Christ'^  kingly  authority  is  never  to  be  forgotten  or  slighted.  He  is  a  "  Great 
King,"  V.  2.  Blessed  are  all  they,  who  bow  to  his  sceptre.  But  woe  to  him 
that  rebels. 

7.  If  God  demands  a  service,  he  makes  more  than  an  adequate  return ;  if  he  is  our 
King,  he  is  also  a  refuge,  v.  3.  "  The  great  founder  of  the  church  is  also  her  pro- 
tector and  defender."  Palaces,  towers,  redoubts  and  bulwarks  were  not  the  defence 
of  Israel,  but  God  himself 

8.  Neither  the  multitude  nor  the  greatness  of  the  church's  foes  need  alarm  her 
friends.  Men  can  do  nothing  but  play  the  fool  and  the  coward,  if  God  be  against 
them,  vv.  4,  5,  6.  "  As  the  east  wind  shatters  the  ships  of  Tarshish,  so  the  divine 
power  strikes  terror  and  astonishment"  into  the  hearts  of  sinners.  All  the  imagina- 
tions that  fill  the  minds  of  the  foes  of  God  and  of  truth  will  vanish  like  the  mist  of 
morning.  The  record  of  a  people  against  whom  God  is  fighting  is  very  brief  Mont- 
gomery beautifully  versifies  a  part  of  this  ode : 

"At  the  sight  of  her  splendor  the  kings  of  the  earth 

Grew  pale  with  amazement  and  dread ; 
Fear  seized  them  like  pangs  of  a  premature  birth  ; 

They  came,  they  beheld  her,  and  fled. 
Thou  brakest  the  ships  from  the  sea-circled  clime, 

When  the  storm  of  thy  jealousy  lowers : 
As  our  fathers  have  told  of  thy  deeds  in  their  time, 

So,  Lord,  have  we  witnessed  in  ours." 

Dickson :  "  Such,  as  come  to  bring  trouble  to  God's  church,  come  to  catch  trouble  to 
themselves." 

9.  In  his  nature  and  in  his  works  and  ways  God  is  always  equal  to  the  best  reports 
we  have  heard  of  him,  v.  8.  He  always  acts  like  himself  He  never  denies  himself 
Morison :  "  Nor  shall  the  Lord  of  hosts  leave  himself  without  witness  in  any  age  of 
tlie  church.     The  history  of  the  past  shall  be  but  the  model  of  the  future ;  and  every 


PSALM  xLViH.]  STUDIES  IN  THE  BOOK  OF  PSAI.MS.  537 

successive  generation  of  the  saints  shall  prove  the  faithfulness  and  unchangeable  con- 
duct of  him,  Avho  has  promised  to  establish  and  build  uj)  Zion  forever." 

10.  As  worship  is  itself  a  delight  to  the  pious,  so  the  memory  of  seasons  spent  in 
the  house  of  God  is  precious  to  the  saints.  They  love  to  call  them  to  mind,  v.  9. 
Abraham  probably  never  forgot  Moriah  ;  nor  Jacob,  Bethel. 

11.  If  God  were  truly  known  and  loved  by  all,  then  would  all  unceasingly  praise 
him,  V.  10.  To  all  who  know  and  love  him  the  glorious  Lord  will  be  a  sure  defence. 
Of  course  he  must  be  praised,  and  extolled,  and  become  very  high.  If  this  Psalm 
.has  reference  to  the  events  noticed  in  2  Chron.  xx.  then  verse  29  of  that  chapter  pro- 
bably casts  light  on  the  kind  of  praise  here  spoken  of 

12.  We  need  never  fear  that  God  will  act  out  of  character.  As  there  is  a  delightful 
harmony  in  the  divine  nature,  so  is  there  a  glorious  consistency  in  the  divine  conduct, 
V.  10.  Henry  :  "  In  the  great  things  that  God  has  done,  and  is  doing,  for  his  church, 
it  is  good  to  take  notice  of  the  fulfilling  of  the  Scriptures." 

13.  We  cannot  in  any  song  or  service  dismiss  the  idea  of  God's  infinite  justice. 
His  right  hand  is  full  of  righteousness,  v.  10.  Compare  Job  xxxvii.  23.  The  divine 
clemency  is  worthy  to  be  eternally  celebrated,  yet  no  more  so  than  the  awful  recti- 
tude of  the  divine  character,  which  is  the  sure  foundation  of  settled  comfort  in  the 
church. 

14.  The  Lord  is  known  by  the  judgments  which  he  executes.  His  enemies  hate 
and  tremble  at  his  glorious  deeds ;  but  his  people  rejoice  and  adore,  when  Jehovah 
comes  forth  to  enforce  the  decisions  which  he  has  made.  Rev.  xviii.  20.  Dickson : 
"  It  becometh  all  men  to  be  glad  to  see  God  glorify  himself  in  deciding  controversies 
equitably." 

15.  The  church  of  God  is  impregnable,  indestructible,  vv.  8,  11,  12.  Slade:  "The 
church  of  Israel  was  preserved  in  the  midst  of  her  enemies,  and  why  ?  '  God  was 
well  known  in  her  palaces  for  a  sure  refuge.'  The  church  of  Christ  has  also  been  pre- 
served in  the  midst  of  her  enemies;  and  for  the  same  reason."  So  shall  it  be  till  time 
shall  be  no  longer,  and  all  Israel  shall  be  saved. 

16.  A  reason  why  people  when  young  and  vigorous  should  study  God's  word  and 
the  history  of  his  dealings  with  his  chui'ch  is,  that  they  may  have  something  instruc- 
tive and  profitable  to  talk  about  to  the  next  generation,  v.  13.  All  should  publish 
the  glory  of  God. 

17.  It  is  both  fitting  and  obligatory  to  plead  the  covenant  relation  between  God 
and  us.  It  has  always  been  done  by  pious  men.  What  would  become  of  poor 
afilicted  believers,  if  they  could  not  use  such  language  as  that  in  Isa.  xxv.  9? 

18.  How  precious  is  the  doctrine  of  the  unchangeableness  of  God.  Because  he  is 
ever  the  same,  we  may  infer  safety  and  protection  from  mercies  shown  to  like  per- 
sons in  ancient  times,  and  may  assure  all  that  shall  come  after  us  that  as  God  has 
been  kind  to  us  so  will  he  be  to  them,  if  they  will  trust  and  obey  him. 

19.  If  we  had  nothing  but  prosperity  and  tokens  of  God's  pleasure  here,  we  should 
not  care  for  a  better  world  than  this ;  and  if  we  had  no  mercies  here,  we  should  hope 
for  none  hereafter.  Tholuck :  "  Faith  in  a  blissful  eternity  awakes  most  vividly 
when  the  mercy  of  God  powerfully  shines  upon  our  temporal  existence." 

20.  We  feel  the  want  of  no  blessing  more  than  that  of  suiRcient  guidance ;  and 
we  should  appreciate  such  a  favor  very  highly  and  have  adoring  gratitude  for  it.  It 
is  made  sure  to  the  meek.  Dickson :  "  God  will  guide  them  whose  God  he  is,  when 
they  seek  his  counsel  out  of  desire  to  follow  it,  and  he  will  not  lay  down  the  conduct- 
ing and  governing  of  those  who  have  committed  themselves  unto  him,  but  will  guide 
*.hem  constantly  all  the  days  of  their  life." 

21    Luther :  "  We  sing  this  Psalm,  because  God  is  pleased  to  preserve  his  church 


538  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xhx. 

and  gospel  against  the  roaring  and  hatred  of  kings  and  princes ;  who  cease  not 
from  attacking  them  by  violence  and  craft  with  all  their  might :  and  yet,  they  shall 
perish  and  be  confounded,  and  covered  with  shame,  while  the  gospel  shall  reaaain  as 
it  was  before,  unhurt  and  unhindered." 


Psalm  xlix. 

To  the  chief  Musician,  A  Psalm  for  the  sons  of  Korah. 

1  Hear  this,  all  ye  people;  give  ear,  all  ye  inhabitants  of  the  world: 

2  Both  low  and  high,  rich  and  poor,  together. 

3  My  mouth  shall  speak  of  wisdom ;  and  the  meditation  of  my  heart  shall  he  of  understanding. 

4  I  will  incline  mine  ear  to  a  jiarable :  I  will  open  my  dark  saying  upon  the  harp. 

5  Wherefore  should  I  fear  in  the  days  of  evil,  ichen  the  iniquity  of  my  heels  shall  compass  me 
about? 

6  They  that  trust  in  their  wealth,  and  boast  themselves  in  the  multitude  of  their  riches; 

7  None  of  them  can  by  any  means  redeem  his  brother,  nor  give  to  God  a  ransom  for  him: 

8  (For  the  redemption  of  their  soul  is  precious,  and  it  ceaseth  for  ever:) 

9  That  he  should  still  live  for  ever,  and  not  see  corruption. 

10  For  he  seeth  that  wise  men  die,  likewise  the  fool  and  the  brutish  person  perish,  and  leave 
their  wealth  to  others. 

11  Their  inward  thought  is,  that  their  houses  shall  continue  for  ever,  and  their  dwelling  places 
to  all  generations ;  they  call  their  lands  after  their  own  names. 

12  Nevertheless  man  being  in  honour  abideth  not:  he  is  like  the  beasts  that  perish. 

13  This  their  way  is  their  folly :  yet  their  posterity  approve  their  sayings.     Selah. 

14  Like  sheep  they  are  laid  in  the  grave ;  death  shall  feed  on  them ;  and  the  upright  shall 
have  dominion  over  them  in  the  morning ;  and  their  beauty  shall  consume  in  the  grave  from 
their  dwelling. 

15  But  God  will  redeem  my  soul  from  the  power  of  the  grave:  for  he  shall  receive  me.     Selah. 

16  Be  not  thou  afraid  when  one  is  made  rich,  when  the  glory  of  his  house  is  increased; 

17  For  when  lie  dieth  he  shall  carry  nothing  away:  his  glory  shall  not  descend  after  him. 

18  Though  while  he  lived  he  blessed  his  soul :  and  men  will  praise  thee,  when  thou  doest  well 
to  thyself: 

19  He  shall  go  to  the  generation  of  his  fathers;  they  shall  never  see  light. 

20  Man  that  is  in  honour,  and  understandeth  not,  is  like  the  beasts  that  perish. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xlii.  The  style  of  the  original  is 
confessedly  obscui-e.  The  date  cannot  be  fixed.  Scott  supposes  it  may  have 
been  Avritten  B.  C.  1034.  Alexander:  "The  inscription  to  the  sons  of  Korah  is 
consistent  with  any  date  from  the  time  of  David  to  that  of  Ezra."  The  authorshi]) 
is  uncertain.  It  is  not  wild  to  ascribe  it  to  David;  some  have  thought  Solomon 
wrote  it.  On  the  authorship  of  the  sons  of  Korah,  see  on  title  of  Ps.  xlii.  On  Selah 
see  Introduction,  §  15,  The  only  name  of  God  in  this  Psalm  is  Elohim;  see  on  Ps. 
iii,  2.  The  design  of  this  ode  is  variously  conceived.  Henry:  "This  Psalm  is  a 
sermon.  In  most  of  the  Psalms  Ave  have  the  penman  praying  or  praising.  Here  we 
have  him  preaching.  .  ,  The  scope  and  design  of  this  discourse  is  to  convince  the 
men  of  this  world  of  their  sin  and  folly  in  setting  their  hearts  upon  the  things  of  this 
world,  and  so  to  persuade  them  to  seek  the  things  of  a  better  world;  as  also  to 
comfort  the  people  of  God,  in  reference  to  their  own  troubles,  and  the  grief  that 
arises  from  the  prosperity  of  the  wicked,"  Dodd:  "It  seems  to  be  a  meditation  on 
the  vanity  of  riches,  and  the  usual  haughtiness  of  those  who  possess  them,"    Luther: 


PSALM  XLix.]  STUDIES   IN  THE   BOOK  OF  PSALMS.  539 

"This  is  a  Psalm  that  instructs  us  unto  faith,  and  teaches  us  to  trust  in  God  agaixist 
that  great  god  of  this  world,  who  is  called  Mammon."  The  Psalms,  which  iMost 
nearly  resemble  this  in  scope  and  design,  are  xxxvii.  xxxix.  Ixxiii. 

1.  Hear  this,  all  je people;  give  ear,  all  ye  inhabitants  of  the  world.  Peojyle.  in  th^; 
plural,  peoples,  all  nations.  The  latter  clause  of  the  verse  is  parallel — inhabitants 
of  the  world.  World,  in  Ps.  Ixxxix.  47,  time;  in  Job  xi.  17  ;  in  Ps.  xxxix.  5,  age;  then 
by  a  transition  well  known  in  Greek  and  English  the  world  where  such  duration  is 
sjDcnt.     The  claim  is  for  the  mai'ked  attention  of  all  mankind. 

2.  Both  low  and  high,  rich  and  poor,  together,  literally  both  sons  of  Adam,  and  sons 
of  men,  meaning  mankind  by  whatever  name  called.  See  Introduction,  §  16.  The 
Chaldee  has  it,  sons  of  old  Adam,  and  sons  of  Jacob,  equivalent  to  Jews  and  Gen- 
tiles. God's  word  nowhere  denies  that  men's  relations  to  each  other  are  different; 
but  their  relations  to  God  are  all  so  far  the  same  that  they  are  all  his  servants,  alike 
bound  to  hear  and  obey  his  word,  alike  accountable  to  him,  liable  at  any  moment  to 
be  summoned  to  his  bar  and  to  be  judged  in  righteousness  by  him.  Let  all  flesh 
give  ear  to  the  word  of  the  Lord. 

3.  My  mouth  shall  speak  of  ivisdom.  This  is  a  reason  why  all  should  give  the 
earnest  heed  and  close  attention  claimed  in  vv.  1  and  2.  Wisdom,  plural  wisdoms, 
denoting  richness  of  wisdom.  What  is  about  to  be  uttered  is  of  great  weight.  The 
language  is  not  boastful,  but  arousing ;  it  is  modest,  for  it  is  simply  true.  And  the 
meditation  of  my  heart  shall  be  of  understanding,  literally  understandings ;  Ains- 
worth,  prudencies ;  Edwards,  matters  of  understanding. 

4.  I  ivill  incline  mine  ear  to  a  parable:  I  will  open  my  dark  saying  upon  the  harp. 
Parable,  in  a  bad  sense,  byword,  taunting  speech,  Ps.  xliv.  14;  Isa.  xiv.  4  ;  in  a 
good  sense,  jmrahle,  p)"'^overb,  a  sententious  saying,  a  weighty  doctrine,  constructed 
with  ingenuity.  For  dark  saying,  many  read  enigma,  riddle ;  Edwards,  weighty  doc- 
trine ;  Horsley,  mysterious  doctrine ;  Fry,  song  ;  others,  problem,  proposition.  To 
incline  the  ear,  some  think,  is  to  sit  in  the  posture  of  one  about  to  play  on  the  harp ; 
it  more  naturally  signifies  the  giving  of  earnest  heed,  Ps.  Ixxviii.  1.  To  open  is  to 
begin.  Merrick  unites  these  two  senses :  "  I  will  myself  give  attention  to  the  in- 
structive parables  of  revelation,  and  I  will  propound  them  in  this  ode  to  others." 
Pool  also :  "  I  will  hearken  what  God  by  his  Spirit  speaks  to  me,  and  that  and 
nothing  else  will  I  now  speak  to  you,  and  therefore  it  is  well  worth  your  hearing." 

5.  Wherefore  should  I  fear  in  the  days  of  evil,  when  the  iniqihity  of  my  heels  shall 
compass  me  aboid  f  This  is  very  obscure.  These  words  cannot  mean  that  unpar- 
doned sin  is  not  good  cause  of  fear.  These  solutions  are  offered.  1.  The  Chaldee  for 
when  has  unless  ivhen.  This  arbitrarily  supjDlies  a  most  important  word.  2.  For  in- 
iquity Dimock  has  affliction ;  Houbigant,  trouble ;  so  that  they  understand  not  sin 
but  natural  evil.  3.  For  iniquity  the  Syriac  and  Arabic  have  enemies ;  Hengsten- 
berg,  treaders-down ;  Alexander,  oppressors.  4.  Others  read  the  iniquity  of  those 
who  lie  in  wait  for  me,  or  who  are  at  ray  heels,  or  who  supplant  me,  or  who  plot 
against  me.  So  Dimock,  Dodd,  Glassius  and  Horsley.  Hox-ne :  "  Why  should  I 
give  way  to  fear  and  despondency,  in  the  time  of  calamity,  when  the  wickedness  of 
my  wealthy  and  powerful  adversaries  compasses  me  about,  to  supplant  and  overthrow 
me.     This  is  the  best  solution. 

6.  They  that  trust  in  their  tvealth,  and  boast  themselves  in  the  mxdtitude  of  their  riches. 
This  is  a  description  of  a  class  of  wicked  men,  found  in  the  Avorld  in  all  ages.  A 
good  man  may  be  rich,  but  he  does  not  trust  in  gold.  He  is  confident  in  God,  not  in 
the  multitude  of  his  possessions.  But  all  wicked  men,  living  in  a  state  of  carnal  secu- 
rity, and  having  riches,  do  trust  in  them,  love  them,  and  virtually  say  to  them.  Ye  are 
our  gods.     The  folly  of  such  vain  trust  is  gross  and  manifest.     Riches,  even  vast 


540  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xlix. 

riches  may  leave  us  in  a  day  as  they  did  Job.  They  profit  not  in  the  day  of  wrath. 
They  niuUiply  our  cares  and  sorrows,  especially  when  public  calamity  stalks  abroad, 
or  when  death  approaches.  Neither  can  they  aid  our  friends  to  the  extent  some  vainly 
suppose.     Men  may  own  millions,  but 

7.  None  of  them  can  by  any  means  redeem  his  hrotlier,  nor  give  to  God  a  ransom  for 
him.  Like  his  poor  neighbor  the  rich  is  powerless,  when  he  would  prolong  life,  his 
own  or  his  brother's,  by  means  of  earthly  possessions.  It  is  even  more  vain  to  offer 
gold  as  a  ransom,  atonement  or  exjiiation  for  the  guilty  soul,  our  own  or  a  brother's. 
Surely  no  man  should  make  much  of  that,  which  can  in  no  way  help  in  saving  the 
soul,  nor  in  prolonging  life  on  earth.  Death  laughs  at  bags  of  gold.  The  justice  of 
God  holding  fast  the  sinner  scorns  the  richest  bribe. 

8.  (For  the  redemption  of  their  soul  is  precious,  and  it  ceaseth  forever.)  Precious,  also 
rendered  costly,  excellent,  1  Kings  v.  17;  vii.  9-11;  once,  precious  because  rare,l  Sam. 
iii.  1.  We  were  not  redeemed  with  corruptible  things,  as  silver  and  gold;  but  with 
the  precious  blood  of  Christ,  as  of  a  lamb  without  blemish  and  without  spot.  It  cost 
God  nothing  to  make  the  world.  He  spake  and  it  was  done.  But  to  redeem  it  re- 
quired the  incarnation,  sufferings  and  death  of  Jesus  Christ.  Scott:  "The  ancient 
fathers  referred  the  verse  to  Christ,  in  this  sense,  'No  man  can  redeem  his  brother,  he 
alone  excepted,  who  is  also  God.'"  And  it  ceaseth  forever.  Clarke:  "This  is  very 
obscure."  A  good  sense  is  given  by  Henry:  "Life,  when  it  is  going,  cannot  be  arrested, 
and  when  it  is  gone,  it  cannot  be  recalled."  A  higher  sense  is  given  by  Hammond : 
"  The  redemption  of  the  soul  shall  be  precious,  shall  be  high-prized,  it  shall  cost  very 
dear;  but,  being  once  wrought,  it  shall  never  need  to  be  repeated,"  Heb.  ix.  25,  26; 
X.  12.  Or  the  phrase  may  signify  that  the  ransom,  which  men  vainly  suppose  can  be 
effected  by  riches,  never  did  avail  and  never  can.  Pool :  "  The  soul's  redemption  is 
never  to  be  accomplished  by  any  mere  man."  It  has  no  existence  eternally.  Either 
of  these  is  better  than  that  of  Hengstenberg :  And  precious  is  the  ransom  of  their 
souls,  and  he  must  put  it  off  forever.  The  next  verse  should  be  read  in  connection 
with  V.  7. 

9.  That  he  shoidd  still  live  forever,  and  not  see  corruption.  The  immortality  of  man 
on  earth,  or  the  blessed  immortality  of  man  beyond  this  life  are  alike  beyond  the  price 
any  mere  man  can  pay.  Man's  life  and  his  eternal  life  are  solely  and  wholly  at  the 
disposal  of  God.  We  must  feel  this.  Bossuet  quotes  a  Jewish  interpreter  as  under- 
standing these  verses  "of  the  King  Messiah,  who,  having  died  for  the  redemption  of 
his  brethren,  afterwards  liveth  forever." 

10.  For  he  seeth  that  ivise  men  die,  likewise  the  fool  and  the  brutish  person  perish,  and 
leave  their  wealth  to  others.  He  seeth,  i.  e.,  any  man  may  see,  every  man  should  see  it. 
Mudge:  It  is  evident;  Slade:  It  is  seen;  it  is  indisputably  so.  Wise  men  die.  Alas! 
alas !  how  the  strong  rods  are  broken.  Even  if  a  wise  ruler  or  counsellor  is  found, 
how  short  is  his  life,  how  soon  he  passes  away!  Nor  does  death  spare  the  fool,  the  poor 
wicked  sinner,  nor  the  brutish  person,  the  man  who  has  no  spiritual  discernment, 
though  neither  of  these  classes  is  prepared  to  undergo  the  awful  examination  of  God. 
One  of  England's  greatest  monarchs  dying  said :  "  A  world  of  wealth  for  an  inch  of 
time."  But  the  offer  w;.s  not  accepted.  The  rich  leave  their  wealth  to  others,  whether 
to  wise  or  foolish  heirs  they  know  not,  but  the  heirs  will  find  the  fortune  as  vain  and 
unsatisfying,  as  those  who  accumulated  it. 

11.  Their  inward  thought  is,  that  their  houses  shall  continue  forever.  This  is  con- 
fessedly a  verse  very  difficult  of  translation.  None  better  than  the  above  has  been 
given.  For  that  some  read  how.  But  this  is  not  good.  These  rich  wicked  men  could 
not  act  more  atheistically  if  they  had  never  heard  that  there  was  a  God.  They  also 
think  that  their  dwelling  places  shall  continue  to  all  generations  literally  to  generation 


PSALM  XLix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  541 

and  generation.  One  of  the  hardest  things  is  to  make  a  wealthy  sinner  consent  to  be 
a  pilgrim  and  a  stranger  upon  earth.  Septuagint:  And  their  sepulchres  are  their 
houses  forever;  Chaldee,  Syriac,  Arabic,  Vulgate,  Edwards,  Fry  and  others  also  read 
sepulchres.  Calvin  calls  this  interpretation  ingenious,  and  a  satirising  of  those  who 
think  to  perpetuate  their  memory  after  death  by  rearing  mausoleums.  Still  he 
prefers  the  sense  given  in  the  common  version.  Houses  may  mean  families,  or 
descendants,  but  here  it  seems  to  mean  habitations.  They  call  their  lajids  after  their 
own  names.  This  does  not  declare  that  men  leave  their  names  on  their  tombs  as  some 
think;  but  that  they  give  their  own  names  to  their  landed  estates,  a  custom  still 
common  in  some  places. 

]  2.  Nevertheless  man  being  in  honor  abideth  not.  All  those  dreams  of  permanency 
described  in  the  preceding  verse  vanish  in  actual  life.  However  great  or  honorable 
man  may  become,  he  has  no  continuance.  Nothing  is  fixed.  Abideth,  literally  lodg- 
eth,  tarrieth  as  for  a  night,  in  the  future  shall  abide.  Hengstenberg :  Bid  man  remains 
not  in  honor.  Earthly  existence  is  fleeting.  Several  versions,  ancient  and  modern, 
for  shall  not  abide,  read  shall  not  understand.  The  change  of  a  single  letter  in  the 
Hebrew  would  cause  the  mistake,  for  such  it  doubtless  is.  The  Hebrew  text,  the 
Chaldee  and  the  mass  of  authority  sustain  the  common  version.  He  is  like  the  beasts 
that  perish.  If  the  present  is  the  whole  life  of  man,  as  the  prevailing  sentiments  and 
conduct  of  the  Avicked  would  indicate,  then  how  is  man  better  than  a  brute?  Calvin : 
"  It  is  true  that  there  is  a  great  difference,  as  far  as  the  soul  is  concerned,  between 
man  and  the  brute  creation ;  but  the  Psalmist  speaks  of  things  as  they  appear  in  this 
world,  and  in  this  respect  he  was  warranted  to  say  of  the  ungodly  that  they  die  as 
the  beasts.     His  subject  does  not  lead  him  to  speak  of  the  world  to  come." 

13.  This  their  way  is  their  folly.  Folly,  elsewhere  rendered  hojye,  confidence.  Their 
very  hope  is  folly.  That  in  which  they  trust  is  foolishness.  For  folly  the  Septuagint 
has  scandal,  signifying  offence  or  stumbling-block.  Yet  their  posterity  approvs  their  say- 
ings. For  posterity  some  read  imitators ;  and  the  word  does  sometimes  signify  a  fol- 
lower. But  to  say  that  an  imitator  approves  that  which  he  follows  is  a  truism.  On 
the  other  hand  to  say  that  posterity  approve  the  principles  of  progenitors,  especially 
when  they  have  been  wrong,  is  to  declare  that  like  begets  like;  and  there  is  hardly  a 
more  solemn  truth.  Ainsworth  :  And  their  posterity  like  well  of  their  mouth  ;  Fry : 
Yet  those  that  come  after  them  delight  in  their  maxims. 

14.  Like  sheep  they  are  laid  in  the  grave;  death  shall  feed  on  them;  and  the  upright 
shall  have  dominion  over  them  in  the  morning ;  and  their  beauty  shall  consume  in  the 
grave  from  their  divelling.  This  verse  is  variously  rendered.  Chaldee :  They  adjudge 
the  just  to  death  like  sheep ;  and  slay  them ;  and  wear  out  the  just  and  those  who 
revere  the  law,  and  smite  the  upright.  Therefore  their  bodies  f^hall  grow  old  in  hell, 
because  they  stretched  forth  their  hand  and  destroyed  the  house  of  the  habitation  of 
his  majesty  ;  John  Rogers'  Translation  :  They  lye  in  the  hell  like  shepe,  death  shall 
dnawe  upon  them,  and  the  ryghtuous  shall  have  dominacyon  of  them  in  the  mornynge 
by  tymes :  their  strength  shall  consume,  and  hell  shall  be  their  dwellynge ;  Edwards : 
They  are  laid  in  the  region  of  the  dead  like  sheep  ;  death  feedeth  on  them  ;  and  the 
righteous  will  have  dominion  over  them  in  the  morning ;  their  form  will  moulder 
away ;  the  grave  is  their  habitation.  The  foregoing  are  samples  of  the  variety  of 
renderings.  The  genei'al  import  of  the  verse  is  given  by  all ;  but  the  precise  signifi- 
cation of  some  words  and  the  precise  sense  of  some  clauses  are  not  agreed  upon. 
Like  sheep  they  are  laid  in  the  grave.  Kennicott :  Like  cattle  do  they  advance  to  the 
grave ;  Alexander :  Like  a  flock  to  the  grave  they  drive  [or  are  driven.]  Like  sheep, 
without  thought,  heedlessly,  not  knowing  where  they  are  going.  Death  shall  feed  on 
them.     Calvin  :  Death  shall  feed  them  ;  Veuema  :  Death  shall  act  as  their  shepherd  ; 


542  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xlix. 

Tholuck :  Death  is  their  shepherd  [or  driver,]  i.  e.,  Death  gathers  them  into  his  fold, 
and  guides  them  as  he  will.  His  control  over  them  shall  be  perfect.  Have  dominion, 
rule,  as  those  who  are  vastly  superior,  and  so  triumph  over.  In  the  morning,  very 
soon,  very  early,  or  early,  Ps.  ci.  8.  The  triumph  of  the  wicked  is  short.  Or  morn- 
ing signifies  the  time  of  judgment  and  decision,  as  courts  tried  causes  in  the  mornhig. 
So  Dathe.  Or  it  signifies  the  time  of  the  resurrection,  which  follows  death.  So  many. 
This  interpretation  is  to  be  preferred.  The  last  clause  is  clear  except  the  phi-ase /ro»i 
their  divelling,  which  is  probably  better  read  by  uniting  it  with  a  part  of  what  goes 
before,  and  so  reading,  hell  their  dwelling. 

15.  Bid  God  u'ill  redeem  my  sold  from  the  jjower  of  the  grave :  for  he  shall  receive  me. 
Selah.  That  is,  my  life  shall  not  be  prematurely  cut  oflT,  whatever  perils  may  menace 
it ;  and,  when  I  shall  die,  it  will  be  in  a  firm  faith  in  a  blessed  resurrection,  which 
shall  forever  put  away  the  dishonor,  weakness  and  corruption  of  natural  death.  Cal- 
vin :  "  The  prophet  did  not  consider  that  the  ground  of  his  hope  for  a  better  resurrec- 
tion Avas  to  be  found  in  himself,  but  in  the  gratuitous  adoption  of  God  who  had  taken 
him  into  his  favor."  The  redemption  of  this  verse  is  doubtless  in  contrast  of  that  in 
vv.  7,  8.  The  doctrine  of  the  first  part  of  the  Psalm  the  prophet  now  applies  in  a 
practical  way,  either  to  himself,  or  to  his  learner. 

16.  Be  not  thou  afraid  when  one  is  made  rich.  Be  not  afraid,  suffer  not  thy  mind  to 
be  filled  with  apprehensions,  neither  for  thyself,  nor  for  the  public,  neither  for  the 
State,  nor  for  the  church.  As  one's  power  is  commonly  increased  with  his  wealth, 
fears  are  apt  to  arise  respecting  ill-disposed  rich  men.  But  we  need  not  fear.  For, 
1,  God  governs  the  world ;  2,  the  most  wicked  and  powerful  can  do  nothing  except  it 
be  given  him  of  God ;  3,  riches  often  destroy  the  energy  the  wicked  would  otherwise 
have,  and  leave  them  efteminate  and  feeble ;  4,  their  riches  may  leave  them  any 
moment ;  5,  they  may  be  called  out  of  time  without  notice,  or  preparation.  If  riches 
serve  to  make  a  sliow,  it  is  a  vain  show.  Be  not  afraid,  When  the  glory  of  his  house  is 
increased.  Glory,  the  splendor  of  wealth,  the  applause  of  the  ungodly,  the  admira- 
tion of  fools  are  the  glory  of  riches.  House,  the  same  as  in  v.  11,  meaning  here  their 
family,  or  household.     Riches  held  by  others  should  awaken  neither  envy  nor  alarm. 

17.  For  when  he  dieth  he  shall  carry  nothing  away.  The  passage  is  j^arallel  to  Job 
i.  21 ;  1  Tim.  vi.  7.  The  wicked  will  soon  die.  His  possessions  are  soon  scattered. 
His  glory  shall  not  descend  after  him.  His  very  name  shall  o'ot.  His  power  on  earth 
shall  be  as  nothing,  so  soon  as  he  is  dead ;  and  in  the  next  world,  that  which  was  his 
glory  here  shall  be  his  everlasting  shame.  Nothing  shall  be  more  certain  than  the 
confusion  and  contempt  which  shall  fall  on  every  wicked  man,  however  rich, 

18.  Though  ivhile  he  lived  he  blessed  his  soid,  i.  e.,  called  and  counted  himself  a  happy 
man,  thought  well  of  himself,  put  himself  quite  above  many  around  him,  and  thought 
more  of  his  own  dog  or  horse  than  of  his  neighbour's  soul  or  child.  And  men  icill 
praise  thee  when  thou  doest  well  to  thyself.  Ains^vorth  :  They  will  confess  thee  when 
thou  doest  good  to  thyself,  i.  e.,  own  thee  as  a  friend ;  Skinner :  Yea,  though  men 
praise  thee  when  thou  indulgest  thyself,  i.  e.,  flatterers  will  praise  thee  when  thou 
indulgest  in  unrestrained  luxury ;  Fry :  But  he  shall  praise  thee  because  thou  hast 
done  well  for  thyself  Hammond  thinks  it  means,  "  Thou  shalt  be  praised  for  doing 
that  which  may  tend  really  and  eternally  to  thy  good,  and  not  for  applauding  thy 
present  felicity."  The  former  is  the  more  obvious  construction,  though  either  gives  a 
good  sense. 

19.  He  shall  go  to  the  generation  of  his  fathers,  i.  e..  He  shall  pass  into  the  invisible 
worhl,  where  his  forefathers  or  exemplars  in  sin  are  gone.  Calvin  has  it:  He  shall 
come  but  to  the  age  of  his  fathers  ;  meaning  as  they  at  length  passed  away,  so  shall 
lie.     Either  sense  is  good.     They  shall  never  see  light.     Everlasting  darkness!    O  who 


PSALM  xLix.l  STUDIES  IN  THE  BOOK  OF  PSALMS.  543 

can  fathom  the  woe  here  threatened.  Light ;  Horsley  :  "  That  light,  which  emphat- 
ically deserves  the  name — that  light,  of  which  created  light  is  but  a  faint  image ;  the 
light  of  God's  glory.     He  shall  have  no  share  in  the  beatific  vision." 

20.  Man  that  is  in  honor,  and  understandeth  not,  is  like  the  beasts  that  jjerish.  This 
is  very  much  like  v.  12.  This  has  made  some  think  that  there  was  an  error  in  the 
text  of  v.  12 ;  but  it  is  very  common  to  make  two  sentences  much  alike,  yet  leaving  a 
slight  difference  between  them.  In  v.  12  wicked  men  are  compared  to  beasts,  as  to 
their  mortality ;  in  v.  20  to  brutes,  on  account  of  their  want  of  understanding.  Com- 
pare Isa.  i.  3 ;  Jer.  viii.  7. 

Doctrinal  and  Practical  Remarks. 

1.  Nothing  is  more  just  than  the  claim  made  on  us  to  give  close  and  earnest  atten- 
tion to  divine  things,  v.  1.  It  is  not  a  vain  thing,  it  is  our  life.  The  ears  and  the 
hearts  of  men  must  be  circumcised.  "  A  prepared  and  sanctified  ear  is  necessary  for 
lieavenly  doctrine." 

2.  Before  God  all  human  distinctions  and  gradations  are  as  nothing,  v.  2.  The 
difterence  between  the  greatest  and  the  least  of  men  is  but  the  difference  between  two 
worms,  two  atoms.  The  highest  of  men  is  as  truly  bound  to  humble  himself  before 
God  as  the  lowest.     Rulers,  sometimes  in  Scripture  called  gods,  shall  die  like  men. 

3.  Religious  teachers  should  speak  wisdom,  much  ivisdom,  v.  3  ;  even  the  Avisdom  of 
God,  1  Cor.  ii.  6,  7.  God  hath  abounded  towards  us  in  all  wisdom,  and  we  ought  to 
abound  towards  others  in  the  same.  In  order  to  this,  teachers  must  be  students.  Cal- 
vin :  "  Wisdom  is  not  the  growth  of  human  genius.  It  must  be  sought  from  above, 
and  it  is  impossible  that  any  should  speak  with  the  propriety  and  knowledge  necessary 
for  the  edification  of  the  church,  who  has  not,  in  the  first  place,  been  taught  at  the 
feet  of  the  Lord." 

4.  There  is  a  rich  and  excellent  variety  of  matter  and  manner  of  teaching.  At 
one  time  we  have  a  parable,  then  a  dark  saying,  v.  4 ;  at  one  time  a  great  doctrine, 
then  an  epic  poem,  then  a  psalm,  then  an  exhortation.  The  preacher  should  be  wise, 
and  seek  out  and  set  in  order  many  proverbs  and  excellent  sentences.  A  good  teacher 
must  be  a  good  student.  He  should  be  ingenious  in  stating  and  enforcing  the  lessons 
of  heavenly  wisdom,  and  endeavor  by  clearness,  by  meekness,  by  self-denial,  by  pru- 
dence and  by  courage,  to  briiig  home  to  men's  hearts  all  the  word  of  the  Lord.  He 
should  meditate  on  what  he  fleaches  and  try  to  feel  it.  "  That  which  ministers  speak 
from  their  own  hearts  is  most  likely  to  reach  the  hearts  of  their  hearers." 

.5.  The  mysterious  aspect  of  divine  truth  (v.  4)  is  chiefly  owing  to  the  sublimity  of 
its  nature  and  to  the  blindness  of  the  human  mind.  To  those  who  have  spiritual  dis- 
cernment, the  parables  and  proverbs,  so  far  from  being  a  hindrance,  are  a  help  to 
understand  and  treasure  up  the  things  of  God.  To  a  mind  blinded  by  prejudice  and 
sin  nothing  is  clear,  nothing  is  pleasing,  unless  it  be  something  low  and  carnal. 

6.  Do  right,  and  trust  in  God.  Fear  God,  and  then  fear  nothing  else,  v.  5.  The 
Lord  reigns  over  all,  in  wisdom,  justice,  mercy  and  power.  The  eulogy  pronounced 
on  John  Knox  was  short  but  well-deserved  :  "  There  lies  he  who  never  feared  the  fi.xce 
of  man." 

7.  Let  no  servant  of  God  be  surprised  at  finding  himself  surrounded  by  supplanters 
and  oppressors,  v.  5.  Treacheiy  seems  to  be  a  part  of  all  opposition  to  godliness. 
Cruelty  certainly  is. 

8.  It  is  better  to  be  a  poor  man  and  trust  in  God,  and  have  him  for  a  portion,  than 
to  be  a  rich  man  and  worship  mammon,  v.  6.  Of  the  former  class  not  one  fails  of 
heaven  ;  of  the  latter,  not  one  enters  heaven. 

9.  One  wav  in  which  riches  corrupt  men  and  destroy  their  souls,  is  by  engendering 


544  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xlix. 

the  spirit  of  vain  boasting,  v.  6.  Than  this,  hardly  anything  more  blinds  the  mind, 
or  hardens  the  heart.  Men  Avho  have  wealth  are  always  in  danger  of  pride  and  self 
conceit;  and  the  consequence  is  that  self-denial  and  self-loathing  are  far  from  them, 
without  which  there  is  no  salvation. 

]  0.  If  riches  are  capable  of  many  good  uses,  as  the  Bible  admits ;  so  in  a  multi- 
tude of  cases  they  are  utterly  powerless,  v.  7.  They  cannot  buy  talent,  or  any  excel- 
lence of  mind  or  heart.  They  cannot  give  a  good  constitution,  nor  prolong  life  for 
a  day.  They  rather  increase  than  diminish  fears.  "  The  abundance  of  the  rich  will 
not  suffer  him  to  sleep."  They  cannot  quiet  an  uneasy  conscience.  They  cannot  cool 
a  fever,  or  drive  away  a  chill.  They  cannot  soothe  a  pain  in  the  head,  or  an  ache  in 
the  heart.  Towards  one's  salvation  they  can  contribute  nothing  whatever.  Nor  can 
they  aid  our  kin  or  our  friends  more  than  they  can  ourselves.  Tholuck :  "  A  rich 
man  may  buy  much  with  his  money,  goods  of  every  kind,  pleasures,  honors,  but  he 
cannot  buy  eternal  life."  The  tenure,  by  which  all  earthly  good  is  held  is  very  frail. 
They  who  trust  in  wealth,  shall  find  that  they  had  no  foresight.  Foolish  as  is  this 
love  of  riches,  it  is  very  prevalent,  Jer.  vi.  13.  Many  think  the  account  given  of 
the  rich  fool  in  Luke  xii.  19-21,  and  of  the  rich  man  in  Luke  xvi.  19-31,  illustrated 
by  this  Psalm.  However  this  may  be,  we  should  heed  the  words  of  Christ  in  the 
same  Gospel,  Luke  vi.  24,  25. 

11.  Such  views  of  the  vanity  of  wealth  may  be  profitably  contrasted  with  the 
blessings  of  sanctified  poverty,  Luke  vi.  20,  21.  Morison :  "There  is  one  limit,  at 
least,  to  the  tyrannous  usurpation  of  wicked  powers,  and  that  limit  is  the  grave ;  a 
destiny  from  which  wealth  cannot  redeem,  and  power  cannot  rescue."  One  of  the 
best  things  written  by  John  Newton  was  "  On  the  advantages  of  a  state  of  poverty." 

12.  If  "redemption  is  precious,"  those  who  are  made  partakers  of  its  benefits  ought 
constantly  to  celebrate  its  wonders,  v.  8.  Its  costliness  was  greater  than  that  of  all 
things  else.  All  the  prices  ever  paid  for  other  good  things  are  as  nothing  compared 
with  the  price  of  redemption.  No  wonder  that  it  has  already  contributed  more  to  the 
glory  of  God  and  the  elevation  of  man  than  all  things  else.  It  is  the  mystery  of 
mysteries ;  the  theme  of  the  highest  and  sweetest  songs  sung  in  heaven. 

13.  The  only  immortality,  which  is  worth  having,  is  that  which  is  made  blessed  by 
redemption,  v.  9.  Oh  that  each  of  us  may  attain  unto  it.  An  immortal  existence 
without  the  salvation  of  the  Gospel  Avould  be  but  j^erpetual  torment. 

14.  Scripture  and  reason  unite  in  claiming  attention  to  the  subject  of  death,  v.  10. 
Even  some  of  the  heathen  have  acknowledged  the  wisdom  of  reflecting  on  that  last, 
great,  solemn  change.  One  of  the  Latin  poets  says  :  "'  It  is  death,  which  forces  us  to 
confess  how  worthless  the  bodies  of  men  are."  If  men  would  duly  meditate  on  death, 
surely  they  Avould  not  be  so  wild  and  extravagant  as  they  are.  But  the  mere  con- 
templation of  death  will  neither  make  it  easy  nor  safe  to  die.  The  death  of  Christ 
alone  rightly  viewed  and  believed  can  make  our  death  comfortable  and  truly  blessed. 
Henry :  "  The  children  of  God,  though  ever  so  poor,  are  in  this  truly  happy,  above 
the  most  prosperous  of  the  children  of  this  world,  that  they  are  well-guarded  against 
the  terrors  of  death,  and  the  judgment  to  come." 

15.  All  earthly  things  are  fleeting  and  vain,  v.  11.  He  who  dreams  of  stability  in 
any  worldly  matter,  is  a  fool.  Home :  "  Various  arc  the  contrivances  of  vain  men, 
to  have  their  names  written  on  earth,  and  to  procure  after  their  deaths,  an  imaginary 
immortality,  for  themselves  and  their  families,  in  the  memory  and  conversation  of 
posterity ;  which  is  not  often  obtained ;  and,  if  obtained,  is  of  no  value ;  when,  with 
less  trouble,  they  might  have  had  their  names  written  in  heaven,  and  have  secured  to 
themselves  a  l^lessed  immortality,  in  the  glorious  kingdom  of  their  Redeemer." 

16.  If  all  other  things  on  earth  were  stable  and  enduring,  yet  man  himself  abides 


PSALM  xLix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  545 

not,  and    so    he   cannot  regard   himself   as   permanent  possessor   of   any   earthly 
things  V.  12. 

17.  It  requires  the  grace  of  God  to  make  a  man  wiser  and  better  than  his  ungodly 
ancestors.  A  sinner  lives  and  flourishes,  and  vanishes  away ;  and  his  children  if  left 
to  themselves  follow  in  his  track,  and  do  as  he  did,  v.  13.  The  example  and  dreadful 
end  of  sinners  will  never  sufficiently  warn  their  offspring  from  following  in  their 
footsteps. 

18.  Why  does  not  the  fearful  rapidity  with  which  men  die  put  us  all  to  thinking? 
v.  14.  If  the  earth  contains  eight  hundred  million  souls,  and  we  allow  thirhj  years  to 
a  generation,  then  every  year  more  than  twenty-six  millions  of  souls  pass  into  eternity. 
This  is  largely  upwards  of  tivo  millions  for  every  month,  more  than  seventy-four  thou- 
sand for  every  day,  more  than  three  thousand  for  every  hour,  more  than  fijty  for 
every  minute. 

19.  In  the  midst  of  the  death  and  misery,  which  stalk  abroad  over  all  the  earth,  it 
is  delightful  to  know  that  reliance  on  God  for  salvation  shall  never  be  disappointed,  v. 
15.  God  is  true  and  cannot  deceive.  Henry :  "  The  believing  hopes  of  the  soul's 
redemption  from  the  grave,  and  reception  to  glory,  are  the  great  support  and  joy  of 
the  children  of  God  in  a  dying  hour."  Morison :  "  It  is  the  doctrines  of  a  resurrec- 
tion and  of  a  future  judgment,  which  send  preeminent  lustre  upon  all  the  apparent 
inequalities  of  life."  If  believers'  pains  are  sharp,  they  are  not  long ;  and  if  they  are 
long,  they  are  not  sharp.  It  is  a  poor  thing  to  have  wealth,  and  honor,  and  ease 
follow  us  to  the  grave,  and  then  mercy  forsake  us  forever ;  but  it  is  a  blessed  thing  to 
live  poor,  and  die  poor,  and  then  enter  into  eternal  glory. 

20.  We  need  not  fear  the  rising  fortunes  of  ungodly  men,  v.  16.  The  butterfly 
with  all  its  gaudiness  will  not  live  half  so  long  as  the  poor  caterpillar,  whom  it  seems 
to  despise  ;  see  on  Ps.  xxxvii.  35,  36. 

21.  If  anything  could  settle  the  question  of  the  folly  of  man's  mind,  we  should 
suppose  it  would  be  the  necessity  of  reminding  us  that  when  we  die  we  can  carry 
none  of  our  possessions  with  us,  v.  17. 

22.  All  other  flattery  would  be  harmless,  if  we  did  not  flatter  ourselves,  v.  18. 

23.  It  would  do  us  good  often  to  sit  down  and  think  how  universally  and  swiftly 
the  nations,  and  conquerors,  and  tyrants,  and  persecutors  of  former  times  have  passed 
away,  v.  19.     Compare  Job  iii.  17-19. 

24.  However  we  may  interjiret  the  language  of  inspii'ation  respecting  the  recom- 
pense of  the  wicked  in  a  future  world,  candor  compels  us  to  admit  that  its  import  is 
fearful,  v.  19.  Some  deceive  themselves  with  the  thought  that  the  threatening- 
language  of  Scripture  is  figurative;  but,  if  the  figures  are  justly  used,  then  the 
imjDort  is  even  more  terrific  than  if  plain  language  were  employed. 

25.  Will  men  never  learn?  will  they  never  iinderstandf  v.  20.  Never,  never,  till 
God's  Holy  Spirit  illuminates  the  poor  benighted  soul.  Clarke:  "The  rich  and 
honorable  man,  who  has  no  spiritual  understanding,  is  a  heast  in  the  sight  of  God." 
If  the  great  principles  of  righteousness  and  religion  were  an  occult  science,  how 
could  they  be  more  effectually  hidden  from  the  unregenerate  than  they  now  are? 
Home:  "At  the  call  of  Folly,  what  multitudes  are  always  ready  to  assemble!  But 
Wisdom,  eternal  and  essential  Wisdom,  crieth  without;  she  lifteth  up  her  voice  in 
the  streets,  and  who  is  at  leisure  to  attend  her  heavenly  lectures?"  Tlioluck: 
"Divine  wisdom  only  rises  above  the  destiny  of  beasts." 

26.  Let  men  in  these  gospel  times  know  their  day,  and  be  wise.  Slade :  "  If  the 
people,  in  the  psalmist's  day,  were  so  foolish  for  looking  to  earthly  things  alone, 
what  must  we  be,  now  that  the  blessed  Jesus,  by  the  glorious  truth  of  his  gospel,  and 

69 


546  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  l. 

his  rising  again  from  the  grave,  has  plainly  assured  us  of  a  resurrection  and  a  life 
to  come!" 

27.  In  the  end  it  shall  infallibly  be  seen  that  he  who  serves  God  is  the  only  wise 
man.  "Let  prosperous  sinners  be  afraid  for  themselves,  but  let  not  even  suffering 
saints  be  afraid  of  them." 

28.  What  shall  it  profit  a  man,  if  he  gain  the  whole  world  and  lose  his  own  soul? 


Psalm  l. 

A  Psalm  of  Asaph. 

1  The  mighty  God,  eve^i  the  Lord,  hath  spoken,  and  called  the  earth  from  the  rising  of  the  sun 
unto  the  going  down  thereof. 

2  Out  of  Zion,  the  perfection  of  beauty,  God  hath  shined. 

3  Our  God  shall  come,  and  shall  not  keep  silence :  a  fire  shall  devour  before  him,  and  it  shall 
be  very  tempestuous  round  about  him. 

4  He  shall  call  to  the  heavens  from  above,  and  to  the  earth,  that  he  may  judge  his  people. 

5  Gather  my  saints  together  unto  me ;  those  that  have  made  a  covenant  with  me  by  sacrifice. 

6  And  the  heavens  shall  declare  his  righteousness:  for  God  zs  judge  himself.     Selah. 

7  Hear,  O  my  people,  and  I  will  speak ;  O  Israel,  and  I  will  testify  against  thee :  I  am  God, 
tven  thy  God. 

8  I  will  not  reprove  thee  for  thy  sacrifices  or  thy  burnt  offerings,  to  have  been  continually 
before  me. 

9  I  will  take  no  bullock  out  of  thy  house,  nor  he  goats  out  of  thy  folds : 

10  For  every  beast  of  the  forest  is  mine,  and  the  cattle  upon  a  thousand  hills. 

11  I  know  all  the  fowls  of  the  mountains:  and  the  wild  beasts  of  the  field  are  mine. 

12  If  I  were  hungry,  I  would  not  tell  thee:  for  the  world  w  mine,  and  the  fulness  thereof. 

13  Will  I  eat  the  flesh  of  bulls,  or  drink  the  blood  of  goats? 

14  Offer  unto  God  thanksgiving;  and  pay  thy  vows  unto  the  Most  High: 

15  And  call  upon  me  in  the  day  of  trouble :  I  will  deliver  thee,  and  thou  shalt  glorify  me. 

16  But  unto  the  wicked  God  saith.  What  hast  thou  to  do  to  declare  my  statutes,  or  that  thou 
shouldest  take  ray  covenant  in  thy  mouth? 

17  Seeing  thou  hatest  instruction,  and  castest  my  words  behind  thee. 

18  When  thou  sawest  a  thief,  then  thou  consentedst  with  him,  and  hast  been  partaker  with 
adulterers. 

19  Thou  givest  tliy  mouth  to  evil,  and  thy  tongue  frametli  deceit. 

20  Thou  sittesl  and  speakest  against  thy  brother;  thou  slanderest  thine  own  mother's  son. 

21  These  things  liast  thou  done,  and  I  kept  silence ;  thou  thoughtest  that  I  was  altogether  such 
a  one  as  thyself:  but  I  will  reprove  thee,  and  set  them  in  order  before  thine  eyes. 

22  Now  consider  this,  ye  that  forget  God,  lest  I  tear  you  in  pieces,  and  there  be  none  to  deliver. 

23  AVhoso  oft'ereth  praise  glorifietli  me :  and  to  him  that  ordereth  his  conversation  aright  will  I 
shew  the  salvation  of  God. 

THE  authorship  of  this  Psalm  is  not  uncertain.  See  title;  Introduction,  §  4, 
1  Chron.  vi.  39;  xv.  17,  19;  xxv.  1,  2;  Neb.  xii.  46.  Scott  dates  it  B.  C.  1035; 
many,  fifteen  years  later.  It  suited  any  state  of  the  church  during  David's  reign. 
Some  think  Asaph's  style  less  polished  and  flowing  than  that  of  his  monarch;  but  he 
always  awakens  the  sympathies  of  God's  afflicted  people  in  his  inspired  utterances. 
The  tincture  of  sadness  pervading  them  well  agrees  with  the  experience  of  many. 
Concerning  the  scope  of  this  Psalm,  there  is  some  diversity,  arising  perhaps  from  an 
attempt  to  discover  a  strict  unity  of  design  in  it.  It  treats  of  the  nature  of  true 
religion,  what  it  requires  of  us  towards  God  and  man,  how  it  forbids  hypocrisy  and 


PSALM  L.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  547 

formality  in  worship;  it  shows  us  how  exalted  and  pure  is  God,  and  points  us  to  his 
awful  judgments  against  sinners.  In  it  we  find  five  names  of  the  Almighty,  El  God, 
Eloah  God,  Elohiin  God,  JeJiovah  Lord  and  Gel-yohn  Mod  High,  on  which  see  re- 
spectively on  Ps.  xviii.  3;  v.  4;  iii.  2;  i.  2;  vii.  17. 

1.  The  mighty  God,  even  the  IjOiiTy.  Chaldee:  The  mighty  One,  the  God  Jehovah. 
Many  others :  The  God  of  gods,  Jehovah  ;  Veneraa  and  Schmidt :  God,  God,  Jeho- 
vah ;  Horsley :  The  omnipotent  God,  Jehovah  ;  Amesius :  The  mighty  God,  God 
Jehovah  ;  Hengstenberg  :  God,  the  Almighty,  the  Lord  ;  Alexander :  The  Almighty, 
God,  Jehovah.  See  the  same  form  of  speech  in  Josh.  xxii.  22,  rendered.  The  Lord 
God  of  gods.  This  awful  God  hath  spoken,  and  called  the  earth  from  the  rising  of  the 
sitn  unto  the  going  down  thereof.  The  summons  is  to  all  the  inhabitants  of  the  eai'th, 
those  that  Avere  near  and  those  afar  oflT.  The  occasion  of  this  call  is  the  solemn  trial 
of  his  people.  As  in  the  last  day,  so  hei-e  God  lays  open  the  character  of  his  deal- 
ings with  his  professed  people,  and  the  manner  in  which  they  had  requited  him. 
Compare  Deut.  xxx.  19 ;  Isa.  i.  2. 

2.  Out  of  Zion,  the  perfection  of  beauty,  God  hath  shined.  The  call  is  not  from 
Mount  Sinai  with  its  blackness  and  thunderings ;  but  from  Mount  Zion,  the  most 
favored  spot  on  earth,  and  to  a  pious  Jew,  "  the  perfection  of  beauty."  No  place 
equalled  Zion.  This  is  the  moi'e  common  interpretation,  and  is  sustained  by  Ps. 
xlviii.  2 ;  yet  the  Septuagint,  Luther  and  others  put  "  perfection  of  beauty,"  in  ap- 
position with  God.  The  doctrine  is  good,  but  is  the  excellence  of  God's  character 
intended  to  be  taught  by  that  phrase  ?  Shined,  as  in  Deut.  xxxiii.  2,  "  He  shined 
forth  from  mount  Paran."  In  Ps.  Ixxx.  1,  in  the  imperative  it  is.  Shine  forth;  and 
in  Ps.  xciv.  1,  Show  thyself,  margin.  Shine  forth.  When  God  chooses,  he  can 
easily  display  intolerable  brightness. 

3.  Our  God  shall  come,  and  shall  not  keep  silence.  The  God,  who  shall  come,  is  in 
covenant  with  those,  who  fitly  call  him  our  God.  Shall  come ;  Alexander :  "  He  is 
coming,  as  if  the  sound  of  his  voice  and  the  light  of  his  glory  had  preceded  his  ac- 
tual appearance."  To  keep  silence  is  to  show  forbearance  and  to  withhold  deserved 
punishment.  Tholuck :  "  The  long-suffering  of  God  has  long  been  silent,  he  will 
now  make  it  known  that  his  long-suffering  was  not  indifference,  but  mercy."  A  fire 
shall  devour  before  him,  and  it  shall  be  very  temp)estuous  round  about  him-  The  imagery 
is  doubtless  drawn  from  the  appearances  and  manifestations  at  mount  Sinai,  Ex. 
xix.  16,  18 ;  Heb.  xii.  18-21.  If  with  several  old  Jewish  interpreters  we  refer  this 
Psalm  to  the  day  of  Judgment,  these  terms  used  have  an  awful  significance.  But 
God  is  himself  a  consuming  fire,  whenever  he  deals  with  men  otherwise  than  in 
amazing  mercy,  Deut.  iv.  24 ;  Isa.  xxx.  33  ;  xxxiii.  14 ;  Heb.  xii.  29. 

4.  He  shall  call  to  the  heavens  from  above,  and  to  the  earth,  that  he  may  judge  his  peo- 
ple. Clarke :  The  first  six  verses  of  this  Psalm  seem  to  contain  a  description  of  the 
great  judgment :  to  any  minor  considei-ation  or  fact  it  seems  impossible,  with  any 
propriety,  to  restrain  it."  It  is  not  necessary  to  give  it  this  exclusive  reference ;  but 
its  terms  naturally  carry  the  mind  from  looking  through  any  other  scrutiny  of  men's 
characters  to  the  investigations  of  the  last  day,  when  the  heavens  above,  and  the  earth 
beneath  shall  be  alike  brought  before  the  tribunal  of  God.  False  professors  are 
tried  in  this  Psalm.  The  same  class  were  severely  dealt  with  by  the  prophets,  and 
afterwards  by  John  the  Baptist,  Hos.  vi.  5  ;  Matt.  iii.  10-12.  The  Saviour  himself 
introduced  such  clearness  and  discrimination  into  his  teachings,  that  the  formalists 
and  hypocrites  of  his  time  "  could  not  abide  the  day  of  his  coming."  But  the  last 
great  day  will,  more  than  any  before  it,  yea,  will  perfectly  separate  the  wheat  from 
the  chaff". 

5.  Gather  my  saints  together  unto  me ;  those  that  have  made  a  covenant  with  me  by  sac- 


648  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  l. 

rifice.  ( llialdee :  Gather  to  me  my  saints,  who  have  struck  my  covenant,  and  con- 
firmed my  law,  and  been  diligent  in  prayer,  which  is  like  an  oblation ;  Arabic  :  Be 
ye  gathered  to  him,  O  ye  saints  of  his,  who  place  his  covenant  above  sacrifices ;  Lu- 
ther :  Gather  me  mine  holy  ones,  that  regard  the  covenant  more  than  ofiering ; 
Amesius:  Gather  to  me  those  whom  I  have  been  pursuing  with  kindness,  and  who 
have  struck  covenant  with  me  by  sacrifice ;  Matthew's  Bible :  Gather  my  saints  to- 
gether unto  me,  those  that  set  more  by  the  covenant  than  by  any  offering ;  Hengsten- 
berg :  "  Gather  to  me  my  saints  who  close  with  my  covenant  on  saci'ifice."  Heng- 
stenberg  puts  the  verse  in  quotation  marks,  as  being  the  address  of  God.  Doubtless 
he  is  the  speaker.  Saints,  holy,  godly,  merciful,  Deut.  xxxiii.  8  ;  2  Sam.  xxii.  26 ; 
Ps.  iv.  3 ;  Mic.  vii.  2.  It  may  be  taken  ironically,  and  then  they  are  spoken  of  as 
what  they  ought  to  be,  or  what  they  profess  to  be ;  or  it  may  be  taken  as  a  just 
epithet,  and  then  they  are  gathered  together  for  protection  and  blessing.  Some  have 
regarded  this  verse  as  the  call  to  the  first  resurrection,  when  the  reapers,  the  angels, 
shall  gather  all  the  wheat  into  the  garners.  If  the  reference  is  directly  to  the  Jew- 
ish nation  as  God's  professed  people,  then  the  allusion  to  a  covenant  is  naturally 
drawn  from  Ex.  xxiv.  3-8  ;  Josh.  xxiv.  14-28.  A  covenant  was  often  made  by  slay- 
ing a  victim,  sprinkling  its  blood  and  burning  its  fat  on  the  altar,  cutting  the  ani- 
mal into  two  parts,  and  the  parties  passing  between  them.  All  God'-s  people  make 
a  covenant  with  him  through  the  sacrifice  of  his  Son. 

6.  And  the  heavens  shall  declare  his  righteousness.  In  some  other  places  the  heavens 
means  the  angels.  Perhaps  it  does  so  here.  The  angels  Avill  be  Christ's  attendants 
and  assessors.  If  angels  are  not  here  referred  to,  then  the  sense  of  the  clause  is  that 
from  the  heavens,  or  in  the  most  public  and  illustrious  manner,  God  will  declare,  or 
make  known  his  righteousness  in  all  things,  especially  in  his  sentence  against  a  hypocrit- 
ical people.  It  will  fill  heaven  with  eternal  gladness  that  in  the  annals  of  the  universe 
there  is  not  found  one  record  or  case  of  a  decision  given  by  God  contrary  to  infinite 
rectitude.  It  could  not  be  otherwise,  for  God  is  judge  himself.  As  "  the  Father 
judgeth  no  man,  but  hath  committed  all  judgment  to  the  Son;"  this  verse  clearly 
points  to  Immanuel. 

7.  Hear,  0  my  peo2:)le,  and  I  \vill  speah ;  0  Israel,  and  I  will  testify  against  thee:  I 
am  God,  even  thy  God.  The  rendering  is  better  than  any  oflTered  in  its  place.  By 
speaking  and  testifying  he  refers  to  the  ftolenni  charge  and  admonition  he  would  give 
them  and  to  the  announcement  of  the  principles  on  which  the  final  judgment  will  be 
conducted.  He  insists  upon  his  name  and  character,  as  being  well  known  to  them  in 
their  history  in  centuries  gone  by.  He  had  been  their  friend,  and  guide,  and  bene- 
foctor,  and  deliverer,  and  law-giver.  He  also  gave  assurance  that  he  had  not  yet  cast 
them  oflP.  Alexander:  "I  will  testify  against  thee,  that  I  am  thy  God,  although  I  am 
not  so  regarded  or  so  treated." 

8.  I  will  not  reprove  thee  for  thy  sacrifices,  or  thy  burnt-offerings,  to  have  been  contin- 
ually before  me.  Tholuck:  "It  is  so  deeply  impressed  on  the  heart  of  man  that  his 
life  should  be  a  continuous  worship,  that  he  seeks  to  calm  his  conscience  by  outward 
offerings  and  works  of  obedience  at  least.  But  they  can  neither  calm  the  conscience 
nor  satisfy  God."  God  often  takes  the  will  for  the  deed,  but  never  the  deed  for  the 
will.  Hearty  piety  towards  God  and  genuine  kindness  towards  men  always  Avere,  and 
from  God's  nature  ever  must  be  preferred  to  any  attention  to  the  ritual  of  religion. 
See  Isa.  i.  11-15;  Mark  xii.  28-34.  The  words,  to  have  been,  supplied  by  our  trans- 
lators, do  not  aid.  Patrick  gives  the  sense:  "I  have  no  complaint  to  make  about  the 
matter  of  sacrifices:  thy  burnt-oflTerings,  I  acknowledge,  never  fail  to  be  brought  both 
morning  and  evening  to  my  altar;  and  I  see  how  busy  thou  art  in  that  employment." 
Alexander:  "I  do  not  charge  thee  with  withholding  the  material  offerings  to  which  I 


rsALM  L.J  STUDIES  IN  THE  BOOK  OF  PSALMS.  549 

am  entitled,  for  in  truth  they  are  ever  before  me."  Sacrifices,  strictly  speaking,  wei-e 
offerings  of  animals  in  which  the  life  was  destroyed.  In  hirnt-offerings  a  bullock,  a 
male  lamb,  or  a  kid,  or,  in  cases  of  great  poverty,  a  turtle-dove,  or  pigeon,  was  offered. 

9.  I  loill  take  no  hullock  out  of  thy  house,  nor  he  goats  out  of  thy  folds.  Bullock,  the 
word  determines  only  the  sex,  but  not  the  size  or  age  of  the  animal.  The  oxen  of  the 
Jews  were  bulls.  In  modern  Jewish  books  of  devotion  the  word  steer  is  uniformly 
used  instead  of  bullock  In  this  place  Calvin  has  calf.  Three  views  are  taken  of  this 
verse.  1.  "The  time  is  coming  when  I  will  take  no  bullock  or  he-goat  from  you  or 
from  any  people,  but  I  will  require  only  spiritual  sacrifices."  This  is  very  good  doc- 
trine; but  there  is  nothing  corresponding  to  the  words  the  time  is  coming,  except  as 
indicated  by  the  future  form  of  the  verb,  tvill  take.  2.  The  Jews  had  begun  to  con- 
ceive of  God  as  requiring  animals  in  sacrifice  to  meet  some  demand  of  his  nature.  To 
this  gross  conception  the  verse  is  regarded  as  a  denial.  3.  Some  think  it  is  as  if  God 
had  said,  "  I  will  not  accept  these  animals  fro7n  you  in  your  present  wicked  state  of 
mind,  as  though  your  sacrifice  was  pleasing  to  me:  I  cannot  do  it:  you  are  putting 
forms  in  the  place  of  substance."  The  second  view  best  corresponds  with  the  subse- 
quent context. 

10.  For  every  beast  of  the  forest  is  mi^ie,  and  the  cattle  upon  a  thousand  hills.  The 
interpretation  given  by  the  Chaldee  is  striking,  though  not  supported:  For  mine  is 
every  beast  of  the  wood,  and  I  have  prepared  for  the  just  in  the  garden  of  delights 
clean  animals,  and  the  wild  ox  feeding  daily  on  a  thousand  mountains.  Hengstenberg : 
"  If  God  needed  the  sacrifices,  he  would  not  require  to  seek  them  of  men,  as  his  whole 
creation  stands  at  his  command."  The  scope  of  this  verse  is  the  same  as  that  of 
vv.  11,  12. 

11.  I  knoiv  all  the  fowls  of  the  mountains.  I  knoiv,  I  make,  govern  and  feed.  At 
God's  bidding  they  would  flock  to  him  from  all  quarters.  Even  vultures  obey  his 
voice,  1  Kings  xvii.  4, 6.  Omniscience  implies  omnipotence  and  universal  providence. 
And  the  wild  beasts  of  the  field  are  mine.  Calvin:  The  wild  beasts  of  the  field  are  at 
my  command;  Edwards:  The  wild  beasts  of  the  field  are  at  my  call;  Hengstenberg: 
And  what  moves  upon  the  field  is  known  to  me.  There  is  nothing  but  wild  imagina- 
tion in  support  of  the  Chaldee:  And  the  cock  of  the  wood,  whose  feet  stand  on  the 
earth,  and  whose  head  touches  heaven,  sings  before  me. 

12.  If  I  were  hungry,  I  luoidd  not  tell  thee.  Patrick:  "If  I  were  hungry,  I  would 
not  come  to  acquaint  thee  with  it,  that  thou  mightest  provide  me  food."  For  the  tvorld 
is  mine  and  the  fidness  thereof.  God's  resources  are  not  confined  to  Judea.  They  are 
found  all  over  the  earth.     The  fulness  of  the  world  embraces  everything  here  below^ 

13.  Will  I  eat  the  flesh  of  bxdls,  or  drink  the  blood  of  goats  f  Bulls,  see  Ps.  xxii.  12, 
rendered  strong.  It  is  applied  to  men,  or  horses,  or  angels.  But  here  the  sense  con- 
fines it  to  the  strongest  kind  of  clean  animals,  fit  for  sacrifice,  and  these  were  bulls. 
Goats,  in  v.  9  he  goats.  Martin  :  "  The  fire,  which  descended  from  heaven  upon  the 
sacrifices,  was  considered  mystically  as  the  mouth  of  God,  which  devoured  the  fiesh 
of  the  victims ;  and  it  was  on  that  account  that  God  had  expressly  forbidden  to  con- 
sume them  by  fire  obtained  elsewhere,  because  this  strange  fire,  not  being  that  which 
descended  from  heaven,  could  not  be  regarded  mystically  as  the  mouth  of  God." 
Perhaps  some  had  become  so  gross  in  their  notions  as  to  suppose  that  Jehovah  had 
some  physical  necessity  for  food  and  drink.  If  so,  he  hei'e  reproves  their  folly  in 
doubting  his  spirituality  and  independence. 

14.  Offer  %mto  God  thanksgiving.  Chaldee :  Repress  vile  concupiscence,  and  before 
God  it  shall  be  counted  as  the  sacrifice  of  confession.  This  is  a  poor  conceit.  Thanksgiv- 
ing, also  elsewhere  praise,  thanks,  confession,  sacrifice  of  praise.  The  sense  here  requires 
thanksgiving,  not  thank-offering,  which  much  resembled  a sm-q^eriny,  Lev.  vii.  2-1 3.  We 


550  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  l. 

have  the  same  word  rendered  praise  in  v.  23.  God  is  not  enjoining  more  bloody  but  spiri- 
tual sacrifices.  And  2)ay  thy  vows  unto  the  Most  High.  The  word  rendered  vows  occurs 
in  the  singular  and  plural  about  sixty  times.  In  our  version  it  is  uniformly  rendered. 
But  in  a  few  cases  it  means  a  votive  offering,  Lev.  vii.  16  ;  Num.  xxix.  39.  The  law 
of  such  offerings  is  given  in  Lev.  xxii.  18-24.  Clarke  thinks  that  the  call  here  is  to 
pay  vow-offerings ;  but  a  vow  might  relate  to  a  life  of  holiness,  to  some  particular  act 
of  benevolence,  to  anything  proper  to  be  done  by  a  servant  of  God,  and  did  not  exclu- 
sively relate  to  sacrifices,  Gen.  xxviii.  20-22  ;  xxxi.  13.  Vows  are  made  and  paid  by 
pious  people  under  the  gospel.  They  will  be  a  part  of  worship  to  the  end  of  the 
world.  Tn  general,  vows  are  engagements  to  be  the  Lord's,  Ps.  Ivi.  12 ;  but  in  parti- 
cular a  vow  is  a  solemn  voluntary  engagement  to  do  something,  which  we  were  not 
bound  to  do  until  we  made  the  promise,  see  Pr.  xx.  25 ;  Ecc.  v.  4,  5. 

15.  And  call  iipon  me  in  the  day  of  trouble:  I  will  deliver  thee,  and  thou  shalt  glorify 
vie.  The  rendering  of  this  verse  is  very  excellent  in  all  respects.  And  is  not  a  mere 
continuation  of  the  discourse,  but  closely  connects  this  verse  and  the  preceding. 
Thanksgiving,  paying  vows  and  calling  on  God  are  to  be  united.  To  call  on  the  Lord 
sometimes  is  put  for  the  whole  of  religious  worship.  Its  specific  meaning  is  best 
expressed  by  j^rayer.  Here  the  prominent  idea  is  that  of  supplication.  All  this  ser- 
vice is  to  be  hearty,  and  spiritual.  Then  with  it  shall  be  connected  success,  Iivill  deliver 
thee ;  and  also  new  cause  of  gratitude :  And  thou  shalt  glorify  me.  Alexander :  "  Thou 
shalt  have  occasion  to  renew  thy  praises  and  thanksgivings  for  new  benefits  received." 

16.  Bid  unto  the  wicked  God  saith,  What  hast  thou  to  do  to  declare  my  statutes,  or  that 
thou  shouldest  take  my  covenant  in  thy  mouths  The  wicked,  in  general  any  wicked  pei-son, 
or  particularly  the  kind  of  wicked  man  just  described — a  heartless  hypocrite.  This 
and  following  verses  find  an  extended  parallel  in  Rom.  ii.  17-24.  The  Scriptures 
everywhere  insist  that  pure  motives  and  real  sincerity  are  essential  to  the  right  wor- 
ship of  God.  In  vain  does  man  expect  his  Maker  to  accept  hulls,  lambs  and  goats, 
instead  of  faith,  justice,  mercy  and  the  love  of  God.  To  declare  God's  statutes  is  to 
publish  them,  teach  them  to  others,  either  ofiicially  or  unofiicially.  To  take  God's 
covenant  is  to  converse  upon  sacred  things,  profess  the  true  religion,  and  claim  to  be 
of  the  number  of  God's  people. 

17.  Seeing  thou  hatest  instruction.  Chaldee :  When  thou  hatest  the  correction  of 
the  wise ;  Syriac,  Arabic,  Septuagint,  Ethiopic  and  Vulgate :  Thou  hast  hated  my 
discipline ;  Calvin  :  Also  thou  hatest  correction ;  Edwards :  Since  thou  hatest  reproof. 
The  charee  asiainst  this  teacher  is  that  he  does  not  himself  do  the  known  will  of  God. 
And  castedst  my  words  behind  thee.  This  describes  contempt  towards  the  clear  teach- 
ings of  God's  oracles.     All  such  men  made  void  the  law  by  their  myths  and  glosses. 

18.  When  thou  sawest  a  thief,  then  thou  consentedst  with  him,  and  hast  been  partaker 
with  adulterers.  It  would  be  monstrous  indeed  that  so  willing  and  greedy  a  violator 
of  the  7th  and  8th  commandments  should  bear  the  office  of  teacher  of  the  decalogue, 
and  publish  to  others  rules  of  life  which  in  practice  he  himself  utterly  rejected.  He 
forgot  also  the  9th  commandment. 

19.  Thou  givest  thy  mouth  to  evil,  and  thy  tongue  frameth  deceit. 

20.  Thou  sittest  and  speakest  against  thy  brotlier ;  thou  slanderest  thine  oim  mother's 
son.  The  first  clause  of  v.  19  describes  the  general  habit  of  the  tongue.  The  second 
shows  how  evil-speaking  grows  on  men.  Verse  20  shows  that  lying  and  slander  finally 
stop  at  nothing.  They  attack  even  a  brother,  not  only  the  son  of  the  same  father,  but 
also  of  the  same  mother.  Compare  Ps.  Ixix.  8.  The  following  renderings  are  strik- 
ing :  Vulgate :  Thy  mouth  hath  abounded  with  wickedness,  and  thy  tongue  framed 
deceits.  Horsley  :  Thy  mouth  hath  been  fruitful  in  miscliief,  and  thy  tongue  frameth 
deceit.     Thou  sittest  and  speakest  against  thy  brother,  against  the  son  of  thy  mother 


PSALM  L.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  551 

thou  pourest  out  abuse.     Sitting  may  denote  1,  the  act  of  a  judge ;  2,  the  place,  as  in 
public ;  3,  the  habit  of  life,  Ps.  i.  1.     The  last  is  best  hei'e. 

21.  These  things  hast  thou  done,  and  I  kept  silence.  Kept  silence,  SiS  in  \.S.  God's 
long-sufteriug  is  terribly  perverted.  Tho^t,  thoughtest  that  I  was  altogether  such  a  one 
as  thyself.  Instead  of  counting  the  long-suflcring  of  God  salvation,  men  infer  from  it 
that  God  is  weak,  or  that  he  is  irresolute  in  punishing  sin.  The  great  mass  of  ungodly 
men,  and  especially  false  professors,  do  by  their  acts  declare  that  in  their  esteem  God 
is  insignificant.  Such  wickedness  must  in  due  time  be  noticed :  But  I  will  reprove 
thee,  and  set  them  in  order  before  thine  eyes.  Reprove,  call  to  account,  the  opposite  of 
keeping  silence.  Judgment  may  be  delayed  a  long  time,  but  is  never  indefinitely  post- 
poned. At  last  men's  evil  deeds  are  arrayed  not  only  before  their  Judge,  but  before 
themselves.  A  clear  sight  of  his  sins  would  overwhelm  any  man  with  dismay.  Cal- 
vin :  "  The  Psalmist  warns  them  that  ere  long  they  will  be  dragged  into  the  light,  and 
that  those  sins  which  they  would  have  hidden  from  the  eyes  of  God  would  be  set  in 
all  their  enormity  before  their  view."  That  conviction,  which  God  can  easily  produce, 
will  make  any  soul  miserable. 

22.  Noiv  consider  this,  ye  that  forget  God,  lest  I  tear  you  in  pieces,  and  there  be  none 
to  deliver.  For  tear  in  pieces,  Calvin  has  seize  upon  you ;  church  of  England,  j^luck 
you  away ;  Alexander,  rend  you.  The  verb  expi-esses  destruction  by  a  strong  and 
fierce  animal.  Gen.  xxxvii.  33 ;  xliv.  28 ;  Ps.  vii.  2 ;  compared  with  Hos.  v.  14.  God's 
wrath  is  terrible.  Oh  that  men  would  eormder.  To  our  race  it  is  a  reproach  that  but 
here  and  there  one  is  thoughtfid.  Consider,  often  so,  elsewhere  understand,  perceive, 
discern,  regard. 

23.  Whoso  offer eth  praise  glorifieth  me.  Praise,  in  v.  14  rendered  thanksgiving. 
God  is  honored  when  he  receives  the  praise  which  is  his  due.  And  no  man  gives  God 
his  own  who  does  not  often  give  him  thanks.  Alexander :  "  It  is  really  a  promise 
that  he  whose  offerings  are  genuine  expressions  of  thanksgiving  shall  have  cause  or 
occasion  to  praise  God  for  his  mercies."  And  to  him  that  ordereth  his  conversation 
aright  will  I  sheiv  the  salvation  of  God.  There  are  both  diversity  and  difficulty  in 
rendering  this  clause.  Beza  and  Amesius :  Him  who  regulates  his  conduct  I  will 
cause  to  enjoy  the  salvation  of  God ;  Edwards :  To  him  that  is  upright  in  his  way  I 
will  show  the  salvation  of  God.  With  these  virtually  agree  Calvin,  Ainsworth,  church 
of  England,  Jebb  and  others.  Conversation,  i.  e.,  conduct,  life,  behaviour,  way.  The 
sense  is  the  same  whether  we  read,  Will  I  show  salvation,  or  He  shall  see  salvation.  In 
either  case  the  meaning  is.  He  shall  experience  salvation.  The  salvation  of  God  is  either 
a  great  salvation,  so  some;  or  it  is  a  salvation  of  which  God  is  undeniably  the  author. 
Both  are  true. 

Doctrinal  and  Practical  Remarks. 

1.  A  message  from  God  claims  prompt,  solemn  and  universal  attention,  v.  1.  Noth- 
ing can  be  more  dangerous  than  to  despise  it.  It  would  have  been  folly  in  Naamau 
to  slight  the  saying  of  the  little  captive  maid  that  served  his  wife.  David  would  have 
acted  foolishly  had  he  disregarded  the  counsel  of  his  friend  Jonathan.  But  the  infin- 
itude of  God's  whole  nature  makes  it  madness  to  slight  any  call  coming  from  him. 

2.  It  unspeakably  concerns  all  men  to  know  what  God  has  spoken,  v.  1.  His  word 
is  very  pure  and  very  weighty.  A  man  may  be  ignorant  of  all  learning,  of  all  arts, 
of  all  philosophy ;  but  if  he  does  not  know  what  God  speaks  to  him,  he  is  undone. 

3.  Zion  is  the  perfection  of  beauty,  v.  2.  "  The  true  visible  church,  where  God's 
(ordinances  are  set  up  as  he  hath  appointed,  where  his  word  is  purely  preached,  is  the 
most  beautiful  thing  under  heaven."  The  word  of  the  Lord  goes  forth  from  Jeru- 
salem, Isa.  ii.  3 ;  Mic.  iv.  2.     The  little  good  that  is  in  the  world  is  by  means  of  the 


\52  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  l. 

church.  Saints  keep  alive  piety  on  earth,  John  vii.  38  ;  Ps.  Ixvii.  1,  2.  But  for  the 
righteous,  sinners  would  all  drop  into  hell,  Matt.  xxiv.  22 ;  Mark  xiii.  20.  He  who 
does  not  admire  the  light  of  the  moon,  will  hardly  have  his  attention  arrested  by  the 
glories  of  the  sun.  He  who  does  not  love  the  church,  does  not  love  him  who  bought 
the  church. 

4.  Because  God's  vengeance  against  wickedness  does  not  instantly  break  forth  and 
destroy  evil  doers,  they  say  he  is  not  angry  with  them,  v.  3.  But  they  are  sadly  mis- 
taken, Ps.  vii.  11 ;  Ecc.  viii.  11.  Sti-ange  that  reasonable  beings  should  give  no  ear- 
nest heed  to  the  most  weighty  matters,  except  as  they  are  forced  to  think  of  them  by 
awfol  visitations. 

5.  The  longer  God  delays  punishment,  the  more  terrible  will  it  be  when  it  comes, 
V.  3.  God  waited  a  hundred  and  twenty  years  with  the  old  world ;  but  when  the 
deluge  came,  it  swept  all  away.  Its  scenes  of  horror  were  more  dreadful  than  imagi- 
nation has  ever  conceived. 

6.  Any  reckoning  of  God  with  man  is  solemn,  and  of  all  the  accounts  we  shall  give 
to  God,  the  last  will  be  the  most  so,  v.  4.  We  need  not  perplex  ourselves  to  know  how 
God  will  raise  the  dead.  He  who  called  us  into  being  can  easily  call  us  to  his  bar. 
God  spake  to  men  from  Eden  as  a  Creator ;  from  Sinai  as  a  Law-giver ;  from  Zion 
as  a  Redeemer.  In  due  time  he  will  speak  to  the  congregated  universe  as  a  Judge. 
In  that  day  the  greater  the  blessings  and  privileges  abused,  the  heavier  will  be  the 
doom.  Lam.  ii.  15.  Oh  that  men  would  listen  to  the  voice  of  mercy  before  the  day 
of  wrath  comes.  It  is  only  true  Christians  who  shall  "  have  boldness  in  the  day  of 
judgment,"  1  John  iv.  17. 

7.  All  the  teachings  of  Scripture  respecting  righteous  men  are  kind,  v.  5.  God 
calls  them  "  nuj  saints,"  "  my  sheep,"  "  my  friends,"  "  my  sons  and  daughters."  He 
says  many  kind  things  of  them  and  to  them.  He  loves  to  have  them  near  him.  He 
will  finally  gather  them  all  into  his  own  house. 

8.  As  of  old  the  best  covenants  were  made  by  sacrifice,  so  the  great  covenant, 
securing  life  to  the  soul  of  a  believer,  is  made  by  the  sacrifice  of  Christ,  of  which  all 
others  were  at  best  mere  types,  v.  5. 

9.  God's  justice,  though  now  for  a  time  to  blind  mortals  it  seems  obscured,  shall  at 
last  be  illustrious.  The  heavens  shall  declare  it,  v.  6.  Two  things  in  providence  often 
perplex  us.  1.  Frequently  good  and  evil  seem  to  come  alike  to  all,  Ecc.  ix.  2,  2.  The 
righteous  are  often  greatly  afilicted,  while  the  wicked  prosper.  But  give  God  time. 
Let  him  to  time  add  eternity,  and  all  will  seem  to  be  right,  Luke  xvi.  25. 

10.  It  is  a  blessed  thing  that  there  can  be  no  mistake  in  the  decisions  of  the  last  day. 
Christ,  who  shall  give  the  award,  knows  what  is  in  man,  knows  all  things,  John  ii.  25  ; 
xxi.  17.  Infinite  knowledge  and  infinite  rectitude  alike  render  a  wrong  decision 
impossible,  v.  6. 

11.  It  should  greatly  humble  good  men  to  find  that  as  often  as  divine  wisdom  pro- 
nounces on  the  character  of  the  visible  church,  it  finds  something,  often  much  to 
censure,  v.  7.     Compare  Rev.  ii.  4,  14,  20 ;  iii.  2,  15. 

12.  To  the  observance  of  any  ritual,  even  one  divinely  prescribed,  God  has  never 
attached  any  importance  compared  with  that  belonging  to  true  piety,  consisting  of 
love  and  mercy,  truth  and  justice,  fidelity  and  humility,  simplicity  and  godly  sincerity, 
vv.  8-11.  Compare  1  Sam.  xv.  22 ;  Ecc.  v.  1 ;  Mic.  vi.  6,  7,  8  ;  Isa.  Iviii.  1,  2 ;  Ixvi. 
3 ;  Hos.  vi.  6 ;  Matt.  ix.  13 ;  xii.  7.  Why  will  men  deceive  themselves  with  the 
opposite  belief?  Morison  :  "  God  will  not  accept  an  outward  for  a  spiritual  homage, 
the  mere  carcass  of  religion  for  its  living  fires  on  the  altar  of  the  heart." 

13.  As  we  cannot  offer  to  God  anything  that  is  not  already  his  gift  to  us,  how  vain 
is  the  hope  of  some  that  they  can  do  or  suffer  anything  that  will  deserve  heaven  at 


rSALM  L.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  553 

God's  hand!  vv.  9-12.  When  we  have  given  God  all  we  have  and  are,  we  have 
simply  given  him  his  own.  And  when  we  have  kept  all  the  commandments,  we  have 
merely  done  our  duty,  and  no  more,  1  Chron.  xxix.  14 ;  Luke  xvii.  10. 

14.  Those  figures  of  speech  (anthropomorphy  and  anthropopathy),  by  which  we 
represent  God  as  having  the  form  or  the  affections  of  man,  are  not  sinful,  for  they 
are  used  by  inspired  men.  But  they  are  liable  to  be  abused,  and  so  we  should  guard 
men  against  overstraining  them,  vv.  12,  13.  Are  our  conceptions  of  God  more  pure 
than  those  of  "  the  carnal  Israelites  who  conceived  that  a  fat  sacrifice  was  as  accep- 
table to  God  as  a  fat  dinner  was  to  themselves  ?" 

15.  Because  God  is  the  self-existent  Jehovah,  he  is  necessarily  an  independent 
being,  vv.  10-12;  Isa.  Ixvi.  1,  2.  We  depend  on  him  for  all  things;  he  depends  on 
us  for  nothing.  He  was  as  happy  before  as  since  creation  showed  forth  his  glory,  and 
sang  his  praises,  Job  xxxv.  6-8. 

16.  We  are  always  deceiving  ourselves,  when  we  forget  that  God's  service  is  spir- 
itual, vv.  14,  15.  This  was  as  true,  if  not  so  abundantly  declared,  under  former  dis- 
pensations as  now. 

17.  In  all  our  worship  praise  ought  to  be  prominent,  v.  14.  Calvin  :  "  Could  we 
suppose  men  to  come  into  the  world  in  the  full  exercise  of  reason  and  judgment,  their 
first  act  of  spiritual  sacrifice  should  be  that  of  thanksgiving."  If  the  public  worship 
of  the  nineteenth  century  is  out  of  proportion  generally,  it  is  probably  in  allowing 
the  matter  of  praise  too  little  space.     In  secret  worship  has  thanksgiving  its  share  ? 

18.  It  is  not  wrong  to  make  voivs,  v.  14.  We  should  not  make  them  rashly.  We 
should  not  vow  to  do  any  wicked  or  impossible  thing.     But  we  may  vow. 

19.  Under  all  dispensations  ^orayer  has  been  a  duty,  v.  15.  It  is  a  branch  of 
natural  religion.  It  is  often  inculcated  in  the  Bible.  It  is  a  fit  exercise  for  all  times. 
It  is  of  special  propriety  in  the  day  of  trouble,  though  he,  who  prays  only  when  in 
affliction,  has  reason  to  suspect  his  sincerity,  Job  xxvii.  10.  A  sense  of  want,  though 
thei*e  be  no  special  affliction  resting  on  us,  is  essential  to  the  sincerity  of  any  supplica- 
tion ;  and  as  long  as  we  are  in  the  flesh  we  have  many  wants.  Anything  is  good  for 
us,  if  it  leads  us  to  the  throne  of  grace. 

20.  Prayer  is  a  fit  exercise  for  a  sinful  and  dependent  creature,  and  in  its  nature  it 
is  suited  to  our  case.  But  the  great  blessing  connected  with  it  is  that  God  hears 
and  answers  it,  v.  15. 

21.  Mere  profession  even  of  the  true  religion,  though  it  be  decent  and  to  the  eye  of 
man  consistent,  is  not  only  vain  but  is  offensive  to  God;  but  when  a  religious  pro- 
fession does  not  restrain  us  from  overt  wickedness,  it  is  not  only  hateful  to  God,  but 
an  abomination  to  all  right-minded  men,  v.  16. 

22.  This  is  preeminently  so  in  regard  to  an  unconverted  ministry.  No  character 
is  more  odious  to  God  than  that  of  a  prating,  preaching  hypocrite.  God  speaks  of 
such  as  with  astonishment  and  abhorrence,  v.  16. 

23.  "  Consistency  is  a  jewel ;"  and  the  want  of  it  is  a  blur  and  a  blot,  v.  16.  A 
corpse  in  a  state  of  dissolution  is  not  the  less  offensive  because  it  may  be  covered 
with  flowers. 

24.  One  of  the  surest  signs  of  swift  destruction  coming  on  a  man  is  hatred  of  re- 
proof, of  warning,  of  counsel,  of  good  doctrine  and  of  timely  admonition ;  and  when 
this  amounts  to  a  scoi'nful  rejection  of  God's  word,  then  the  case  is  indeed  fearful,  v.  17. 

25.  All  false  professors  are  upon  close  examination  found  to  be  defective  in  the 
duties  required  by  the  second  table  of  the  law,  w.  18-20.  Arnd :  "Such  a  person  was 
Ahab,  who  could  appear  so  pious,  but  when  Elias  rebukes  him,  he  curses  and  per- 
secutes the  prophets  to  death."     "  Those,  who  trust  to  a  righteousness  of  their  own, 

70 


554  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  li. 

are  too  generally  wanting  in  those  very  qualities  to  which  they  attribute  such  extra- 
ordinary effects." 

26.  Sins  of  the  tongue  terribly  grow  on  a  man,  and  when  the  spirit  of  slander 
fairly  gets  possession  of  one,  it  balks  at  nothing,  vv.  19,  20. 

27.  It  is  of  the  Lord's  mei'cies  that  we  are  not  consumed,  v.  21. 

28.  The  real  character  of  God  is  fundamental  in  a  system  of  truth.  Wrong  ideas 
of  him  are  as  mischievous  in  their  effect  on  man  as  anything  can  possibly  be,  v.  21. 

29.  We  may  be  sure  that  our  sins  will  find  us  out,  v.  21.  They  may  seem  to  be 
laid  quietly  away ;  but  we  know  not  the  moment  when  the  Lord  will  cause  them  to 
spring  upon  us  and  seize  us  as  armed  men. 

30.  Ought  not  more  to  be  said  in  the  pulpit  and  in  religious  writings  against  the 
sin  of  forgetting  God  f  v.  22.  It  is  often  mentioned  in  the  Bible.  It  is  a  very  hein- 
ous offence.  Henry :  "  Forgetfulness  of  God  is  at  the  bottom  of  all  the  wickedness 
of  the  wicked." 

31.  It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God,  v.  22.  What  is 
the  full  import  of  tearing  in  pieces  none  can  know  till  he  enters  upon  a  rueful  eternity. 

32.  In  joy  and  in  sorrow,  sick  and  well,  at  home  and  abroad,  let  us  abound  in 
praise,  v.  23.  The  circumstances  of  Paul  and  Silas  in  jail,  were  very  distressing, 
and  so  they  prayed.  Many  blessings  and  mercies  remained  to  them,  and  so  they 
sang  praises. 

83.  But  true  praise  is  always  connected  with  a  holy  life.  We  must  also  order  our 
conversation  aright,  v.  23.  Without  personal  holiness  no  man  shall  see  the  Lord.  He, 
who  would  be  truly  holy,  must  take  God's  word  for  his  rule  of  living,  God's  Son  for 
his  Saviour,  God's  Spirit  for  his  guide,  comforter  and  sauctifier,  God's  people  for  his 
chosen  companions,  God's  glory  for  the  aim  and  object  of  his  life,  God's  love  as  the 
great  animating  principle  of  his  conduct. 

34.  Whatever  Ave  do  in  religion,  let  it  be  done  as  of  sincerity,  as  of  God,  in  the 
sight  of  God.  This  whole  Psalm  warns  us  against  hypocrisy.  If  our  hearts  are 
cold  or  lukewarm,  let  us,  in  our  approaches  to  the  throne  of  grace,  freely  so  confess. 
Let  us  be  unaffected  in  modesty,  humility,  sorrow  for  sin,  zeal  and  everything  good. 

35.  This  Psalm  calls  for  close  self-examination,  and  it  furnishes  excellent  hints  for 
aiding  us  in  that  important  duty.  It  calls  special  attention  to  the  practical  duties 
of  life,  and  invites  us  to  investigate  that  subject.  Reader,  Are  you  ready  fir  tn»3 
scrutiny  of  God  ? 


Psalm  li. 

To  the  chief  Musician,  A  Psalm  of  David,  when  Nathan  the  prophet  came  unto  him,  after 

he  had  gone  in  to  Bath-sheba. 

1  Have  mercy  upon  me,  O  God,  according  to  thy  lovingkindness:    according  mito  the  multi- 
tude of  thy  tender  mercies  blot  out  my  transgressions. 

2  "Wash  me  thoroughly  from  mine  iniquity,  and  cleanse  me  from  my  sin. 

3  For  I  acknowledge  my  transgressions :  and  my  sin  is  ever  before  me. 

4  Against  thee,  thee  only,  have  I  sinned,  and  done  this  evil  in  thy  sight :  that  thou  mightest  be 
justified  when  thou  speakest,  and  be  clear  when  thou  judgcst. 

5  Behold,  I  was  shapen  in  iniquity ;  and  in  sin  did  my  mother  conceive  me. 

6  Behold,  thou  desirest  truth  in  the  inward  parts :  and  in  the  hidden  part  thou  shalt  make  me 
to  know  wisdom. 


PSALM  LI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  555 

7  Purge  nie  with  hyssop,  and  I  shall  be  clean:  wash  me,  and  I  shall  be  whiter  than  snow. 

8  Make  me  to  hear  joy  and  gladness ;  that  the  bones  which  thou  hast  broken  may  rejoice. 

9  Hide  thy  face  from  my  sins,  and  blot  out  all  mine  iniquities. 

10  Create  in  me  a  clean  heart,  O  God ;  and  renew  a  right  spirit  within  me. 

11  Cast  me  not  away  from  thy  presence;  and  take  not  thy  Holy  Spirit  from  me. 

12  Kcstore  unto  me  the  joy  of  thy  salvation  ;  and  uphold  me  ivith  thy  free  Spirit. 

13  Then  will  I  teach  transgressors  thy  ways ;  and  sinners  shall  be  converted  unto  thee. 

14  Deliver  me  from   bloodguiltiness,  O  God,  thou  God  of  my  salvation:  and  my  tongue  shall 
sing  aloud  of  thy  righteousness. 

15  O  Lord,  open  thou  my  lips ;  and  my  mouth  shall  shew  forth  thy  praise. 

16  For  thou  dcsirest  not  sacrifice;  else  would  I  give  it:  thou  delightest  not  in  burnt  offering. 

17  The  sacrifices  of  God  are  a  broken  spirit :  a  broken  and  a  contrite  heart,  O  God,  thou  wilt 
not  despise. 

18  Do  good  in  thy  good  pleasure  unto  Zion :  build  thou  the  walls  of  .Jerusalem. 

19  Then  shalt  thou  be  pleased  with  the  sacrifices  of  righteousness,  with  burnt  offering  and 
whole  burnt  offering :  then  shall  they  offer  bullocks  ui^on  thine  altar. 

ALL  agree  that  this  is  a  penitential  Psalm.  The  title  makes  David  the  author. 
In  this  concur  all  the  ancient  versions,  Luther,  Calvin,  Diodati,  Piseator, 
Fabritius,  Ainsworth,  Venema,  Amesius,  Symsou,  Edwards,  Jebb,  Dathe,  Patrick, 
Morison,  Henry,  Home,  Scott,  Hengstenberg,  Tholuck  and  Alexander.  One  is 
surprised  to  find  Kennicott,  Horsley,  Mudge,  Clarke,  Fry,  De  Wette  and  Hitzig 
denying  the  Davidic  authorship,  and  on  grounds  wholly  insufficient.  The  historic 
occasion  of  this  ode  is  found  in  2  Sam.  xi.  xii.  This  Psalm  and  the  xxxii.  refer  to 
the  same  painful  matters.  In  that  David  tells  of  his  misery  before  repentance,  and 
of  his  happiness  after  confession.  In  this,  he  states  more  fully  his  exercises  under 
the  influence  of  godly  sorrow.  On  the  first  part  of  the  title,  see  on  titles  of  Psalms 
iii.  iv.  After  he  had  gone  in  to  Bathsheba  embi'aces  the  time  of  David's  avowed 
marriage  with  her.  Judges  xv.  1.  Bathsheba  [or  Bathshuah]  was  the  daughter 
of  Eliani,  or  of  Ammiel,  see  2  Sam.  xi.  3 ;  1  Chron.  iii.  5.  Her  husband  Uriah,  the 
Hittite,  held  the  rank  of  captain,  and  was  a  faithful  subject  and  soldier.  His  death 
was  a  great  Avrong.  Hengstenberg:  "We  swim  in  mid-air  so  long  as  we  do  not 
perceive  the  .reference  to  the  discourse  of  Nathan."  In  gifts  and  in  station,  Nathan 
was  David's  inferior.     But  he  was  the  right  man  to  bring  his  king  to  repentance. 

This  Psalm  is  often  and  fitly  called  Tpie  Sinner's  Guide.  In  some  of  its  versions, 
it  often  helps  the  returning  sinner.  Athanasius  recommends  to  some  Christians,  to 
whom  he  was  writing,  to  repeat  it  when  they  awake  at  night.  All  evangelical 
churches  are  familiar  with  it.  Luther:  "There  is  no  other  Psalm  which  is  oftener 
sung  or  prayed  in  the  church."  Scott  and  others  date  it  B.  C.  1034.  In  it  we  have 
these  names  of  the  Most  High,  Eloah  God,  Elohim  God  and  Adonai  Lord,  on  which 
see  on  Ps.  xviii.  31 ;  iii.  2 ;  ii.  4.  This  is  the  first  Psalm  in  which  we  have  the  w^ord 
Sjnrit,  used  in  application  to  the  Holy  Ghost. 

1.  Have  mercy  upon  me,  0  God.  Mercy,  equivalent  to  undeserved  favor.  It 
always  implies  pity  to  the  miserable;  commonly, grace  to  the  guilty.  Here  both 
ideas  are  embraced,  see  Judges  xxi.  22;  Job  xix.  21;  Ps.  xli.  4;  cxix.  29;  Isa. 
xxxiii.  2.  Without  mercy  in  God,  we  should  all  be  undone.  "His  power  would 
destroy  us,  his  wisdom  confound  us,  his  justice  condemn  us,  his  majesty  affright  us, 
but  by  his  mercy  all  these  turn  to  our  good."  Pool  paraphrases  this  clause:  "Pity, 
and  help,  and  answer  me,  in  the  desires  I  am  now  spreading  before  thee;"  Clarke: 
"Without  mercy  I  am  totally,  finally  ruined  and  undone."  He  wanted  mercy. 
According  to  thy  lovingkindness.  It  was  all  to  be  found  in  God's  nature.  Loving- 
kindness,  elsewhere  mercy,  kindness,  merciful  kindness.  He  asks  for  a  large  measure 
of  grace:  According  unto  the  multitude  of  thy  tender  mercies,  blot  out  my  transgressions. 


556  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  li. 

Multitude,  abundance,  plenty,  greatness.  Tender  mercies,  one  word,  compassions, 
boivels,  also  mercies.  Alexander :  "  It  is  a  term  expressive  of  the  warmest  and  tenderest 
affections."  Some  fitly  note  a  gradation  of  increasing  strength  in  the  words  mercy, 
lovinghindness,  and  tender  mercies.  Blot  oid,  cancel,  obliterate  as  one  did  when  he 
turned  the  smooth  end  of  his  writing  instrument  and  passed  it  over  the  tablet  of  wax, 
on  which  an  account  was  charged.  Transgressions,  plural,  sins,  trespasses.  Discon- 
tent, ingratitude,  covetousness,  hardness  of  heart,  selfishness,  pride,  worldliness, 
unbelief,  adultery  and  murder  were  all  chargeable  to  David  in  the  matter  of  Uriah. 
A  clear  sight  of  one  sin  is  sure  to  show  us  others,  John  iv.  29. 

2.  Wash  me  thoroughly  from  my  iniquity,  and  cleanse  me  from  my  sin.  Wash 
thoroughly,  literally,  multiply  to  wash,  as  in  Isa.  Iv.  7,  abundantly  p)o/rdon  is  multiply  to 
pardon;  equivalent  to  "Wash  me  again  and  again."  Iniquity,  tvrong,  injury,  tinrigh'- 
eousness,  sometimes  perverseness  or  wickedness.  Sin,  commonly  so  rendered;  some- 
times, sin-offering.  Cleanse,  to  make  clean  or  to  pronounce  clean.  Both  these  verbs 
refer  rather  to  justification  than  to  sanctification,  though  both  ideas  must  be  retained. 
Pardon  and  purification  are  never  separated.  Either  by  itself  would  not  satisfy  a 
good  man.  Nathan  had  said,  "The  Lord  hath  put  away  thy  sin;  that  thou  shalt  not 
die,"  2  Sam.  xii.  13.  This  did  not  quiet  his  mind.  Adultery  and  murder  were  both 
punishable  with  death.  There  was  no  magistrate  higher  in  office  than  David,  and  so  there 
was  no  man  authorized  to  put  him  to  death.  Not  even  the  Sanhedrim  could  arraign 
and  punish  kings,  although  the  Talmudists  say  they  could.  But  they  never  did.  God 
himself  by  a  direct  judgment  would  have  inflicted  the  penalty  had  he  not  graciously 
remitted  the  just  sentence  of  temporal  death.  No  doubt  the  pardon  included  the  re- 
mission of  the  penalty  of  eternal  death;  for  it  would  have  been  a  small  matter  to  have 
had  his  life  spared,  if  his  soul  were  damned.  How  then  does  David  still  pray  for 
pardon?  Some  have  thought  he  was  asking  not  for  judicial  pardon,  but  for  fatherly 
forgiveness.  No  doubt  he  did  desire  God  to  afford  him  his  paternal  smiles  and  the  tokens 
of  his  love.  But  a  mere  assertion  of  our  free  pardon  made  by  one  of  God's  ministers 
however  high  in  office  and  gifts,  never  satisfies  a  j^enitent  soul.  Calvin:  "Although 
God,  through  the  promise  of  forgiveness,  freely  invites  us  to  peace,  we  are  still  to  lay 
to  heart  our  guilt,  that  deeper  pain  may  penetrate  our  hearts.  Hence  it  comes  to  pass, 
that  with  the  small  measure  of  our  faith,  we  cannot  at  once  take  in  the  entire  fulness 
of  the  divine  grace,  which  has  been  brought  unto  us."  Those,  whom  God  forgives, 
do  not  readily  forgive  themselves ;  and  a  true  hope  of  pardon  desires  assurance  of  that 
blessing.  It  is  one  thing  to  have  a  promise.  It  is  another  thing  to  be  able  to  appro- 
priate that  promise. 

3.  For  I  acknoivledge  my  transgressions.  Transgressions,  the  same  word  as  in  v.  1. 
For  acknowledge  the  Septuagint,  Vulgate,  Calvin,  Venema,  Alexander  and  others  read 
know;  Syriac,  have  known;  but  a  declaration  that  we  know  our  tresjjasses  is  an  acknoiv- 
ledgment  of  them.  The  verb  however  is  in  the  future,  will  know,  thus  declaring  that 
he  expected  to  retain  a  deep  sense  of  his  sin,  as  long  as  he  should  live.  And  my  sin 
is  ever  before  me.  If  the  verb  supplied  here  shall  follow  the  tense  of  the  parallel 
clause,  it  would  be,  my  sin  shall  ever  be  before  me,  q.  d.,  I  have  now  and  I  expect 
always  to  have  a  painful  sense  of  my  miserable  misconduct.  I  am  justly  condemned. 
Luther:  "That  little  word  for  must  be  so  understood  as  not  to  imply  that  his  sins 
must  be  forgiven  him  because  he  had  confessed  them;  for  sin  is  always  sin,  and 
deserving  of  punishment,  whether  it  is  confessed  or  not;  still  confession  of  sin  is  of 
importance  on  this  account  that  God  will  be  gracious  to  no  one,  but  to  those  who  con- 
fess their  sin;  while  to  those  who  do  not  confess  their  sin,  he  will  show  no  favor;"  see 
on  Ps.  xxxii.  3-5. 

4.  Against  thee,  thee  only,  have  I  sinned,  and  done  this  evil  in  thy  sight.    This  clause 


PSALM  LI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  557 

is  mucli  urged  against  the  Davidic  authorship  of  this  Psalm.  It  is  said  that  David's 
sins  were  against  Bathsheba,  Uriah  and  those  who  perished  with  him ;  and  that  he 
could  not  truly  say  that  ho  had  sinned  against  God  only.  Clarke:  His  sins  were 
"public,  grievous,  and  against  society  at  large,  as  well  as  against  the  peace,  honor, 
comfort,  and  life  of  an  innocent,  brave  and  patriotic  man."  This  is  the  objec- 
tion. Sufficient  answers  can  be  given.  1.  God  alone  was  above  David  in  the  king- 
dom. To  God  alone  Avas  he  legally  responsible  for  his  acts.  2.  All  sin  is  against 
God  in  this  sense  that  it  is  his  law  that  is  broken,  his  authority  that  is  despised,  his 
government  that  is  set  at  naught.  Bishop  Hall:  "It  is  thy  prohibition,  O  God,  that 
can  make  a  sin.  I  have  sinned  against  men,  but  it  is  thy  law  that  I  have  violated,  in 
that  is  my  offence."  We  never  see  sin  aright  until  we  see  it  as  against  God.  Pharaoh  and 
Balaam,  Saul  and  Judas  each  said,  I  have  sinned,  Ex.  ix.  27;  Num.  xxii.  34;  1  Sam. 
XV.  30 ;  Matt,  xxvii.  4 ;  but  the  returning  prodigal  said :  I  have  sinned  against  heaven 
and  before  thee;  and  David:  Against  thee,  thee  only  have  I  sinned.  3.  If  David 
sinned  not  "against  God  only"  in  an  absolute  sense,  yet  comparatively  his  offence  was 
against  God  only.  That,  Avhich  made  his  sin  peculiarly  and  preeminently  heinous,  and 
grievous,  and  burdensome  to  his  conscience,  was  that  it  offended  God,  brought  dis- 
honor on  religion,  and  exhibited  against  the  Most  High  the  vilest  ingratitude.  So 
that  it  is  not  necessary  to  resort  to  the  turn  of  thought  given  by  the  Chaldee:  Before 
thee  only  have  I  sinned,  though  in  a  sense  that  was  true  also,  "  Thou  didst  it  secretly,"  2 
Sam.  xii.  12.  David  had  so  sinned,  and  so  saw  his  sin  that  he  felt  it  to  be  just  in  God 
to  pass  that  heavy  sentence  in  2  Sam.  xii.  10-14.  Yea  more:  That  thoic  mightest  he  jus- 
tified when  thou  speakest,  and  be  clear  when  thou  judgest.  God's  throne  would  have  been 
spotless  in  pronouncing  the  sentence  of  everlasting  banishment  from  his  presence.  All 
men  ought  to  acknowledge  that  their  damnation  would  be  just.  All  penitent  men  do 
so  confess.  The  quotation  of  the  Septuagint  version  of  this  verse,  found  in  Rom.  iii. 
4,  if  rightly  translated,  does  not  give  a  sense  materially  different  from  that  which  we 
have  gathered  here.  Speaking  a.nd  judging  are  parallel  terms,  signifying  the  j^ronoujic- 
ing  of  a  sentence.  Clear,  might  be  rendered  clean,  or  quit,  i.  e.,  justified  or  victorious 
in  the  contest  with  David,  overcome  being  the  word  used  in  Rom.  iii.  4. 

5.  Behold,  I  was  shapen  in  iniquity ;  and  in  sin  did  my  mother  conceive  me.  That 
the  doctrine  of  original  and  universal  depravity  was  taught  from  the  first  is  clear 
from  Gen.  v.  3  ;  vi.  5  ;  viii.  21 ;  Job  xiv.  4 ;  xv.  14 ;  xxv.  4.  That  David  embraced 
it  is  clear  from  his  Avritings,  v.  5  ;  Ps.  Iviii.  3.  David  is  not  excusing  but  condemning 
himself  There  is  no  blot  on  the  character  of  his  father  Jesse.  By  the  Holy  Ghost 
he  twice  informs  us  of  the  piety  of  his  mother,  Ps.  Ixxxvi.  Ifi  ;  cxvi.  16.  To  say  that 
David  is  here  merely  publishing  the  sins  of  one  or  both  of  his  parents  is  trifling  with 
sacred  things.  Even  the  Council  of  Trent,  Bellarmine  and  Bossuet  maintain  the 
doctrine  of  hereditary  depravity.  The  doctrine  is  taught  in  the  symbols  of  all  the 
purest  churches  in  the  world,  and  by  all  the  best  commentators.  Commonly  all,  who 
hold  the  orthodox  doctrine  on  this  subject,  cite  this  verse  in  proof.  It  is  very  per- 
tinent. David  is  humbling  himself  and  repenting  before  God.  In  doing  so,  he 
renounces  all  merit,  confesses  his  actual  sins,  and  then  traces  them  up  to  their  fruitful 
source,  "  birth-sin,"  as  the  church  of  England  styles  it.  Calvin  :  "  David  here  refers 
to  origina.  sin  with  the  view  of  aggravating  his  guilt,  acknowledging  that  he  had  not 
contracted  this  or  that  sin  for  the  first  time  lately,  but  had  been  born  into  the  world 
with  the  seed  of  every  iniquity." 

6.  Behold,  thou  desirest  truth  in  the  inward  2)arts.  Desirest,  hast  desired,  hast  required. 
God  has  always  done  so,  and  does  so  still.  Truth,  as  in  Ps.  xv.  2.  Inward  parts; 
Chaldee,  reins ;  Edwards,  inmost  parts ;  not  the  word  rendered  reins  in  Ps.  vii.  9 ; 
but  parts  overspread  as  with  fat.     And  in  the  hidden  j^cirt  thou  shalt  make  one  to  knoiv 


558  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  li. 

wisdom.  In  Hebrew  the  verb  is  in  the  future.  It  is  best  so  rendered,  as  expressive  of 
hope.  Some  read,  Do  thou  teach.  This  also  gives  a  good  sense  and  is  admissible. 
Wisdom,  equivalent  to  true  and  intelligent  piety,  variously  expressed  in  the  Bible,  as 
xinderstanding,  a  good  imderstandhig. 

7.  Purge  me  %vitli  hyssop,  and  I  shall  he  clean.  Purge,  in  the  future,  shalt  jmrge ;  but 
the  common  version  is  good.  Chaldee :  Thou  wilt  sprinkle  me  as  the  priest,  which 
sprinkleth  the  unclean  with  the  purifying  waters,  with  hyssop,  with  the  ashes  of  an 
heifer,  and  I  shall  be  clean.  Hyssop,  a  plant  included  in  the  studies  of  Solomon,  1  Kings 
iv.  33 ;  the  same  word  in  Hebrew,  Greek,  Latin  and  English.  It  was  used  in 
sprinkling  the  blood  of  the  passover  lamb,  Ex.  xii.  22 ;  it  was  also  used  in  the  ceremony 
of  admitting  the  healed  leper  to  the  privileges  of  the  congregation,  Lev.  xiv.  4,  6,  49, 
51,  52 ;  also  in  making  the  waters  of  purification,  Num.  xix.  6,  18.  It  is  not  certain 
to  which  of  the  above  ceremonial  uses  David  refers  in  this  verse.  He  may  have  them 
all  in  view.  But  there  is  no  objection  to  the  suiDposition  that  he  distinctly  had  before 
his  mind  the  cleansing  of  the  leper,  i.  e.,  the  pronouncing  of  him  clean.  This  is  pro- 
bable, not  only  from  the  fitness  of  the  thing  itself,  but  also  from  the  allusion  to  this 
ceremony  in  the  word  cleanse  in  Lev.  xiv.  2.  Morrison  :  "  The  word,  rendered  j^io'gs 
me,  should  be  translated,  Do  thoupmrge  vie  from  sin."  Clarke  has  it :  "  Thou  shalt  make 
a  sin-offering  for  me."  The  law  had  a  shadow  of  good  things  to  come,  and  men  taught 
of  God  understood  much  of  its  great  import  even  before  Christ  came.  Wash  me,  and 
I  shall  be  whiter  than  snow.  Wash,  as  in  v.  2.  Whiter  than  snoiv.  We  have  the  same 
figure  in  Isa.  i.  18.     Some  cite  1  Cor.  vi.  11  as  parallel. 

8'.  Make  me  to  hear  joy  and  gladness;  that  the  bones  which  thoii  hast  broken  may 
rejoice.  A  broken  bone  gives  great  and  constant  pain.  For  a  moment  the  mind  may 
be  diverted  from  it,  or  sleep  may  supervene  and  a  man  may  forget  his  pain ;  but  as 
soon  as  one  is  fully  awake,  or  his  mind  released  from  that  which  had  called  it  away, 
it  reverts  to  the  old  pain.  Where  many  bones  are  broken  the  condition  is  truly 
deplorable.  David  says  he  knows  neither  joy  nor  gladness,  nor  shall  he  till  God  shall 
undertake  for  him.  Calvin  and  Symson  think  the  use  of  the  word  hear  points  to  the 
comfort  which  David  sought  from  hearing  the  ivord  of  God. 

9.  Side  thy  face  from  my  sins.  When  we  Avish  no  longer  to  think  of  an  object,  Ave 
avert  our  faces.  So  David  desires  that  God  would  no  longer  behold  his  sins.  To 
hide  the  face  is  to  refuse  to  see,  equivalent  to  justify,  Num.  xxiii.  21.  And  blot  out  all 
mine  iniquities.  Blot  out,  see  on  v.  1.  Iniquities,  the  plural  of  the  same  word  in  v.  2. 
He  asks  not  merely  for  the  remission  of  one  sin,  of  a  few  sins,  of  many  sins,  but  of 
all  sins.  One  unpardoned  sin  is  fatal  to  peace  and  salvation.  The  verbs  of  this  verse 
are  in  the  imperative. 

10.  Create  in  me  a  clean  heart,  0  God.  Create,  as  in  Gen.  i.  1.  Its  use  shows  that 
David  was  not  asking  to  have  his  nature  improved,  but  renexoed;  not  amended^  but 
created  aneiv.  Much  of  the  preceding  part  of  the  Psalm  contains  prayer  for  remis- 
sion of  sins.  This  verse  brings  out  clearly  what  had  been  implied  in  vv.  2,  7,  viz., 
his  desire  for  sanctification,  a  thorough  renovation  of  nature.  We  cannot  find  words 
better  suited  to  express  a  desire  after  holiness.  The  sense  of  total  want,  and  total 
dependence,  accompanied  by  a  reliance  on  God  alone  for  grace  and  purification,  is 
well  expressed.  The  work  of  renewal  must  be  inward,  in  the  heart;  it  must  be 
thorough,  amounting  to  a  creation.  It  is  mighty.  If  there  is  any  greater  exercise  of 
power  than  that  which  brought  all  things  out  of  nothing,  it  is  that  which  brings  a 
clean  thing  out  of  an  unclean,  or  makes  a  saint  out  of  a  sinner.  And  renew  a  right 
fpirit  within  me.  Spirit,  the  word  commonly  so  rendered.  Bight,  elsewhere  fixed 
established,  ready,  perfect.     Mudge  has  firmly  stayed ;  Venema  and  AinsAVorth,  firm  ; 


PSALM  LI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  559 

Trench  and  Skinner,  steadfast.      Within  me,  literally  in  the  midst  of  me ;  Chaldee, 
in  my  innermost  pai'ts. 

11.  Cast  me  not  aivay  from  thy  presence.  He  admits  that  such  banishment  from  God 
would  be  just.  The  loss  of  the  light  of  God's  countenance,  and  of  comfortable  com- 
munion with  him  is  truly  dreadful.  The  appi-ehension  of  so  dreadful  an  evil  fills  the 
renewed  soul  with  the  deepest  sadness.  No  prayers  are  more  fervent  than  those  oifered 
by  good  men  against  such  a  doom.  And  take  not  thy  Holy  Spirit  from  me.  No  name 
of  the  third  person  of  the  Trinity  is  so  often  found  in  Scripture  as  that  of  the  Holy 
Spirit,  or  Sj^irit  of  holiness.  He  is  a  Spirit.  He  is  holy  in  his  nature,  and  in  his 
works.  He  is  the  author  of  holy  Scripture  and  of  all  holiness  in  the  heart  of  man. 
If  he  leaves  us  we  are  undone.  All  our  offerings  without  the  Holy  Ghost  are  an 
offence  to  God.  All  our  efforts  to  reach  the  haven  of  eternal  rest  without  the  heavenly 
Sanctifier  and  Comforter  are  unavailing.  No  mental  and  moral  culture  secures  the 
growth  of  right  principles  and  affections  without  his  efficiency.  For  no  blessing  is  a 
good  man  more  earnest  in  supplication  than  for  the  indwelling  of  the  Holy  Ghost. 

12.  Restore  unto  me  the  joy  of  thy  salvation.  There  are  real  joys  in  salvation.  He 
who  has  once  experienced  them  does  not  lightly  esteem  them,  or  easily  forget  them. 
Yet  a  good  man  may  by  sin  lose  much  of  the  comforts  of  religion.  When  he  does  so, 
and  is  made  sensible  of  it,  he  is  very  miserable  until  they  are  restored.  A7id  iiphold 
me  vfith  thy  free  Sjnrit.  Syriac:  And  thy  glorious  Spirit  shall  sustain  me;  Arabic: 
And  with  a  powerful  spirit  establish  me ;  Vulgate  and  Doway :  And  strengthen  me 
with  a  perfect  spirit ;  Venema  :  And  thy  free  Spirit  shall  sustain  me ;  Dimock  :  Let 
a  free  spirit  sustain  me;  i.  e.,  Let  me  not  be  enslaved,  as  I  have  been,  by  my  sinful 
passions  ;  Jebb  :  And  with  the  spirit  of  freedom  uphold  me ;  Boothroyd :  And  let  a 
free  spirit  sustain  me ;  Hengstenberg :  And  with  a  joyful  spirit  do  thou  support  me. 
In  this  Psalm,  Spirit  is  used  in  application  to  David's  temper  and  to  the  third  person 
of  the  Trinity.  If  it  here  refers  to  the  Holy  Spirit,  it  is  very  plain,  gives  a  good 
sense,  and  agrees  with  the  analogy  of  faith.  This  is  the  view  of  many.  Fry  renders 
it :  And  let  thy  bountiful  Spirit  support  me.  He  thinks  bountiful  might  be  "  spon- 
taneously flowing,"  and  supposes  it  has  its  explanation  in  John  iv.  14 ;  vii.  38.  The 
best  commentators  generally  regard  the  Spirit  of  God  as  here  spoken  of  In  Rom. 
viii.  2,  15 ;  2  Cor.  iii.  17  ;  Gal.  iv.  6,  7,  we  get  light  as  to  the  freedom  of  the  Spirit. 
In  our  version /ree  is  elsewhere  willing,  liberal;  in  the  plural,  princes,  Ps.  xlvii.  9.  If 
any  choose  to  understand  free  of  David's  temper,  the  sense  is  not  so  good,  still  a  king 
may  well  pray  for  a  liberal  and  jyrincely  spirit. 

13.  Then  ivill  I  teach  transgressors  thy  loays;  and  sinners  shall  be  converted  unto  thee. 
Then  is  supplied  the  better  to  preserve  the  connection.  We  must  have  God's  Spirit, 
and  be  sustained  by  the  joys  of  religion,  if  we  would  be  apt,  diligent  and  successful  in 
leading  others  to  repentance.  Thy  ivays,  that  is,  thy  will,  law  and  gospel,  revealed 
for  our  salvation,  thy  way  of  holiness,  thy  Avay  of  saving  sinners,  thy  way  of  recovering 
backsliders. 

14.  Deliver  me  from  blood  guiltiness,  0  God,  thou  God  of  my  salvation.  Deliver, 
generally  so  rendered;  see  on  Ps.  vii.  1  ;  xxii.  20.  Blood  guiltiness,  literally  bloods; 
see  on  Ps.  v.  6.  The  prayer  is  for  deliverance  from  the  guilt  of  innocent  blood  already 
shed,  and  preservation  from  shedding  innocent  blood  hereafter.  In  his  prayer  he  looks  to 
God  alone,  even  the  God  who  had  saved  him  hitherto,  and  had  promised  to  save  him 
hereafter.  And  my  tongue  shall  sing  aloud  of  thy  righteousness.  Great  mercies  call  for 
great  songs.  Sing  aloud,  the  wox'd  u-sed  to  express  the  joy  of  angels  at  creation,  Job 
xxxviii.  7;  often  as  here,  also  shout,  shout  for  joy,  rejoice,  cry  out.  Calvin  :  Sing  aloud 
with  joy ;  Hengstenberg,  Joyfully  extol ;  Alexander,  Celebrate.  It  always  expresses 
vehemence,  and  if  of  pleasant  emotions,  exultation.     Thy  righteousness,  "not  that  of 


560  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  li. 

the  law,"  says  Diodati,  "  which  condemneth  irremissibly ;  but  that  of  the  gospel,  which 
maintains  the  promises  of  grace,  and  according  to  them  doth  grant  pardon,  Rom. 
iii.  26."  Or  it  refers,  some  think,  to  his  readiness  always  to  proclaim  God's  righteous- 
ness in  all  he  had  threatened  against  David  and  his  family, 

15.  0  Lord,  open  thou  my  lips,  "  which  are  shut  with  shame,  and  grief,  and  horror." 
Nothing  so  effectually  closes  the  mouth  as  a  just  sense  of  our  sins.  Matt.  xxii.  12; 
Rom.  iii.  18.  The  future  form  of  the  Hebrew  verb  expresses  hopeful  expectation. 
And  my  lips  shall  shew  forth  thy  praise.  Luther :  "  If  we  have  through  faith  in  Christ 
received  the  righteousness  and  grace  of  God,  we  can  do  no  greater  work  than  speak 
and  declare  the  truth  of  Christ."  A  soul  released  from  guilt,  and  wrath,  and  shame, 
cannot  l)ut  publish  in  some  fit  way  the  goodness  of  God  displayed  towards  it.  Shew 
forth,  elsewhere  tell,  utter,  report,  declare.     Compare  Ps.  1.  14,  23. 

16.  For  thou  desirest  not  sacrifice ;  else  I  would  give  it:  thou  delightest  not  in  burnt 
offering.  Besides  the  general  doctrine  taught  in  Ps.  1.  that  sacrifices  cannot  put  away 
sin  from  the  soul,  and  are  of  no  value  compared  with  the  spiritual  duties  of  religion ; 
it  is  here  also  stated  that  for  such  crimes  as  David  had  been  guilty  of  no  sacrifice  was 
appointed  in  the  law.  God  ordained  no  bleeding  victims  for  murder,  or  adultery,  oi 
for  any  of  the  sins  of  heart  that  led  to  these.  In  such  a  case  he  did  not  desire,  would 
not  accept  a  burnt  offering. 

17.  The  sacrifices  of  God  are  a  broken  spirit:  a  broken  and  a  contrite  heart,  0  God, 
thou  wilt  not  despise.  The  sacrifices  of  God,  great  sacrifiees ;  as  the  trees  of  God  are 
the  great  trees,  and  the  river  of  God,  the  great  river.  Sacrifices,  in  the  plural,  q.  d.,A 
broken  spirit  is  worth  more  than  all  other  sacrifices.  The  phrase  also  includes  the 
idea  that  they  are  such  as  God  has  appointed,  and  such  as  will  please  him.  Broken, 
the  same  in  both  cases  in  this  verse.  See  on  Ps.  xxxiv.  18.  Contrite;  in  v.  8,  another 
form  of  the  word  is  rendered  hast  broken ;  in  Ps.  xxxviii.  8,  sore  broken.  The  promi- 
nent idea  seems  to  be  bruised  or  crushed.  That,  which  breaks  the  heart,  is  God's 
word,  Jer.  xxiii.  29.  There  is  no  better  rendering  than  contrite,  which  primarily  signi- 
fies broken  small  as  by  braying.  Wilt  not  despise,  by  a  common  figure  of  speech  much 
more  is  implied  than  is  said.  It  means  that  a  broken  and  contrite  heart  is  a  delight 
to  God.  See  Ps.  xxxiv.  18  ;  cii.  17;  cxlvii.  3;  Isa.  Ivii.  15  ;  Ixi.  1 ;  Ixvi.  1,  2 ;  Luke 
vii.  36-50.     On  this  blessed  truth  the  mind  of  David  finds  repose. 

18.  Do  good  in  thy  good  j^lcasure  unto  Zion.  The  church  should  pray  for  kings,  1 
Tim.  ii.  1,  2 ;  but  kings  should  pray  for  the  church,  according  to  David's  example. 
"  No  man  can  truly  pray  for  himself,  unless  he  pray  for  the  church  also."  "  Prayer 
hath  more  power  than  armor."  Gill  thinks  that  the  good  pleasure  of  God  here 
mentioned  may  I'efer  either  to  the  time  of  his  good  pleasure,  the  Gospel  dispensation, 
or  to  the  cause  and  source  of  God's  blessings  to  the  church,  viz.,  his  sovereign  good 
will.  Zion  is  the  church.  Build  thou  the  walls  of  Jerusalem.  Jerusalem  is  a  name 
for  the  church,  parallel  to  Zion.  It  is  needless  to  defend  the  Davidic  authorship  of 
this  Psalm  from  the  alleged  inconsistency  of  David  praying  that  the  walls  of  the 
holy  city  might  be  built.  By  his  sin  he  had  weakened  the  cause  of  religion.  He 
asks  God  to  repair  the  breaches  which  his  own  misconduct  had  made.  Scott :  "  David 
feared  lest  his  guilt  should  render  him  as  an  Achan  in  the  congregation  of  Israel ; 
and  therefore  he  concluded  his  penitential  prayer,  with  entreating  God  to  protect  and 
prosper  Zion."  He  had  given  great  occasion  to  the  enemy  to  speak  reproachfully ; 
had  done  much  damage  to  religion,  and  had  brought  a  curse  on  his  own  house,  2  Sam. 
xii.  10-14.  While  acknowledging  the  justice  of  God's  severity  against  himself  and 
his  family,  he  prays  that  the  holy  city  may  be  protected  and  made  strong,  and  espe- 
cially that  the  church  may  not  be  weakened  by  his  fall.  God  is  answering  his  prayer 
to  this  day.     That  this  Psalm  was  not  written  when  by  exile  it  was  impossible  to  offer 


PSALM  LI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  561 

sacrifices  is  evident  from  v.  16,  where  David  says  he  would  make  such  offering,  not  if 
it  were  possible,  but  if  God  desired  it. 

19.  Then  shall  thou  he  2)leased  ivith  the  sacrifices  of  righteousness,  with  burnt  offering 
and  whole  burnt  offering.  The  meaning  is  that  when  God  shall  build  up  Jerusalem,  and 
cause  true  religion  to  flourish,  then  all  its  outward  expressions,  divinely  appointed, 
will  be  pleasing  to  him,  because  they  will  be  the  fruit  of  piety  and  not  a  substitute  for 
it ;  they  will  be  sincere,  hearty  and  pure,  not  formal  and  so  offensive  to  God.  The 
sacrifices  then  will  be  those  of  righteousness,  (see  on  Ps.  v.  4)  not  of  deceit,  and 
hypocrisy ;  such  as  prayer,  praise,  penitence,  doing  good  to  the  poor  and  afllicted,  as 
well  as  burnt  offering,  or  burnt  sacrifice.  Wliole  burnt  offering  is  the  translation  of  "  a 
single  Hebrew  word,  meaning  a  sacrifice  entirely  consumed  upon  the  altar."  Alex- 
ander :  "  It  does  not  describe  something  wholly  distinct  from  the  burnt-offering,  but 
the  burnt-offering  itself  considered  as  a  complete  and  unreserved  oblation.  See  1  Sam. 
vii.  9."  See  also  Rom.  xii.  1.  Then  shall  they  offer  bullocks  upon  thine  altar.  Bullocks 
were  the  largest  and  most  costly  sacrifices.  When  religion  flourishes  in  the  hearts  of 
God's  people,  they  do  not  meanly  count  the  cost  of  any  service  they  render  to  him. 

Doctrinal  and  Practical  Remarks. 

1.  Nathan's  fearlessness  and  faithfulness  in  reproving  sin  in  David  instructs  all, 
who  are  called  to  the  like  painful  duty,  that  they  should  go  straight  forward,  and 
trust  in  God.  Who  knows  but  that  the  faithful  reprover  may  save  a  soul  from 
death,  and  hide  a  multitude  of  sins  ?  Our  inferior  gifts  and  station  cannot  justify  us 
in  suffering  sin  upon  our  brother,  though  he  be  our  monarch.  And  let  not  great  men 
despise  their  humble  friends,  who  tell  them  of  their  sins. 

2.  Such  fidelity  is  made  specially  necessary  by  the  amazing  stupidity  of  conscience 
that  we  observe  even  in  good  men,  when  they  have  sadly  departed  from  God.  How 
could  David  so  long  remain  quiet  ?  Sin  awfully  blinds  the  mind  and  hardens  the 
heart.     To  be  at  ease,  to  cry  peace,  to  have  no  fears  does  not  prove  any  man  innocent, 

3.  When  a  sin,  though  secretly  committed  at  last  becomes  public,  our  confession  of 
it  and  our  sorrow  for  it  should  not  be  merely  expressed  to  one  or  two,  but  before  all. 
The  king  is  no  exception. 

4.  This  Psalm  gives  us  much  insight  into  the  nature  of  sin.  It  is  a  missing  of  the 
mark.  It  is  transgression.  It  is  rebellion.  It  is  iniquity.  It  is  evil,  and  only  evil. 
It  covers  us  with  guilt  and  shame  and  filthiness.  It  is  folly,  the  opposite  of  wisdom. 
It  is  a  lie,  the  opposite  of  truth.  It  unmans  a  man.  Left  to  itself  it  crushes  him  Avho 
indulges  it.  It  covers  the  soul  with  a  pall  of  the  deepest  sadness.  It  separates 
between  God  and  his  creature.  One  sin  naturally  leads  to  another.  It  shuts  the- 
mouth.  It  opens  hell.  It  debases  the  best  mental  gifts.  Like  a  foul  disease  it  is 
hereditary,  loathsome  and  a  reproach  ;  it  banishes  from  the  best  society,  even  that  of 
heaven,  it  makes  men  dull  and  heavy,  it  cannot  be  cured  by  any  finite  power  or  human 
means.  Even  a  heathen  once  said  :  "  If  I  knew  that  the  gods  would  pardon  me,  and 
men  would  not  see  me,  yet  I  would  not  sin,  because  of  the  vileness  of  sin."  And  God 
hates  it.  To  him  it  is  "  horrible,"  "  abominable."  Nothing  worse  does  inspiration  say 
of  sin  than  that  it  is  "  exceeding  sinful."  If  we  think  lightly  of  sin,  we  shall  not  be 
much  concerned  to  be  rid  of  its  guilt  or  defilement,  nor  be  very  watchful  against  its 
assaults,  nor  very  thankful  for  supposed  deliverance  from  its  curse  or  its  power. 

5.  This  Psalm  also  gives  us  refreshing  views  of  God's  grace.  It  tells  us  of  mercy, 
of  mercy  to  a  great  sinner,  of  loving-kindness,  of  the  multitude  of  God's  tender  mercies, 
of  his  blotting  out  tra7isgressions,  of  his  thoroughly  washing  a  man  that  confessed  he 
was  very  vile.  These  are  the  very  mercies  sinners  need,  worth  more  than  all  tem- 
poral good  things.     They  are  the  foundation  of  a  blissful  eternity.     Well  is  it  that 

71 


'>62  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psat.m  li. 

our  God  is  merciful,  long-suffering,  slow  to  anger,  and  ready  to  forgive.  With  him 
mercy  is  original,  infinite,  everlasting.  As  we  sin  daily,  we  must  daily  pray.  Forgive 
n.-i  our  debts.  It  is  natural  for  poor  afflicted  souls  to  cry  for  mercy,  and  it  is  a  glorious 
truth  that  God's  mercy  endureth  forever.  When  we  remember  to  how  many  sinners 
God  shows  mercy,  how  heinous  and  numerous  their  sins  are,  and  how  rich  are  the  un- 
deserved blessings  he  bestoAvs  on  them,  surely  we  may  say,  his  mercy  is  great.  All 
this  mercy  is  free,  without  money,  without  price,  without  merit  on  the  part  of  men. 
It  is  wondrously  rich  and  efficacious. 

6.  Without  the  pardon  of  sin  all  other  things  would  not  be  blessings  to  us.  It  is 
the  first  thing  David  seeks,  v.  1.  He  asks  for  it  over  and  over  again,  vv.  7,  9.  In 
Ps.  ciii.  it  is  the  first  mercy  catalogued.  Sinners  need  nothing  more  than  pardon. 
Why  are  not  all  men  crying  for  pardon? 

7.  In  this  Psalm  as  often  in  other  Scriptures  justification  and  sanctification  are  not 
confounded,  but  united,  vv.  1,  2,  6-17.  Whose  sins  are  blotted  out,  he  is  also  washed 
and  made  clean.  Whose  sins  are  purged  with  hyssop  sprinkling  the  blood  of  the 
Lamb  of  God,  he  has  a  clean  heart  and  a  7'ight  spirit  put  within  him.  It  is  the  error 
of  some  that  they  seek  knowledge  but  not  holiness,  hope  of  pardon  and  acceptance, 
but  not  the  image  and  spirit  of  Christ. 

8.  We  do  but  deceive  and  torment  ourselves  when  we  refuse  to  confess  to  God  our 
sins  whatever  they  may  be,  v.  3.  If  God  should  pardon  and  accept  us  while  we  refuse 
to  acknowledge  our  transgressions,  we  should  be  proud  in  proportion  to  our  assurance 
of  salvation.  God's  plan  is  to  humble  us,  so  as  to  make  it  every  way  safe  to  receive 
us  into  his  favor.  Scott:  "While  sinners  conceal  or  palliate  their  sins,  they  are  out 
()f  the  way  of  mercy:  but  when  they  humbly  and  ingenuously  plead  guilty,  and  unre- 
servedly confess  their  crimes,  they  may  even  plead  that  confession  as  a  reason  why 
they  should  be  spared:  for  this  yields  the  point  in  contest;  namely,  that  the  Lord 
might  justly  punish,  and  that  salvation  must  be  all  of  grace." 

9.  Real  and  genuine  conviction  of  sin  is  not  transient.  "  My  sin  is  ever  before 
me,"  V.  3. 

10.  The  worst  thing  in  every  sin  is  that  it  is  against  God,  v.  4.  When  just  human 
laws  are  broken,  the  divine  law  is  much  more  violated.  All  sin  is  against  him,  who  is 
infinite,  eternal  and  unchangeable  in  his  being,  wisdom,  power,  holiness,  justice,  good- 
ness and  truth. 

11.  The  doctrine  of  original  sin  is  both  true  and  practical.  It  is  taught  in  the  holy 
Scriptures.  It  has  its  place  in  a  genuine  religious  experience,  v.  5.  We  must  main- 
tain it,  however  it  may  be  derided  and  reviled.  Luther:  "In  this  Psalm  Ave  have  it 
clearly  expressed,  that  sin  is  a  great  and  innate  evil,  and  an  awful  depravation  and 
<'orruption  of  nature,  in  all  the  poAvers  both  of  soul  and  body."  Calvin:  "David  con- 
fesses that  he  brought  nothing  but  sin  Avith  him  into  the  Avorld,  and  that  his  nature  Avas 
entirely  depraved."  Home:  "A  creature  begotten  by  a  sinner,  and  formed  in  the 
Avomb  of  a  sinner  cannot  be  without  that  taint,  Avhich  is  hereditary  to  every  son  and 
daughter  of  Adam  and  Eve."  Hengstenberg:  "That  Adam's  fall  is  the  fall  of  the 
human  family  is  implied  in  the  jyunishment,  Avhich  affects  not  the  individual,  but  the 
entire  race."  Symson:  "What  is  the  reason  that  a  young  fox  ncAvly  whelped  doth  not 
slay  a  lamb?  Is  it  not  because  it  lacketh  strength,  and  is  not  come  to  that  maturity 
to  execute  its  inclination,  which  is  naturally  cruel?  So  are  infants  naturally  inclined 
to  sin ;  and  therefore  so  soon  as  they  can  think  anything,  speak  or  do  anything,  it  is 
evil,  as  daily  experience  teacheth." 

12.  It  is  vain  to  attempt  to  impose  upon  God  by  a  maintenance  of  decent  appear- 
ances, v.  6.  God's  law  will  relax  nothing  on  account  of  our  sinfulness.  There  is  no 
iimocent  Avay  of  becoming  or  continuing  vile  and  hypocritical.     It  is   Avicked  to  be  a 


PSALM  LI.]  STUDIES  IN  THE  BOOK  OF  PSALMS  563 

sinner  by  nature  or  practice.  We  may  speak  of  doing  as  well  as  we  can,  and  of  being 
sincere;  but  mere  natural  sincerity  in  God's  service,  without  a  change  of  nature,  is 
heartless  hypocrisy. 

13.  Prayer  should  have  hope  in  it,  v.  6.  Petitions  offered  in  despair  are  desperate 
folly.  If  we  dare  not  hope  that  God  will  hear  us,  he  will  not  hear  us.  If  we  would 
be  saved  by  his  mercy,  we  must  honor  him  with  our  confidence. 

14.  True  tvisdom  is  from  above.  If  we  ever  attain  it,  it  must  be  by  God  makincj 
us  to  know  it,  v.  6.  Symson :  "  This  age  hath  heard  many  lessons,  and  God  hath 
manifested  his  whole  will  unto  them  ;  but  because  they  obey  them  not,  their  know- 
ledge shall  augment  their  pains.  God  must  be  our  gi-eat  Doctor  and  Teacher.  We 
must  be  Theodoctai,  taught  of  God.  Neither  nature,  learning,  experience,  practice, 
nor  age  can  teach  us  wisdom,"  Jas.  i.  5,  6. 

15.  As  under  the  law  there  was  no  remission  without  blood,  so  neither  is  there  un- 
der the  Gospel ;  only  the  blood  sprinkled  with  the  bunch  of  hyssop  was  that  of  a 
beast  or  bird,  whereas  we  are  cleansed  only  by  the  blood  of  Jesus,  v.  7.  The  type 
admitted  the  w^orshipper  to  a  place  in  the  public  congregation.  The  antitype  ad- 
mits the  worshipper  into  the  favor  of  God,  and  finally  into  heaven  itself  The  blood 
of  a  lamb  brought  ceremonial  purification  ;  much  more  has  the  blood  of  Jesus  all- 
sufficient  efficacy,  Heb.  ix.  13,  14. 

16.  Salvation  by  Christ  is  perfect  in  all  respects.  The  vile,  guilty,  polluted  soul, 
on  embracing  Christ,  and  being  washed  in  his  blood,  and  renewed  by  his  Spirit,  is 
made  whiter  than  snmv,  v.  7. 

17.  If  a  truly  awakened  and  convinced  sinner  ever  finds  joy  and  gladness,  it  must 
be  by  the  cross  and  Spirit  of  Christ,  as  we  are  made  acquainted  with  them  by  God 
himself,  v.  8.     Compare  also  vv.  7,  10,  11,  12. 

18.  Well  may  a  real  child  of  God  hope  and  pray  for  joy  and  gladness,  v.  8.  Some 
commentators  think  that  the  sad  fall,  which  caused  David  to  write  this  Psalm,  had 
a  chastening  effect  on  him  all  the  latter  part  of  his  life,  and  caused  a  tincture  of 
sadness  to  appear  in  his  subsequent  compositions ;  yet  there  is  abundant  proof  that 
if  he  was  sorrowful,  he  also  rejoiced.  Symson  :  "  As  a  Christian  is  the  most  sorrow- 
ful man  in  the  world,  so  there  is  none  more  glad  than  he.  For  the  cause  of  his  joy 
is  greatest :  in  respect  his  misery  was  greatest,  his  delivery  greatest,  therefore  his 
joy  greatest :  from  death  and  hell  is  he  freed,  to  life  in  heaven  is  he  brought.  What 
can  make  men  more  glad  than  this,  if  we  believe  ?" 

19.  Genuine  conviction  of  sin  is  not  slight,  v.  8.  It  gives  pains  like  to  broken  bones. 
Tholuck  :  "  The  point  which  everj^  sinner  must  reach,  who  would  realize  the  forgive- 
ness of  his  sins,  is  that  he  feels  himself  condemned  by  his  conscience  without  being 
accused  of  men,  and  that  he  cannot  but  acknowledge  the  justice  of  the  condemning 
sentence  of  God."  Arnd:  "  What  these  bones  broken  are,  no  one  can  tell,  but  he 
who  feels,  in  great  temptations,  the  wrath  of  God,  the  curse  of  the  law,  the  sting  of 
death  which  is  sin,  and  the  power  of  sin  which  is  the  law\  Then  one  experiences 
what  the  oflice  and  strength  of  the  law  is." 

20.  Because  that  which  is  born  of  the  flesh  is  flesh,  and  only  that  which  is  born 
of  the  Spirit  is  spirit,  therefore  regeneration,  called  also  a  resurrection,  a  translation, 
a  passing  from  death  unto  life,  a  new  creation,  and  in  v.  10  a  creation,  is  the  only 
hope  of  fallen  man.  I  greatly  marvel  at  the  mercy  of  this  great  change :  but  I 
have  long  since  ceased  to  marvel  at  its  necessity.  Plow  else  can  the  love  of  sin  be 
cured  ?     How  else  can  the  love  of  God  be  shed  abroad  within  us  ? 

21.  He,  who  rests  satisfied  with  a  fitful  religion,  and  has  no  stability  of  character, 
does  but  deceive  himself.     A  right  spirit  is  a,  fixed  spirit,  v.  10. 

22   It  is  an  amazing  mercy  not  to  be  forsaken  of  God,  and  we  should  earnestly 


564  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  li. 

pray  against  a  doom  so  dreadful,  v.  11.  His  favor  is  life  and  his  loving-kindness  is 
Detter  than  life.  Forsaken  by  him,  nothing  goes  right.  Home:  "Rejection  from 
the  presence  and  desertion  by  the  Spirit  of  God  is  the  most  deplorable  and  irremedi- 
able effect  of  sin ;  but  it  is  one,  that  in  general  perhaps  is  the  least  considered  and 
regarded  of  all  others." 

23.  Whoever  has  felt  the  joy  of  God's  salvation  knows  by  experience  that  it  is 
both  real  and  unspeakable.  God  alone  can  give  it  at  the  first,  and  God  alone  can 
restore  it  when  lost,  v.  12. 

24.  Let  not  humble  souls  be  cast  down  with  overmuch  sorrow,  because  their  joys 
do  not  always  abound.  Life  is  a  checker  work.  Summer  and  winter  alternate. 
We  all  have  our  ups  and  downs.  After  Paul's  abundant  revelations  came  the  thorn 
in  the  flesh,  the  messenger  of  Satan.  "  After  a  Christian  hath  mourned  he  will  re- 
joice. He,  who  never  sorrowed  for  sin,  will  never  rejoice  for  grace.  He  that  never 
grieved  for  the  affliction  of  Joseph,  will  never  rejoice  for  the  consolation  of  Israel." 

25.  Let  us  not  be  high-minded,  but  feai\  The  whole  of  life  is  a  test  of  the  strength 
of  our  principles.  Some  seasons  are  peculiarly  so.  David,  Samson  and  Peter 
were  all  strong  in  the  Lord,  stronger  perhaps  than  thou  art,  gentle  reader ;  but  being 
left  to  themselves,  how  they  fell  and  lost  their  comforts.  "I  never  saw  any  who 
presumed  above  others  of  their  own  strength,  but  they  have  proved  the  weakest 
soldiers,  who  by  Thrasonical  confidence  in  their  wisdom,  holiness,  constancy,  and 
other  of  their  virtues,  bragged  above  their  neighbors,  yea,  contemned  them,  but  in 
the  end  they  prove  cowards  presuming  in  pride,  and  falling  with  shame." 

26.  True  penitents  honestly  promise  and  engage  to  render  obedience  and  service, 
as  God  shall  help  them  and  fit  them  to  do  so,  v.  13.  When  Peter  should  be 
converted,  he  was  to  strengthen  his  brethren,  Luke  xxii.  32. 

27.  Clear  and  remarkable  conversions,  esj^ecially  of  great  sinners,  are  in  many 
ways  well  suited  to  bring  about  other  conversions,  v.  13.  Compare  Matt,  xxi,  32; 
1  Tim.  i.  16. 

28.  As  "there  is  no  enemy  like  an  offended  conscience,  no  anguish  like  self- 
reproach,  no  war  so  fierce  as  that  which  a  man  Avages  with  himself,"  so  of  all  the 
burdens  arising  from  crimes  against  man,  none  seems  to  be  so  intolerable  as  that 
from  hlood-r/uiltiness,  v.  14.  Juvenal  says:  "Seldom  do  tyrants  die  an  unbloody 
death."  Even  when  they  are  not  killed  by  violence,  conscience  kills  them,  as  in  the 
case  of  Charles  IX.  of  France,  when  by  its  horrors  it  drove  the  blood  through 
his  skin. 

29.  Pardoned  sinners  should  both  engage  and  endeavor  to  proclaim  the  sovereign 
mercy  of  God,  and  with  the  loudest  praises,  v.  14,  Henry:  "Penitents  should  be 
preachers;"  Luther:  "If  Ave  have,  through  faith  in  Christ,  received  the  righteousness 
and  grace  of  God,  we  can  do  no  greater  Avork  than  speak  and  declare  the  truth 
of  Christ;"  Synison:  "There  shall  be  a  natural  song,  Avhich  Ave  shall  sing  forever, 
even  the  song  of  Moses  the  servant  of  God.  Let  us  therefore  begin  on  earth  and 
learn  our  gamut  here."  Let  us  specially  sing  of  him,  Avho  is  the  Lord  our  righteous- 
ness, and  Avho  is  faithful  and  just  to  forgive  us  our  sins,  if  Ave  confess  and  forsake  them. 

30.  The  dreadful  state  of  a  convicted  and  unpardoned  sinner  is  avcII  set  forth  by 
the  sealed  lips  of  David  in  v.  15.  Suppose  God  should  fully  shoAV  a  man  his  sins 
and  all  their  aggravations,  and  then  leave  him  in  that  state  forever,  Avould  it  not  be 
of  itself  hell? 

31.  Dickson:  "Howsoever  proud  spirits  think  that  they  can  do  anything  they 
please  in  God's  service,  yet  an  humbled  soul  under  exercise  knoweth  that  it  is  God 
who  giveth  both  to  Avill  and  to  do  of  his  good  pleasure;  such  a  man  knoAveth  tnat 
the  habit  of  grace  is  a  gift,  and  the  bringing  of  the  habit  into  exercise  is  another 


PSALM  Lii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  565 

gift;  he  knoweth  that  when  one  hath  gotten  grace  to  will  to  praise  God,  he  must 
have  grace  to  put  this  will  to  act  effectually,"  v.  15. 

32.  We  should  sincerely  profess  our  willingness  to  do  or  suffer  anything  in  our 
poAver,  if  it  be  to  the  glory  of  God,  and  according  to  his  will,  v.  16. 

33.  No  man  can  prove  that  God  is  better  pleased  with  innocence  in  an  angel  than 
he  is  with  penitence  in  a  sinner,  v.  17. 

34.  In  joy  and  in  sorrow,  repenting  or  rejoicing,  in  public  and  in  private,  let  us 
pray  for  Zion,  v.  18.     She  is  dear  to  God.     She  is  dear  to  his  saints. 

35.  When  true  religion  flourishes,  and  Zion  is  a  praise  among  men,  then  God  is 
pleased  with  all  the  appointed  services  of  his  house,  v.  19.  They  may  be  plain  and 
simple,  they  may  be  neither  costly  nor  showy ;  but  Jehovah  smiles  upon  them,  and 
blesses  them. 

36.  Let  us  always  give  God  the  best  of  everything,  v.  19. 

37.  The  whole  Psalm  calls  God's  people  to  give  the  most  earnest  heed  to  th'^ 
things  of  religion,  lest  at  any  time  they  should  let  them  slip.  "  The  best  of  men  need 
to  be  warned  against  the  worst  of  sins." 

38.  If  you  would  know  the  nature  of  true  repentance,  study  this  Psalm.  It  is  full 
of  wisdom  and  sound  doctrine. 

39.  Will  not  the  impenitent  reader  be  persuaded  to  follow  the  example  of  David, 
and  cry  for  mercy?  Let  him  come  to  God  humbly  and  penitently,  casting  himself 
at  the  feet  of  sovereign  mercy.  O  dying  man !  confess  your  guilt,  bewail  your  trans- 
gressions, forsake  your  sins,  beg  for  the  application  of  the  blood  of  Christ!  God  is 
merciful.  You  need  no  more  mercy  than  he  is  fully  willing  to  bestow.  If  your 
faults  are  many,  he  will  give  you  double  for  all  your  sins.  He  will  abundantly 
pardon.  His  mercy  reaches  to  the  heavens.  He  never  cast  away  any  that  came  to 
him  through  Christ  Jesus. 


Psalm  lii. 

To  the  chief  Musician,  Maschil,  A  Psalm  of    David,  when  Doeg  the  Edomite  came  and  told 
Saul,  and  said  unto  him,  David  is  come  to  the  house  of  Ahimelech, 

1  Why  boastest  thou  thyself  in  mischief,  O  mighty  man  ?  the  goodness  of  God  endureth  con- 
tinually. 

2  Thy  tongue  deviseth  mischiefs ;  like  a  sharp  razor,  working  deceitfully. 

3  Thou  lovest  evil  more  than  good ;  and  lying  rather  than  to  speak  righteousness.     Selah. 

4  Thou  lovest  all  devouring  words,  O  thou  deceitful  tongue. 

5  God  shall  likewise  destroy  thee  for  ever,  he  shall  take  thee  away,  and  pluck  thee  out  of  thy 
dwellingplace,  and  root  thee  out  of  the  land  of  the  living.     Selah. 

6  The  righteous  also  shall  see,  and  fear,  and  shall  laugh  at  him : 

7  Lo,  thk  is  the  man  that  made  not  God  his  strength ;  but  trusted  in  the  abundance  of  his  riches, 
and  strengthened  himself  in  his  wickedness. 

8  But  I  am  like  a  green  olive  tree  in  the  house  of  God :  I  trust  in  the  mercy  of  God  for  ever 
and  ever. 

9  I  will  praise  thee  for  ever,  because  thou  hast  done  it:  and  I  will  wait  on  thy  name;  for  it  is 
good  before  thy  saints. 

ON  the  first  three  clauses  of  the  title  see  on  titles  of  Psalms  iii.  iv.  xi.  xxxii.     The 
rest  of  the  title  refers  to  a  piece  of  history  fully  recorded  in  1  Sam.  xxi.  1-9 ; 
xxii.  6-23.     The  common  opinion  is  that  throughout  the  Psalm  David  has  Doeg  in 


56c;  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lii. 

his  mind.  But  some  think  that  Edomite  is  too  inconsiderable  a  person,  and  so  tliey 
make  Saul  the  prominent  character  in  the  Psalm.  But  in  the  cruel  afiair  of  slaying 
the  priests  and  all  the  inhabitants  of  a  town,  none  can  tell  whether  Doeg  or  Saul  Avas 
the  most  atrocious  offender.  Walford  :  "  If  we  are  confounded  by  the  savage  ferocity 
of  a  prince  who  could  order  the  execution  of  eighty-five  persons  of  most  venerable 
station  for  a  crime  which  existed  alone  in  his  disturbed  imagination,  we  shall  feel  dis- 
posed to  execrate  the  ruthless  villain  who  could  imbrue  his  hands  in  the  blood  of  so 
many  innocent  victims ;  and  Ave  shall  be  ready  to  draw  the  conclusion,  that  both  Saul 
and  Doeg  were  prompted  to  this  deed  of  atrocious  cruelty,  not  merely  by  their  hatred 
of  David,  but  by  a  malevolence,  almost  Avithout  a  parallel,  against  the  ministers  of 
religion  ;  and  Avhich  rendered  conspicuous  their  contempt  and  hatred  of  God  himself." 
So  far  as  the  baseness  of  their  conduct  is  considered,  the  Psalm  might  have  chief 
reference  to  either  Saul  or  Doeg.  Nor  can  Ave  think  of  the  Avickedness  of  one  of 
these  evil  men  in  this  matter  Avithout  at  the  same  time  seeing  that  like  thoughts  Avould 
suit  the  other.  Still  the  common  Adew  is  perhaps  the  best,  viz.,  that  DaAad  speaks 
particularly  of  Doeg  in  this  Psalm.  The  narrative  in  1  Samuel  certainly  so  inclines 
the  reader.  Clarke :  "  All  the  versions  agree  in  this  title  except  the  Syriac,  which 
speaks  of  it  as  a  Psalm  directed  against  vice  in  general,  Avith  a  prediction  of  the  de- 
struction of  evil."  There  is  no  doubt  that  David  Avrote  it.  Clarke  dates  it  B.  C. 
1062 ;  Scott,  B.  C.  1061.  The  names  of  the  Most  High  here  found  are  El  God  and 
Elohivi   God,  on  AA'hich  see  on  Ps.  v.  4 ;  iii.  2.     On  Selah  see  Introduction,  §  15. 

1.  Why  boasted  thou  thyself  in  mischief,  0  mighty  man  f  Boastest,  in  the  future, 
Avhy  Avilt  thou  boast?  Mischief;  Syriac,  malice;  AiusAvorth,  Jebb,  Fry  and  Alexan- 
der, evil.  For  mighty  man,  church  of  England  has  tyrant.  After  his  horrid  butchery, 
Doeg  spoke  and  acted  as  though  he  had  done  a  brave  thing.  No  other  man  in  Saul's 
camp  dared  to  perpetrate  the  atrocity.  Diodati  thus  paraphrases  :  "  Why  dost  thou 
triumph  in  thy  Avickedness  and  cruelty,  Avhich  thou  findest  to  be  favored  and  recom- 
pensed by  Saul  ?"  The  question  contains  the  language  of  defiance  to  an  insolent  foe. 
The  goodness  of  God  endureth  contimially.  Continually,  daily,  all  the  day ;  Hengsten- 
berg  has /oreve;-.  Persecutions  do  not  annihilate  God's  kindness  to  his  people.  For 
a  time  malice  may  run  riot ;  but  at  last  God  Avill  appear  for  his  saints.  Indeed  they 
constantly  experience  his  mercies,  even  Avhen  murderers  are  let  loose  upon  them. 

2.  Thy  tongue  deviseth  mischiefs;  like  a  sharj)  razor,  icorlcing  deceitfully.  The  tongue 
is  said  to  devise,  think,  or  contrive  mischiefs,  because  Avhen  they  are  so  devised  the  tongue 
utters  them,  the  tongue  being  an  essential  instrument  of  boasting,  slandering,  reviling 
and  other  evil  speaking.  The  razor  Avorks  most  keenly  and  eftectually  Avhen  it  is 
sharpest  and  makes  least  noise.  So  "  the  Avords  of  a  talebearer  are  as  Avounds,  and  go 
down  into  the  innermost  parts  of  the  belly."  And  reproach  is  like  "  a  SAVord  in  the 
bones,"  Ps.  xviii.  8 ;  Ps.  xlii,  10.  Pool:  ^^  Like  a  sharp  razor,  working  deceitfully, 
whercAvith  a  man  pretending  to  shave  off  the  hair  doth  suddenly  and  unexpectedly 
cut  the  thi'oat.  So  Doeg  pretended  only  to  vindicate  himself  from  the  imputation  of 
disloyalty,  1  Sam.  xxii.  8,  but  really  intended  to  expose  the  priests,  Avho  Avere  friends 
to  David,  to  the  king's  fury  and  cruelty." 

o.  Thou  lovest  evil  more  than  good.  No  man  equally  loves  good  and  evil.  It  is  a 
natural  impossibility,  as  it  is  for  a  man  to  serve  tAvo  mastei*s.  The  reason  is  that  good 
and  evil  are  directly  opposed.  There  are  no  neutral  moral  characters.  No  man  can 
love  evil  to  a  certain  extent,  and  good  to  the  same  extent.  The  meaning  of  the  clause 
tliercforc  is.  Thou  art  given  over  to  evil,  to  Avork  iniquity  Avith  greediness.  Here  the 
delight  Avas  in  producing  misery  to  others.  And  [thou  lovest]  lying  more  than  to  speak 
righteousness.  Doeg  had  inflamed  the  irritable  spirit  of  Saul  by  perverting  the  facts 
in  regard  to  David's  visit  to  Nob.     He  had  lied  respecting  the  conduct  of  Ahimeloch. 


PSALM  Lii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  507 

Perversion  of  facts  is  often  the  most  cruel  method  of  falsehood  and  of  subverting 
right 

4.  Thou  lovest  all  devouring  words,  0  thou  deceitful  tongue.  Evil  words  are  well 
said  to  be  devouring.  They  are  as  a  madman  casting  firebrands,  arrows,  and  death, 
Pr.  xxvi.  18;  Gal.  v.  15.  Doeg  was  a  man  who  took  pleasure  in  all  words  and  deeds 
that  seemed  to  give  him  advantage  with  a  cruel  prince,  however  much  misery  fell 
upon  the  innocent  victims  of  his  malice.  Deceitful  tongue,  literally  tongue  of  deceit, 
or  tongue  of  guile.  The  tongxie  here  is  put  for  the  man,  as  it  had  been  a  chief  instru- 
ment of  the  mischief  he  had  wrought. 

5.  God  shall  likewise  destroy  thee  forever.  There  is  remarkable  agreement  in  the 
different  translations  in  rendering  this  verb  destroy,  or  utterly  destroy;  though  the  same 
verb  in  the  common  version  is  elsewhere  also  rendered  break  down,  throw  down,  pull 
down,  cast  doiun,  beat  down,  overthrow,  applied  to  demolishing  altars,  houses,  or  towers. 
The  destruction  threatened  is  complete.  It  is  also  jjer^^e^wa^,  i.  e.,  forever.  There  are 
three  ways  of  explaining  this  threat,  1.  David  was  inspired  to  utter  woes  against  Doeg 
unless  he  should  repent.  We  have  the  rule  in  Jer.  xviii.  7,  8.  It  was  acted  on  in  the 
case  of  Nineveh.  2.  David  uttered  views  gathered  from  the  general  course  of  Provi- 
dence. He  had  seen  how  bloody  and  deceitful  men  came  to  an  early  and  violent 
death,  (Ps.  xxxvii.  11 ;  Iv.  23;)  and  he  inferred  it  could  not  be  that  Doeg  would  prove 
an  exception.  3.  David  speaking  by  the  Holy  Ghost,  predicts  the  dreadful  ruin  of 
this  man  as  an  event  awfully  certain  and  now  inevitable,  as  Christ  did  that  of  "  the 
son  of  perdition."  Henceforth  he  Avas  a  doomed  man.  This  is  not  the  only  cast- 
noticed  in  the  Old  Testament,  in  which  God  showed  one  of  his  servants  that  he  would 
certainly  destroy  a  given  wicked  man,  2  Chron.  xxv.  16.  This  last  mode  of  explain- 
ing the  language  is,  perhaps,  to  be  preferred.  The  same  remarks  are  applicable  to 
the  remaining  clauses  of  this  verse.  He  shall  take  thee  away.  Chaldee,  scatter  thee: 
Arabic,  Septuagint,  Ethiopic,  Vulgate,  Doway,  Fry,  j;/»c^  thee  oid;  Ainsworth,  jrul/ 
thee  away;  Edwards,  snatch  thee  aivay.  As  a  coal  removed  from  the  hearth  and  left  to 
itself,  dies  out,  so  should  it  be  with  Doeg,  And  [he  shall]  phick  thee  out  of  thy  dwell- 
ingplace.  Pluck  implies  violence,  in  Prov.  ii.  22,  it  is  root  oid.  "The  wicked  is  driven 
away  in  his  wickedness,"  Prov.  xiv.  32.  The  Hebrew  of  dwelling-place  is  tent  or  tab- 
ernacle, and  does  not  determine  whether  it  was  a  private  abode,  or  that  in  which  God 
was  worshipped.  The  original  has  nothing  corresponding  to  thy.  The  Syriac,  Arabic. 
Vulgate,  Calvin,  church  of  England,  Edwards,  Jebb  and  Alexander  supply  thy.  But 
the  Chaldee,  Septuagint,  Fabritius,  Piscator,  Ainsworth,  Hammond,  Venema,  Amesius. 
Fry  and  others  read  simply  the  tabernacle.  The  Chaldee  is  very  explicit:  He  shall 
cause  thee  to  depart  from  inhabiting  in  the  -jylace  of  the  Shechinah.  Abenezra,  Patrick  and 
Henry  expound  it  of  the  place  where  the  ark  was.  If  this  latter  view  is  correct,  then 
the  clause  is  equivalent  to  the  greater  excommunication,  which,  according  to  Ham- 
mond and  others,  delivered  up  the  guilty  man  to  the  hands  of  God,  to  be  cut  off,  him- 
self and  his  posterity.  If  this  is  so,  it  thi'ows  light  on  the  last  clause  of  the  verse: 
And  root  thee  out  of  the  land  of  the  living.  Such  is  the  interpretation  given  of  this 
clause  by  all  the  ancient  versions,  and  by  others.  His  posterity  should  perish  with 
him,  as  did  that  of  Achan.  Doeg  had  pretended  to  woi'ship  God  and  had  no  doubt 
reaped  advantages  from  the  worship  of  Jehovah  (1  Sam.  xxi.  7) ;  but  he  and  his  pos- 
terity should  be  alike  cut  off  from  these  forever,  and  so  fall  under  the  terrible  judg- 
ments of  God.  Home :  "  Wonderful  is  the  force  of  the  verbs  in  the  original  of  this 
verse.  They  convey  to  us  the  four  ideas  of  'laying  prostrate,'  'dissolving  as  by  fire,' 
*  sweeping  away  as  with  a  besom,'  and  '  totally  extirpating  root  and  branch,'  as  a  tree 
eradicated  from  the  spot  on  which  it  grew." 

6.  The  righteous  also  shall  see,  and  fear,  and  shall  laugh  at  him.     We  have  a  full 


568  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lii. 

account  of  the  end  of  Saul,  but  none  of  the  end  of  Doeg.  Yet  we  may  rest  assured 
that  all  that  is  here  predicted  came  to  pass;  and  when  it  did,  it  was  observed  by  good 
men,  and  the  sight  increased  their  godly  fear,  as  it  always  does,  Isa.  xxvi.  9.  But 
while  tliey  feared  God,  they  held  this  wicked  man  in  derision.  His  name,  like  that 
of  Cain,  or  Judas  Iscariot,  is  never  given  to  children.  If  ever  mentioned,  it  is  only 
as  a  synonyme  for  deceit,  cruelty,  and  officious  lying.  What  the  righteous,  as  they  saw 
his  end,  thought  and  said  is  now  told  us : 

7.  Lo,  this  is  the  man  that  made  not  God  his  strength;  hut  trusted  in  the  abundance 
of  his  riches,  and  strengthened  himself  in  his  wickedness.  The  verbs  in  Hebrew  are  in 
the  future,  signifymg  the  perverseness  and  stubbornness  of  the  sinner  to  the  last  of 
his  life.  The  common  version  gives  the  sense,  and  is  as  good  as  any  other.  Doeg 
"  trusted  and  feared  Saul  more  than  God,  and  was  willing  to  purchase  Saul's  favor 
with  God's  displeasure."  We  know  not  the  amount  of  Doeg's  wealth.  It  probably 
was  very  considerable.  He  was  'the  chiefest  of  Saul's  herdsmen.'  Doubtless  he  found 
his  office  profitable.  And  his  slaughter  of  the  helpless  priests,  women  and  children 
was  probably  rewarded  by  Saul  with  considerable  gains.  Perhaps  he  may  have  had 
great  possessions  for  a  man  of  his  birth  and  prospects.  And  he  trusted  in  uncertain 
riches.  And  the  more  he  prospered  the  gi'eater  was  his  wickedness.  The  goodness  of 
God  did  not  lead  him  to  repentance.  Alexander:  "The  word  translated  wickedness  is 
the  singular  of  that  translated  mischiefs  in  v.  2  above.  It  seems  to  signify  particularly 
an  inclination  to  malicious  mischief."  For  wickedness  the  marginal  reading  is  sub- 
stance.    So  also  in  Pr.  x.  3.     Perhaps  it  should  read  so  here. 

8.  But  I  am  like  a  green  olivetree  in  the  hov^e  of  God.  For  green  several  versions 
read  fruit-hearing,  but  this  is  interpretation,  not  translation.  Flourishing  is  better. 
So  the  word  is  sometimes  rendered,  Ps.  xcii.  14.  The  olive,  in  a  healthy  state,  is  per- 
petually covered  with  leaves,  and  from  the  time  it  is  small  to  its  latest  healthy  age  it 
bears  good  fruit,  and  with  its  fatness  honors  God  and  man,  Judg.  ix.  9.  It  also  lives 
to  a  great  age,  some  say  two  thousand  yeai's.  Henry  thus  paraphrases  the  clause : 
"  This  mighty  man  is  plucked  up  by  the  roots  ;  but  I  am  like  a  green  olive-tree,  planted 
and  rooted,  fixed  and  flourishing ;  he  is  turned  out  of  God's  dwelling-place,  but  I  am 
established  in  it,  not  detained,  as  Doeg,  by  anything  but  the  abundant  satisfaction  I 
meet  with  there."  So  excellent  is  the  olive-tree  that  in  Scripture  it  is  made  an  emblem 
of  the  visible  church  of  our  Lord  Jesus  Christ,  Rom.  xi.  17.  I  trust  in  the  mercy  of 
God  for  ever  and  ever,  q.  d.,  I  have  no  confidence  for  my  sustenance  or  deliverance  at 
any  part  of  my  existence,  present  or  future,  but  God  alone ;  not  that  I  deserve  his 
aid,  but  I  trust  in  his  mercy,  his  goodness,  his  favor,  his  kindness,  loving-kindness,  his 
merciful  kindness. 

9.  I  will  praise  thee  for  ever,  because  thou  hast  done  it;  i.  e.,  because  thou  hast  made 
this  difference  between  the  righteous  and  the  wicked,  between  Doeg  and  me.  And  I 
will  wait  on  thy  name,  wait  in  all  the  ways  of  thy  appointment,  public  and  private,  in 
social  and  in  secret  worship,  trusting  in  thy  powei",  justice,  mercy,  and  faithfulness, 
and  so  shall  I  renew  my  strength,  Isa.  xl.  31.  For  it  is  good  before  thy  saints.  Either 
God's  name  is  good,  or  it  is  good  to  wait  on  him.  The  latter  is  the  better.  Before,  in 
the  sight  of,  in  the  presence  of.     Saints,  holy,  godly,  mercifid  ones. 

Doctrinal  and  Practical  Remarks. 

1.  To  have  tlie  best  acts  of  our  lives  misrepresented,  and  to  be  belied  and  betrayed 
is  no  new  thing.  There  is  a  Doeg  in  almost  every  large  community.  We  ought  so  tc 
think,  and  act  accordingly.  Human  nature,  unrestrained  by  divine  grace,  is  no  better 
in  modern  than  in  ancient  times. 

2.  One  of  the  most  decisive  evidences  of  reprobacy  is  to  glory  in  our  shame,  v.  1. 


PSALM  Lii.J  STUDIES  IN   THE   BOOK  OF  PSALMS.  569 

Slade:  "It  is  bad  enough  to  imagine  and  to  do  mischief;  but  far  worse  to  boast 
of  it." 

3.  Doeg  was  a  poor  creature.  He  thought  himself  a  mighty  man,  a  giant,  a  hero. 
He  killed,  under  the  protection  of  the  king's  guards,  eighty-five  priests  with  their 
linen  ephods  on  them,  and  a  town  full  of  unarmed  and  helpless  men,  women  and  suck- 
lings. This  was  his  prowess.  There  was  not  another  man  in  all  Saul's  army  mean 
enough  to  do  the  base  deed  even  when  commanded.  No  doubt  Doeg  thought  he  was 
very  brave,  yea,  valorous.     He  was  not  the  last  man  that  gloried  in  a  thing  of  naught. 

4.  The  present  seeming  success  of  base  conduct  does  not  in  the  slightest  degree 
change  its  character  or  its  doom,  v.  1.  Calvin :  "  Any  triumpli,  which  may  be 
obtained  by  violence,  treachery,  or  other  unjustifiable  means,  is  short-lived."  Let  all 
men  remember  that. 

5.  In  the  darkest  times  God's  benignity  to  his  saints  is  unfailing,  v.  1.  Dickson : 
"So  long  as  God's  unchangeable  kindness  endureth,  the  wicked  have  no  cause  to  exult 
over  the  godly,  nor  have  the  godly  cause  to  faint  or  be  discouraged."  If  we  have 
God  for  our  friend,  it  matters  not  who  is  our  foe. 

6.  If  sinners  are  bold  and  boastful,  let  not  the  righteous  be  timid  and  sneaking,  but 
fearlessly  charge  home  on  the  ungodly  their  atrocious  crimes,  and  warn  them  of  im- 
pending judgments,  vv.  1-7.  It  is  not  only  lawful  but  often  obligatory,  "  even  in 
very  trjdng  circumstances,  supported  by  the  elevating  influence  of  faith,  to  inveigh 
against"  the  conduct  of  mean  and  unprincipled  men  in  all  positions  in  life,  especially 
when  they  seem  to  be  in  the  full  tide  of  success.  Our  denunciations  may  strengthen 
ourselves,  encourage  our  brethren,  and  warn  men  of  weak  virtue,  who  otherwise  might 
become  base  informers,  or  miserable  persecutors,  or  fall  into  some  dreadful  practices. 
Had  David  yielded  to  dismay  when  Doeg  rose  to  high  royal  favor,  he  would  probably 
not  have  had  a  handful  of  followers  left.  Indeed  the  bloody  death  of  the  innocent 
priests  must  have  made  many  persons  afraid  to  show  any  favor  whatever  to  David 
and  his  cause.     That  was  no  time  for  playing  the  dastard. 

7.  Tinithful  records  of  human  nature,  left  to  act  itself  out  in  unrestrained  freedom, 
will  always  show  that  the  tongue  has  been  an  instrument  of  much  evil,  vv.  2-4.  See 
on  Ps.  X.  7.  Slade :  "  A  false  and  deceitful  tongue  is  dangerous  and  dreadful,  cutting 
like  a  razor,  devouring  like  a  sword,"  James  iii.  2-10.  Words,  as  God  knows  them, 
are  a  sure  index  of  the  character. 

8.  There  is  a  sense,  in  which  the  atrocious  character  of  the  wrongs  we  receive  from 
wicked  men  may  give  us  comfort,  v.  2.  God  is  righteous,  and  never  really  takes  sides 
with  wickedness  against  equity  and  truth.  So  when  our  enemies  are  clearly  and 
wholly  and  solely  in  the  wrong,  we  may  rest  assured  God  will  in  the  end  be  favorable 
to  us.  There  is  always  hope  in  our  cause,  if  we  are  right,  "  and  it  is  plain  that  the 
farther  our  enemies  proceed  in  the  practice  of  iniquity,  they  proportionally  provoke 
the  anger  of  the  Lord,"  and  make  him  to  be  theu'  enemy.  If  Haman  had  merely 
felt  some  dislike  to  the  Jews,  he  might  have  lived  out  all  his  days.  But  when  he 
contrived  their  slaughter,  he  was  a  doomed  man. 

9.  How  smoothly  and  plausibly  a  deceitful  man  can  talk.  Doeg  'pretended 
only  to  vindicate  himself  from  the  charge  of  disloyalty,  in  making  known  to  the 
king  the  transactions  at  Nob ;  but  the  whole  affair  shows  that  he  intended  evil 
against  Ahimelech  and  the  priests,  because  they  were  the  friends  of  David,  and  the 
enemies  of  Saul's  oppression.'  Every  generation  has  like  hypocritical  pretenders  to 
patriotism  and  public  spirit  and  zeal  for  government,  when  the  fact  is  that  revenge 
and  love  of  plunder  and  the  spirit  of  murder  do  actuate  them. 

10.  There  is  a  great  deal  of  lying  in  the  world,  consisting  of  caricaturing,  of  sup- 
pressing parts  of  the  truth,  of  narrating  things  out  of  their  connection  and  of  gar- 

72 


570  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lii. 

bling  statements.  Dickson  :  "  It  is  no  advantage  to  a  malicious  calumniator,  to  pre- 
tend that  he  told  nothing  but  the  truth,  and  told  no  more  than  Avhat  he  saw  ;  for  it 
is  true  that  David  came  to  the  house  of  Ahimelech,"  as  Doeg  said.  Yet  the  con- 
spiracy against  Saul  implied  in  what  Doeg  said,  and  in  his  manner  of  saying  it,  was 
all  a  wicked  fabrication ;  and  so  he  is  justly  charged  with  all  the  consequences  that 
followed  his  officious  informing  of  Saul. 

11.  Hypocrites  are  often  very  fond  of  the  house  of  God,  even  when  they  are 
about  to  commit  some  great  sin.  Perhaps  they  hope  to  consecrate  their  vices. 
Doeg,  even  when  detained  in  the  house  of  God,  had  his  naughty  wicked  heart  with 
him,  and  was  even  then  preparing  to  belie  the  ministers  of  God.  One  of  the  vilest 
characters  mentioned  in  the  Bible  was  after  her  way  very  j)ious,  Pr.  vii.  14,  15. 

12.  The  smooth,  adroit  manner  of  executing  a  wicked  device  neither  hides  nor 
al)ates  its  wickedness.  Murder  with  a  sharp  razor  is  as  wicked  as  murder  with  a 
meat-axe  or  a  bludgeon,  v.  2.  A  lie  very  ingeniously  framed  and  rehearsed  in  an 
oily  manner  is  as  great  a  sin  and  in  the  end  will  be  seen  to  be  as  great  a  folly  as  the 
most  bungling  attempt  at  deception. 

13.  Dickson:  "  When  a  man  speaketh  no  more  of  a  tale  of  his  neighbor,  but  what 
may  serve  to  the  man's  hurt  and  prejudice,  and  keepeth  up  the  relation  of  that  part 
of  the  tale  which  might  clear  the  man's  innocence,  or  might  give  a  right  construc- 
tion of  his  actions ;  albeit  that  part  of  the  tale  told  be  true,  if  all  the  rest  of  the 
tale  had  been  told  with  it,  yet  being  told  alone  as  if  it  were  the  full  history,  it  is  evil, 
it  is  false  lying.  It  is  a  murdering  and  devouring  speech,  and  full  of  deceit,  and 
argueth  the  speaker  to  be  such  a  one  as  Doeg  Avas." 

14.  Wicked  men  have  a  real  love  of  sin,  vv.  3,  4.  This  is  the  secret  of  all  their 
abominations.  But  for  this  they  might  easily  be  amended  by  instruction  and  ex- 
ample. Henry :  "  It  is  bad  to  speak  devouring  words,  but  it  is  worse  to  love  them, 
either  in  others  or  in  ourselves." 

15.  Guile  is  an  ingredient  of  every  form  of  sin  known,  v.  4.  It  is  so  in  hell. 
Satan  is  the  father  of  lies.  It  enters  into  self-deception,  into  self-ignorance,  into  all 
cozening,  all  pride,  all  vanity,  all  pretences,  all  transgressions.  There  never  was  a 
thoroughly  candid,  upright  opposer  of  God's  truth,  or  Gospel. 

16.  The  ruin  of  the  incorrigibly  wicked  will  be  complete  and  utter,  v.  5.  His 
overthrow  is  self-procured.  "  As  any  wicked  man  is  instrumental  for  bringing  tem- 
poral destruction  on  the  godly,  so  is  he  instrumental  in  drawing  everlasting  destruc- 
tion upon  himself  from  God's  hand." 

17.  Yet  wicked  men  are  seldom  made  wiser  by  the  destruction  of  their  com- 
panions. The  gambler  has  been  known  to  make  a  card-table  of  the  coffin  of  his 
dead  brother.  It  is  not  promised  that  despisers  shall  grow  wise.  Nothing  opens  the 
eyes  of  those  who  will  not  see,  Pr.  xxvii.  22.  Calvin :  "  The  wicked  are  incapable 
of  profiting  by  the  judgments  of  God,  being  blind  to  the  plainest  manifestations 
which  he  has  made  of  himself  in  his  works." 

18.  But  the  righteous  can  see,  grow  wise,  and  have  a  salutary  fear  increased  by 
beholding  the  end  of  the  wicked,  v.  6.  Indeed  to  good  men  everything  does  good. 
God's  severity  inspires  them  with  dread.  Even  his  forgiveness  begets  godly  fear. 
And  so  they  are  carried  along.  Every  event  of  providence  is  the  stroke  of  the 
sculptor's  chisel.  It  tends  to  bring  out  the  hidden  beauties  of  the  unsightly  block 
on  which  it  falls. 

19.  The  exultation,  which  a  righteous  man  may  indulge  at  the  defeat  of  the 
wicked,  is  not  a  malignant  joy  that  calamity  has  overtaken  any  human  being.  This 
is  forbidden,  even  in  the  Old  Testament,  Job  xxxi.  29  ;  Pr.  xxiv.  17.  David  was 
filled  witli  grief  at  the  miserable  end  of  Saul,  2  Sam.  i.  17-27.     Alexander:  "The 


PSALM  Liii.]  STUDIES   IN  TIIK   BOOK  OF  PSALMS.  571 

sense  of  the  absurdity  of  sin  must  be  strongest  in  the  purest  minds,  and  cannot 
therefore  be  incompatible  witli  pity,  the  rather  as  it  is  ascribed  to  God  himself,  Ps. 
ii.  4."  Calvin :  "  I  need  not  say  that  the  destruction  of  Doeg  could  only  commu- 
nicate comfort  to  David's  mind,  in  the  way  of  convincing  him  that  God  was  the 
avenging  judge  of  human  cruelty,  and  leading  him  to  infer  that  as  God  had  pun- 
ished his  wrongs,  so  he  would  advance  him  to  renewed  prosperity." 

20.  The  end  of  every  sinner  teaches  us  some  good  lesson,  which  we  ought  care- 
fully to  ponder,  v.  7.  It  is  not  possible  for  us  to  have  too  vivid  a  sense  of  the  folly 
of  living  and  dying  an  enemy  to  God.  The  end  of  every  unbeliever  may  teach  us 
much  wisdom.  Scott:  "The  believer  foresees  that  God  will  cast  down,  sweep  away, 
eradicate  and  extirpate  from  the  earth,  and  destroy  forever  in  hell  those  who  do  not 
make  him  their  strength,  but  idolize  their  wealth  and  prosperity,  and  who  encourage 
themselves  in  wickedness :  and  no  criminals  will  perish  with  greater  exultation  to 
the  righteous  than  hardened  persecutors.  Their  success  is  like  the  luxuriant  growth 
of  some  poisonous  plant,  which  it  is  a  public  service  to  destroy." 

21.  If  Christians  would  grow,  they  must  be  planted  in  the  house  of  the  Lord, 
which  is  his  garden,  his  vineyard.  There  they  shall  prosper.  Tholuck:  "It  is  the 
eternal  assurance  of  faith,  which  no  aj^pearance  can  baffle,  that  he  who  has  cast  his 
root  in  God,  shall  flourish  in  the  house  of  God — i.  e.,  in  communion  with  him. 
Those  who  do  not  see  it  in  time  shall  assuredly  see  it  in  eternity.  He  shall  flourish 
and  prosper  like  the  favored  olive-tree,  which  yields  much  fruit  without  almost  any 
culture,  and  its  leaves  fade  not  even  in  winter,"  Jer.  xi.  16. 

22.  But  if  the  child  of  God  would  make  progress  in  the  divine  life,  he  must  walk 
by  faith,  not  by  sight.  He  must  tnist,  even  when  things  look  darkest,  v.  8.  Com- 
pare Isa.  1.  10;  1  Pet.  i.  13. 

23.  Some  mercies  call  for  everlasting  songs,  v.  9.  Such  are  the  benefits  received 
by  all  the  true  children  of  God ;  but  some  of  these  are  so  marked,  so  seasonable,  and 
so  unexpected,  that  a  grateful  heart  will  naturally  give  them  prominence.  Nor  is 
one  expression  of  thanks  for  such  mercy  enough,  even  if  it  be  sincere.  Calvin: 
"There  is  no  religious  duty,  in  which  it  does  not  become  us  to  manifest  a  spirit 
of  perseverance;  but  w^e  need  to  be  especially  enjoined  to  it  in  the  duty  of  thanks- 
giving, disposed  as  we  are  so  speedily  to  forget  our  mercies,  and  occasionally  to 
imagine  that  the  gratitude  of  a  few  days  is  a  sufficient  tribute  for  benefits,  which 
deserve  to  be  kept  in  everlasting  remembrance." 

24.  Let  all  believers  learn  and  practise  the  duty  of  waiting  on  God,  not  only  in 
the  forms  of  religion,  but  in  the  temj)er  and  habit  of  their  own  minds.  It  is  an 
excellent  duty,  and  when  patiently  performed,  it  gives  an  excellence  to  the  character 
not  easily  acquired,  v.  9. 

25.  The  judgment  of  saints  is  that  God's  service  is  good,  v.  9.  On  this  point  there 
are  no  dissensions  among  God's  real  children. 


Psalm  liii. 

To  the  chief  Musician  upon  Mahalath,  iWaschil,  A  Psalm  of  David. 

1  The  fool  hath  said  in  his  heart,  There  is  no  God.     Corrujit  are  they,  and  have  done  abomi- 
nable iniquity:  there  is  none  that  doeth  good. 

2  God  looked  down  from  heaven  upon  the  children  of  men,  to  see  if  there  were  any  that  did 
understand,  tnat  did  seek  God. 


572  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  liii. 

3  Every  one  of  them  is  gone  back :  they  are  altogether  become  filthy ;  there  is  none  that  doeth 
good,  no,  not  one. 

4  Have  the  workers  of  iniquity  no  knowledge?  who  eat  up  my  people  as  they  eat  bread:  they 
have  not  called  upon  God. 

5  There  were  they  in  great  fear,  where  no  fear  was:  for  God  hath  scattered  the  bones  of  him 
that  encampeth  against  thee:  thou  hast  put  them  to  shame,  because  God  hath  despised  them. 

6  Oh  that  the  salvation  of  Israel  tvere  come  out  of  Zion !  When  God  bringeth  back  the  captivity 
of  Iiis  people,  Jacob  shall  rejoice,  and  Israel  shall  be  glad. 

THIS  Psalm  is  so  much  like  Ps.  xiv.  that  Calvin,  Home,  Tholuck  and  Hengsten- 
berg  have  no  separate  comment  on  it.  The  differences  are  very  slight.  The  pro- 
bability is  that  David  himself  made  them.  Alexander :  "  The  variations  are  such  as 
render  the  expressions  sti'onger,  bolder,  and  in  one  or  two  cases  more  obscure  and  diffi- 
cult." In  Ps.  xiv.  Jehovah  Lord  frequently  occurs.  Here  we  have  only  Elohim  God, 
on  which  see  on  Ps.  iii.  2.  On  the  title,  see  on  Ps.  iii.  iv.  xi.  xxxii.  Upon  Maha- 
Icdh  is  a  part  of  the  title  which  has  not  previously  occurred.  It  is  found  also  in  Ps. 
Ixxxviii.  Abenezra  and  Mudge  suppose  it  refers  to  the  tune ;  Jarchi,  Diodati,  Ham- 
mond, Pool,  Patrick  and  Edwards,  to  the  instruments  to  be  used  in  singing  this  Psalm. 
Ainsworth  thinks  Mahalath  may  be  rendered  either  instrument  or  infirmity.  The 
Tiguriue  version  renders  it  diseases ;  Gill  spiritualizes  the  word  and  understands  it  of 
the  disease  of  sin  and  the  weakness  following  it.  Alexander  also  regards  it  as  '  an 
enigmatical  enunciation  of  the  subject  of  the  Psalm,'  and  by  disease  understands  '  the 
spiritual  malady  with  which  all  mankind  are  affected,  and  which  is  really  the  theme 
or  subject  of  the  composition.'  The  interpretation  of  Gill  and  Alexander  is  perhaps 
the  most  plausible.  The  Syriac  gives  a  caption  that  fixes  the  date  of  the  Psalm  to 
Ahithophel's  advice  to  Absalom  to  pursue  and  destroy  David  and  his  band.  Indeed 
it  makes  that  wily  statesman  the  subject  of  the  Psalm. 

1.  The  fool  hath  said  in  his  heart,  There  is  no  God.  See  on  Ps.  xiv.  1.  For  fool  the 
Syriac  has  unrighteous,  and  Fry  wretch.  Corrupt  are  they,  and  have  done  abominable 
iniquity.  This  is  just  the  same  as  in  Ps.  xiv.  except  that  here  we  have  iniquity  for 
deeds  in  the  former  ode.     There  is  none  that  doeth  good ;  as  in  Ps.  xiv.  1. 

2.  God  looked  down  from  heaven  upon  the  children  of  men,  to  see  if  there  were  any 
that  did  understand,  that  did  seek  God.  This  presents  a  very  bold  figure — God  looking 
down  to  scrutinize.     The  result  of  the  investigation  is  : 

3.  Every  one  of  them  is  gone  bach.  Chaldee :  All  have  gone  back ;  Syriac :  All 
have  wandered  away;  Arabic:  All  have  erred  together;  Septuagint  and  Vulgate: 
All  have  gone  aside ;  Fry:  They  are  all  gone  astray.  The  corresponding  clause  in 
the  former  ode  difiers  not  in  sense,  though  the  verb  is  slightly  different  in  signification  ; 
They  are  all  gone  aside.  See  on  Ps.  xiv.  3.  The  next  clause  is  :  They  are  altogether 
become  filthy.  In  Hebrew  the  same  in  both  Psalms.  Altogether  is  better  than  all  toge- 
ther; together,  signifying  oMlce,  or  at  once,  is  better  than  either.  For  are  become  filthy 
the  Syriac  has  are  jyolluted;  the  Septuagint  and  Vulgate,  are  become  unprofitable;  Mori- 
son,  have  become  rotten  and  putrid;  Alexander,  have  pidrified.  The  corruption  is  total 
and  perfect.     There  is  none  that  doeth  good,  no,  not  one,  as  in  Ps.  xiv.  which  see. 

4.  Have  the  workers  of  iniquity  no  knowledge  f  Alexander :  "  This  has  been  noticed 
by  some  critics  as  the  only  case  in  which  the  language  of  the  fourteenth  Psalm  is 
stronger  than  the  parallel  expression  of  the  fifty-third."  WIio  eat  up  my  people  as 
they  eat  bread:  they  have  not  called  upon  God. 

5.  There  were  they  in  great  fear,  where  no  fear  was.  The  last  four  words  are  an 
addition  to  the  words  of  Psalm  xiv.  When  men  cease  to  fear  God,  they  become  sub- 
ject to  many  fears,  some  guilty,  some  superstitious,  all  tormenting.  A  conscience 
defiled  with  the  blood  of  God's  people  must  have  dreadful  fears  and  apprehensions. 


PSALM  Liii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  573 

even  when  no  evil  is  at  hand.  The  language  of  the  original  is  peculiarly  Hebrew : 
Thefy  have  feared  a  fear.  For  God  hath  scattered  the  bones  of  him  that  encampeth  against 
thee.  Some,  who  suppose  this  Psalm  to  have  been  altered  after  the  days  of  David, 
regard  this  clause  as  having  been  written  to  suit  the  state  of  things  after  the  destruc;- 
tion  of  Sennacherib's  army.  But  it  suits  as  well  any  defeat  of  beleaguering  foes. 
Instead  of  him  that  encampeth  against  thee,  Alexander  has  thy  besieger.  The  Hebrew 
word  is  a  participle  in  the  singular,  yet  here  it  clearly  denotes  a  body  of  enemies.  To 
scatter  the  bones  is  to  slay  and  leave  the  carcasses  on  the  field,  where  they  are  torn 
apart.  Scott :  "  The  army  of  Absalom,  which  encamped  against  David,  was  easily 
routed  ;  numbers  fell  in  the  forests ;  and,  being  left  unburied,  their  bones  were  scat 
tered."  Thou  hast  put  them  to  shame,  because  God  hath  despised  them.  The  side 
God  is  against  cannot  prevail.     Verse  6  of  Ps.  xiv.  is  wholly  omitted  here. 

6.  Oh  that  the  salvation  of  Israel  were  come  out  of  Zion  !  JVJien  God  bringeth  back 
the  captivity  of  his  people,  Jacob  shall  rejoice,  and  Israel  shall  be  glad.  Here  we  have 
in  the  Hebrew  salvations  for  salvation  in  the  corresponding  verse  of  Psalm  xiv.  The 
church  of  England  renders  the  first  and  second  clauses  both  in  the  optative:  Oh 
that,  etc.  It  is  clear  from  this  verse  that  this  Psalm  was  not  made  or  altered  to  suit 
the  Babylonish  captivity ;  for  instead  of  deliverance  then  coming  out  of  Zion,  the  Hill 
of  Zion  was  itself  in  the  hands  of  enemies.  If  the  reference  of  the  whole  Psalm  is 
to  the  ruined  spiritual  condition  of  man,  then  the  deliverance  is  also  spiritual,  and 
this  is  to  be  through  the  church  as  the  depository  of  the  truth,  and  the  light  of  the 
world,  Isa.  ii.  3 ;  Mic.  iv.  2 ;  John  vii.  38  ;  Acts  i.  8. 

Doctrinal  and  Practical  Remarks. 

1.  Human  sinfulness  is  often  asserted  in  Scripture.     Wise  men  believe  it. 

2.  All  sin  is  folly,  v.  1.  But  some  forms  of  it  are  so  egregious  that  we  hardly  know 
how  to  characterize  them.  All  allowed  sin  is  virtual  atheism  or  leads  to  it.  Is  not 
he  a  fool  who  thinks  he  can  elude  the  scrutiny  of  omniscience,  escape  from  the  grasp 
of  omnipotence,  or  succeed  in  setting  aside  the  decisions  of  inflexible  justice  ? 

3.  The  fountain  of  all  actual  sin  is  in  the  heart,  v.  1.  If  men  were  not  wrong  there, 
things  would  be  easily  put  right.  Matt.  xv.  18.  Whoever  says  he  has  by  nature  a  good 
heart  is  a  traitor  to  himself. 

4.  A  great  point  would  be  gained  if  men  could  be  brought  to  confess  and  bewail 
the  vileness  of  their  natures.  They  are  corrupt,  filthy,  abominable,  vv.  1,  3.  There  is 
no  corruption  so  odious  as  moral  corruption,  no  filthiness  like  the  filthiness  of  sin. 

5.  Evil  men  are  not  only  guilty  of  sins  of  commission,  luiving  done  abominable 
iniquity,  but  they  are  guilty  of  many  sins  of  omission.  In  fact  they  have  never  done 
one  holy  act,  v.  3.  They  may  be  moral,  decent,  amiable,  they  may  belong  to  the 
church  ;  but  there  is  none  that  doeth  good,  no,  not  one. 

6.  To  deny  our  sinfulness  is  to  deny  that  God  knows  all  things  and  speaks  the  truth; 
for  he  has  investigated  the  matter  fully  and  given  sentence  in  the  case,  vv.  2,  3. 

7.  Wilful  ignorance  will  not  excuse  the  guilty  soul.  Men  often  act  as  if  they  had 
no  knowledge,  and  even  in  Christian  countries  some  men  seem  to  know  little  or  nothing. 
But  it  is  their  own  fault.     They  might  know  better.     They  ought  to  know  better. 

8.  "  There  is  an  irreconcilable  enmity  between  the  seed  of  the  Avoman  and  the  seed 
of  the  serpent,"  John  xv.  18 ;  1  John  iii.  13.  The  hatred  of  sinners  to  saints  stops 
at  nothing  till  God  arrests  it.    Like  wild  beasts  the  wicked  devour  the  flock  of  God,  v.  4. 

9.  While  hypocrites,  to  be  seen  of  men,  may  retain  some  of  the  forms  of  religion, 
yet  ordinarily  even  they  do  not  persevere  in  them;  and  persecutors  are  commonly  a 
prayerless  crew,  v.  4. 

10.  Often  the  wicked  here  make  a  great  ado  about  their  courage,  and  some  of  them 


574  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  liv. 

possess  much  natural  bravery  and  daring;  but  every  unregenerate  man  is  a  coward 
so  soon  as  God  lets  loose  his  conscience  upon  him,  or  delivers  him  over  to  alarmino- 
providences,  v.  5.  This  shall  be  specially  true  of  those  who  in  the  day  of  their  power 
and  prosperity  seemed  veiy  courageous. 

11.  If  men  who  are  ashamed  of  Christ  and  his  gospel  would  but  reflect  on  God's 
word,  they  would  see  a  discomfiture  approaching  of  a  nature  so  appalling,  that  surely 
they  would  not  attach  to  the  finger  of  scorn  pointed  at  them  by  man  such  importance 
as  to  brave  the  derision  of  the  Almighty,  v.  5. 

12.  How  glorious  is  deliverance  by  Christ.  It  is  salvation,  yea,  it  is  salvations,  v.  6. 
Luther:  "This  Psalm  at  the  close  gives  a  prophetic  declaration  concerning  the  gospel 
and  the  kiuo;dom  of  Christ." 


Psalm  liv. 

To  the  chief  Musician  on  Neginoth,  iVIaschil,  A  Psalm  of  David,  when  the  Ziphim  came  and  said 
to  Saul,  Doth  not  David  hide  himself  with  us? 

1  Save  me,  O  God,  by  thy  name,  and  judge  me  by  thy  strength. 

2  Hear  my  prayer,  O  God ;  give  ear  to  the  words  of  my  mouth. 

3  For  strangers  are  risen  up  against  me,  and  oppressors  seek  after  my  soul :  they  have  not  set 
God  before  them.     Selah. 

4  Behold,  God  is  mine  helper:  the  Lord  is  with  them  that  uphold  my  soul. 

5  He  shall  reward  evil  unto  mine  enemies :  cut  them  off  in  thy  truth. 

6  I  will  freely  sacrifice  unto  thee :  I  will  praise  thy  name,  O  Loed  ;  for  it  is  good. 

7  For  he  hath  delivered  me  out  of  all  trouble :  and  mine  eye  hath  seen  his  desire  upon  mine 
enemies. 

WE  have  two  accounts  of  Saul  being  informed  b)^  the  people  of  Ziph  as  to  David's 
retreat ;  one  in  1  Sam.  xxiii.  14-28  ;  the  other  in  1  Sam.  xxvi.  1-25.  It  is  not 
certain  in  which  of  these  we  are  to  find  the  historic  occasion  of  this  Psalm,  although 
most  commentators  incline  to  the  opinion  that  it  was  the  first.  If  this  is  so,  then  David 
probably  wrote  it  at  En-gedi,  1  Sam.  xxiii.  29 ;  if  it  refers  to  the  last,  then  at  Gath,  1 
Sam.  xxvii.  1-4.  In  his  flight  from  Saul  David  went  to  the  southern  part  of  the 
Holy  Land,  and  took  refuge  in  the  mountains  near  to  Ziph.  No  sooner  do  the  Ziphim 
(or  Ziphites)  learn  that  he  is  there,  than  messengers  are  started  to  inform  Saul.  The 
persecutor,  intent  on  his  prey,  loses  no  time  in  marching  an  army  to  the  mountain, 
where  David  is  and  attempts  to  cut  off"  his  retreat.  Just  as  he  thinks  he  is  about  to 
secure  the  victim  of  his  envy,  he  hears  that  the  Philistines  have  invaded  his  country, 
and  with  haste  he  leaves  that  district,  and  marches  to  the  protection  of  his  kingdom. 
Thus  David  escapes  and  goes  to  En-gedi.  On  the  title  see  on  title  of  Ps.  iv.  xi. 
xxxii.  Here  any  believer  may  find  fit  words  to  express  his  desires  in  times  of  temp- 
tation, perplexity  or  persecution.  The  church  of  England  seems  to  have  regarded 
David  in  this  Psalm  as  a  type  of  Christ,  appointing  it  for  Good  Friday.  Scott  dates 
it  B.  C.  1060 ;  Clarke,  B.  C.  1061.  The  names  of  the  Most  High  in  it  are  Elohim 
God  and  Jehovah  Lord,  on  which  see  on  Ps.  iii.  2 ;  i.  2.  On  Selah  see  Introduction, 
§  15.     The  authorship  of  the  Psalm  is  undisputedly  Davidic. 

1.  Save  me,0  God,  by  thy  name.  Save,  also  help,  deliver,  preserve.  See  on  Ps.  iii.  7; 
xii.  1 ;  xxii.  21.  Calvin  :  "Surrounded  as  David  was  by  hostile  troops,  and  hemmed 
in  on  every  side  l)y  nppiirently  inevitable  destruction,  we  cannot  but  admire  the  rai<^ 


PSALM  Liv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  575 

and  heroical  intrepidity,  which  he  displayed  in  committing  himself  by  prayer,  to  the 
Almighty."  David  knew  that  infinite  wisdom  and  power  are  never  in  straits.  True 
and  lively  faith  has  peculiar  delight  in  looking  to  Jehovah,  when  all  is  dark,  and  none 
but  he  can  save.  By  thy  name,  may  mean  by  thyself;  or,  by  all  those  perfections  and 
acts  ivhereby  thou  hast  made  thyself  known.  From  the  parallel  clause  next  following, 
David  would  seem  to  have  specially  in  his  eye  the  ability  of  God  to  deliver.  Pool 
thinks  we  raiglit  read  for  thy  name,  i.  e.,  for  thy  own  glory.  For  sometimes  has  the 
signification  for  the  sake  of.  In  this  case  none  but  God  could  save,  and  it  would  be 
greatly  to  his  honor,  if  he  should  save.  And  judge  me  by  thy  strength.  Judge,  most 
frequently  so  rendered,  also  plead,  plead  the  cause,  minister  judgment.  As  no  other 
resource  seems  left,  he  casts  all  his  reliance  on  the  strength  of  God.  The  Hebrew  verb 
in  this  clause  is  in  the  future.  This  expresses  confidence  that  the  prayer  will  be  heard, 
not  only  now,  but  hereafter. 

2.  Hear  my  pratjer,  0  God.  The  prophet  now  returns  to  the  imperative  form,  hear; 
but  the  Chaldee  has  it  in  the  future.  The  Lord  will  hear.  Prayer,  always  so  rendered. 
David  was  sure  that  he  should  not  pray  in  vain,  for  he  was  asking  for  no  more  than 
God  had  promised.  Give  ear  to  the  words  of  viy  mouth,  i.  e.,  the  words  of  prayer  that 
I  have  uttered. 

3.  For  strangers  are  risen  up  against  me.  For  strangers  the  Chaldee  has  the  proud. 
Venema  and  Mudge  admit  that  we  may  so  render  it.  The  change  of  a  single  letter 
would  produce  the  variation.  The  Ziphites  Avere  David's  countrymen,  but  instead  of 
acting  as  Ahimelech  and  Abigail,  they  acted  as  aliens  or  barbarians.  They  had  the 
spirit  of  foreigners.  And  oppressors  seek  after  my  sold.  Alexander:  "The  original 
expression  implies  the  possession  of  power  and  its  lawless  exercise.  For  oppressors  the 
ancient  versions  read  the  mighty;  Calvin,  the  terrible  ones;  Ainsworth,  daunting  tyrants; 
Amesius  and  Hengstenberg,  the  violent;  Edwards,  the  oppressive.  By  strangers  Clarke 
understands  the  Ziphites;  by  oppressors,  Saul,  his  courtiers  and  his  army.  To  seek 
after  the  soul  is  to  attempt  to  destroy  the  life.  The  enemies  of  David  were  an  ungodly 
company:  They  have  not  set  God  before  them.  When  men  do  not  fear  God,  they  will 
not  long  regard  men,  especially  one  in  adversity  and  persecuted.  Not  to  set  God  be- 
fore the  eyes  is  to  be  generally  irreligious,  to  live  so  as  to  please  the  carnal  nature,  to 
despise  the  authority  of  heaven. 

4.  Behold,  God  is  mine  helper,  literally,  is  helping  me.  See  Ps.  x.  14;  xxii.  11; 
XXX.  10.  David  had  some  true  friends;  but  from  them  he  expects  no  effectual  relief 
With  an  emphatic  note  of  attention  he  says:  Behold,  God  is  7ny  helper.  The  Lord  is 
with  them  that  uphold  my  soid.  David's  friends  and  comforts  were  the  gift  of  God. 
His  friends  upheld,  sustained,  supported  him  with  their  presence,  their  sympathy,  their 
counsel,  and  their  readiness  to  risk  all  for  him. 

5.  He  shall  reward  evil  unto  mine  enemies.  Some  prefer  the  evil,  meaning  the  very 
evil  they  had  intended  for  him,  i.  e., death.  If  so,  the  passage  is  parallel  to  Ps.  vii.  16. 
The  verb  is  in  the  imperative.  Yet  our  version  gives  the  sense.  Alexander:  "The 
imperative  in  this  case  is  only  a  stronger  form  of  prediction."  See  Introduction,  §  6. 
Cut  them  off  in  thy  truth.  For  tridh  the  Arabic  has  justice.  Although  all  God's 
tlireatenings  are  made  in  righteousness,  yet  the  reference  here  seems  to  be  to  the 
veracity  of  God  in  promising  to  raise  David  to  the  throne,  and  in  threatening  to  bring 
about  the  overthrow  of  all  his  unreasonable  foes. 

6.  I  will  freely  sacrifice  unto  thee.  Freely,  commonly  rendered  fi'ee-ivill-offerings,  or 
free  offerings.  Perhaps  the  sense  here  is,  Free-will-oflferings  will  I  sacrifice.  It  is  also  ren- 
dered willing,  ivillingly,  freely,  2  Cliron.  xxxv.  8 ;  Ps.  ex.  3 ;  Hos.  xiv.  4.  In  either  way 
we  get  a  good  sense.  Calvin:  "David  engages  to  sacrifice  freely,  and  in  another 
manner  than  the  hypocrite,  whose  religion  is  the  offspring  of  servility  and  constraint." 


576  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xiv. 

xo  sacrifices  he  would  add  thanksgiving:  I  will  praise  thy  name,  0  Lord; /or  it  is 
good.  It  is  good  in  the  eyes  of  God  and  of  all  his  saints  to  praise  him,  Ps.  lii.  9.  Up 
to  this  point  we  probably  have  the  very  words,  or  the  substance  of  the  language  used 
bv  David  in  the  mountains  of  Ziph.  The  next  and  last  verse  is  by  some  supposed  to 
have  been  added  after  immediate  danger  was  over.  Or  the  past  tense  of  verse  7  may 
indicate,  that  David  was  so  confident  of  his  deliverance,  that  he  spoke  of  it  as  already 
accomplished. 

7.  For  he  hath  delivered  me  aid  of  all  trouble.  Trouble,  distress,  adversity,  affliction, 
tribulation,  anguish.  Unless  w^e  regard  the  clause  as  prophetic,  anguish  is  the  better 
word  here,  as  David  could  hardly  be  said  to  be  free  from  affliction  or  adversity,  while 
he  was  yet  an  exile.  And  mine  eye  hath  seen  his  desire  up07i  mine  enemies.  Those, 
w'ho  favor  this  rendering  and  supply  his  desire,  regard  themselves  as  supported  by 
such  passages  as  Ps.  xci.  8;  xxxvii.  34;  Mai.  i.  5.  But  Calvin,  Home,  and  others 
have  it:  3fine  eye  hath  looked  upon  mine  enemies.  If  this  is  right,  it  is  a  declaration 
that  although  his  enemies  were  almost  upon  him,  yet  he  had  seen  them  marching 
away.  No  doubt  David  beheld  this  retreat  with  joy.  As  at  the  time  he  probably 
knew  not  the  motive  of  his  persecutors'  retreat,  it  must  have  been  very  mai'vellous  in 
his  eyes;  and  not  less  so  Avhen  he  duly  reflected  upon  the  cause  of  the  sudden  change 
in  Saul's  movements. 

Doctrinal  and  Practical  Remarks. 

1.  We  cannot  get  rid  of  bad  men  by  moving.  David  found  the  wicked  at  Ziph; 
Edwards,  at  Stockbridge.  Such  things  will  beget  sadness,  but  we  ought  not  to  be 
overwhelmed  with  grief  when  God  subjects  us  to  them.  "We  should  especially  try  to 
find  out  what  duties  our  new  position  requires,  and  faithfully  perform  them. 

2.  Marked  trials  and  great  deliverances  claim  special  notice  and  long  continued  re- 
membrance. If  we  are  not  able  to  commemorate  them  in  song,  we  must  at  least 
treasure  up  the  memory  of  them  in  our  hearts  and  speak  of  them  to  our  friends. 

3.  It  is  no  new  thing  to  be  betrayed.  David  and  Christ  and  many  others  so  sujffered. 
The  world  is  no  better  than  it  was. 

4.  Dickson:  "Mighty  men  will  readily  find  more  friends  in  an  evil  cause,  than  the 
godly  find  in  a  good  one."  The  reason  is  that  an  evil  cause  mortifies  no  vile  affection 
and  requires  no  self-denial. 

5.  Whatever  makes  us  feel  our  entire  dependence  on  God  is  good  for  us.  David 
could  not  have  had  the  blessed  experience  of  this  Psalm  if  Saul  and  his  myrmidons 
had  not  sought  his  life. 

6.  "  The  name  of  the  Lord  is  a  strong  tower ;  the  righteous  runneth  into  it,  and  is 
safe,"  Prov.  xviii.  10.  Solomon  may  have  learned  this  blessed  truth  from  the  many 
mercies  shown  to  his  father  in  times  of  great  peril. 

7.  In  the  nature  of  God  and  in  his  regard  for  his  own  glory,  Ave  have  abundant 
cause  of  joyful  confidence  in  his  holy,  wise  and  powerful  providence,  v.  1. 

8.  We  have  a  right  to  be  greatly  encouraged  in  prayer,  when  we  know  that  we 
are  asbing  for  things  agreeable  to  God's  will,  things  that  he  has  taught  us  to  pray 
for,  things  that  he  has  promised  to  grant  us  when  wc  do  pray  for  them.  God  had 
secured  to  David  by  covenant  all  he  here  seeks,  v.  L  We  should  be  very  careful 
not  to  offer  a  selfish,  malignant  or  covetous  prayer.  Calvin:  "In  asking  the  divine 
protection  it  is  indispensably  prerequisite  we  should  be  convinced  of  the  goodness 
of  our  cause,  as  it  would  argue  the  greatest  profanity  in  any  to  expect  that  God 
should  patronize  iniquity,"  James  iv.  1-3. 

9.  Berlcberg  Bible:  "We  should  learn  from  the  example  of  David,  that  even  in 
the  greatest  danger  we  should  resort  to  no  forbidden  means,  nor  grow  faint,  but 


psAi^M  Liv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  577 

should  call  upon  the  name  of  God,  and  commit  to  liini  all  our  concerns  as  to  the 
Supreme  Judge."  Compare  1  Sam.  xxvi.  8-12.  AVe  should  never  have  recourse  to 
doubtful  expedients,  much  less  to  confessedly  wicked  measures. 

10.  The  certainty  of  future  events  does  not  render  useless  prayer  or  other  means 
for  bringing  them  about.  David  had  God's  word  and  oath  that  he  should  survive 
Saul  and  come  to  the  kingdom.  He  believed  God,  and  yet  here  he  prays  for 
deliverance,  as  if  he  had  no  such  assurance.  God  revealed  to  Paul  that  not  a  man 
of  his  company  should  perish ;  yet  the  sailors  must  abide  in  the  ship,  or  they  could 
not  be  saved.     He  who  has  ordained  the  end  has  also  appointed  the  means. 

11.  In  prayer  it  is  lawful  and  helpful  to  use  words,  as  David  here  teaches  us,  v.  2. 
Compare  Hosea  xiv.  2.  Mental  prayer  may  be  as  acceptable  as  audible  prayer ;  but 
words  often  help  us  to  fix  our  thoughts. 

12.  It  is  sad  when  those  of  our  own  nation,  tribe  or  family  turn  against  us,  v.  3. 
"Is  it  not  a  grief  unto  death,  when  a  companion  and  friend  is  turned  to  an  enemy?" 
Ecclus.  xxxvii.  2.  Slade:  "Our  nearest  relations  may  prove  more  unkind  than 
strangers;  those,  who  ought  to  protect  us,  may  become  our  oppressors;  fellow 
Christians,  in  name,  may  slander  and  revile  and  injure  us,  more  than  even  unbe- 
lievers do;"  Dickson:  "False  countrymen,  false  brethren,  false  friends,  false  alliance 
are  those  of  whom  men  may  expect  least  in  their  need." 

13.  Of  two  opposing  classes,  one  of  whom  set  the  Lord  always  before  them,  and 
the  other  have  not  God  in  all  their  thoughts,  Ave  need  not  doubt  Avhich  God  will  help 
in  the  end,  v.  3.  The  wicked  may  balk  at  nothing,  they  may  be  numerous  and 
confident;  but  that  will  not  settle  the  question,  for  'the  less  hope  there  be  of  man's 
mercy,  the  more  hope  is  there  of  God's  hel}^;  the  more  unkind  and  cruel  men  be, 
the  more  may  the  Lord's  kindness  and  comfort  be  expected.' 

14.  Hearty  prayer  is  a  great  refreshment,  v.  4.  David  comes  forth  from  it  strong. 
Yea,  in  the  midst  of  it  he  cries.  Behold,  God  is  my  helper.  Arnd:  "This  is  a  fruit 
of  prayer  and  of  the  Holy  Spirit,  that  the  heart  is  comforted  and  rejoiced  after 
prayer." 

15.  We  need  no  helper  but  God,  and  we  do  always  need  his  aid  and  his  arm,  v.  4. 
If  any  professed  believer  thinks  himself  safe,  or  strong,  or  wise,  or  happy  without 
God,  he  is  in  an  awful  condition.  Calvin:  "David  was  a  fugitive  among  the  dens 
of  the  earth,  and  even  there  in  hazard  of  his  life.  How  then  could  he  speak  of  God 
as  being  near  to  him  ?  He  was  pressed  down  to  the  very  mouth  of  the  grave ;  and 
liow  could  he  recognize  the  gracious  presence  of  God?  He  was  trembling  in  the 
momentary  expectation  of  being  destroyed;  and  how  is  it  possible  that  he  can 
triumph  in  the  certain  hope  that  divine  help  will  presently  be  extended  to  him?" 
Behold  the  power  of  faith.     It  hopes  against  hope. 

16.  It  is  a  great  comfort  to  us  to  see  God  sustaining  our  sustainers,  befriending 
our  friends,  giving  skill  to  our  advocates,  and  strength  to  our  defenders,  v.  4.  God 
will  ever  take  part  with  those  who  take  part  with  his  meek  and  sorrowful  ones. 

17.  It  shall  be  ill  with  the  Avicked.  God  will  send  evil  unto  them.  And  their 
doom  will  be  just.     It  Avill  be  their  reward,  their  proper  recompense,  v.  5. 

18.  How  can  sinners  hope  to  succeed  in  their  wicked  plans,  when  they  do  not 
humbly  pray  for  their  own  success,  and  when  the  prayers  of  the  saints  are  always 
against  them  ?  v.  5. 

19.  All  God's  perfections  are  fully  set  against  the  wicked.  His  mercy  and  power 
are  never  on  one  side,  and  his  truth  on  the  otlier.  Thex*e  is  a  blessed  harmony  of  the 
divine  attributes  in  all  his  counsels  and  works. 

20.  Though  we  are  not  called  after  mercies  received  to  bring  incense  and  fatlings 
and  fire,  and  make  an  offering  on  an  altar  of  stone,  yet  it  is  our  duty  and  privilege 

73 


5/8  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  l\. 

to  present   freely  our  spiritual  sacrifices  on  all  fit  occasions,  and  there  are  many 
puch,  V.  6 

21.  The  history  of  David's  escape  from  Saul,  when  it  seemed  as  if  the  persecutor 
was  sure  of  his  victim,  shows  us  that  God  can  save  his  people  as  well  without  a 
miracle  as  with  it.  The  retreat  of  Saul  is  a  wonderful  illustration  of  the  truth 
of  Pr.  xxi.  1.  Ordinary  means  are  as  effective  as  extraordinary,  if  only  the  Lord 
impai'ts  power  to  them. 

22.  Great  will  be  the  joy  of  complete  and  final  deliverance  from  pains,  perils  and 
tribulations,  v.  7. 


Psalm  lv. 

To  the  chief  Musician  on  Neginoth,  Maschil,  A  Psalm  of  David. 

1  Give  ear  to  my  prayer,  O  God ;  and  hide  not  thyself  from  my  supplication. 

2  Attend  unto  me,  and  hear  me :  I  mourn  in  my  complaint,  and  make  a  noise ; 

3  Because  of  the  voice  of  the  enemy,  because  of  the  oppression  of  the  wicked :  for  they  cast 
iniquity  upon  me,  and  in  wrath  they  hate  me. 

4  My  heart  is  sore  pained  within  me :  and  the  terrors  of  death  are  fallen  upon  me. 

5  Fearfulness  and  trembling  are  come  upon  me,  and  horror  hath  overwhelmed  me. 

6  And  I  said.  Oh  that  I  had  wings  like  a  dove !  for  then  would  I  fly  away,  and  be  at  rest. 

7  Lo,  then  would  I  wander  far  off,  and  remain  in  the  wilderness.     Selah. 

8  I  would  hasten  my  escape  from  the  windy  storm  and  tempest. 

9  Destroy,  O  Lord,  and  divide  their  tongues :  for  I  have  seen  violence  and  sirife  in  the  city. 

10  Day  and  night  they  go  about  it  upon  the  walls  thereof:   mischief  also  and  sorrow  are  in  the 
midst  of  it. 

11  Wickedness  is  in  the  midst  thereof:  deceit  and  guile  depart  not  from  her  streets. 

12  For  it  was  not  an  enemy  that  reproached  me ;  then  1  could  have  borne  it :  neither  was  it  he 
that  hated  me  that  did  magnify  himself  against  me;  then  I  would  have  hid  myself  from  him : 

13  But  it  was  thou,  a  man  mine  equal,  my  guide,  and  mine  acquaintance. 

14  We  took  sweet  counsel  together,  and  walked  unto  the  house  of  God  in  company. 

15  Let  death  seize  upon  them,  and  let  them  go  down  quick  into  hell :  for  wickedness  is  in  their 
dwellings,  and  among  them. 

16  As  for  me,  I  will  call  upon  God ;  and  the  Lord  shall  save  me. 

17  Evening,  morning,  and  at  noon,  will  I  pray,  and  cry  aloud;  and  he  shall  hear  my  voice. 

18  He  hath  delivered  my  soul  in  jDeace  from  the  battle  that  vxis  against  me :  for  tliere  were  many 
with  me. 

19  God  shall  hear,  and  afflict  them,  even  he  that  abideth  of  old.     Selah.     Because  they  have  no 
changes,  therefore  they  fear  not  God. 

20  He  hath  put  forth  his  hands  against  such  as  be  at  peace  with  him :  he  hath  broken  hin 
jovenant. 

21  The  words  of  his  mouth  were  smoother  than  butter,  but  war  tvas  in  his  heart :  his  words  were 
softer  than  oil,  yet  were  they  drawn  swords. 

22  Cast  thy  burden  upon  the  Lord,  and  he  shall  sustain  thee:  he  shall  never  sufier  the  right- 
c-ous  to  be  moved. 

23  But  thou,  O  God,  shalt  bring  them  down  into  the  pit  of  destruction:  bloody  and  deceitful 
roen  shall  not  live  out  half  their  days;  but  I  will  trust  in  thee. 

N  the  title  see  on  titles  of  Psalms  iii.  iv.  xi.  xxxii.  liv.  The  Syriac  says  it  was 
written  by  "  David  when  he  was  lamenting  the  death  of  his  son  Absalom  ;  and 
that  it  contains  a  prophecy  concerning  those  who  were  cruel  and  violent  against  Christ." 
The  Davidic  authorship  is  generally  admitted.  The  Chaldee,  Syriac,  Diodati,  Ains- 
xvorth,  Hammond,  Gill,  Dickson,  Mudge,  Edwards,  Morison,  Scott,  Clarke  and  Tlio- 


PSALM  LV.]  STUDIES  IN  THE  BOOK  OF  PSALMS  f^TP 

luck  find  its  historic  occasion  in  the  rebellion  of  Absalom  ;  Calvin  and  Moller,  in  the 
Sauline  persecution.  But  there  is  no  general  agreement  as  to  the  particular  event,  call- 
ing it  forth.  It  is  evident  that  it  was  written  in  circumstances  of  distress  from  perse- 
cution. Hengstenberg:  "Against  the  supposition  of  a  particular  occasion,  it  is  enough 
to  awaken  in  us  misgivings,  that  those  who  maintain  that,  cannot  agree  among  them- 
selves respecting  it;"  Alexander:  "Although  there  seem  to  be  allusions  to  the  writer's 
own  experience,  in  the  times  both  of  Saul  and  Absalom,  the  whole  description  can  be 
applied  exclusively  to  neither."  Scott  dates  it  B.  C.  1021 ;  Clarke,  B.  C.  1023.  In 
it  we  have  four  names  of  the  Most  High,  El  God,  Adonai  Lord,  Jehovah  Lord  and 
Elohim  God,  on  which  respectively  see  on  Ps.  v.  4 ;  ii.  4 ;  i.  2 ;  iii.  2.  On  iSelah  see 
Introduction,  §  15. 

1.  Give  ear  to  my  prayer,  0  God.  Give  ear,  as  in  Ps.  v.  1 ;  xvii.  1.  Prayer,  as  in 
Ps.  iv.  1 ;  liv.  2,  uniformly  rendered.  It  may  point  to  intercession  for  others,  or  su{)- 
plication  for  one's  self  At^d  hide  not  thyself  J'ro7n  my  stipplication.  Alexander:  "  To 
hide  one's  self  is  an  expression  used  in  the  law  to  describe  the  act  of  wilfully  with- 
holding aid  from  one  who  needs  it,"  Deut.  xxii.  1,  4.  Compare  Isa.  Iviii.  7.  Siqypli- 
cation,  a  plea  for  unmerited  kindness. 

2.  Attend  unto  me,  and  hear  me :  I  mourn  in  my  complaint  and  make  a  noise.  The 
Hebrew  is  very  concise  and  emphatic.  The  first  and  second  verbs  are  in  the  impera- 
tive; the  third  and  fourth,  in  the  future.  This  is  followed  by  the  Chaldee,  Calvin, 
Venema  and  Alexander.  But  most  of  the  ancient  versions,  Ainsworth,  Amesiu^^, 
Edwards,  Jebb,  Fry  and  others,  use  the  form  of  our  version.  Horsley  paraphrases 
thus  :  Attend  unto  me,  and  hear  me :  I  am  dejected  in  my  meditation,  and  am  in  a 
violent  tumultuous  agitation,  as  the  waves  of  the  sea;  Green:  While  in  my  complaint 
I  weep  and  cry  aloud,  attend  unto  me  and  answer  me ;  Hengstenberg :  Attend  to  me 
and  hear  me,  I  give  free  course  to  my  sorrow  and  will  cry  aloud.  Chandler  regards 
the  last  phrase  as  expressive  of  the  greatest  consternation.  This  Psalm  is  a  mediiation, 
a  prayer  and  a  complaint  made  to  God.  The  prophet  immediately  tells  us  that  he 
thus  speaks, 

3.  Because  of  the  voice  of  the  enemy,  because  of  the  oppressio7i  of  the  wicked.  The 
oppression  here  spoken  of  is  the  persecution,  the  sore  pressing  of  the  enemy.  Calvin 
renders  it  affliction;  Ainsworth,  vexation.  For  they  cast  iniquity  iq^on  me.  The  Chal- 
dee :  For  they  will  direct  a  lie  against  me ;  Syriac :  For  they  have  stretched  out  snares 
for  me;  Arabic:  For  they  have  turned  aside  after  me  with  fury;  church  of  England: 
For  they  are  minded  to  do  me  some  mischief;  Edwards:  For  they  are  plotting  iniquity 
against  me ;  Horsley :  For  they  slide  iniquity  upon  me,  i.  e.,  by  oblique  and  artful 
insinuations  they  asperse  my  character.  Pool :  "  The  sense  is,  either,  1.  They  make 
me  the  great  object  of  their  wicked,  and  injurious,  and  mischievous  practices ;  or,  2. 
They  lay  many  crimes  to  my  charge  falsely."  Was  ever  one  of  these  things  done, 
and  not  the  other?  May  not  both  be  meant?  And  in  ivrath  they  hate  me,  i.  e.,  their 
hatred  is  violent  and  unrestrained.     Ainsworth  :  In  anger  they  spitcfxdly  hate  me. 

4.  My  heart  is  sore  jxiined  within  me.  The  Chaldee:  My  heart  trembled  within  me; 
church  of  England:  My  heart  is  disquieted  within  me;  Edwards:  My  heart  throbbeth 
within  me ;  Fry :  My  heart  is  in  travail  within  me ;  Alexander :  My  heart  writhes 
in  the  midst  of  me.  The  phrase  expresses  violent  mental  distress.  So  the  parallel 
clause :  And  the  terrors  of  death  are  fallen  upon  vie.  The  terrors  of  death  are  those 
awful  sensations  which,  coming  on  men,  make  them  feel  as  if  they  could  not  live, 
Mark  xiv.  33,  34. 

5.  Fearfulness  and  trembling  are  come  upon  me,  and  horror  hath  overivhelmed  [margin 
covered']  me.  We  must  remember  that  verses  2-5  were  uttered  by  him,  who  long 
before  had  fought  with  a  lion  and  a  bear  and  the  champion  of  the  Philistines,  and 


O80  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lv. 

with  undaunted  courage  had  conquered  them  all.  He  was  no  chicken-hearted  man, 
But  now  foes  without  and  feai-s  within  were  too  many  for  him.  No  man  knows  how 
lie  will  behave  in  any  severe  trial,  until  it  is  over.  We  are  wholly  dependent  on 
God  for  constancy  of  mind. 

6.  And  I  said,  Oh  that  I  had  wings,  like  a  dove;  literally,  So  that  I  said,  Who  will 
give  me  a  wing  like  a  dove.  "Doves  have  no  gall,  feed  on  pure  food,  are  mild, 
harmless,  beautiful,  fruitful,  defenceless,  hated  by  ravenous  birds,  chaste  to  their 
mates,  and  much  given  to  mourning  if  they  lose  them."  The  dove  is  gentle,  never 
contends,  never  defends  itself,  is  often  pursued,  but  seldom  captured,  being  able  to 
save  itself  by  its  amazing  speed  of  flight  and  by  finding  strong  hiding-places  in  the 
rock.  Some  of  the  stories  respecting  its  powers  of  flight  are  fabulous ;  but  we  know 
that  no  bird  of  prey  possesses  such  speed,  and  the  Scriptures  tell  us  of  its  hiding  in 
holes,  Jer.  xlviii.  28.  David  says  he  has  the  desire  for  the  quiet  and  security  which 
the  dove  has.  Though  he  has  not  the  power  of  securing  tranquillity  he  wishes  he 
had;  For  then,  says  he,  xvould  I  fly  away  and  he  at  rest. 

7.  Lo,  then  woidd  I  wander  Jar  off.  Ainsworth:  Lo,  I  would  make  far  oflT  my 
wandering  flight.  The  dejected  state  of  David's  mind  may  be  judged  of,  when  we 
see  him  thus  expressing  his  desire  to  be  a  fugitive,  rather  than  longer  contend  with 
his  foes,  although  God's  word  secured  to  him  the  kingdom.  That  he  does  not 
contemplate  a  mere  temporary  flight  is  evident  from  the  parallel  clause :  And  remain 
in  the  wildei'ness.  For  remain  the  Chaldee  and  Arabic  have  dwell;  Syriac  and 
Calvin,  repose.  Wildeimess  does  not  necessarily  imply  an  arid  desert,  for  we  read 
of  the  pastures  of  the  wilderness,  and  \\\e  ptl&asant  places  of  the  rmlderness.  Hengsten- 
berg:  "The  wilderness  in  v.  7  stands  opposed  to  human  society."  How  many  have 
felt  as  David  here  expresses  himself,  Pr.  xxi.  19 ;  Jer.  ix.  2. 

8.  I  woidd  hasten  my  escape  from  the  ivindy  storm  and  tempest.  Doves  fly  to  their 
windoivs  or  holes  as  the  storm  rises;  so  would  David  from  this  tempest  of  human 
passions.  Calvin  renders  it:  I  will  hasten  a  deliverance  for  me,  from  the  wind 
raised  by  the  whirlwind,  understanding  thereby  "a  violent  wind,  such  as  compels 
the  traveller  to  fly  and  seek  shelter  in  the  nearest  dAvelling."  Tempiest,  also  rendered 
whirlwind,  Jer.  xxiii.  19;  xxv.  32;  xxx.  23;  Ps.  Ixxxiii.  15;  Amos  i.  14;  Jon.  i.  4, 
12.  Troubles  of  a  distressing  kind  are  well  and  often  represented  by  storms.  Such 
keen  and  pressing  calamity  drove  the  royal  psalmist  to  the  mercy-seat.  He  was 
compelled  to  invoke  divine  interposition. 

9.  Destroy,  0  Lord,  and  divide  their  tongues.  Destroy,  commonly  swallow  up. 
Some  think  the  reference  is  to  the  end  of  Korah  and  his  company.  Some  think  the 
text  originally  read,  Divide,  0  Lord,  divide.  There  are  cases  of  such  reduplication  ; 
but  it  is  conjecture  alone  that  would  put  it  here.  The  Psalmist  supplicates  God  to 
l>ring  upon  them  such  confusion  of  counsel,  and  such  disruption  of  league,  as  would 
make  them  powerless  for  evil.  Some  think  the  sense  is  given  by  reading,  destroy  by 
dividing  them.  Many  supjiose  there  is  a  reference  to  the  confusion  of  tongues  at 
Babel,  Gen.  xi.  7.  Some,  who  give  to  the  Psalm  a  historic  occasion  in  Absalom's 
rebellion,  suppose  the  prayer  is  like  that  in  2  Sam.  xv.  31,  0  Lokd,  I  pray  thee,  turn 
the  counsel  of  Ahithojihel  into  foolishness.  On  the  form  of  the  verb  see  Introduction, 
§  6.  Fur  I  have  seen  violence  and  strife  in  the  city.  Some  think  this  refei's  to  the 
city  of  Koilah,  where  for  a  season  David  dwelt,  1  Sam.  xxiii.;  and  some,  to  the  city 
of  Gibeah,  where  Saul  for  a  while  had  his  forces.  More  probably  he  refers  to  Jeru- 
salem, which  was  in  great  confusion  both  in  Absalom's  i-ebellion  and  often  in  Saul's 
time  also,  he  being  absent  seeking  to  destroy  one  of  his  best  subjects,  when  he  should 
have  been  at  home  suppressing  violence,  and  punishing  wrong-doers.  Pool :  "  This 
circumsfan.i^  is  noted  us  an  aggravation  of  their  wickedness,  that  it  was  committed  iii 


PPALM  Lv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  58 

that  city,  where  the  throne  and  seat  of  public  justice  was  settled  ;  and  where  God  was- 
in  a  special  manner  present  and  worshipped ;  and  where  they  had  great  opportunities, 
both  for  the  knowledge  and  practice  of  their  several  duties." 

10.  Day  and  night  they  go  about  it  upon  the  walls  thereof;  mischief  also  and  sorroii 
are  in  the  midst  of  it.  They  may  refer  to  the  enemies  generally;  but  Calvin,  Mant. 
and  Anderson  think  violence  and  sorroxo  are  personified.  Mischief,  in  v.  3  and  often. 
rendered  iniquity;  also  sorrow,  vanity,  affliction,  a  few  times  mischief.  Sorrow  also 
rendered  perverseness,  wickedness,  mischief,  labor,  sorroiv,  trouble,  pain,  travail,  grievous- 
ness.  Thus  in  one  clause  we  have  two  words  showing  the  connection  between  sin  and 
misery,  the  very  names,  by  which  they  are  known,  being  interchangeable.  If  vio- 
lence and  strife  hold  the  walls,  and  mischief  and  sorroiv  reign  in  the  heart  of  the  city, 
how  corrupt  and  wretched  the  whole  mass  must  be.  As  was  Jerusalem,  so  was  the 
land.  If  religion,  justice,  truth,  and  good  morals  were  there  held  in  disesteem,  the 
whole  land  felt  the  consequences. 

11.  Wickedness  is  in  the  midst  thereof.  Wickedness,  in  the  plural,  wickednesses ;  some- 
times mischief,  mischievous  things,  calamities,  perverse  things ;  another  instance  of  the 
same  word  being  applied  to  moral  and  natural  evil.  Deceit  and  guile  depart  not  from 
her  streets.  Deceit  and  guile,  i.  e.,  all  craft,  fraud,  subtilty.  These  vices  reigned 
in  the  streets,  the  public  places,  where  trade  was  conducted  and  justice  administered. 

12.  For  it  was  not  an  enemy  that  reproached  me;  then  I  could,  have  borne  it.  There 
are  four  methods  of  explaining  the  use  of  the  singular  in  this  and  the  two  next  verses. 
1.  Some  think  the  reference  is  directly  to  Ahithophel.  2.  Others  make  the  person 
an  ideal  character.  3.  Others  think  there  is  a  change  from  the  singular  to  the  plural, 
but  that  the  eye  is  still  to  be  kept  on  those  previously  spoken  of.  4.  Others  think 
that  in  vv.  12-14  the  prophet  considers  one  case  of  atrocious  hypocrisy  and  treachery, 
but  does  not  intend  to  point  out  the  man,  so  that  we  could  name  him.  Either  of  these 
may  be  correct.  The  last  has  fewest  difficulties.  I  could  have  borne  it  may  mean  I 
could  have  borne  it  Avith  comparative  ease.  This  is  the  more  common  view.  But 
Calvin  thinks  the  meaning  is,  '  I  could  then  have  met  it,  as  one  meets  and  parries  off 
a  blow,  which  is  aimed  at  him.  Against  a  known  foe  we  are  on  our  watch,  but  the 
unsuspected  stroke  of  a  friend  takes  us  by  surprise.'  The  usual  signification  of  the 
verb  is  to  bear,  lift,  or  carry.  Calvin's  method  of  explaining  it  makes  this  clause  more 
nearly  parallel  to  the  next.  Neither  was  it  he  that  hated  me  that  did  magnify  himself 
against  me;  then  I  woxdd  have  hid  myself  from  him;  and  so  avoided  any  ill  consequence 
from  his  malice. 

13.  Bid  it  was  thou,  a  man  mine  equal,  my  guide  and  mine  acquaintance.  The  Chal- 
dee :  And  thou  Ahithophel,  a  man  like  rae,  the  teacher  who  taught  me,  and  made 
known  to  me  wisdom  ;  Calvin :  But  it  Avas  thou,  a  man  of  mine  own  order,  my  leader 
and  mine  acquaintance ;  Edwards :  But  it  is  thou,  a  man  whom  I  valued  as  my  own 
self,  my  guide  and  acquaintance;  Green:  But  it  is  thou,  the  man  whom  I  took 
for  my  guide  and  my  friend  ;  Horsley  :  But  thou,  a  man,  put  upon  a  level  with  my- 
self, my  confidant,  and  my  familiar  friend.  From  such  a  one  injury  must  have  been 
very  keenly  felt.  Were  friendships  sacred  and  never  disgraced  by  treachery,  some 
might  doubt  the  depravity  of  man.  But  as  things  are,  there  is  no  room  for  incredulity. 

14.  We  took  sweet  counsel  together,  and  xoalked  tmto  the  house  of  God  in  company. 
Calvin  :  "  We  sweetly  exchanged  our  most  secret  thoughts  ;  Ave  Avalked  into  the  house 
of  God  in  company ;  Edwards :  We  joined  together  sAveetly  in  secret  consultation : 
we  walked  to  the  house  of  God  amidst  the  croAvd ;  Green  :  We  SAveetly  communicated 
our  secrets  in  private,  and  in  public  Ave  walked  to  the  house  of  God.  The  common 
version  gives  the  sense,  took  sweet  counsel  together.  In  company,  the  HebrcAV  signifies 
a  croivd  or  multitude,  such  as  Avent  in  procession  up  the  hill  of  Zion. 


582  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  i.v. 

15.  Let  death  seize  upon  them,  and  let  them  go  down  quick  into  hell.  By  them 
we  are  to  understand  not  only  the  equal  and  guide  of  v.  13,  but  all  the  persecutors 
noticed  in  the  former  part  of  the  Psalm,  On  the  imprecatory  form  see  Introduction, 
§  6.  The  whole  force  of  the  Hebrew  is  given  by  Fry :  Desolations  are  upon  them. 
They  go  doivn  alive  into  the  abode  of  the  dead;  or  by  Horsley :  Death  shall  take  thetn 
away ;  they  shall  go  down  quick  into  hell.  Desolations  (are)  upon  them  !  They  shall  go 
down  to  Sheol  alive.  Quick,  alive,  living  not  quickly  or  sjyeedily.  Does  not  the  prophet 
here  allude  to  the  dreadful  end  of  Korah,  Dathan  and  Abiram,  and  declare  that  the 
uwful  judgments,  which  swept  them  from  the  earth,  would  be  just  in  this  case  also  ? 
For  wickedness  is  in  their  dwellings,  and  among  them.  Wickedness,  literally  wicked- 
nesses, or  mischiefs.     Among  them,  in  them,  Alexander,  in  their  heart. 

16.  As  for  me,  I  will  call  upon  God;  and  the  Lord  shall  save  me.  As  for  me,  I, 
literally  I,  emphatic  and  contrastive;  q.  d.,'As  they  and  I  differ  in  the  courses  of  our 
lives,  so  shall  we  in  our  ends.'  Calvin:  "He  does  not  content  himself  with  saying 
that  he  will  pray,  for  many  do  this  in  a  perfunctory  manner,  and  soon  become  wearied 
with  the  exercise;  but  he  resolves  to  display  both  assiduity  and  vehemency:" 

17.  Evening,  and  morning,  and  at  noon,  will  I  pray,  and  cry  aloud;  and  he  shall 
hear  my  voice.  Pray,  meditate,  talk,  complain.  The  connection  determines  the  precise 
meaning.  Here  it  clearly  should  be  rendered  pray.  There  is  no  contrariety  in  these 
significations,  for  prayer  should  be  meditated,  then  uttered,  and  as  we  are  full  of  sins 
and  sorrows  we  should  complain  to  God,  and  supplicate  his  blessing,  and  that  is  jiray- 
ing;  see  v.  2;  Ps.  Ixxvii.  3,  12;  cxix.  27,  148.  "To  pray  frequently  is  to  pray  fer- 
vently." David  prayed  thrice  a  day,  and  was  in  great  earnest,  he  cried  aloud  or 
roared.     David's  praying  was  no  dull  formality.     Nor  was  it  unavailing. 

18.  He  hath  delivered  my  soid  in  jyeace  from  the  battle  that  Avas  against  me.  Sotd,  in 
this  case  life.  Calvin  reads  into  peace — '  a  strong  expression,  signifying  the  danger  to 
which  he  had  been  exposed,  and  the  almost  miraculous  manner  in  which  he  had  been 
delivered  from  it.'  David  uses  the  past  tense,  hath  delivered,  either  as  expressing  his 
entire  confidence  that  his  prayer  should  result  in  deliverance;  or  the  Psalm  was  com- 
})Osed  after  the  danger  was  over  and  the  deliverance  effected.  The  latter  is  perhaps 
more  probable,  for  speaking  of  the  contest  as  over,  he  adds :  For  there  were  many  with 
me.  To  this  phrase  two  constructions  are  given.  One  is  that  manj  had  been  fighting 
with,  i.  e.,  against  him.  This  view  is  favored  by  Calvin,  Pool,  Fry,  Walford,  Heng- 
stenberg  and  Alexander.  The  deliverance  was  great  because  in  the  battle  or  war  his 
enemies  had  been  numerous.  The  other  construction  is  that  he  intends  to  say  that 
God,  his  angels  and  many  pious  Israelites  were  on  his  side.  This  view  is  admitted  by 
Calvin  to  be  a  '  comfortable  truth '  and  is  strongly  embraced  by  Mant,  Horsley  and 
others.  Green  renders  it:  For  he  is  on  my  side  against  multitudes.  The  doctrine  of 
the  ministry  of  angels  was  well  understood  and  heartily  embraced  by  pious  people  in 
Old  Testament  times,  2  Kings  vi.  16,  17;  Ps.  xxxiv.  7.  Ainsworth  and  Gill  admit 
either  interpretation. 

19.  God  shall  hear  and  afflict  them,  even  he  that  abideth  of  old.  John  Kogers'  trans- 
lation of  the  whole  verse  is:  Yee  even  God  that  endureth  for  ever,  shall  heare  me,  and 
brynge  them  downe.  Selah.  For  they  will  not  turn:  and  why?  they  feare  not  God. 
God  shall  hear,  either,  1.  The  complaint  and  the  j)rayer  that  David  offers  in  this 
Psalm ;  or,  2.  The  cry  uttered  by  the  reproaches  and  wickedness  of  his  persecutors. 
The  first  is  the  view  of  Calvin,  Patrick,  the  church  of  England,  Edwards,  Green, 
Home,  Scott  and  Tholuck.  But  Hengstenberg  and  Alexander  are  quite  in  favor  of 
the  second  view.  Alexander:  "As  God  has  heard  me  in  mercy,  so  will  he  hear  them 
ill  wrath.  As  he  has  answered  my  prayer  in  the  way  described  above,  v.  li*,  so  will 
he  answer  them  in  the  way  described  below,  v.  24."     Pool  and  Gill  admit  eithei  view, 


1HA.LM  LV.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  588 

as  sufficiently  correct.  The  first  mode  of  interpretation  has  the  least  serious  difficul- 
ties, is  the  most  natural,  and  is  most  generally  received.  AJlict  also  rendered  answer. 
The  English  version  is  well  supported,  and  gives  the  sense.  For  of  old  the  Chalde<' 
has  from  the  beginning;  Cocceius  and  Chandler,  from  everlasting;  Green,  eternally; 
Ainsworth, /rom  antiqidty;  Durell,/roni  eternity.  In  Hab.  i.  12,  the  same  word  is 
rendered  from  everlasting;  often  of  old.  Because  they  have  no  changes,  therefore  they 
fear  not  God.  Changes,  the  word  does  not  of  itself  determine  the  nature  of  the  change,, 
whether  it  is  of  character  or  of  condition.  This  has  given  rise  to  two  interpretations ; 
one  suggested  by  the  Chaldee :  "Wicked  men,  who  change  not  their  evil  course,  and 
fear  not  the  face  of  God,  shall  perish."  So  Diodati  understands  it  of  changes  of 
repentance  and  conversion.  This  view  is  also  favored  by  Dathe,  Gesenius  and  Home. 
The  other  is  that  the  change  refers  to  condition;  Green:  They  experience  no  change 
of  fortune,  and  therefore  will  not  fear  God;  Fry:  Because  they  have  no  vicissitudes, 
therefore  they  fear  not  God;  Chandler  paraphrases  it:  "They  are  prosperous,  and  have 
no  reverse  of  fortune,  think  of  none,  and  fear  none;  and  so  fear  not  God."  Patrick: 
"  Having  prospered  hitherto  in  their  villany,  there  is  not  one  of  them  that  repents : 
but  they  all  pertinaciously  persist  in  their  rebellion,  without  any  fear  of  the  divine 
vengeance."  So  many  others.  This  interpretation  is  obvious,  is  generally  received, 
agrees  with  other  Scriptures  (Prov.  i.  32;  Jer.  xlviii.  11)  and  with  our  observation  of 
the  effect  of  prosperity  on  the  wicked.  Other  modes  of  explaining  these  words  have 
been  suggested  but  they  are  too  recondite  and  overstrained. 

20.  He  hath  pid  forth  his  hands  against  such  as  be  at  peace  with  him :  he  hath  broken 
his  covenant.  This  is  a  further  account  of  the  wicked  enemies  of  David.  To  describe 
one  was  to  describe  all.  They  regarded  not  friendships,  and  they  were  truce-breakers. 
Broken,  literally  profaned,  i.  e.,  acted  as  if  a  covenant  was  not  binding.  Oppression 
Ls  also  commonly  accompanied  by  deceit. 

21.  The  words  of  his  moidh  were  snnoother  than  bidter,  but  ivar  was  in  his  heart :  hi^ 
words  were  softer  than  oil,  yet  were  they  drawn  swords.  Smooth  and  oily  words  are  not 
kind  and  gentle,  but  deceitful  and  feigned.  So  cruel  words  are  well  likened  to  sharp 
weapons  for  wounding.  Compare  Ps.  xxviii.  3  ;  Ivii.  4 ;  Ixii.  4 ;  Ixiv.  3  ;  Pr.  v.  3,  4 , 
xii.  18.  Such  figures  are  common  to  many  languages.  War,  in  v.  8,  battle.  Th<' 
first  clause  has  been  strikingly  rendered :   Their  vioidh  is  bidter,  and  their  heart  is  toar. 

22.  Cast  thy  burden  upon  the  Lord.  For  burden  the  margin  and  Calvin  have  gift ; 
Chaldee,  hope;  Syriac,  Arabic,  Septuagint,  Ethiopic,  Vulgate,  Doway,  care;  Ains- 
worth, carefid  burden;  Edwards,  lot;  Jebb,  allotment,  portion;  Hengstenberg,  salva- 
tion; Tholuck,  burden.  Hammond:  "The  Hebrews  generally  render  it  burden." 
Diodati :  "  Thy  burden,  viz..  Thy  cares,  travails,  and  businesses  which  trouble  thee." 
The  great  weight  of  authority  is  in  favor  of  the  common  version.  An  apostle  quotes 
the  Septuagint  version  as  being  sufficiently  correct  for  his  purpose,  1  Pet.  v.  7,  casting 
all  your  care  upon  him,  the  word  care  having  the  sense  of  solicitude.  Cast  thy  burden 
on  Jehovah,  and  he  shall  sustain  thee.  The  ancient  versions,  church  of  England  and 
Fry:  He  shall  nourish  thee;  Calvin  and  Venema,  He  shall  feed  thee;  Edwards,  He 
will  support  thee ;  Hengstenberg,  He  shall  take  care  of  thee.  Peter  does  not  quote 
the  Septuagint  corresponding  to  this  clause,  but  uses  his  own  words :  He  careth  for  yoii. 
Then  follows  the  assurance  that  God's  care  or  support  shall  be  effectual  in  all  coming- 
duration  :  Ife  shall  never  suffer  the  righteous  to  be  moved.  Be  moved,  as  in  Ps.  x.  6 : 
XV.  5 ;  xvi.  8  ;  in  Ps.  cxxv.  1,  be  removed.  Alexander :  "  It  is  the  word  so  often  used 
to  signify  the  violent  disturbance  of  a  person  in  the  midst  of  his  prosperity."  Some 
of  the  various  renderings  may  show  the  richness  of  the  promise.  The  Chaldee :  He 
will  not  give  over  the  just  to  perpetual  want ;  Syriac :  He  will  not  suffer  his  just  ones 
to  be  continually  vexed  ;  Calvin  :  He  shall  not  suffer  the  righteous  always  to  stagger ; 


584  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psaim  lv. 

Venema :  He  shall  not  permit  the  righteous  to  be  bowed  down  for  ever ;  Edwards : 
He  will  not  sufler  the  righteous  to  be  harassed  forever.  The  negation  is  literally  not 
for  ever. 

23.  B^(t  thou,  0  God,  shall  bring  them  down  into  the  pit  of  destruction.  Them,  viz., 
David's  maligners  and  persecutors.  Pit,  any  deep  excavation  in  the  earth,  as  very 
often  a  well,  thence  a  pit,  thence  figuratively,  ruin,  Pr.  v.  15 ;  xxiii.  27 ;  Ps.  Ixix.  15. 
Destruction,  as  in  Ps.  ciii.  4 ;  in  Ps.  xvi.  10  ;  xlix.  9  ;  Jon.  ii.  6  corriiption.  The  most 
common  rendering  is  pit.  The  Chaldee  reads,  the  deep  Gehenna.  The  meaning  is 
that  in  due  time  God  will  bring  the  life  and  days  of  these  wicked  men  to  a  miserable 
end.  He  adds,  Bloody  and  deceitful  men  shall  not  live  oid  half  their  days.  Bloody  and 
deceitful  men,  literally  men  of  bloods  and  deceit;  see  on  Ps.  v.  6.  Compare  Ps.  xxvi.  9. 
It  is  not  important  to  learn  whether  the  prophet  here  speaks  of  his  persecutors  alone, 
or  of  all  men  of  like  character;  for  these  words  are  in  every  age  fulfilled  in  an  appal- 
ling manner.  Besides,  "  the  life  of  the  wicked,  however  long  it  may  be  protracted,  is 
agitated  by  so  many  fears  and  disquietudes  that  it  scarcely  merits  the  name,  and  may 
be  said  to  be  death  rather  than  life.  Nay,  that  life  is  worse  than  death  which  is  spent 
under  the  curse  of  God,  and  under  the  accusations  of  a  conscience  which  torments  its 
victim  more  than  the  most  barbarous  executioner."  Shall  not  live  out  half  their  days 
gives  the  sense  of  the  text,  and  is  idiomatic  English.  The  Septuagint,  Vulgate  and 
margin  of  the  common  version  give  it  literally,  shall  not  halve  their  days.  But  I  will 
trust  in  thee,  q.  d., '  I  leave  all  in  God's  hands.  He  can  and  will  in  due  time  put  down 
my  foes  and  give  me  full  deliverance.  I  give  him  his  own  time  to  do  his  own  wonders 
of  severity  and  of  mercy,'  Often  is  the  prediction  of  premature  death  seen  to  be  ful- 
filled in  history.  To  possess  the  empire  Phocas  put  to  death  all  the  sons  of  Mauritius, 
the  emperor,  and  then  slew  him ;  but  this  Phocas  was  pursued  by  his  son-in-law,  Pris- 
cus,  who  cut  off  his  ears  and  feet  and  then  killed  him.  Blood  has  a  terrible  power 
to  bring  down  vengeance,  2  Sam.  xxi.  1. 

Doctrinal  and  Practical  Remarks. 

1.  When  we  are  rightly  disposed,  and  guided  by  God's  Spirit,  we  may  get  an 
instruction  from  the  most  distressing  events  in  our  history. 

2.  We  shall  never  be  done  weeping  and  praying  till  we  are  done  with  earth,  and 
have  passed  to  the  enjoyment  of  God,  v.  1.  'Disappointments  and  losses,  the 
nnkindness  of  friends  and  the  malice  of  enemies,  the  weaknesses  both  of  the  body 
and  of  the  soul '  will  prolong  our  night  of  weeping  and  of  wrestling  with  the  Angel 
of  mercy  till  eternal  day  bursts  upon  us,  and  fills  us  with  its  glories. 

3.  When  God  seems  to  hide  himself  from  believers  and  their  supplications,  they 
should  regard  it  as  a  trial  of  faith  and  perseverance,  and  not  as  a  discouragement  t(t 
prayer,  v.  1. 

4.  True  faith  and  earnestness  are  not  satisfied  Avith  any  form  or  amount  of  jn-ayer, 
nntil  they  secure  an  answer,  v.  2. 

5.  If  our  distress  be  very  great,  so  that  we  even  make  a  noise,  let  us  still 
pray  on,  v.  2. 

6.  It  proves  nothing  against  I'eligious  feeling  that  it  is  attended  by  sensible  effects 
on  the  body,  v.  2.  David  mourned  or  'was  bathed  in  tears;'  'was  in  the  greatest 
<x)nsternation.'  It  is  a  mercy  that  sometimes  we  can  obtain  relief  by  outward 
expressions  of  grief. 

7.  In  all  ages  and  under  all  circumstances  unrenewed  men  are  substantially  alike, 
^*how  the  same  hostility  to  holiness,  and  resort  to  the  same  clamor  and  harsh  measures 
for  distressing  the  saints,  v.  3.  The  controversy  concerning  right  and  wrong,  truth 
and  error,  has  not  materially  changed  its  character  since  the  days  of  Cain  and  Abel. 


raALM  Lv.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  585 

8.  It  seems  to  be  a  principle  of  Satan's  kingdom  that  a  lie  is  as  as  good  as  tht' 
truth,  if  it  answers  a  present  purpose,  v.  3.  God's  people  ought  not  to  be  surprised 
or  dejected  if  they  find  all  numner  of  evil  spoken  of  them  falsely  for  Christ's  sake. 

9.  Wicked  men  prescribe  no  bounds  to  their  malice.  They  allow  it  to  become 
'wrath,'  V.  3.     Malignancy  knows  no  law. 

10.  Oftentimes  'our  greatest  comfort  under  persecution  is  conscious  rectitude.' 
The  very  fact  that  we  do  not  deserve  ill-treatment  is  a  pledge  that  a  righteous  God 
will  vindicate  our  cause. 

11.  There  are  several  reasons  Avhy  truly  pious  men  should  be  sore  pained,  v.  4. 
God  loves  them  and  so  afflicts  them.  The  world  and  the  devil  hate  them  and  so 
trouble  them.  They  are  very  jealous  of  themselves,  and  so  they  continually  prove 
and  humble  themselves.  Religion  refines  their  sensibilities,  and  so  they  are  more 
distressed  at  a  vain  thought  than  ungodly  men  are  at  a  naughty  deed. 

12.  One  reason,  why  God  lets  loose  upon  us  the  terrors  of  death  long  before  oui 
departure  out  of  this  world,  is  probably  to  prepare  us  for  death  itself,  v.  4.  It  would 
be  almost  a  miracle  for  us  to  learn  to  despise  pain,  if  we  never  felt  it. 

13.  Painful  and  even  terrible  experiences  are  not  j)eculiar  to  any  one  child  of  God. 
V.  5.  Nor  should  we  be  surprised  to  find  our  natural  fortitude  failing  us  in  the  hour 
of  severe  trial.  Calvin:  "We  are  all  good  soldiers  so  long  as  things  go  well  with 
us,  but  when  brought  to  close  combat,  our  weakness  is  soon  apparent;"  Dickson: 
"  It  is  not  a  thing  inconsistent  with  godliness  to  be  much  moved  with  fear  in  time 
of  danger;  natural  affections  are  not  taken  away  in  conversion,  but  sanctified  and 
moderated." 

14.  It  seems  to  be  natural  for  men  to  think  that  they  would  be  happier  and  even 
more  virtuous,  if  they  were  in  perfect  solitude,  than  they  can  be  surrounded  by 
imperfect  and  sinful  men,  vv.  6-8.  But  the  experiments,  which  have  been  made, 
seem  to  prove  the  contrary.  Yet  it  is  a  dreadful  thing  to  be  so  situated  that  we 
cannot  be  retired  when  we  choose.  Henry :  "  Gracious  souls  wish  to  retire  from  the 
hurry  and  bustle  of  this  world,  that  they  may  sweetly  enjoy  God  and  themselves; 
and,  if  there  be  any  true  peace  on  this  side  heaven,  it  is  they  that  enjoy  it  in  those 
retirements." 

15.  He  is  a  wise  man,  who  knows  when  to  flee  and  when  to  stand  his  ground.  So 
soon  as  any  trouble  rises,  some  are  in  David's  mood,  vv.  6-8.  Compare  Matt.  x.  23 ; 
xxiv.  16;  Neh.  vi.  11.  He,  who  acts  from  timidity,  almost  uniformly  regrets  his 
conduct.  We  should  not  be  governed  by  ill-grounded  apprehensions.  And  if  a 
man  chooses  to  run  risks,  and  prefers  death  rather  than  flight,  no  one  will  blame 
him  for  his  courage. 

16.  What  shall  we  think  of  men  who,  to  be  rid  of  trouble  and  vexation,  wish  to 
leave  the  world  ?  Slade :  "  Sometimes  the  burden  is  so  heavy  and  the  prospect  so 
dark,  that  we  would  rather  leave  the  world  at  once,  and  fly  away,  and  be  at  rest." 
But  any  wish  based  in  selfishness  and  pusillanimity  ought  not  to  be  indulged.  Jonah 
was  subject  to  such  feelings,  and  yet  they  are  evidently  not  recorded  to  his  credit, 
Jon.  iv.  3,  4,  9. 

17.  It  is  easy  for  God  to  defeat  all  the  plans  and  plots  of  the  wicked.  He  often 
does  it  by  giving  them  over  to  distracteil  counsels,  v.  9.  The  greatest  conspiracy  ever 
formed  against  God  was  at  Babel,  and  he  soon  made  a  Babel  of  it.  Calvin:  "It  is 
thus  that  to  this  day  he  weakens  the  enemies  of  the  church,  and  splits  them  into  fac- 
tions, through  the  force  of  mutual  animosities,  rivalries,  and  disagreements  in  opinion." 

18.  The  most  powerful  weapon  ever  used  in  this  world  against  cruel  and  unreason- 
able men  is  prayer,  v.  9. 

19.  Troubles  and  discords  in  the  church  are  no  new  thing.     They  were  known  even 

74 


586  STUDIES  IN  THE   BOOK  OF  PSALMS.  fpsAtM  i.v. 

under  the  Theocracy,  v.  9.  Scott :  "  With  anguish  of  heart  the  believer  often  per- 
ceives violence  and  discord  in  the  congregations  where  the  gospel  of  peace  is  preached 
and  professed  ;  by  which  the  common  cause  is  weakened,  the  truth  disgraced,  and  far 
more  mischief  done  than  by  all  the  fury  of  persecutors." 

20.  If  the  connection  between  sin  and  misery  is  so  close  on  earth,  where  retribution 
is  barely  begun,  Avhat  must  it  not  be  in  the  next  world,  where  it  is  finished?  v.  10. 

21.  Very  soon  and  certainly  wickedness  against  God  turns  to  fraud  and  wrong-doing 
against  man  !  v.  11. 

22.  That  which  to  virtuous  minds  makes  treachery  so  abhorrent,  is  that  it  ah'-^ys 
involves  ingratitude  and  essential  meanness  of  character,  vv.  12-14.  Calvin :  '*  vV^e 
are  taught  by  the  Spirit  to  reverence  all  the  natural  ties  which  bind  us  together  in 
sceiety.  Besides  the  common  and  universal  one  of  humanity,  there  are  others  of  a 
more  sacred  kind,  by  which  we  should  feel  ourselves  attached  to  men  in  proportion  as 
they  are  more  nearly  connected  with  us  than  others,  by  neighborhood,  by  relationship, 
or  by  professional  calling,  the  more  as  we  know  that  such  connections  are  not  the  result 
of  chance,  but  of  providential  design  and  arrangement," 

23.  False  and  hollow  as  are  some  professions  of  friendship,  there  are  others  of  an 
opposite  kind.  Isabella  Graham  and  Mrs.  Christy  were  true  to  each  other.  The  elder 
Edwards,  dying,  said,  "  Give  my  kindest  love  to  my  dear  wife,  and  tell  her  that  the 
uncommon  union  which  has  so  long  subsisted  between  us  has  been  of  such  a  nature 
as,  I  trust,  is  spiritual,  and  therefore  will  continue  forever."  But '  we  must  not  won- 
der, if  we  be  sadly  deceived  in  some  that  have  made  great  pretensions  to  those  two 
sacred  things,  religion  and  friendship.' 

24.  When  we  see  wickedness  in  men's  houses,  we  may  be  sure  it  is  in  their  hearts, 
V.  15.  Some  are  so  vile  that  '  wherever  they  set  down  their  feet,  they  leave  traces  of 
their  wickedness,  and  defile  all  places  with  their  impurities.' 

25.  We  must  resolutely  continue  instant  in  prayer,  v.  16.  Home :  "  Prayer  is  the 
believer's  universal  medicine  for  all  the  disorders  of  the  soul  within,  and  hi&r  invincible 
shield  against  every  enemy  that  can  attack  him  from  Avithout." 

26.  But  we  must  pray  in  hope,  vv.  16,  17,  19.  Prayer  without  expectation  of 
receiving  a  blessing  is  like  salt  without  savor. 

27.  And  we  must  pray  earnestly,  v.  17.  When  beggars  ask  alms,  they  sometimes 
plead  that  they  want  but  little,  that  they  have  seldom,  if  ever  asked  aid,  and  that  they 
do  not  expect  to  do  so  again  for  a  long  time  to  come.  But  all  such  pleas  are  an  insult 
to  God,  when  we  seek  his  blessing. 

28.  There  is  certainly  an  advantage  in  having  set  times  for  prayer,  v.  17.  Like 
David  the  great  prophet  in  Chaldea  also  prayed  three  times  a  day,  Dan.  vi.  10.  When 
modern  discovery  searched  out  Pitcairn's  island,  the  people,  from  one  little  Bible,  had 
been  instructed  to  observe  a  season  of  prayer  thrice  a  day.  If  our  poor  frail  bodies 
need  refreshment  from  food  three  times  a  day,  who,  that  knows  his  own  weakness,  will 
say  that  we  need  not  as  frequent  refreshment  for  our  poor  frail  spirits  ? 

29.  We  need  not  fear  the  number  of  our  foes,  v.  18.  There  is  no  king  saved  by 
the  multitude  of  an  host.     God's  government  is  not  managed  by  majorities. 

30.  God's  people  have  many  on  their  side,  v.  18.  Compare  2  Kings  vi.  16  ;  1  John 
iv.  4.  If  it  were  necessary  to  save  one  of  his  people,  God  would  send  twelve  legions 
of  angels  at  any  time  to  do  the  work. 

31.  The  study  of  each  of  the  divine  attributes  is  in  its  place  proper  and  useful. 
Here  the  Psalmist  mentions  God's  perpetuity,  v.  19.  Many  promises  and  mercies  are 
by  that  divine  perfection  made  sure  to  us!  Because  God  is  eternal  he  is  uncliange- 
able,  and  therefore  his  government  is  unchangeable,  and  therefore  all  he  did  for  saints 
of  old  he  will,  if  it  be  necessary,  do  for  saints  now  and  hereafter. 


PSALM  I.VI.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  587 

32.  If  God  sliould  grant  us  prosperity,  let  us  be  vigilant  lest  we  fall  into  that  state 
denoted  in  Scripture  by  being  at  ease,  and  by  good  writers  by  being  in  carnal  security, 
V.  19.     To  grow  worse  under  benefits  is  not  uncommon,  but  it  is  a  dark  sign. 

33.  Have  we  spoken  or  acted  unkindly  to  any?  Are  we  true  to  our  friendships? 
Have  we  always  kept  our  word?  Are  our  present  morals  blameless  on  these  points? 
Such  inquiries  are  not  idle,  v.  20. 

34.  Though  candor  may  not  be  in  vogue,  yet  both  God  and  good  men  must  ever 
abhor  all  kinds  of  insincerity,  v.  21.  Home  :  "Of  this  complexion  are  the  cant  of 
Ir  Sorites,  the  charity  of  bigots  and  fanatics,  the  benevolence  of  atheists,  the  profes- 
sions of  the  world,  the  allurements  of  the  flesh,  and  the  temptations  of  Satan,  when 
he  thinks  proper  to  appear  in  the  character  of  an  angel  of  light."  Luther :  "  Viru- 
lent, outside-show  hypocrites  distress  the  hearts  of  those  that  fear  God  in  a  manner 
that  is  beyond  description." 

35  One  class  of  deceivers,  peculiarly  dangerous  to  the  young  and  inexperienced 
consists  of  flatterers,  v.  21.  They  are  mean,  servile,  selfish,  malignant  to  a  degree 
almost  inconceivable,  till  you  find  them  out. 

36.  So  long  as  we  have  a  God  to  go  to,  what  more  do  we  need  ?  v.  22.  Rivers  of  sor- 
row may  roll  over  us,  and  mountains  of  care  rest  upon  us,  but  if  we  cast  all  on  God, 
he  will  sustain  us.  "  When  shall  we  trust  Christ  to  govern  the  world  which  he  has 
redeemed  ?" 

37.  A  sight  of  the  end  of  the  wicked  would  at  once  remove  all  envy  from  the  mind 
of  a  wise  man,  v.  23. 

38.  The  ti'iumph  of  the  wicked  is  short,  v.  23. 

39.  Whatever  comes,  let  us  practise  the  duties  of  piety,  and  especially  let  us  exercise 
holy  trust  in  God,  which  is  at  the  foundation  of  every  stable  Christian  character,  v.  23. 


Psalm  lvi. 

To  the  chief  Musician  upon  Jonath-elem-rechokim,  Michtam  of  David,  when  the  Philistines  took 

him  in  Gath. 

1  Be  merciful  unto  xne,  0  God,  for  man  would  swallow  me  up :  he  fighting  daily  oppresseth  me. 

2  Mine  enemies  would  daily  swallow  me  up :  for  they  be  many  that  fight  against  me,  O  thou 
Most  High. 

3  What  time  I  am  afraid,  I  will  trust  in  thee. 

4  In  God  I  will  praise  his  word,  in  God  I  have  put  my  trust ;  I  will  not  fear  what  flesh  can  do 
unto  me. 

5  Every  day  they  wrest  my  words :  all  their  thoughts  are  against  me  for  evil. 

6  They  gather  themselves  together,  they  hide  themselves,  they  mark  my  steps,  when  they  wait 
for  my  soul. 

7  Shall  they  escape  by  iniquity  ?  in  thine  anger  cast  doAvn  the  people,  O  God. 

8  Thou  tellest  my  wanderings :  put  thou  my  tears  into  thy  bottle :  are  they  not  in  thy  book  ? 

9  When  I  cry  unto  thee,  then  shall  mine  enemies  turn  back :  this  I  know  ;  for  God  is  for  me. 

10  In  God  will  I  praise  his  word :  in  the  Lord  will  I  praise  his  word. 

11  In  God  have  I  put  my  trust:  I  will  not  be  afraid  what  man  can  do  unto  me. 

12  Thy  vows  are  upon  me,  O  God :  I  will  render  praises  unto  thee. 

13  For  thou  hast  delivered  my  soul  from  death :  wilt  not  thou  deliver  my  feet  from  falling,  that 
I  may  walk  before  God  in  the  light  of  the  living  ? 

OTs^  parts  of  the  title  see  on  titles  of  Psalms  iv.  xvi.  xxxiv.      When  the  Philistines 
took  him  in  Gath  doubtless  refers  to  the  scrap  of  history  in  1  Sam.  xxi.  10-15. 
If  io,  th-  historic  occasion  of  this  Psalm  is  the  same  as  that  of  Ps.  xxxiv.     That 


588  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psai.m  lvi. 

part  of  the  title  now  calling  for  explanation  is  Upon  Jonath-elem-rechokim — Upon  the 
dove  of  silence  (in  places)  afar  off;  Calvin  :  Upon  the  silent  dove  in  distant  places. 
The  variations  from  this  are  unimportant,  or  are  attempts  at  interpretation. 

There  are  three  principal  opinions  respecting  the  meaning  of  this  part  of  the  title : 
1.  That  it  refers  to  the  instrument  used  in  performing  the  Psalm.  So  Jebb  and 
others.  2.  That  these  words  point  to  the  musical  notes  Avhich  were  to  be  used  in  sing- 
ing this  Psalm.  So  Bochart,  Fry,  Mudge,  Edwards ;  3.  The  more  probable  and  bet- 
ter supported  view  is  that  the  title  is  mystical,  or  enigmatical.  So  several  of  the 
ancient  versions,  Calvin,  Ainsworth,  Horsley,  Tholuck,  Alexander  and  others.  Scott : 
"  David  had  been  harmless  as  a  dove,  in  the  midst  of  Saul's  persecutions ;  he  was 
silent  and  patient  under  oppression ;  he  was  now  driven,  like  a  timorous  dove,  to  a 
distance  from  his  home  and  from  the  ordinances  of  God ;  and  when  exposed  to  extreme 
danger  from  the  Philistines,  set  on  perhaps  by  the  relations  of  Goliath,  he  bore  all 
patiently  and  attempted  no  revenge."  Hammond  has  an  extended  note  to  show  that 
David  was  in  no  danger  among  the  Philistines ;  but  this  is  so  contrary  to  the  almost 
uniform  impression  made  by  reading  the  narrative  that  it  requires  no  formal  refiita- 
tion.  Beyond  a  doubt  David  wrote  this  Psalm.  Scott  dates  it  B.  C.  1061 ;  Clarke, 
B.  C.  1062.  In  it  we  have  two  names  of  the  Creator,  Elohhn  God  and  Jehovah 
Lord,  on  which  see  on  Ps.  iii.  2 ;  i.  2.     Most  High  will  be  noticed  in  its  place. 

1.  Be  merciful  unto  me,  0  God;  in  Ps.  li.  1,  rendered  Have  mercy  upon  me,  0  God. 
The  urgency  of  this  case  is  next  expressed  :  For  mem  would  swallow  me  up.  The  an- 
cient versions  read,  hath  trodden  me  under  foot ;  church  of  England,  goeth  about 
to  devour  me.  .  K)thers  suggest  hunts,  persecutes,  gapes  after,  pants  after ;  in  Job 
vii.  2,  the  same  verb  is,  earnestly  desireth.  It  denotes  the  insatiable  rage,  Avith  which 
they  assailed  him.  On  Enosh  here  rendered  mem  see  Introduction,  §  16.  It  points 
to  his  foes,  Jews  and  Philistines.  He  fighting  daily  oppresseth  me.  Fighting,  see  on 
Ps.  XXXV.  1.  Oppresseth,  crusheth.  The  hostility  to  David  was  deadly  all  round. 
Saul  sought  his  life.  The  Philistines  were  full  of  wrath  against  the  man,  that  had 
killed  their  champion. 

2.  3fine  enemies  ivoidd  daily  swallow  me  up.  Daily  and  woxdd  sioallow,  the  same  as 
in  V.  1.  The  change  from  the  singular  to  the  plural  is  quite  common.  For  enemies 
the  margin  would  allow  us  to  read  observers,  meaning  those  who  kept  a  sharp  and 
unfriendly  eye  upon  him.  For  they  be  many  that  fight  against  me.  Fight,  as  in  Ps. 
XXXV.  1.  Except  a  handful  of  true  friends,  it  seemed  as  if  the  world  was  against 
the  son  of  Jesse.  0  thou  Most  High.  The  Hebrew  is  not  that  rendered  Most  High 
in  Ps.  vii.  17,  nor  in  our  version  is  it  ever  rendered  Most  High  in  any  other  place, 
although  found  in  the  Hebrew  Bible  more  than  fifty  times.  There  are  but  two  other 
places  where  it  is  applied,  as  an  epithet,  to  God ;  Ps.  xcii.  8  ;  Mic.  vi.  6.  It  is  com- 
monly rendered  from  above,  on  high,  high  places,  high  ;  once  loftily,  Ps.  Ixxiii.  8.  So 
Anderson  would  render  it  here.  Dathe,  Berlin,  Gesenius  and  Hengstenberg  render 
it  Proudly ;  The  Arabic,  Septuagint,  Ven^raa,  Amesius,  Piscator,  Horsley,  Clarke, 
Scott,  Fry  and  Jebb,  f-om  on  high;  Mudgc,  tvith  a  high  hand ;  Chandler,  m  high 
places,  or  stations ;  Edwards,  at  great  advantage ;  Tholuck,  insolently.  The  common 
version  agrees  with  the  Chaldee,  Calvin,  Ainsworth,  Aquila,  Home  and  Alexander. 
The  probable  meaning  is  they  *  fight  against  me  from  the  high  places  of  authority, 
both  in  Jerusalem  and  in  Gath,'  q.  d..  My  enemies  are  in  power. 

3.  Wheit  time  lam  afraid,  I  rvill  trust  in  thee.  Some  vary  the  tense  of  both 
clauses,  but  the  mass  of  translations  virtually  agree  with  the  common  version.  A 
pious  man  confides  in  God's  existence,  perfections,  providence  and  word.  On  these 
he  relics  surely  and  steadfastly.  Will  trust,  the  same  verb  as  in  Ps.  iv.  5,  and  in  the 
pame  form  as  in  Ps.  ix.  10.     David  was  no  braggart.     He  did  not  deny  that  fear 


.8AI-M  Lvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  589 

sometimes  invaded  his  mind.     At  such  times  his  piety  showed  him  the  refuge — holy 
trust. 

4.  In  God  I  will  praise  his  word.  In  God,  i.  e.,  either  1.  By,  with,  or  through,  his 
help  and  favor;  in  Ps.  Ix.  12,  it  is  rendered  through  God;  or,  2.  Emphatically  in 
God,  and  not  in  another,  or,  3.  In  God  I  will  boast  (as  to)  his  word.  We  need  di- 
vine assistance  even  in  praise.  In  God  David  saw  much  to  praise,  but  at  this  time 
he  praises  his  word,  all  the  truth  he  has  spoken,  perhaps  with  a  special  j-eference  to 
his  word  of  promise  and  prophecy  respecting  Duvid's  accession  to  the  throne.  Things 
now  looked  dark,  but  the  Avord  of  God  was  unchanged  and  unchaugeable.  In  God 
I  have  2^ut  my  trust.  The  verb  is  in  the  preterite,  expressing  a  habit  of  his  life.  / 
will  not  fear  what  flesh  can  do  unto  me.  We  know  what  is  to  be  the  result  when 
the  omnipotent  God  is  on  one  side  and  impotent  man  on  the  other.  We  have  paral- 
lel texts  in  V.  11 ;  Ps.  xxvii.  1;  cxviii.  6;  Isa.  xxxi.  3;  Heb.  xiii.  6.  David's  confi- 
dence was  wholly  in  God,  and  not  at  all  in  man. 

5.  Every  day  they  wrest  my  words.  Wrest,  pervert,  torture,  distort.  Hammond 
thinks  the  meaning  is,  they  made  my  words  detestable ;  church  of  England  for  wrest 
has  mistake.  It  is  easy  by  the  change  of  a  word,  or  by  tone  or  gesture  to  make  men 
utter  things  which  they  abhor.  In  this  evil  art  some  have  made  great  proficiency. 
Such  foes  have  no  friendly  mind.  All  their  thoughts  are  against  me  for  evil.  Ed- 
wards :  They  think  of  nothing  else  but  to  do  me  mischief;  church  of  England :  All 
that  they  imagine  is  to  do  me  evil ;  Jebb :  Against  me  all  their  imaginings  are  for 
evil.     Nor  were  David's  enemies  idle : 

6.  They  gather  themselves  together.  Not  merely  one  or  two  foes  but  a  large  number 
of  wicked  men  opposed  him,  and  they  met  and  consulted.  They  hide  themselves,  i.  e., 
They  practise  secret  and  uncandid  arts  towards  me  that  they  may  find  out  my  plans 
and  acts,  and  that  they  may  conceal  their  own  intentions  and  snares.  They  mark 
■my  steps.  Calvin :  They  watch  my  heels.  The  sense  is  either  that  they  dog  his 
steps  to  do  him  evil,  or  that  they  watch  for  his  stumbling.  Alexander  gives  a  third 
interpretation  and  thinks  the  Hebrew  word  has  probably  the  same  sense  as  in  Ps. 
xlix.  5,  on  which  see.  When  they  ivait  for  my  soul,  i.  e.,  wait  to  destroy  my  life. 
'  Nothing  would  satisfy  them  but  his  death.' 

7.  Shall  they  escape  by  iniquity  f  Some  drop  the  interrogative  form.  Some  for  ini- 
quity read  vanity,  mischief.  The  meaning  pretty  certainly  is  that  so  far  as  they  have 
succeeded  it  has  been  by  wicked  means,  or,  so  far  as  they  hope  for  success  it  is  wholly 
by  unrighteous  measures.  In  thine  ange)'  cast  douni  the  peoph\  0  God.  People,  m  the 
plural  peoples — all  who  had  united  to  destroy  David.  On  the  imprecatory  form  of 
this  clause  see  Introduction,  §  6. 

8.  Thou  tellest  my  wanderings.  Tellest,  countest,  takest  account  of,  payest  attention 
to.  The  clause  is  a  grateful  recognition  oi  God's  kindness  up  to  this  hour,  and  im- 
plies confidence  that  it  will  be  continued.  Put  thou  my  tears  into  thy  bottle,  i.  e.,  Re- 
member all  my  tears  and  sorrows.  Valuable  liquors  the  Jews  put  into  a  bottle.  Josh. 
IX.  13;  Judg.  iv.  19;  1  Sam.  xvi.  20;  Matt.  ix.  17.  So  David  here  asks  that  God 
will  remember  and  treat  as  precious  the  tears  [literally  tear]  he  has  shed.  Some  in- 
deed suppose  that  there  is  a  reference  to  the  lachrymaries  used  by  the  Greeks  and 
Romans.  These  were  little  urns,  capable  of  being  closed,  and  were  often  deposited 
full  of  tears  with  the  bodies  of  lamented  relatives;  but  we  know  not  that  this  custom 
was  in  vogue  among  the  ancient  Jews.  Are  they  not  in  thy  hookf  Here  as  in  many 
other  cases  the  interrogation  has  the  force  of  strong  assertion.  A  book  was  for  remem- 
brance or  registry.  He,  who  numbers  the  hairs  of  our  heads  will  not  overlook  our 
wanderings  in  exile,  nor  forget  our  tears. 

9.  When  I  cry  unto  thee,  then  sJudl  mine  enemies  turn  back.     Turn  back,  see  on  Ps. 


590  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai.m  lvi. 

vi.  10  where  the  same  verb  is  rendered  return.  David  often  beheld  marked  deliver- 
ances. Shame  and  defeat  are  implied  in  this  turning  back.  Their  retreat  should  be- 
gin when  David  should  pray  earnestly  against  them.  This  I  know,  I.  e.,  I  know  that 
my  enemies  shall  flee  when  I  cry  to  the  Lord.  For  God  is  for  me,  i.  e.,  so  as  to  be 
against  them.  Other  interpretations  are  given  to  the  latter  part  of  this  verse,  but 
none  is  so  good  as  this. 

10.  In  God  will  I  praise  his  ivord;  in  the  Lord  idll  Ijwaise  his  tvord.  See  on  v.  4. 
David  was  walking  not  by  appearances,  but  by  the  light  of  the  promises  and  doctrines 
of  the  Bible.     To  these  we  must  often  resort  and  reassure  our  confidence. 

11.  In  God  have  I  put  my  trust:  I  irnll  not  he  afraid  ivhat  man  can  do  unto  me.  See 
on  V.  4.  As  often  as  we  are  tempted,  we  must  again  and  again  profess  and  confirm 
our  hope  and  confidence  in  Jehovah. 

12.  Thy  voivs  are  iq)on  me,  0  God.  On  vows  see  on  Ps.  xxii.  25;  1.  14.  David 
here  acknowledges  that  he  was  firmly  bound  to  the  service  of  God  by  solemn  religious 
engagements.  Many  of  these  vows  were  probably  made  in  the  anguish  of  his  soul  in 
tlie  time  of  great  afiliction.  One  of  them  no  doubt  was  that  he  would  make  a  suita- 
ble return  of  gratitude.  I  will  render  praises  unto  thee. .  How  well  David  kept  these 
vows  is  proven  by  the  Book  of  Praises,  the  larger  part  of  which  he  wrote.  Calvin 
thinks  his  vow  includes  also  sacrifices.  No  doubt  that  is  cox'rect,  as  the  ancient  wor- 
ship was  celebrated  with  such  offerings.  But  even  this  hearty  praise  was  better  than 
bullocks,  Ps.  1.  14,  23. 

13.  For  thou  hast  delivered  my  soul  from  death;  'either,  thou  hast  often  saved  ray 
life;  or,  thou  hast  on  some  one  recent  occasion  done  so;  or,  I  am  so  sure  that  my  life 
shall  be  spared  by  God,  that  I  speak  of  it  as  already  accomplished.'  Perhaps  the 
latter  is  the  point  here  intended.  Wilt  not  thou  deliver  my  feet  from  falling,  that  / 
may  xoalk  before  God  in  the  light  of  the  living  f  The  falling  is  either  in  death  or  into 
sin.  The  former  is  certainly  included.  Walk  points  out  the  course  of  life.  Alexan- 
der: "  To  walk  before  God  is  to  live  in  the  enjoyment  of  his  favor  and  protection." 
The  light  of  the  living  is  the  opposite  of  the  darkness  of  the  grave,  or  of  the  dead. 
The  last  clause  may  be  taken  either  as  a  prayer,  or  as  a  declaration  of  strong  confi- 
dence that  it  would  be  done. 

Doctrinal  and  Practical  Remarks. 

1.  Blessed  is  he,  Avho  is  so  much  like  a  silent  dove  that  he  can  appropriate  to  him- 
self the  encouragements  of  this  sacred  ode.  At  home  or  in  distant  places  he  may 
make  his  boast  in  God. 

2.  As  long  as  we  live,  and  in  every  variety  of  situation  we  have  need  oi  mercy,  v.  1. 
If  we  need  pardon,  we  must  hope  for  it  through  mercy;  if  we  seek  protection  against 
men  and  devils,  it  must  all  come  through  mercy. 

3.  The  war  of  the  wicked  against  the  godly  is  deadly,  vv.  1,  6.  Even  wild  beasts 
seldom  if  ever  prey  upon  their  own  kind;  but  a  furious  man  is  viler  than  they.  All 
persecutors  are  alike  actuated  by  relentless  rage. 

4.  Contests,  especially  with  fierce  and  wicked  men,  are  very  uncongenial  to  good 
men,  v.  I.  Yet  sometimes  there  is  no  escaping  from  them.  In  that  case  we  must  cry 
to  God  .to  support  us. 

5.  The  hostility  of  the  wicked  against  the  righteous  seems  never  to  rest,  v.  2.  One 
would  think  that  even  enmity  itself  would  sometimes  gi'ow  weary.  But  nothing  but 
divine  grace  can  take  it  away. 

0.  The  multitude  of  foes  who  rise  up  against  us  is  often  very  surprising,  v.  2.  The 
wicked  rely  greatly  on  numbers.  The  loud  yelp  of  one  hound  commonly  brings  the 
pack. 


PSALM  LVi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  591 

7.  Good  men  are  not  wholly  free  from  occasional  fears,  v.  3.  Some  of  these  are 
salutary  and  lead  to  precaution.  But  even  those  which  have  torment  in  them  may 
gain  temporary  possession  of  a  ])ious  mind.  Calvin:  "Fear  and  hope  may  seem  oppo- 
site and  incompatible  affections,  yet  it  is  proved  by  observation,  that  the  latter  never 
comes  into  full  exercise  unless  there  exists  some  measure  of  the  former."  It  is  there- 
fore not  uncommon  for  good  men  to  have  a  painful  sense  of  their  own  weakness,  and 
need  of  help  from  God.  Oftentimes  'faith  grows  valiant  in  fight.  .  Albeit  it  begins 
like  a  coward,  and  staggers  in  the  first  conflict,  it  grows  stout  and  triumphant.' 

8.  There  is  a  vast  difference  between  saints  and  sinners.  The  wicked  would  swallow 
up  the  righteous,  v.  2.  The  righteous  would  not  willingly  harm  a  human  being.  The 
wicked  are  oppressors.  The  righteous  love  to  lighten  grievous  burdens.  The  wicked 
have  feai's  that  end  in  despair.  The  righteous  hath  hope  in  the  darkest  hour,  vv.  1,  3. 
Arnd:  "This  is  the  way  of  all  enemies,  who,  confiding  in  human  strength,  in  external 
force  and  earthly  might,  are  full  of  pride  and  insolence;  but  they  who  commit  them- 
selves to  God's  grace  are  humble,  confide  in  God,  boast  themselves  not,  for  they  know 
that  everything  depends  on  God's  grace,  in  which  all  believers  are  included,  are  secure 
against  the  rage  and  swelling  of  the  enemies,  overcome  at  last  by  patience,  and  see 
I  heir  high  minded  adversaries  overthrown." 

9.  There  is  no  comfort  without  trust,  vv.  3,  4,  11.  If  we  lean  not  on  God,  we  are 
as  without  God.     A  staff  not  used  gives  no  support. 

10.  It  is  idle  to  indulge  engrossing  fears  of  puny  mortals,  vv.  4, 11.  They  are  flesh, 
and  all  flesh  is  grass.  We  never  act  more  unwisely  than  when  we  succumb  to  appre- 
hensions arising  from  man's  wisdom  or  power.  Until  our  foes  can  cope  with  the  Al- 
mighty, can  '  confront  omnipotence,'  or  '  check  the  stream  of  the  divine  benignity,'  or 
'  oppose  the  artillery  of  the  skies,'  a  righteous  man,  having  a  righteous  cause,  has  no 
ground  of  alarm.  Henry :  "  As  we  must  not  trust  to  an  arm  of  flesh,  when  it  is  en- 
gaged for  us,  so  we  must  not  be  afraid  of  an  arm  of  flesh,  when  it  is  stretched  out 
against  us."  Morison  :  "  The  fear  of  God  is  the  great  antidote  against  the  fear  of  man." 

11.  Let  God's  people  ever  cling  to  his  word  and  praise  it,  vv.  4,  10.  Its  promises 
and  doctrines  contain  all  we  need  to  hold  us  up  in  the  darkest  hours.  This  was  Da- 
vid's reliance,  into  whose  mouth  Luther  puts  these  words  :  "  I  will  glory  in  the  word 
of  God :  for  I  have  a  command,  a  declaration  and  a  promise  in  my  favor."  Arnd : 
"  As  Saul  and  the  potentates  of  the  world  boast  of  their  hosts  of  war,  their  thousands 
of  men,  and  their  munitions,  I  will  glory  in  God's  word  and  promise." 

12.  If  we  have  not  the  deliverance,  yet  if  we  have  the  promise  of  it,  let  us  be  calm 
and  undisturbed,  v.  4. 

13.  He  must  be  weak  and  ignorant,  who  thinks  some  strange  thing  has  happened, 
when  his  words  are  grossly  perverted,  v.  5.  It  has  always  been  so.  Christ  himself 
was  subject  to  this  grievance. 

14.  The  human  mind  without  grace  is  a  nest  of  wickedness  swarming  with  thoughts 
of  evil,  V.  5.     Compare  Gen.  vi.  5  ;  viii.  21 ;  Ps.  v.  9 ;  Matt.  xv.  19. 

15.  If  the  secrecy  of  the  plottings  of  the  wicked  was  complete,  concealing  them 
from  God  himself,  they  would  have  a  gi'eat  and  decisive  advantage,  for  they  are  un- 
candid  and  full  of  chicanery.  But  Jehovah  sees  them  when  they  hide  themselves.  If 
the  saints  do  not  know  the  evil  designed  against  them,  their  heavenly  Father  does ; 
and  so  it  all  comes  to  nought,  v.  6.  A  just  man  in  a  just  cause,  finding  his  enemies 
countless,  united,  powerful,  spiteful,  cruel  and  crafty,  may  still  be  confident.  Henry : 
"  None  are  raised  so  high,  or  settled  so  firmly,  but  the  justice  of  God  can  bring  them 
down,  both  from  their  dignities,  and  from  their  confidences." 

16.  It  is  all  in  vain  to  hope  that  sin  will  in  a  single  case  end  well,  v.  7.  This  would 
require  that  Jehovah  should  change  or  be  dethroned. 


592  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lvi. 

17.  Because  God  leads  us  to  a  place  and  keeps  us  tliere  for  a  season,  that  is  no 
evidence  that  he  will  not  call  us  to  yet  other  places,  and  bless  and  preserve  us  there 
also,  V.  8.  Some  commentators  number  as  many  as  twelve  different  removak  mad<- 
by  David.  Scott :  "  The  Lord  graciously  notes  and  orders  the  removals  of  his  people  : 
while  they  keep  in  the  path  of  duty,  they  cannot  be  driven  from  his  gracious  presence; 
and  their  tears  of  godly  sorrow  and  those  which  are  extorted  by  persecution,  or  sym- 
pathy with  the  sufferings. of  others,  will  be  reserved  to  be  jewels  in  their  crown  of 
glory."  Dickson  :  "  God  hath  so  great  compassion  on  his  servants  in  trouble  that  he 
reckoneth  even  the  steps  of  their  wanderings  and  pilgrimage."  Blessed  be  his  holy 
name  forever  and  ever ;  and  let  every  creature  say,  Amen,  Ps.  cxlvi.  9. 

18.  God  will  not  be  unmindful  of  our  tears  and  sorrows.  0  no !  He  puts  them  in 
his  bottle,  v.  8.  He  registei"s  them  in  his  book.  Trials  will  bring  tears.  "  But,"  says 
Arud, ''  here  lies  a  powerful  consolation,  that  God  gathers  up  such  tears,  and  puts  them 
into  his  bottle,  just  as  one  would  pour  precious  wine  into  a  flagon,  so  precious  and  dear  are 
such  tears  before  God,  and  God  lays  them  up  as  a  treasure  in  the  heavens ;  and  if  we 
think  that  all  such  tears  are  lost,  lo !  God  hath  preserved  them  for  us  a  treasure  in 
the  heavens,  with  which  we  shall  be  richly  consoled  in  that  day,  Ps.  cxxvi.  5."  Cal- 
vin :  "  We  may  surely  believe,  that  if  God  bestows  such  honor  upon  the  tears  of  his 
saints,  he  must  number  every  drop  of  their  blood.  Tyrants  may  burn  their  flesh  and 
their  bones,  but  the  blood  remains  to  cry  aloud  for  vengeance ;  and  intervening  ages 
can  never  erase  what  has  been  written  in  the  register  of  God's  remembrance." 

19.  God  is  for  the  righteous,  and  they  ought  to  know  it,  v.  9.  Who  then  can  be 
against  them  ?  What  more  do  they  need  ?  He  is  infinite,  eternal,  unchangeable. 
*  Faith  is  not  a  fallible  conjecture.' 

20.  Who  can  tell  the  power  of  prayer,  indited  by  the  Holy  Spirit  and  offered  in 
true  faith  ?  v.  9.  It  secures  Omnipotence  on  its  side.  Morison  :  "  How  vain  and 
fruitless  then  to  contend  with  the  prayers  of  the  faithful,  when  all  Heaven's  resources 
are,  as  it  were,  at  their  command!  How  many  judgments  have  they  both  averted 
and  inflicted !" 

21.  Calvin  :  "  When  exposed  to  the  opposition  of  assailants  formidable  for  strength, 
or  jjolicy,  or  any  worldly  advantages,  let  us  learn  with  David  to  set  God  in  opposition 
to  them,  and  we  shall  be  speedily  able  to  view  the  mightiest  of  them  without  dis- 
may," V.  11. 

22.  Whatever  the  nature  of  our  religious  voxvs,  if  they  be  but  lawful,  let  us  fulfil 
them  heartily  and  cheerfully,  v.  12.  Clarke:  "  Reader,  what  hast  thou  vowed  to  God? 
To  renounce  the  devil  and  all  his  works,  the  pomps  and  vanities  of  this  wicked  world, 
and  all  the  sinful  desires  of  the  flesh  ;  to  keep  God's  holy  word  and  commandments, 
and  to  walk  before  him  all  the  days  of  thy  life.  These  things  hast  tJiou  vowed  ;  and 
these  voxvs  are  upon  thee.  AVilt  thou  pay  them  ?"  Dickson  :  "  An  honest  heart  is  no 
less  desirous  to  perform  the  duty  of  praise  after  delivery,  than  he  was  ready  to  make 
iiis  vow  and  his  promise  before  his  delivery." 

23.  Whatever  our  case  may  be,  let  us  always  render  praises,  v.  12.  They  are 
always  due  to  God.  Continual  mercies  call  for  continual  thanksgivings,  and  'singular 
deliverances  call  for  singular  expressions  of  gratitude  and  praise.' 

24.  A  i)ast  deliverance  should  not  be  allowed  to  grow  out  of  date ;  but  should  be 
frequently  mentioned  both  for  the  strengthening  of  faith  in  ourselves  and  others,  and 
for  the  glory  of  our  great  Deliverer,  v.  13. 

25.  "  Those  that  think  they  stand  must  take  heed  lest  they  fall,  because  the  best 
stand  no  longer  than  God  is  pleased  to  uphold  them,"  v.  13. 

26.  A  desire  for  the  continuance  of  life  is  natural,  and  is  not  necessarily  nor  always 
wicked,  v.  13. 


rsALM  LVii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  59:j; 

27.  This  Psalm  teaches  us  that  in  times  of  freedom  fx*om  bloody  persecutions  tha 
saints  should  give  thanks  accordingly.  It  Is  a  great  mercy  not  to  be  called  to  resist 
imto  blood. 


Psalm  lvii. 

To  the  chief  Musician,  Al-taschith,  Michtam  of  David,  when  he  fled  from  Saul  in  the  cave. 

1  Be  merciful  unto  me,  O  God,  be  merciful  unto  me,  for  my  soul  trusteth  in  thee:  yea,  in  the 
bIi  adow  of  thy  wings  will  I  make  my  refuge,  until  these  calamities  be  overpast. 

2  I  will  cry  unto  God  most  high ;  unto  God  that  performeth  all  things  for  me. 

3  He  shall  send  from  heaven,  and  save  van  from  the  reproach  of  him  that  would  swallow  me  up. 
Selah.     God  shall  send  forth  his  mercy  and  his  truth. 

4  My  soul  is  among  lions :  and  1  lie  even  among  them  that  are  set  on  fire,  even  the  sons  of  men, 
whose  teeth  are  spears  and  arrows,  and  their  tongue  a  sharp  sword. 

5  Be  thou  exalted,  O  God,  above  the  heavens ;  let  thy  glory  be  above  all  the  earth. 

6  They  have  prepared  a  net  for  my  steps ;  my  soul  is  bowed  down :  they  have  digged  a  pit 
before  me,  into  the  midst  whereof  they  ai"e  fallen  themselves.     Selah. 

7  My  heart  is  fixed,  O  God,  my  heart  is  fixed :  I  will  sing  and  give  praise. 

8  Awake  up,  my  glory ;  awake,  psaltery  and  harp :  I  myself  will  awake  early. 

9  I  will  praise  thee,  O  Lord,  among  the  people :  I  will  sing  unto  thee  among  the  nations. 

10  For  thy  mercy  is  great  unto  the  heavens,  and  thy  truth  unto  the  clouds. 

11  Be  thou  exalted,  O  God,  above  the  heavens:  let  thy  glory  be  above  all  the  earth. 

ON  parts  of  the  title  see  on  titles  of  Psalms  iv.  xvi.  When  he  fled  from  Said  in  the 
cave  may  be  understood  as  referring  either,  1,  to  David's  hiding  himself  in  the 
cave  of  Adullam,  1  Sam.  xxii.  1-5;  2  Sam.  xxiii.  13,  14;  2,  to  his  residence  in  the 
cave  of  En-gedi,  1  Sam.  xxiii.  29;  xxiv.  1-22;  3,  generally  to  his  life  in  the  caves 
of  his  country.  The  contents  of  the  Psalm  would  suit  either  view.  Nor  can  we 
decide  which  is  historically  correct,  nor  would  it  do  us  any  good,  if  we  could. 
Patrick,  Dodd,  Gill,  Morison,  Home,  Clarke  and  Tholuck  favor  the  second  view; 
Hengstenberg  and  Alexander  the  third.  The  cxlii.  Psalm  was  "A  prayer  of  David 
when  he  was  in  the  cave."  We  have  not  before  met  with  Al-taschith.  It  subsequently 
occurs  in  the  titles  of  Psalms  Iviii.  lix.  Ixxv.  It  is  generally  agreed  that  it  means 
Destroy  not.  The  opinions  respecting  its  signification  are  various.  Dimock  thinks 
it  'denotes  an  instrument  of  nine  strings.'  Abenezra  and  Edwards  regard  it  as 
referring  to  the  nvudc  to  be  used  in  singing  the  Psalm,  Hammond,  Patrick,  Dodd, 
Clarke  and  Morison  suppose  it  means  Destroy  him  not,  viz.:  Saul.  This  very  lan- 
guage is  used  by  David  to  Abishai  in  1  Sam.  xxvi.  9.  Morison:  "The  woi'ds, 
Al-taschith,  therefore  may  be  intended  to  show  that  this  sacred  ode  was  composed  on 
that  memorable  occasion  when  David  was  restrained,  by  an  unseen  hand,  from 
inflicting  any  injury  upon  his  cruel  adversary,  when  he  might  easily  have  efiected 
his  destruction,  and  Avhen  all  the  external  circumstances  were  such  as  to  have 
tempted  the  commission  of  the  unhappy  deed."  But  the  Chaldee,  Cocceius,  Gill, 
Scott,  Hengstenberg  and  Alexander  suppose  it  means.  Destroy  me  not.  Cocceius; 
'These  words  David,  no  doubt,  in  his  great  distress,  constantly  repeated,  and  after- 
wards, when  he  composed  this  Psalm,  committed  them  to  the  church  and  to  believers 
of  all  ages,  that  they  might  make  use  of  them  in  times  of  opposition  and  persecution." 
It  is  not  an  unimportant  fact  that  this  explanation  suits  all  the  Psalms  where 
Al-taschith  occurs. 

75 


594  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lvii. 

Manv  mark  resemblances  between  this  and  Ps.  Ivi.  Some  of  them  appear  in  the 
common  voi-slon.  The  authorship  of  this  is  undoubtedly  Davidic.  Scott  dates  it 
B.  C.  1060,  and  Clarke  B.  C.  1061.  In  it  we  have  four  names  of  the  Creator: 
Elohim  God,  El  God,  Gel-yohn  Most  Hujh  and  Adonai  Lord,  on  which  respectively 
see  on  Ps.  iii.  2;  v.  4;  vii.  17;  ii.  4.     On  Selah  see  Introduction,  §  15. 

1.  Be  mereij'ul  unto  me,  0  God,  he  mercifid  unto  me;  as  in  Ps.  li.  1;  Ivi.  1.  The 
reduplication  of  the  prayer  shows  the  great  straits  to  which  David  was  now  reduced, 
and  the  great  vehemence  of  his  mind  in  seeking  deliverance.  For  my  soul  trusteth  in 
thee.  Chaldee :  For  in  thy  word  my  soul  hath  hoped ;  Ainsworth :  For  in  thee  rny 
soul  hopeth  for  safety;  Venema:  For  in  thee  my  soul  has  had  a  protector;  Amesius: 
For  to  thee  my  soul  hath  betaken  herself;  Alexander:  For  in  thee  has  my  soul 
sought  refuge.  The  verb  is  quite  the  same  as  in  Ps.  vii.  1 ;  xi.  1 ;  xvi.  1.  When 
we  have  at  God's  bidding  committed  our  case  to  him,  we  may  plead  his  honor  for 
our  protection.  Yea,  in  the  shadow  of  thy  wings  will  I  viake  my  refuge.  Ainsworth 
renders  the  verb  will  I  hope  for  safety;  church  of  England,  shall  be  my  reftige; 
Venema,  will  I  have  a  protector;  Hengstenberg,  I  confide;  Alexander,  will  I  seek 
refuge ;  literally,  will  I  trust ;  in  this  verse  rendered  trust.  The  figure  of  wings  is 
borrowed  from  those  of  the  cherubim  over  the  mercy-seat,  or  of  a  fowl  protecting 
her  young.  The  latter  is  best.  Until  these  calamities  he  overpast.  Calamities,  else- 
where rendered  mischiefs,  pei'verse  things,  mischievous  things,  also  in  the  singular, 
i7iiquity,  ivickedness,  naughtiness,  see  Ps.  v.  9;  Iv.  11.  The  calamities  of  David  at 
this  time  were  the  fruit  of  the  wickedness  of  other  people,  and  are  therefore  well 
expressed  by  a  word  that  means  both  calamity  and  iniquity.  Calvin  renders  it 
wickedness  in  this  place. 

2.  I  will  cry  unto  God  most  high.  Even  David,  God's  prophet,  and  the  sweet  singer 
of  Israel,  at  times  had  no  resource  but  the  promises  and  prayer.  Although  most  high 
is  here  used  as  an  adjective,  and  not  put  in  capitals,  yet  it  is  the  same  word  used  in 
Deut.  xxxii.  8  ;  Ps.  vii.  17  ;  ix.  2  ;  xviii.  13.  David  repeats  that  he  will  cry,  Unto  God 
that  performeth  all  things  for  me.  Calvin  understands  the  clause  as  equivalent  to 
'  God  who  carries  forward  to  perfection  the  work  which  he  has  begun.'  Horsley  ren- 
ders it,  '  God,  who  will  bring  things  to  a  conclusion  for  me.'  Pool  understands  it  as 
signifying  that  '  God  perfects,  or  finishes  all  that  he  has  promised.'  El  God,  by  Amc- 
sius  rendered  the  mighty  God ;  by  Alexander,  the  Almighty. 

3.  He  shall  send  from  heaven  and  save  me.  Chaldee :  Sends  his  angel.  Jehovah  sends 
angels,  commands,  energy,  all  that  is  necessary  to  Avork  deliverance.  He  will  send  lielp 
from  heaven  and  save  me,  i.  e.,  rescue  me  from  the  power  and  craft  of  my  foes,  from  the 
calamities  now  passing  over  me,  the  wickednesses  now  pressing  me.  Saul  shall  not  have 
my  life.  From  the  reproach  of  him  that  woxdd  swalloiv  me  up.  This  clause  is  variously 
rendered.  The  word  from  is  supplied  by  our  translators.  Chaldee:  He  shall  save 
rae,  covering  with  eternal  disgrace  him  that  ivas  treading  me  down;  Arabic  :  And  made 
those,  who  Avere  trampling  upon  me,  a  reproach  ;  Septuagint  and  Vulgate  :  He  gave 
tu  reproach  them  tliat  trod  upon  me ;  Ainsworth  :  He  hath  put  to  reproach  him  that 
would  swallow  me  up ;  Hare :  He  will  expose  him  to  shame  who  would  devour  me  : 
the  margin  has :  He  reproacheth  him  that  would  swallow  me  up.  This  is  certainly 
better  than  the  English  text.  Hammond  throws  the  weight  of  his  name  against  the 
common  rendering.  The  sense  may  be,  1.  My  enemy  uses  opprobrious  language;  or, 
2.  God  is  now  delivering  (or  shall  deliver)  my  foe  to  reproach.  Swallow  up,  see  on 
Ps.  Ivi.  1,  2.  God  shall  send  forth  his  mercy  and  his  truth.  Mercy,  often  so  rendered, 
also  loving-kindness,  Ps.  xvii.  7  ;  kindness,  Ps.  xxxi.  21  ;  goodness,  Ps.  xxxiii.  5  ;  merci- 
ful kindness,  Ps.  cxvii.  2.  Truth,  almost  invariably  so  rendered,  embracing  the  ideas 
01  stability,  uprightness,  faithfulness.     On  fit  occasions  God  displays  both  mercy  and 


rsALM  Lvn.]  STUDIES  IN   THE   BOOK   OF  PSALMS.  oPf) 

truth  to  the  joy  of  his  people,  to  the  confusion  of  his  enemies,  to  the  gloi'y  of  his  name. 
Clarke :  "  Mercy  and  truth  ai-e  personified ;"  Morison :  "  By  a  beautiful  figure  of 
speech,  the  divine  mercy  and  faithfulness  are  here  represented  as  messengers  ever  ready 
to  be  dispatched  from  heaven  to  execute  redemption  for  the  church." 

4.  My  soul  is  amo)ig  lions.  Chaldee:  My  soul  burns  as  if  in  the  midst  of  flames; 
Arabic,  Septuagint,  Ethiopic,  Vulgate  and  Doway :  And  he  hath  delivered  my  sou. 
from  the  midst  of  the  young  lions ;  Amesius :  I  am  among  fierce  lions ;  Kennicott 
and  Clarke :  My  soul  dwells  in  pai-ched  places.  Of  these  renderings  some  are  mere 
interpretations  ;  others  depend  on  a  misapprehension  of  the  root  of  the  word  rendered 
lions.  The  common  version  is  best  and  is  well  sustained  by  authority.  And  T  lie 
even  among  theju  'hat  are  set  on  fire.  For  them  that  etre  set  on  fire  the  Chaldee  ha.s 
coals  ;  Ainsworth  inflamers  ;  Amesius  and  Green,  incendiaries  ;  Edwards,  all  on  lire ; 
Boothroyd,  all  burning  with  rage.  The  verb,  in  the  future,  is  best  rendered  in  the 
present.  See  Introduction,  §  6.  It  is  pretty  clear  that  David  intends  to  say  that  he 
is  among  men  of  a  fiery,  fierce  spirit,  filled  with  hatred  and  violence,  and  exercising 
their  malice  towards  him  in  many  ways.  These  are  described  as  The  sons  of  men, 
literally  the  sons  of  Adam  ;  Wfiose  teeth  are  spears  and  arrows,  and  their  tongue  a  sharp 
sword.  Home:  "The  fiercest  of  beasts,  the  most  devouring  of  elements,  and  the 
sharpest  of  military  weapons,  are  here  selected  to  represent  the  power  and  fury  of 
David's  enemies."  Calvin  :  "  David  encountered  no  heavier  trial  than  the  false  and 
calumnious  charges  which  were  levelled  against  him  by  his  enemies." 

5.  Be  thou  exalted,  0  God,  above  the  heavens;  let  thy  glory  he  above  all  the  earth. 
This  verse  looks  like  an  abrupt  and  illogical  change  of  subject.  But  pious  minds  in 
the  midst  of  their  greatest  suflferings  turn  with  alacrity  from  themselves  to  God.  Thus 
our  Lord  Jesus  in  his  agony  cried,  Father,  glorify  thy  name,  John  xii.  28.  So  here  the 
type  of  Christ  forgets  his  discomforts  or  cheerfully  submits  to  them,  asking  that  thereby 
the  Lord  may  be  honored.  God's  exaltation  and  glory  are  and  ought  to  be  supreme, 
above  all  his  works,  above  the  heavens,  above  all  the  earth.  This  verse  is  a  pious  ejacu- 
lation.    The  next  verse  resumes  the  thread  of  discourse. 

6.  They  have  p)Tepared  a  net  for  my  steps.  Nets  were  for  catching  fishes,  birds,  or 
wild  animals.  Here  and  often  the  word  points  to  the  snares  and  artifices  of  wicked 
and  crafty  men,  whereby  they  would  inveigle  men  into  sin,  folly,  or  ruin,  Ps.  ix.  15 ; 
x.  9  ;  cxl.  5  ;  Mic.  vii.  2.  Indirection  and  deceit  are  essential  elements  in  schemes  of 
wickedness.  Living  in  this  state  of  things  was  very  afilicting  to  David.  My  soul 
is  boived  doivn.  Bowed  down,  as  in  Ps.  cxlv.  14 ;  cxlvi.  8.  They  have  digged  a  pit 
before  me  into  the  midst  whereof  they  are  fallen  themselves.  Pit,  as  in  Ps.  cxix.  85  ;  Jer. 
xviii.  22.     We  have  the  same  idea  in  Ps.  ix.  15. 

7.  3Iy  heart  is  fixed,  0  God,  my  heart  is  fixed.  Fixed,  ma,Ygm  prepared ;  Ps.  xxxvvi. 
17,  ready ;  Ps.  li.  10,  right.  Established  gives  the  meaning ;  see  on  Ps.  li.  10.  Although 
David  was  in  great  distress,  yet  his  mind  was  settled  as  to  his  principles.  He  was 
fixed  in  his  determination  to  cleave  to  the  Lord  with  purpose  of  heart,  to  stand  in 
his  lot,  to  adopt  no  unlawful  means  of  relief,  to  trust  God  in  tlie  darkest  hour,  and  to 
be  thankful  and  joyous  in  God's  worship.  I  will  sing  and  give  praise.  The  latter 
verb  may  be  rendei-ed  Sing  Psalms  or  sing  praises ;  see  on  Ps.  vii.  17  ;  ix.  11.  Heart- 
less or  even  languid  praise  is  an  offence  to  God. 

8.  Aioake  up  my  glory.  Our  natural  powers  are  dull  and  sluggish  in  God's  praises, 
and  so  they  must  be  aroused  by  self-exhortation.  My  glory,  i.  e.,  ray  tongue.  By 
articulate  speech  hardly  less  than  by  reason  is  man  distinguished  above  all  the  other 
inhabitants  of  earth.  What  would  soon  be  the  state  of  the  world  were  all  its  inhabi- 
tants now  struck  dumb,  and  their  muteness  made  perpetual?  David  would  employ  not 
only  his  tongue,  but  instruments  of  music :  A^vake,  psaltery  and  harp ;  see  on  Ps. 


596  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  Lvn. 

xxxiii.  2.  /  myself  ^u^ll  awake  early,  q.  d.,  With  all  my  powers,  and  at  early  dawn  I 
will  enter  on  this  work.  Hammond,  Geddes,  Seeker,  Street,  Fry,  Hengstenberg  and 
Alexander  would  render  it,  '  I  will  awaken  the  morning,'  or  '  I  will  call  up  the  dawn.' 
This  is  highly  poetical.     Anderson  here  cites  Ovid  and  Milton. 

9.  /  will  praise  thee,  0  Lord,  among  the  people.  Praise,  give  thanks.  People, 
plural  peoples,  or  nations  as  in  Ps.  vii.  8.  The  next  clause  is  parallel :  I  will  sing 
unto  thee  among  the  nations.  Sing,  or  sing  praises,  or  sing  Psalms.  Nations,  rendered 
people  in  Ps.  ii.  1.  In  Rom.  xv.  9,  Paul  directly  applies  these  words  to  the  kingdom 
of  Christ  in  its  relations  to  the  Gentiles. 

10.  For  thy  mercy  is  great  unto  the  heavens,  and  thy  truth  unto  the  chuds.  Mercy  and 
Truth,  as  in  v.  3.  God's  attributes  are  not  limited.  It  is  wicked  to  teach  that  they 
can  be  bounded.  The  heavens  and  the  clouds  are  the  most  elevated  objects  that  strike 
the  sense,  and  so  are  fit  to  be  employed  to  teach  us  the  exceedingly  exalted  nature  of 
God,  and  especially  his  mercy  and  his  truth  to  sinners,  who  seek  refuge  under  the 
shadow  of  his  wings ;  see  on  Ps.  xxxvi.  5. 

11.  Be  thou,  exalted,  0  God,  above  the  heavens:  let  thy  glory  he.  above  all  the  earth. 
In  the  Hebrew  as  in  English  this  verse  is  precisely  the  same  as  v.  5.  It  Avere  idolatry 
and  degrading  superstition  to  use  towards  any  creature  the  Psalms,  and  hymns  and 
spiritual  songs,  which  we  are  bound  to  use  in  the  service  of  God. 

Doctrinal  and  Practical  Remarks. 

1.  Pious  men  have  often  found  some  set  words  in  prayer  very  suitable  to  themselves. 
David's  mind,  if  we  understand  the  title,  often  led  him  to  cry.  Destroy  me  not. 

2.  While  life  lasts  we  shall  never  be  done  crying  for  mercy,  v.  1.  Whether  it  be 
famine,  pestilence  or  war,  whether  it  be  foes  without,  or  fears  within,  whether  it  be  at 
sea  or  on  land,  whether  it  be  in  sickness  or  health,  in  life  or  in  death,  our  great  need 
is  mercy.  Yea,  we  shall  need  it  at  the  day  of  Judgment,  2  Tim.  i.  18.  Nothing  but 
mercy  can  protect  us  from  human  malice  or  diabolical  rage,  from  personal  vindictive- 
uess  or  legal  injustice,  from  sin  in  life,  from  despair  in  death,  or  from  hell  in  eternity. 
When  man  hates  us,  let  us  seek  the  love  of  God ;  when  man  reproaches  us,  let  us  seek 
the  honor  that  comes  from  God  only ;  when  man  is  cruel,  let  us  seek  God's  loving- 
kindness.  A  good  daily  prayer,  a  good  motto  for  every  tempted,  troubled  soul  would 
be  Al-Taschith. 

3.  The  Scriptures  are  harmonious  in  declaring  the  relations  of  believers  to  God  to 
be  of  the  most  precious  and  substantial  nature.  He  first  approaches  us  and  proposes 
his  covenant.  By  the  grace  of  his  Spirit  we  trust  in  him,  make  him  our  refuge,  and 
thus  set  to  our  seal  that  he  is  true,  and  in  so  doing  he  comes  to  be  on  our  side.  Hence- 
forth we  may  plead  his  gracious  engagement  with  the  utmost  freedom  and  earnest- 
ness, V.  1.    "  Where  fiiith  in  trouble  fleeth  unto  God  it  cannot  but  speed."  Jer.  xiv.  21. 

4.  How  condescending  is  God  to  compare  himself  to  a  fowl  tender  of  her  young,  v. 
1.  Calvin  :  "  There  are  seasons  when  we  are  permitted  to  enjoy  the  calm  sunshine 
of  prosperity ;  but  there  is  not  a  day  of  our  lives  in  which  we  may  not  suddenly  be 
overtaken  by  storms  of  afiliction,  and  it  is  necessary  we  should  be  persuaded  that  God 
will  cover  us  with  his  wings." 

5.  There  is  no  getting  on  without  trust,  confidence  in  God,  v.  1.  The  want  of  it 
annihilates  our  comforts. 

6.  Every  generation  has  its  calamities,  v.  1.  Of  these  none  are  harder  to  be  borne 
than  tliose,  which  come  to  us  through  the  wickedness  of  man.  God  himself  is  our 
only  sure  refuge.     Compare  Isa.  xxvi.  20,  21. 

7.  If  we  would  have  our  prayers  answered,  they  must  not  be  dull.  We  must  cn> 
utifo    fiod,  v.  2.      If  anything  is  worth  asking  for,  it  is  worth  asking  for  in   good 


PSALM  LVii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  597 

earnest.     '  Elias  prayed  earnestly.'     Without  some  measure  of  earnestness  prayer  U 
solemn  mockery. 

8.  Our  past  experience  of  God's  mercies  should  encourage  us  to  come  to  him  witli 
boldness.  If  he  has  performed  all  things  for  us  hitherto,  let  us  not  doubt  his  mercy  at 
any  time  hereafter,  v.  2.     He  changes  not,  but  fulfils  his  engagements, 

9.  Henry :  "  In  everything  that  befalls  us,  we  ought  to  see,  and  own  the  hand  of 
God ;  whatever  is  done,  is  of  his  performing,  in  it  his  counsel  is  accomplished,  anrf 
the  Scripture  is  fulfilled,"  v.  2. 

10.  Like  his  attributes,  God's  resources  are  infinite.  He  has  many  on  earth,  of 
which  we  wot  not.  And  he  has  all  heaven  beside.  And  if  heaven  and  earth  were 
all  gone,  he  has  himself.  It  is  always  safe  to  expect  him  to  save  by  raising  up  instru- 
ments and  messengers  here  below,  or  by  sending  them  from  heaven,  v.  3.  Dickson  : 
"  If  ordinary  means  fail,  faith  assureth  itself  of  God's  working  wonders  for  perfecting 
his  promises." 

11.  It  is  no  new  thing  for  good  men  to  have  barbarous  foes,  who  would,  if  they 
could,  sxvalloiv  them  up,  v.  3.     Compare  Pr.  xxx.  14. 

12.  No  reasonable  man  can  doubt  the  awful  depravity  of  the  wicked.  Could  in- 
spiration have  used  more  decided  or  forcible  language  than  it  has?  It  says  they  are 
fierce,  cruel,  savage  as  lions ;  that  they  are  violent,  blind  and  heedless  of  all  claims 
for  tenderness  as  fire  itself;  that  the  very  powers  which  God  has  given  them  for  nour- 
ishing themselves,  their  teeth,  are  used  to  devour  their  neighbors,  even  their  best 
friends ;  and  that  their  tongue,  man's  glory,  has  become,  not  an  instrument  of  blessing 
God  and  man,  but  a  sharp  sword  to  make  men  bleed,  to  fill  them  with  pain,  and  to 
kill  them,  v.  4.  Such  tormentors  are  quite  like  their  father  the  devil.  His  works  they 
are  constantly  doing.  Compare  Mic.  iii.  5 ;  Gal.  v.  15  ;  Hab.  i.  13 ;  Ps.  lii.  4.  The 
destructive  power  of  evil  speaking  alone  is  frightful. 

13.  Well  may  good  men  shut  their  mouths  in  uncomplaining  silence,  seeing  their 
sufierings  fall  far  below  those  of  David,  v.  4.  If  we  fare  as  well  as  the  man  after 
God's  own  heart,  we  should  never  murmur.  "  The  horrors  of  a  lion's  den,  the  burn- 
ing of  a  fiery  furnace,  and  the  cruel  onset  of  war  are  the  striking  images  by  which 
David  here  describes  the  peril  and  wretchedness  of  his  present  condition." 

14.  However  desiderate  our  own  afifairs  may  seem  to  be,  even  when  we  are  beset 
by  lies,  taunts,  calumnies,  reproaches,  cruel  mockings,  threats,  betrayers  and  betray- 
als, rage  and  wrath,  let  us  chiefly  care  for  the  glory  of  God,  vv.  5,  11.  If  he  is  ex- 
alted, it  is  well  for  us  to  be  humbled ;  if  he  is  glorified,  it  matters  not  if  we  be  es- 
teemed the  oflf-scouring  of  all  things.     "  Father,  glorify  thy  name." 

15.  Let  not  God's  people  in  their  war  with  wickedness  resort  to  the  devices  used 
by  their  enemies.  O  no  !  The  weapons  of  our  warfere  are  not  carnal.  We  may  not 
use  net  for  net,  nor  dig  pit  for  pit,  v.  6.  The  sins  of  man  work  not  the  righteous- 
ness of  God.  Religion  has  no  need  of  unhallowed  tempers  for  her  promotion.  When 
men  serve  God  as  if  the  devil  was  in  them  they  bring  great  reproach  on  his  blessed 
name. 

16.  Good  men  may  be  cast  down,  v.  6.  It  is  not  wicked  to  be  sad.  Even  the 
Saviour  of  the  world  was  greatly  dejected  during  most  of  his  life,  and  unusually  so 
near  the  time  of  his  death.  It  is  enough  to  make  any  good  man  'droop  and  hauL' 
the  head' to  find  that  even  when  he  has  been  blameless,  he  is  suspected  and  ma- 
ligned.    It  was  always  so. 

17.  Punishment  in  kind  is  common  even  in  this  world.  Men  commonly  fall  into 
their  own  pits,  v.  6.  The  Greek  proverb  is  :  "  Evil  advice  often  becomes  most  ruin- 
ous to  the  evil  adviser ;"  the  Roman,  "  There  is  no  law  more  just  than  that  which 
condemns  a  man  to  death  by  the  instrument  which  he  has  invented  to  take  away  the 


598  STUDIES  IN  THE  BOOK  OF  PSALMS.  [rsALM  Lvin. 

life  of  others."     Guillotine,  who  invented  the  instrument,  which  bears  his  name,  was 
executed  by  the  guillotine. 

18.  One  of  the  darkest  signs  in  some  professors  of  religion  is  want  of  stability. 
Their  hearts  are  not  fixed,  v.  7.  Their  principles  are  not  established.  They  are  not 
settled.  This  may  be  owing  to  ignorance  of  Scripture  doctrine,  to  natural  levity  of 
mind,  to  evil  habits  long  indulged,  to  the  weakness  or  want  of  grace.  In  every 
case,  instability  is  a  bad  sign.  Professor  of  religion,  art  thou  a  reed  shaken  with  the 
wind,  a  wave  of  the  sea  tossed  to  and  fro  ? 

19.  It  should  alarm  the  wicked  that  they  are  contending  with  a  people,  who  sing 
and  sliout  on  the  battle-field,  v.  7.  Yea,  they  never  sing  louder  than  when  most  dis- 
tressed and  afflicted.  Whether  the  saints  conquer  or  are  conquered,  they  still  sing 
on.  Blessed  be  God  for  that.  Let  sinners  tremble  at  contending  with  men  of  a 
spirit  so  heavenly. 

20.  In  the  whole  work  of  praising  and  serving  God  let  us  use  all  our  powers  of 
body  and  soul,  our  tongues,  our  hands,  our  voices,  our  every  faculty,  v.  8.  And  let 
us  begin  our  work  early ;  not  forgetting  that  "  the  little  word  early  is  not  to  be  un- 
derstood merely  of  the  morning  season,  but  of  great  diligence,  activity,  desire  and 
love  in  the  praising  of  God." 

21.  Instrumental  music  in  the  public  worship  of  God  is  lawful,  v.  8.  See  Remarks 
on  Ps.  xxxiii.  2. 

22.  We  should  not  only  praise  God  in  secret,  but  also  in  the  most  public  manner 
and  before  all  peoples  and  nations,  if  we  have  opportunity,  v.  9.  Dickson :  "  We 
seriously  mind  the  praise  of  God  when,  according  to  our  place,  we  labor  to  make 
others  also  know  God,  as  we  know  him." 

23.  We  constantly  need  the  guidance  of  the  Holy  Spirit  in  the  study  of  the  Scrip- 
tures, that  we  may  get  their  true  scope  and  meaning.  The  prophets  largely  spoke 
of  the  Gentiles  coming  in,  v.  9.  Yet  how  slow  were  even  the  primitive  Christians  to 
believe  that  the  Gospel  was  for  any  one  beyond  Judea ! 

24.  God's  perfections,  in  particular  his  mercy  and  his  truth  make  him  the  fit  object 
of  all  religious  worship,  v.  10.  To  refrain  from  his  worship,  when  he  is  duly  known 
and  loved,  is  impossible. 

25.  As  verse  9  is  actually  quoted  in  the  New  Testament  as  applicable  to  Gospel 
times,  and  as  David  was  in  many  respects  a  type  of  Christ,  there  is  nothing  forced 
or  strained  in  regarding  this  Psalm  as  Typical-MessianiG.  If  David  was  victorious, 
much  moi-e  shall  Christ  be.  If  David  put  down  all  his  foes,  much  more  shall  Christ 
subdue  all  things  to  himself. 


Psalm  lviii. 

To  the  chief  Musician,  Al-taschith,  Michtam  of  David. 

1  Do  ye  indeed  speak  righteousness,  O  congregation?  do  ye  judge  uprightly,  O  ye  sons  of  men? 

2  Yea,  in  heart  ye  work  wickedness ;  ye  weigh  the  violence  of  your  hands  in  the  earth. 

3  The  wicked  are  estranged  from  the  womb:  they  go  astray  as  soon  as  they  be  born,  spe-ik- 
ing  lies. 

4  Tlieir  poison  is  like  the  poison  of  a  serpent :  they  are  like  the  deaf  adder  that  stoppeth  her  ear ; 

5  Which  will  not  hearken  to  the  voice  of  charmers,  charming  never  so  wis  ;ly. 

6  Break  their  teeth,  O  God,  in  their  mouth :  break  out  the  great  teeth  oi  the  young  lions'  O 


PSALM  Lvm.]  STUDIES  IN  THE  BOOK  OF  PSALMS  599 

7  Let  them  melt  away  ixs  waters  which  run  continually:-  when  he  bendeth  his  bcm  to  shoot  hih 
arrows,  let  them  be  as  cut  in  pieces. 

8  As  a  snail  which  mclteth,  let  every  one  of  them  paits  away:  like  the  untimely  birth  of  a  woman, 
tluxt  they  may  not  see  the  sun. 

9  Before  your  pots  can  feel  the  thorns,  he  shall  take  them  away  as  with  a  whirlwind,  both  living, 
and  in  his  wrath. 

10  The  righteous  shall  rejoice  when  he  seeth  the  vengeance  :  he  shall  wash  his  feet  in  the  blood 
of  the  wicked. 

11  So  that  a  man  shall  say,  Verily  there  is  a  reward  for  the  righteous:  verily  he  is  a  God  that 
judgeth  in  the  earth. 

ALL  the  phrases  of  the  title  are  explained  on  titles  of  Psalms  iv.  xvi.  Ivii.  The 
authorship  of  David  is  undoubted.  This  Psalm  has  no  known  historic  occasion, 
although  its  contents  show  that  it  refers  to  a  time  of  bitter  persecution.  Scott  and 
Clarke  both  date  it  B.  C.  1061.  In  it  we  find  Jehovah  Lord  and  Elohim  God,  on 
which  see  on  Ps.  i.  2 ;  iii.  2. 

1.  Do  ye  indeed  speak  righteousness,  0  congregation  f  do  ye  judge  uprightly,  0  ye 
sons  of  men  f  Chaldee :  Does  it  indeed  seem  to  you  that  ye  speak  justice  when  ye 
[who  are  or  ought  to  be]  just  ones  are  silent  in  the  time  of  strife?  Judge  the  sons  of 
men  in  uprightness  ;  Amesius :  Do  ye  truly  speak  justice,  0  band?  do  ye  judge  the 
things,  which  are  right,  ye  sons  of  men  ?  Edwards :  Do  ye  really  pronounce  righteous 
sentence?  and  do  ye  judge  equitably,  ye  sons  of  men?  Horsley :  Are  ye  in  earnest,  0 
faction,  when  ye  talk  of  righteousness,  do  ye  give  sentence  upriglitly,  O  ye  sous  of 
men  ?  Hengstenberg :  Are  ye  then  indeed  dumb,  that  ye  will  not  speak  what  is  right- 
eous, and  judge  what  is  upright,  ye  children  of  men  ?  For  righteousness,  Waterland 
has  tmdh.  For  congregation  we  may  read  Band,  Company,  Assembly,  Council,  literally 
a  sheaf.  Patrick  supposes  it  designates  Saul's  Privy  Council.  In  the  Hebrew  Bible 
it  nowhere  else  means  assembly.  This  has  led  many  to  think  the  word  should  be  ren- 
dered dumb  or  silent.  If  we  drop  or  vary  the  Masoretic  points,  this  may  well  be  the 
reading.  The  change  of  a  letter  would  then  also  give  ns  princes  or  judges.  In  thii^ 
case  the  sense  is  given  by  Alexander  in  his  paraphrase :  "Can  it  be?  is  it  possible? 
are  you  really  silent,  you  whose  very  office  is  to  speak  for  God,  and  against  the  sins 
of  men?  See  Deut.  i.  16, 17."  Taking  the  clauses  according  to  the  common  version, 
we  may  regard  them  as  a  bold  and  unqualified  denial  of  the  justice  of  the  accusation> 
against  him.  David  honors  these  men  by  calling  them  an  assembly  or  council;  but  \w. 
also  calls  them  sons  of  man,  either  to  remind  them  of  their  frailty  and  accountability. 
or,  to  let  them  know  that  even  here  their  real  characters  are  understood  and  they  are 
not  sons  of  God. 

2.  Yea,  in  heart  ye  work  udckedness.  All  the  time  they  were  sitting  as  solemn  and 
dignified  judges,  they  were  meditating  wrong  and  injury.  Their  very  station  should 
have  warned  them  against  injustice,  but  they  intentionally  used  their  position  to  work 
vnckedness.  Ye  weigh  [or  ponder]  the  violence  of  your  hands  in  the  earth.  What  they 
did,  they  did  deliberately,  with  malice  prei:)ense.  Violence,  often  so  rendered,  also 
v:rong,  cruelty,  injustice,  damage,  violent  dealing,  Ps.  vii.  16 ;  xxvii.  12.  It  further 
aggravated  their  crimes  that  they  did  all  this  injustice  in  the  land  of  Israel,  where 
were  excellent  statutes  and  ordinances  of  justice,  and  Avhere  God  had  presented  many 
and  urgent  motives  to  uprightness  in  all,  especially  in  judges. 

3.  The  wicked  are  estranged  from  the  womb.  For  estranged  some  have  alienated, 
aliens,  froward,  wicked,  strangers  to  pity.  The  clause  asserts  native  hereditary  de- 
nravity.  Compare  Isa.  Ixviii.  8;  Eph.  ii.  3.  Ainsworth:  "This  noteth  man's  natural 
corruption  ;"  Pool :  "  The  sense  is,  No  wonder  they  act  so  unrighteously,  for  their  very 
natures  and  principles  are  corrupt  from  their  birth  ;  they  are  the  wicked  offspring  of 


600  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lviii. 

einful  parents."  They  go  astray  so  soon  as  they  be  hm-n,  speaking  lies.  Estrangement 
from  God  is  very  naturally  attended  by  signs  of  wickedness  towards  man,  and  espe- 
cially by  want  of  truthfulness.  What  parent's  heart  has  not  ached  at  infallible  evidence 
of  a  tendency  to  falsehood  in  his  offspring?  It  requires  the  best  precepts  and  examples, 
enforced  by  the  highest  authority  and  the  most  steadfast  government  to  save  children 
and  youth  from  growing  up  to  be  arrant  liars. 

4.  Their  poison  is  like  the  jyoison  of  a  se'tpent.  Poison,  elsewhere  rendered  also  rage, 
wrath,  fury,  anger ;  see  on  Ps.  vi.  1,  where  it  is  rendered  hot  displeasure.  Here  it 
means  venom.  The  poison  of  serpents  is  a  'fiery  liquor,'  which  is  soon  spread  through 
the  system.  It  is  a  fit  emblem  of  the  deadly  malice  of  violent  men.  I  have  seen  a 
man  thrown  by  it  in  a  few  minutes  into  a  raging  fever,  and  into  dreadful  pain.  In 
this  verse  there  may  be  an  allusion  also  to  the  old  serpent.  Rev.  xx.  2.  These  violent 
men  resembled  one  species  of  serpent  in  another  respect :  They  are  like  the  deaf  adder 
that  stoppcth  her  ear.  Some  have  alleged  that  the  stories  respecting  some  kinds  of 
serpents  being  unaffected  by  sounds  are  fabulous.  This  can  hardly  be  so.  The  belief 
is  too  widely  spread  in  countries  where  serpents  abound.  The  species  here  spoken  of 
is  the  a^.  The  word  here  rendered  adder  occurs  six  times  in  the  Bible,  and  is  always 
rendered  asj)  except  here  and  in  Ps.  xci.  13 ;  and  even  then  the  margin  gives  asp. 
Other  words  are  rendered  adder  in  Gen.  xlix.  17 ;  Ps.  exl.  3 ;  Pr.  xxiii.  32.  There 
was  no  remedy  for  the  poison  of  the  asp.  Its  bite  was  fatal  in  a  few  minutes.  Some 
modern  travellers  say  that  this  species  of  serpent  is  still  found  in  countries  east  of  the 
Mediterranean. 

5.  Which  will  not  hearken  to  the  voice  of  charmers,  charming  never  so  wisely. 
Charmers  of  serpents  are  still  common  in  India  and  Egypt.  That  they  possess  power 
over  venomous  reptiles  so  as  to  malce  them  harmless  cannot  be  denied,  for  they  often 
exhibit  themselves  and  their  serpents.  Compare  Eccle.  x.  11;  Jer.  viii.  17.  But 
over  the  asp  these  men  are  said  to  have  had  no  power.  The  reason  given  by  some  is 
that  asps  are  entirely  deaf;  by  others  that  though  they  have  hearing,  yet  to  the  mur- 
muring noise  made  by  charmers  they  close  their  ears ;  and  by  others  that  they  are  so 
venomous  that  the  charmer  has  no  power  over  them  at  any  time.  Which  of  these  is 
true  in  natural  history  the  author  has  no  means  of  determining.  The  latter  is  most 
probable.  The  import  of  the  passage  is  that  David's  enemies  were  obstinately  deaf  to 
all  tender  appeals,  to  all  the  demands  of  justice,  to  the  dictates  of  nationality  and  of 
conscience.  Such  a  transaction  as  that  recorded  in  1  Sam.  xxiv.  4-20  ought  forever 
to  have  terminated  the  Sauline  persecutions.  They  were  not  provoked  even  by  im- 
prudence, much  less  by  any  crime. 

6.  Break  their  teeth,  0  God,  in  their  mouth.  On  breaking  the  teeth,  see  on  Ps.  iii.  7, 
The  allusion  is  to  rendering  beasts  of  prey  powerless  by  breaking  their  teeth.  This  is 
a  very  old  figure  among  sacred  writers.  Job  iv.  10.  Break  otd  the  great  teeth  of  the 
young  lions,  0  Lord.  On  young  lions  see  on  Ps.  xvii.  12;  xxxiv.  10.  A  friend,  Avho 
has  spent  a  quarter  of  a  century  in  South  Africa,  informs  me  that  the  old  lion  becomes 
toothless  and  clumsy,  and  has  great  difficulty  in  securing  his  prey,  or  in  eating  it,  as 
he  has  first  to  tear  it  to  pieces  with  his  claws.  Compare  Job  iv.  11.  The  prayer  of 
David  is  that  his  enemies,  though  strong  and  active,  may  be  rendered  powerless  for 
mischief  and  cruelty  against  him.     On  the  imprecatory  form  see  Introduction,  §  6. 

7.  Let  them  melt  away  as  waters  which  run  continually.  The  verbs  are  in  the  future. 
The  modern  signification  of  the  word  melt  renders  it  not  so  good  here  as  flow  or  pass 
away.  The  same  form  of  the  verb  is  in  Job  vii.  5  rendered  become  loathsome.  Calvin: 
Let  thorn  flow  away  like  waters,  let  them  depart;  church  of  England:  Let  them  fall 
away  like  water  that  runneth  apace;  Green:  Let  them  waste  away  like  water  which 
nmneth  continually ;  Chaldee  (interpreting) :  Let  them  melt  away  in  their  sins  like 


PSALM  Lviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  60] 

water,  let  them  flow  away  from  themselves;  Septuagint,  Ethiopic,  Vulgate  and  Doway : 
They  shall  come  to  nothing,  like  water  running  down.  When  he  bendeth  his  bow  to 
shoot  his  arroics  let  them  be  as  cut  in  jneces.  On  the  mode  of  bending  the  bow  see  on 
P.S.  vii.  13;  xi.  2;  xxxvii.  14.  The  reader  will  notice  that  in  the  common  version 
much  is  supplied  by  the  translators.  Rogers:  "I  am  persuaded  that  some  word,  the 
name  of  something  with  Avhich  the  wicked,  perishing  under  the  divine  vengeance,  werf 
compared,  is  lost  in  the  Hebrew."  The  chief  difficulty  is  in  determining  what  are  the 
antecedents  of  he  and  them.  The  Chaldee,  Syriac,  Arabic,  Septuagint,  Ethiopic. 
Doway,  Jarchi,  Venema,  Edwards,  Horsley,  Green  and  Fry  regard  he  as  referring  to 
God,  and  them  to  the  enemies  of  David.  On  the  other  hand  Calvin  has:  Let  them 
bend  their  bow,  and  let  their  arrows  be  as  broken.  In  the  interpretation  thus  indi- 
cated Amesius,  Patrick,  Mudge  and  Hengstenberg  concur.  Ainsworth,  Gill  and  Alex- 
ander mention  both  with  respect,  but  express  no  preference  for  either.  As  it  is  very 
common  in  Hebrew  to  pass  from  the  plural  to  the  singular  and  for  theyn  read  him. 
there  is  evidently  less  difficulty  in  admitting  it  to  be  the  wicked  who  bends  his  bow; 
q.  d.,  'When  the  wicked  bends  his  bow  to  shoot  the  righteous,  when  he  devises  mis- 
chief against  him,  shoots  out  bitter  words,  and  desires  to  destroy  his  good  name  and 
even  his  life,  let  it  be  as  if  the  string  of  his  bow  and  his  arrows  were  cut  in  pieces;  let 
all  his  wicked  designs,  words  and  actions  be  without  effect.' 

8.  As  a  snail  which  melteth,  let  every  one  of  them  pass  aivay.  The  word  rendered 
sjiail  is  found  nowhere  else  in  the  Hebrew  Bible,  another  word,  probably  signifying 
a  kind  of  lizard,  being  so  rendered  in  Lev.  xi.  30,  the  only  other  place  where  the 
word  snail  is  found  in  our  English  Bible.  Instead  of  As  a  snail,  the  Syriac,  Arabic, 
Septuagint,  Ethiopic,  Vulgate,  Doway,  Horsley  and  Fry  read  Like  wax.  But  the 
Chaldee  fairly  allows  the  English  translation,  and  it  has  been  adopted  by  nearly  all 
modern  interpreters.  The  word  melteth  is  very  expressive  in  application  to  the  snail, 
which  smears  its  track  wherever  it  goes,  and  if  it  continues  to  move  in  the  open  air 
is  soon  wasted  away.  Like  the  tmtimely  birth  of  a  ^voman,  that  they  may  not  see  the  sun. 
Compare  Job  iii.  16.  Calvin:  "If  we  consider  the  length  of  time  to  which  in  their 
vain  confidence  they  expected  their  lives  to  extend,  they  may  be  said  to  pass  out 
of  this  world  before  they  have  well  begun  to  live."  Alexander  gives  it  another 
turn :  "  So  far  from  living  too  long,  as  I  feared,  they  seem  scarcely  to  have  lived  at  all." 

9.  Before  your  pots  can  feel  the  thorns,  he  shall  take  them  aivay  as  with  a  whirlwind. 
both  living,  and  in  his  wrath.  Andex'son :  "  This  verse  has  been  deemed  one  of  the 
most  difficult  passages  in  the  Psalter,  and  has  greatly  perplexed  commentators." 
Yet  the  perplexity  has  not  regarded  its  import,  but  the  method  of  explaining  its 
figurative  language.  In  attempting  to  understand  it,  let  us  remember  that  the 
burning  of  thorns  under  a  pot  is  a  frequent  figure  of  Scripture;  see  Ps.  cxviii.  12; 
Ecc.  vii.  6.  The  manifest  object  of  these  passages  is  to  teach  us  how  soon  the  wicKed 
and  their  merriment  pass  away.  To  this  day  on  the  routes  of  eastern  travel  the 
chief  fuel  in  many  places  is  found  in  the  thorns  and  briars,  the  furze  and  stick-weeds 
that  grow  in  those  regions.  These  burn  with  great  intensity,  but  their  blaze  is  soon 
over,  for  they  have  very  little  substance.  So  the  jirophet  here  predicts  that  'the 
prosperous  rage  of  his  foes  would  soon  be  extinct,'  and  that  they  should  be  removed 
even  sooner  than  a  fire  of  thorns  would  make  a  pot  to  boil;  yea,  that  they  should  be 
taken  atvay  as  with  a  whirlwind.  This  is  another  allusion  well  understood  in  the  east; 
see  Pr.  i.  27;  x.  25 ;  Hosea  xiii.  3.  So  we  have  two  figures  here,  both  striking,  not 
mixed,  but  closely  following  each  other.  Then  if  we  refer  living  and  in  wrath  to 
God,  we  have  a  good  sense.  The  living  God  in  his  wrath  shall  take  them  away. 
This  leaves  the  particle  as,  or  so,  or  thus,  or  when,  or  as  it  were  unexplained.  May 
we  not  however  thus  render  the  whole?  'Before  your  pot  can  be  heated  with  a  fire 

76 


602  STUDIES  IN  THE  BOOK  OF  PSALMS.  [p3Alm  rviir. 

of  thorns,  even  as  by  a  -whirlwind,  so  the  living  God,  even  as  in  his  wrath,  shall  take 
them  away.'  Grotius  gives  much  the  same:  Before  your  pots  can  perceive  or  feel  the 
thorns,  so  likewise  shall  the  anger  of  God  snatch  you  away,  as  it  were  in  a  whirhvind. 
Tholuck:  "As  the  tempest  of  the  desert  tears  away  the  half-burnt  thorns  ere  the 
pots  can  feel  their  flame." 

10.  The  righteous  shall  rejoice  wheyi  he  seeth  the  vengeance.  Vengeance,  i.  e.,  right- 
eous retribution,  vindicating  God's  government  from  the  charge  of  not  seeing  or 
oaring  for  what  is  done  on  earth,  setting  David  free  from  their  malice,  and  putting 
it  out  of  their  power  to  do  further  mischief.  Compare  Ps.  lii.  6;  Ixiv.  10;  cvii.  42; 
Pr.  xi.  10.  He  shall  ivash  his  feet  in  the  blood  of  the  wicked.  The  allusion  is  to  the 
battle  where  the  enemy  leaves  the  ground  covered  with  gore,  so  that  when  the  victor 
comes  he  bathes  or  moistens  his  feet  in  blood.  The  victory  of  the  righteous  over  the 
wicked  shall  in  the  end  be  perfect,  complete,  entire;  see  Ps.  Ixviii.  23;  Isa.  Ixiii.  3; 
Rev.  xiv.  20.  It  spoils  the  figure  to  put  hands  for  feet  in  this  place,  as  the  Syriac, 
Arabic,  Septuagint,  Ethiopic,  Vulgate  and  Doway  have  done. 

11.  So  that  a  man  [i.  e.,  any  man,  every  man]  shall  say,  Verily  there  is  a  reivard  for 
the  righteous.  The  word  rendered  reward  occurs  more  than  one  hundred  times,  and 
is  in  all  other  cases  rendered  fruit,  or  in  the  plural,  fruits.  Even  here  the  margin 
\\a.s  fruit.  But  it  often  signifies  reivard  in  the  highest  sense,  as  in  Pr.  i.  31;  Mic.  vii. 
13.  Reivard,  like  fruit,  may  signify  deserved  recompense  or  appropriate  consecpience. 
Here  it  is  used  in  the  latter  sense.  And  every  man  shall  say.  Verily  he  is  a  God  that 
judgeth  in  the  earth.  To  judge  is  to  make  laws,  to  rule,  and  to  enforce  decisions,  as 
well  as  to  preside  in  trials  and  pronounce  sentence.  In  the  earth;  not  merely  in 
heaven  as  some  profanely  allege,  but  in  this  world  and  in  this  life  Jehovah  reigns. 

Doctrinal  and  Practical  Remarks. 

1.  "In  all  ages  wickedness  has  borne  the  same  leading  characteristics."  A  truth- 
ful description  of  human  sinfulness  in  David's  time  suits  our  age,  vv.  1-4.  3fen  may 
be  changed  by  divine  grace ;  but  yuan  is  unchanged. 

2.  Uprightness  and  justice  are  essential  qualities  in  any  good  character,  and  in 
every  government,  v.  1.  No  smooth  exterior,  no  profession  of  honor  and  of  piety, 
no  deeds  of  charity  can  he  accepted  as  substitutes.  In  rulers  want  of  purity  is  mon- 
strous. Scott :  "  Injustice  established  by  law,  and  decreed  by  judges,  is  more  malig- 
nant than  any  other."  Solomon  knew  no  greater  vanity  and  vexation  than  when  he 
"  saw  under  the  sun  the  place  of  judgment,  that  wickedness  was  there."  Compare 
Ecc.  V.  8. 

3.  Though  our  conduct  in  the  presence  of  our  rulers  should  be  humble  and  meek; 
yet  it  need  not  be  mean  and  servile.  Nay,  we  may  lawfully  and  manfully  appeal  to 
them  when  they  are  prejudiced  or  violent,  and  ask  for  our  rights  and  not  a  mockery 
of  justice,  vv.  1,  2.  So  did  David.  So  did  Chi-ist.  So  did  Paul.  Scott :  "  We  may 
very  properly  appeal  to  the  consciences  of  such  iniquitous  judges,  whether  indeed 
they  speak  righteously,  and  decide  uprightly?"  We  may  say,  "Is  this  the  justice 
you  pretend  to  administer?  Is  this  the  countenance  which  an  honest  man,  and  an 
honest  cause  may  expect  from  you  ?  Remember  you  are  mortal  and  dyiiig,  and  that 
you  stand  upon  the  same  level,  before  God,  with  the  meanest  of  those  you  trample 
upon,  and  must  yourselves  be  called  to  an  account  and  judged." 

4.  A  grand  support  is  a  good  conscience.  With  it  David  could  challenge  his  per- 
secutors, though  they  were  in  power,  vv.  1,  2.  Calvin  :  "  Although  tlie  whole  world 
be  set  against  the  people  of  God  they  need  not  fear,  so  long  as  they  are  supported 
by  a  sense  of  tlicir  integrity,  to  challenge  kings  and  tlieir  counsellors,  and  th<!  pro- 
miscuous mob  of  the  people.     Should  the  whole  world  refuse  to  hear  us,  \v>    must 


P8ALM  Lviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  603 

learn,  by  the  ex;uni)]e  of  David,  to  rest  satisfied  with  the  testimony  of  a  good  con- 
science, and  with  appealing  to  the  tribunal  of  God." 

5.  When  men  ivc'ujh  and  ponder  and  meditate  their  schemes  of  wickedness,  that 
they  may  lay  deep  plots,  and  provide  against  all  contingencies  likely  to  result  iii 
failure,  then  they  are  on  the  highway  to  the  deepest  corruption,  the  deepest  infamy, 
and  the  heaviest  doom,  v.  2. 

6.  Native  depravity  is  taught  in  all  the  Scriptures,  not  as  an  excuse  for  a  wicked 
life,  but  as  the  cause  of  it,  v-  3.  David  says  it  involved  him  in  his  great  crime,  Ps. 
li.  5.  He  here  says  it  was  the  cause  of  the  wickedness  perpetrated  against  him,  v.  3. 
Calvin  :  "  We  all  come  into  the  world  stained  with  sin,  possessed,  as  Adam's  pos- 
terity, of  a  nature  essentially  depraved,  and  incapable,  in  ourselves,  of  aiming  at 
anything  which  is  good ;  but  there  is  a  secret  restraint  upon  most  men,  which  pre- 
vents them  from  going  all  lengths  in  iniquity."  Scott :  "  When  we  behold  the  ef- 
fects of  natural  depravity  in  the  atrocious  crimes  of  others,  we  should  be  humbled 
by  recollecting  that  the  principles  of  them  all  are  in  our  hearts  also."  Heugsten- 
berg :  "  That  the  inborn  depravity  is  quite  general,  extending  to  the  whole  family 
of  man  appears  from  Gen.  viii.  21 ;  Ps.  li.  5  ;  Job  xiv.  4."  Morison :  "  The  death 
and  sufferings  of  infants  sufficiently  demonstrate  the  existence  of  original  sin.'* 
Slade :  "  While  we  mourn  over  the  wickedness  and  the  crimes  of  ungodly  men,  let 
us  be  humbly  thankful  that  it  hath  pleased  our  merciful  Lord  to  'make  us  differ' 
from  them.  We  were  born  with  the  same  corrupt  nature  as  they,  inclined  '  to  go 
astray  and  speak  lies,'  and  commit  all  manner  of  sin,"  Dickson :  "  Men's  wicked 
actions  prove  the  wickedness  of  their  natures." 

7.  The  enmity  of  the  seed  of  the  bond  woman  to  the  seed  of  the  free  woman  is 
deadly.     It  is  like  the  poison  of  a  serpent,  v.  4.     If  God  prevent  not,  it  kills. 

8.  When  one  is  made  to  feel  the  malice  of  sinners,  as  it  is  sometimes  let  loose,  he 
will  not  find  the  terms  of  Scripture  too  strong  to  express  his  sense  of  their  virulence, 
V.  4.     Poison  of  serpents  will  seem  to  him  mild  language. 

9.  None  are  so  deaf  as  those  who  will  not  hear,  vv.  4,  5.  This  is  the  ruinous  art 
of  sinners,  who  have  the  Gospel  and  continue  in  sin.  They  have  ears  but  do  not 
hear.     This  was  the  cause  of  the  horrible  murder  of  Stephen,  Acts  vii.  57,  58. 

10.  The  doom  of  incorrigible  sinners  will  be  as  just  as  it  will  be  dreadful ;  be- 
cause they  refuse  to  hear,  or  feel,  or  obey  the  loudest,  sweetest  calls  that  even  mercy 
sends  forth,  vv.  4,  5.     If  they  know^  not  the  right,  it  is  because  they  love  not  truth. 

11.  O  slanderer!  quit  thy  nefarious  and  atrocious  business.  Thy  fangs  are  more 
deadly  than  those  of  the  asp,  vv.  4,  5.  Verily  thou  art  worse  than  the  most  evil 
beasts.     God  does  not  hate  asps,  but  he  hates  thy  practices. 

12.  However  affluent  and  mighty  the  wicked  may  now  be,  God  can  at  any  mo- 
ment make  them  entirely  powerless,  v.  6.  And  he  will  probably  do  it  much  sooner 
than  any  one  expects. 

13.  David's  faith  led  him  confidently  to  pray  for  the  defeat  of  the  scliemes  of  his 
foes,  and  as  confidently  to  predict  their  overthrow,  vv.  6-9.  He  did  this  when  they 
were  in  full  possession  of  power  and  of  the  resources  of  the  land,  with  a  fair  pros- 
pect of  continuance.  Yet  he  prayed  that  all  this  might  come  to  nothing,  and  he 
predicted  it  should  come  to  nothing,  and  to  nothing  it  came.  If  our  cause  is  just, 
let  us  confide  in  God,  even  in  the  darkest  hour. 

14.  It  is  as  easy  for  God  to  scatter  all  our  foes,  as  it  is  for  him  to  dissipate  the 
mists  of  the  morning,  or  to  maintain  the  law,  by  which  heaps  of  water  separate 
from  each  other,  seeking  their  own  level,  and  thus  entirely  losing  their  power,  v.  7. 

15.  As  compared  with  one  another  men  may  be  and  often  are  very  respectable;  but 
aa  compared  with  God  they  are  as  nothing,  v.  7.     If  the  sinner  draws  his  bow,  God 


•504  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  lviii. 

can  easily  cut  his  arrows  in  pieces.  If  he  heaps  up  wealth,  God  can  blow  upon  it, 
and  it  vanishes.  In  his  most  assiduous  labors  he  is  often  as  a  partridge  that  sitteth 
upon  eggs  and  hatcheth  them  not.  Luther:  "The  enemies  of  God  and  truth  plan, 
plot  and  breathe  out  dreadful  things ;  but  like  a  mighty  flame,  where  there  is  no  more 
fuel  left  to  feed  it,  their  fury  ends  in  nothing."  Calvin:  "Let  us  not  cease  to  pray, 
even  after  the  arrows  of  our  enemies  have  been  fitted  to  the  string,  and  destruction 
might  seem  inevitable." 

16.  After  all  their  vaporing  and  vaunting,  the  wicked  are  alike  snails  and  abortions, 
V.  8.     Compare  Eccle.  viii.  12,  13. 

17.  The  destruction  of  the  wicked  is  awfully  sudden,  as  by  a  whirhoind,  v.  9.  Com- 
pare Prov.  xxix.  1 ;  1  Thess.  v.  3.  This  is  righteous.  It  could  not  be  otherwise.  They 
would  not  be  warned.  Morison :  "  In  the  midst  of  their  oppressive  and  impious  career 
the  tokens  of  divine  judgment  may  overtake  them,  in  a  moment,  in  the  twinkling  of 
an  eye."  Clarke :  "  From  the  time  that  the  fire  of  God's  wrath  is  kindled  about  you, 
it  will  be  but  as  a  moment  before  ye  be  entirely  consumed  by  it."  Dickson :  "  Howso- 
ever the  ungodly  hope  to  procure  for  themselves  good  cheer  by  their  works  of  iniquity, 
and  rejoice  awhile  in  their  hopes,  yet  before  they  find  any  ripe  satisfaction  by  their  ill 
deeds,  suddenly  they  are  destroyed." 

18.  The  victory  of  the  righteous  over  all  who  oppose  their  salvation  will  be  so  per- 
fect, that  it  is  now  one  of  the  greatest  exercises  of  faith  simply  to  believe  that  the 
sons  of  God  shall  wet  their  feet  with  the  blood  of  all  their  foes,  v.  10.  The  victory 
of  David  over  Saul,  of  Elijah  over  Ahab,  of  the  martyrs  over  the  persecuting  em- 
perors was  complete  without  their  lifting  a  finger. 

19.  It  is  impossible  for  good  men  to  refrain  from  rejoicing  at  the  defeat  of  the 
malicious  schemes  of  ungodly  men,  even  though  it  involves  the  ruin  of  many,  v.  10. 
Compare  Ex.  xiii.  Isa.  xiv.  But  this  rejoicing  must  not  spring  from  malice,  nor  from 
gratified  impatience.  It  must  be  that  God  is  honored,  innocence  vindicated,  wicked- 
ness put  down,  and  the  cause  of  truth  rendered  triumphant. 

20.  However  things  may  seem  to  be  here,  in  the  end  all  will  be  so  well  with  the 
righteous  that  he  himself  shall  rejoice  in  it,  v.  10.  Compare  Isa.  iii.  10.  No  man 
serves  God  for  nought. 

21.  God  has  a  government  on  earth,  v.  11.  "If  no  sin  were  punished  here,  we 
might  be  tempted  to  think  there  was  no  God,  or  that  he  was  not  just.  And  if  all  sin 
were  adequately  punished  how  could  we  believe  in  the  divine  mercy?" 

22.  A  great  end  of  judgments  is  attained  when  God  is  glorified  and  sinners  are 
brought  to  confess  his  righteousness  and  authority,  v.  11.     Compare  Isa.  xxvi.  9. 

23.  O  ye  righteous,  lift  up  the  head.  Give  thanks  at  the  remembrance  of  God's 
holiness,  mercy  and  providence.  Your  redemption  draweth  nigh.  Rejoice  and  be 
exceeding  glad,  for  great  is  your  reward  in  heaven.  The  more  you  are  rubbed  by 
affliction  here,  the  brighter  you  will  shine  hereafter. 

24.  And,  0  sinner,  wilt  not  thou  think  on  thy  ways?  Because  they  are  sinful,  they 
are  dark,  dangerous  and  dismal.  They  lead  to  hell.  They  lead  no  where  else.  O! 
it  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God.  "All  nature  cannot 
furnish  images  adequate  !y  to  represent  the  dreadful  doom  that  awaits  you,  if  you  die 
in  your  sins."     Oh  that  you  were  wise! 


PSALM  Lix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  605 


Psalm  lix. 

To  the  chief  Musician,  Al-taschith,  Michtam  of  David;  when  Saul  sent,  and  they  watched 

the  house  to  kill  him. 

1  Deliver  me  from  mine  enemies,  O  my  God :  defend  me  from  them  that  rise  up  against  me. 

2  Deliver  me  from  the  workers  of  iniquity,  and  save  me  from  bloody  men. 

3  For,  lo,  they  lie  in  wait  for  my  soul:  the  mighty  are  gathered  against  me;  not /or  my  trans- 
gression, nor /or  my  sin,  O  Lord. 

4  They  run  and  prepare  themselves  without  my  fault:  awake  to  help  me,  and  behold. 

5  Thou  therefore,  O  Lord  God  of  hosts,  the  God  of  Israel,  awake  to  visit  all  the  heathen :  be 
not  merciful  to  any  wicked  transgressors.     Selah. 

G  They  return  at  evening:  they  make  a  noise  like  a  dog,  and  go  round  about  the  city. 

7  Behold,  they  belch  out  with  their  mouth:  swords  are  in  their  lips:  for  who,  say  iAej/,  doth 
hear? 

8  But  thou,  O  Lord,  shalt  laugh  at  them ;  thou  shalt  have  all  the  heathen  in  derision. 

9  Because  of  his  strength  will  I  wait  upon  thee :  for  God  is  my  defence. 

10  The  God  of  my  mercy  shall  pi-event  me:  God  shall  let  me  see  my  desire  upon  mine  enemies. 

11  Slay  them  not,  lest  my  people  forget:  scatter  them  by  thy  power;  and  bring  them  down,  O 
Lord  our  shield. 

12  For  the  sin  of  their  mouth  and  the  words  of  their  lips  let  them  even  be  taken  in  their  pride : 
and  for  cursing  and  lying  xvhieh  they  speak. 

13  Consume  them  in  wrath,  consume  them,  that  they  may  not  he:  and  let  them  know  that  God 
ruleth  in  Jacob  unto  the  ends  of  the  earth.     Selah. 

14  And  at  evening  let  them  return ;  and  let  them  make  a  noise  like  a  dog,  and  go  round  about 
the  city, 

15  Let  them  wander  up  and  down  for  meat,  and  grudge  if  they  be  not  satisfied. 

16  But  I  will  sing  of  thy  power;  yea,  I  will  sing  aloud  of  thy  mercy  in  the  morning:  for  thou 
hast  been  my  defence  and  refuge  in  the  day  of  my  trouble. 

17  Unto  thee,  O  my  strength,  will  I  sing:  for  God  is  my  defence,  and  the  God  of  my  mercy. 

ON  several  clauses  of  the  title  see  on  titles  of  Psalms  iv.  xvi.  Ivii.  Wlien  Saul  sent, 
and  they  watched  the  house  to  kill  him  doubtless  refers  to  that  interesting  scrap  of 
history  (which  see)  in  1  Sam.  xix.  11-18,  especially  v.  11.  Doubtless  this  tells  its 
historic  occasion,  and  David  is  its  author,  though  Clarke  thinks  not  so.  Scott  dates 
it  B.  C.  1061 ;  Clarke,  B.  C.  445.  The  names  of  the  Most  High  in  it  are  Elohim  God, 
Jehovah  Lord  and  Adonai  Lord,  on  which  see  on  Ps.  iii.  2;  i.  2;  ii.  4.  On  Selah  see 
Introduction,  §  15. 

1.  Deliver  me  from  mine  enemies,  0  my  God.  Deliver,  as  in  Ps.  vii.  1 ;  xxii.  20. 
Enemies,  uniformly  so  rendered,  Ps.  iii.  7;  vi.  10;  1.  9.  Defend  me  from  them  that  rise 
up  against  me.  Defend,  in  the  future,  thou  wilt  defend.  It  expresses  the  strong  con- 
fidence David  had  in  his  escape.  Yet  the  language  of  petition  is  not  excluded.  The 
same  form  of  the  verb  is  elsewhere  rendered  defend,  Ps.  xx.  1 ;  set  on  high,  Ps.  Ixix. 
29;  xci.  14;  cvii.  41;  set  up,  Isa.  ix.  11.  Home  renders  it  exalt.  It  signifies  to  set  up 
m  as  to  render  safe.  Them  that  rise  up,  we  had  the  same  participle  in  Ps.  xvii.  7. 
Alexander  renders  it  hisurgents  or  assailants. 

2.  Deliver  me  from  the  workers  of  iniquity.  Deliver,  as  in  v.  1.  Workers  of  iniquity, 
as  in  Ps.  v.  5 ;  vi.  8.  It  describes  those,  who  make  a  trade  of  sin,  particularly  of 
injustice.  And  save  me  from  bloody  men,  literally  men  of  bloods.  See  on  Ps.  v.  6. 
Compare  Ps.  xxvi.  9 ;  Iv.  23.  David  was  now  so  situated  that  none  but  God  could 
jave  him.  The  city  was  surrounded  by  Saul's  troops ;  David's  house  was  besieged  by 
Saul's  bloody  guards,  who  watched  him  with  murderous  purpose.  Saul  was  deter- 
mined to  have  him  sick  or  well,  dead  or  alive.     The  two  verses  make  known  his 


606  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lix. 

desire,  and  the  peril  of  his  situation  arising  from  the  hatred  and  violence  of  his  assail- 
ants, and  from  their  unprincipled  and  murderous  characters. 

8.  For,  lo,  they  lie  in  wait  for  my  soul.  Lie  in  wait,  elsewhere  lie  in  ambush.  Soul 
here  evidently  signifies  life.  They  had  surrounded  David's  house,  but  not  openly. 
They  supposed  he  could  not  go  out  without  their  seeing  him.  The  mirjhty  are  gathered 
against  me.  Mighty,  also  rendered  strong,  fierce,  rough,  Ps.  xviii.  17 ;  Gen.  xlix.  7 ; 
Pr.  xviii.  23.  The  plea  is  from  their  jjoiver,  guile,  numbers  and  cruel  wrath.  He  had 
not  provoked  their  violence.  He  was  hunted,  not  for  my  transgression,  nor  for  my  sin, 
0  Lord.  The  basest  deceivers  and  the  Avorat  criminals  are  so  much  in  the  habit  of 
making  solemn  protestations  of  innocence,  that  an  assertion  of  our  freedom  from 
criminality  has  with  many  very  little  weight.  Yet  to  the  innocent  it  is  an  unspeak- 
able consolation  to  be  able  to  deny  every  charge ;  and  before  God  in  prayer  the  argu- 
ment of  injured  innocence  has  prodigious  power.  It  was  to  the  Lord  David  was 
making  his  protestation  of  innocence.  The  whole  power  of  such  a  plea  depends  on 
its  being  true.  If  false,  it  brings  down  wrath.  In  denying  transgression,  he  emphati- 
cally denies  that  form  of  it,  which  implies  revolt.  Saul  himself  knew  David  had  com- 
mitted no  crime,  1  Sam.  xviii.  12-17  ;  xix.  1-7. 

4.  They  rim  and  prepare  themselves  without  my  fault.  Run  expresses  activity  and 
energy,  Gen.  xviii.  7 ;  Ps.  cxix.  32 ;  Cant.  i.  4.  Alexander  says  both  verbs  are 
'  military  terms.'  So  they  sometimes  are ;  but  the  cases  cited  above  express  no  more 
than  activity  and  diligence.  Prepare,  see  on  Ps.  Ivii.  7,  where  its  parti(.'iple  is  ren- 
dered fixed.  It  here  signifies  to  set  things  in  order,  or  make  arrangements.  Without 
my  fault,  a  new  assertion  of  freedom  from  crime  and  from  blame.  Fault,  commonly 
iniquity.  Innocence  cannot  condemn  itself;  cannot  but  lay  its  claim  on  a  fit  occasion 
to  protection.  Awake  to  help  me,  and  behold.  For  a  time  wickedness  had  seemed  to 
reign.  David  now  calls  on  God  to  awake,  to  stir  himself  up  to  attend  to  his  condition, 
to  behold  or  see  the  real  state  of  the  case,  and  so  to  help,  literally  to  meet  him,  evidently 
in  a  friendly  way. 

5.  Thou,  therefore,  0  Lord  God  of  hosts,  the  God  of  Israel,  aivake  to  visit  all  the 
heathen.  Some  have  alleged  that  this  accumulation  of  divine  names  proved  this 
Psalm  to  be  later  than  the  time  of  David.  But  one  acquainted  with  Jewish  history 
and  theology  to  the  time  of  Samuel  might  fitly  use  all  these  names.  That  David  did 
such  things  is  historically  certain  from  2  Sam.  vii.  18-29,  especially  in  v.  27.  Gejerus  : 
"  The  names  contain  the  reasons  for  the  divine  help  being  immediately  extended  to 
him."  Compare  Pr.  xviii.  10.  Awake,  not  the  same  word  so  rendered  in  v.  4,  but 
awake  as  out  of  sleep.  Thus  in  Ps.  xliv.  23,  "  Why  sleepest  thou,  O  Lord  ?  Arise," 
or  awake.  Though  the  word  visit  is  sometimes  taken  in  a  good  sense,  yet  it  far  more 
frequently  signifies  to  punish  or  do  judgment  on  the  guilty,  Isa.  xiii.  11  ;  Jer.  ix.  25; 
li.  52.  The  heathen,  in  the  plural  nations,  or  Gentiles.  The  use  of  this  word  has  led 
some  to  doubt  whether  the  Psalm  could  refer  to  the  Sauline  persecution.  But  it  is 
sufficient  to  justify  its  use  under  the  circumstances  to  state  that  Saul  had  heathen 
among  his  prominent  men,  as  Doeg  the  Idumean ;  that  the  entire  persecution  was 
unworthy  any  prince,  who  professed  the  true  religion,  and  was  in  its  inception  and 
entire  prosecution  heathenish  in  principle  and  manner ;  that  it  was  an  oft-repeated 
lesson  that  numerous  and  powerful  as  were  the  Gentiles,  yet  they  were  in  the  grasp 
of  the  Almighty,  who  threshed  them  in  his  anger;  and  much  more  would  he  punish 
a  people  who  knew  his  laws  and  rebelled  against  them.  God  is  the  judge  of  all  the 
earth.  Tholuck :  "  At  the  judgment  of  the  heathen,  the  judgment  of  heathenish- 
minded  lis-rael  will  not  fail  to  take  place,  for  God  is  good  to  that  Israel  only  that  are  of 
a  clean  heart,  Ya.  Ixxiii.  1."  Calvin  thinks  that  in  speaking  of  all  the  heathen  ov 
nations',  it  i.-  ]>r<il):il)lo   David  may  have  been  struggling  with  a  temptation  with  whicli 


PSALM  Lix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  607 

he  was  severely  assailed,  connected  with  the  number  of  his  enemies,  for  these  did  m.t 
consist  merely  of  three  or  four  abandoned  individuals.  They  formed  a  great  multi- 
tude, and  he  rises  above  them  all  by  reflecting  that  God  chiims  it  as  his  prerogative, 
not  only  to  reduce  a  few  refractory  persons  to  submission,  but  also  to  punish  the 
wickedness  of  the  whole  world."  Hengstenberg :  "That  the  Psalmist  especially 
places  God  here  before  his  eyes  as  tlie  judge  of  all  the  heathen,  so  that  he  might  be 
no  more  disturbed  by  the  great  number  and  might  of  his  enemies,  is  manifest  from 
the  eighth  verse."  David  often  spoke  of  the  number  of  his  foes  as  very  great, 
Ps.  xxvii.  3;  cxviii.  10-12.  Be  not  mereifid  to  any  wicked  transgressors.  Ainsworth: 
Be  not  thou  gracious  to  any  that  unfaithfully  work  iniquity;  Edwards:  Show  no 
favor  to  any  perfidious  workers  of  iniquity;  Green:  Show  no  favors  to  any  who 
practise  idolatry;  Home:  Thou  wilt  not  be  merciful  to  any  wicked  transgressors. 
The  verb  is  in  the  future;  often  rendered  he  gracious,  Amos  v.  15;  Mai.  i.  9;  the 
same  as  the  first  word  in  Psalm  li.  The  Hebrew  all  is  best  rendered  any  to  suit 
English  idiom.  Transgressors,  a  participle  describing  persons  who  transgress  in  a 
treacherous  manner.     On  the  imprecatory  form  see  Introduction,  §  6. 

6.  They  return  at  evening.  Ordinary  laborers  quit  work  in  the  evening.  Although 
David's  foes  were  not  idle  during  the  day,  yet  like  dogs,  which  infest  oriental 
cities,  they  renewed  with  great  eagerness  their  pursuit  of  him  at  night  when  honest 
men  commonly  went  to  sleep.  They  make  a  noise  like  a  dog,  and  go  round  ahoxd  the 
city.  See  on  Ps.  xxii.  16.  The  terrible  hunger  of  the  undomesticated  dog  of  the  east 
led  him  to  howl  and  prowl  about  cities  and  to  run  furiously  in  every  direction  for 
something  to  eat ;  so  David's  foes  felt  such  insatiable  raven  for  their  prey  that  they 
acted  more  like  fierce  brute  beasts  than  like  human  beings.  They  were  actuated  by  a 
blind  fury  as  wei'e  the  dogs  at  night.  The  verbs  of  this  verse  are  in  the  future ;  but 
the  English  is  perhaps  right  in  giving  them  in  the  present. 

7.  Behold,  they  belch  out  with  their  motdh.  Belch  oid;  Calvin,  ^rafe ;  Edwards, 
q)eak  ivithout  reserve ;  Alexander,  pour  oxd.  See  Ps.  xix.  3  ;  cxlv.  7 ;  Pr.  i.  23  ;  xv. 
2;  Ecc.  X.  1.  It  was  not  necessary  to  say  what  they  uttered,  because  such  men  speak 
curses,  lies,  reproaches,  predictions  of  evil.  The  Chaldee  supplies  sharp  words.  Swords 
are  tw  their  lips.  See  on  Ps.  Iv.  21 ;  Ivii.  4.  Their  speech  is  thus  lawless  and  cruel, 
because  they  fear  not  God.  For  who,  say  they,  doth  hear  f  Our  version  makes  this 
question  to  proceed  from  the  persecutors.  This  gives  the  best  sense.  The  sentiment 
is  precisely  the  same  as  that  often  expressed  by  the  wicked,  Ps.  x.  11 ;  xciv.  7. 

8.  Bid  thou,  0  Lord,  shalt  laugh  at  them;  thou  shalt  have  all  the  heathen  in  derision. 
Heathen;  see  on  v.  5.  On  the  divine  derision  of  the  foolish  schemes  of  the  wicked, 
see  on  Ps.  ii.  4;  xxxvii.  13.  Calvin:  "When  the  wicked  have  perfected  their  schemes 
to  the  uttermost,  God  can,  without  any  eftbrt,  and,  as  it  were  in  sport,  dissipate  them  all." 

9.  Because  of  his  strength  will  I  wait  upon  thee.  This  clause  is  very  obscure.  The 
following  are  the  different  constructions  put  upon  it.  For  his  strength  some  read  my 
strength.  Then  we  may  read,  I  will  keep  my  strength  to  thee.  So  the  Chaldee,  Sep- 
tuagint,  Ethiopic,  Vulgate,  Doway,  Anglo-Saxon,  Clarke,  an  old  English  Psalter,  Ed- 
wards, Jebb,  Fry,  Green,  Mudge  and  Horsley.  The  sense  then  is :  I  u'ill  repose  my 
■■strength  on  thee.  But  Mudge,  Horsley  and  Green  make  strength  a  title  of  God,  0  my 
strength.  The  church  of  England  gives  another  sense :  My  strength  will  I  ascribe 
unto  thee.  Reading  my  strengtli  requires  a  change  in  the  Hebrew  text,  which  is  au- 
thorized by  only  fourteen  of  Kennicott's  and  De  Rossi's  MSS.  Othei'S  suppose  that 
by  his  strength  is  meant  God's  strength.  This  of  course  demands  a  change  of  the  per- 
son of  the  pronoun  from  his  to  thee  in  a  very  short  clause.  Such  transitions  may  be 
found,  but  they  rather  surprise  us  when  they  occur,  and  we  ought  not  to  suppose  them 
to  exist,  v.liere  they  do  not.     The  third  mode  of  explanation  is  that  by  his  strength 


608  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psaxm  lix. 

we  are  to  understand  the  strength  of  Saul,  or  of  the  embodied  enemy.  Then  the  sense 
is,  '  On  account  of  the  power  of  my  foe  I  look  to  Jehovah.'  This  is  a  good  sense, 
though  it  requires  a  change  of  number  in  the  pronoun  from  that  of  v.  8.  Yet  that  is 
not  infrequent.  This  is  the  sense  our  translators  seem  to  have  gathered  from  the  place. 
So  Calvin:  His  strength  is  with  thee,  I  will  wait.  So  Bishop  Hall:  "The  more  strong 
and  the  moi'e  malicious  Saul  is,  the  more  will  I  look  to  thee."  The  prophet  gives  the 
best  reason  in  the  Avorld  for  his  conduct :  For  God  is  my  defence,  refuge,  high  tower,  or 
high  fort ;  see  on  Ps.  ix.  9  ;  xviii.  2 ;  xlvi.  7. 

10.  The  God  of  my  mercy  shall  prevent  me.  Prevent,  see  on  Ps.  xvii.  13 ;  xviii.  18  ; 
here  it  signifies  go  before,  in  the  way  of  guidance  and  protection.  Mercy,  in  Ps.  li.  1 
rendered  lovingkindness.  God  shall  lei  me  see  my  desire  upon  mine  enemies.  The 
Chaldee :  God  will  show  to  me  his  vengeance  against  my  oppressors ;  Waterlaud :  God 
shall  make  me  look  upon  my  enemies  ;  Gi'een  :  God  shall  let  me  look  in  the  face  of 
those  who  lie  in  wait  for  me ;  see  on  Ps.  liv.  7.  Enemies,  not  as  in  v.  1,  but  as  in  Ps. 
v.  8,  meaning  unfriendly  observers. 

11.  Slay  them  not,  lest  my  people  forget.  The  sense  seems  to  be.  Do  not  suddenly  or 
utterly  destroy  them,  but  so  bring  about  thy  gracious  ends,  by  marked  providences 
weakening  their  dangerous  power,  that  it  shall  make  a  profound  impression  on  my 
people,  and  they  shall  not  soon  or  easily /or^ei  it.  Compare  2  Sam.  iii.  29.  Scatter 
them  by  thy  power.  Break  the  head  of  their  strength,  dissolve  the  bonds  that  hold 
them  closely  together,  and  make  them  wanderers.  The  same  verb  in  another  form  in 
V.  15  is  rendered.  Let  them  wander  up  and  down.  In  Gen.  iv.  12  the  participle  is 
rendered  ?i  fugitive.  And  bring  them  doivn,  0  Lord  our  shield.  Shield,  see  on  Ps.  iii. 
3  ;  vii.  10  ;  xviii.  2. 

12.  For  the  sin  of  their  moxdh  and  the  loords  of  their  lips  let  them  even  be  taken  in 
their  pride.  Hammond  thinks  the  meaning  is,  '  Every  tvord  of  their  lips  is  the  sin  of 
their  mouth,  so  many  words,  so  many  sins.'  So  Hengstenberg :  '  They  sin  as  often  as 
they  speak.'  Taken,  catight,  holden.  It  is  the  verb  that  is  used  for  capturing  a  city. 
In  their  pride,  i.  e.,  while  they  are  indulging  their  haughty  tempers  and  insolent 
speeches.  And  for  cursing  and  lying  which  they  speak.  Calvin :  "  He  means  that  their 
mouth  was  continually  filled  with  horrid  imprecations,  and  that  they  were  wholly 
addicted  to  deceit  and  calumniating."  Instead  of  for,  some  read  with,  and  some  from; 
but  it  points  out  the  cause  of  their  being  taken.  Cursing,  rendered  swearing,  Jer. 
xxiii.  10;  an  oath,  Deut.  xxix.  12;  execration,  Jer.  xlii.  18. 

13.  Consume  them  in  tvrath,  consume  them,  that  they  may  not  be.  Consume,  waste, 
utterly  destroy,  finish,  make  an  end  of.  This  is  not  contrary  to  the  jorayer  of  v.  11. 
He  prays  not  that  their  lives  may  be  taken  away,  but  that  their  combination  and  con- 
spiracy may  be  brought  to  an  end;  that  they  may  not  be,  as  they  now  are  a  powerful 
band  of  evil  doers,  having  every  apparent  advantage  on  their  side.  Patrick  :  "  Let 
them  waste  away  by  degrees  in  their  dispersions,  till  there  be  none  of  them  found." 
And  let  them  know  that  God  rxdeth  in  Jacob  %into  the  ends  of  the  earth.  Them  refers  to 
men  in  general,  and  is  in  sense  connected  with  the  last  words  of  the  clause,  q.  d.,  Let 
men  to  the  ends  of  the  earth  know\  It  was  a  great  point  gained  when  mankind  were 
convinced  of  the  power  and  providence  of  the  true  God,  Ex.  ix.  16 ;  Jos.-  iv.  24 : 
1  Sam.  xvii.  46;  1  Kings  viii.  43  ;  Isa.  Iii.  10;  Dan.  vi.  26,  27.  Jacob,  here,  as  often 
elsewhere,  a  term  designating  the  church  of  God. 

14.  And  at  evening  let  them  return.  The  verb  is  in  the  future,  the  prophetic  form. 
The  same  verb  in  v.  6  is  also  in  Hebrew  in  the  future,  but  is  probably  rightly  put  in 
the  present  in  English.  See  Introduction,  §  6.  If  this  is  correct  then  the  meaning 
is.  As  they  delighted  to  play  the  dog  in  howling  and  fierccne.^fs  at  night,  so  let  them 
act  out  the  part  of  the  dog  in  their  being  outcasts.     And  let  them  make  a  noiae  like  a 


PSALM  ux.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  609 

dog,  a  noise  expressive  of  distress  and  disappointment.  They  once  howled  for  the 
innocent  as  prey.  Let  them  now  howl  and  whine  like  the  dog,  who  failed  to  secure 
any  prey.  And  [let  them]  go  round  about  the  city.  To  this  day  in  the  cities  of  the 
east  dogs  live  at  large.  They  roam  about,  especially  at  night,  in  quest  of  food  which 
they  may  seize. 

15.  Let  them  wander  up  and  down  for  meat.  Wander,  the  future  of  the  verb  ren- 
dered scatter  in  v.  11 ;  i.  e.,  let  them  lead  (or  they  shall  lead)  the  life  of  vagrants, 
often  perplexed  and  distressed  even  for  jood.  And  [let  them]  grudge,  if  they  be  not 
satisfied.  Oriidge,  munnur,  or  turry  all  night,  viz.,  in  the  street,  i.  e.,  let  no  one  pity 
them ;  if  they  hunger,  let  them  hunger  and  howl.  On  the  imprecatory  form  see 
Introduction,  §6. 

16.  But  I  will  sing  of  thy  power.  Sing,  always  so  rendered.  It  expresses  a  glad- 
some exercise,  Ps.  xiii.  6.  Power,  commonly  rendered  strength,  sometimes  might.  See 
on  Ps.  viii.  2.  Yea,  I  imll  sing  aloud  of  thy  mercy  in  the  morning.  Sing  aloud,  shout, 
shout  for  joy,  see  Ps.  v.  11.  Mercy,  as  in  vv.  10, 16.  Power  and  lovingkindness,  guided 
by  wisdom,  can  eifect  for  us  the  greatest  deliverances,  and  when  so  exercised  for  us, 
are  proper  themes  of  the  devoutest  thanksgiving.  In  the  morning,  see  on  Ps.  v.  3. 
Some  think  that  In  the  morning  has  a  relation  to  Saul's  servants  watching  for  David 
in  the  morning  to  kill  him,  1  Sam.  xix.  11.  For  thou  hast  been  my  defence  and  refiige 
in  the  day  of  my  trouble.  Defence,  as  in  v.  9.  Refuge,  a  way  of  flight  or  a  place  to  flee 
to,  Jer.  xvi.  19  ;  xxv.  35.  Trouble,  strait,  distress,  vexation,  afiiction,  particularly  such 
as  arises  from  enemies ;  see  on  Ps.  ix,  9 ;  x.  1. 

17.  Unto  thee,  0  my  strength,  xuill  I  sing.  Calvin  :  My  strength  is  with  thee,  I  will 
sing  Psalms ;  Fry :  0  my  strength,  thou  art  the  theme  of  my  song.  The  common 
version  gives  the  true  meaning.  Sing,  not  the  same  as  either  of  the  words  so  ren- 
dei'ed  in  v.  16,  but  another  found  in  Ps.  ix.  11 ;  Ivii.  7.  For  God  is  my  defence  and 
the  God  of  my  mercy.  Defence,  as  in  verse  16.  God  of  my  mercy  as  in  v.  10,  meaning 
God  who  is  the  source  and  author  of  mercy  to  me,  in  English  idiom.  My  merciful  God. 

Doctrinal  and  Practical  Remarks. 

1.  The  spirit  of  persecution  is  awfully  wicked.  It  overrides  all  barriers,  forgets 
all  public  services,  contemns  all  private  worth.  Innocence  seems  only  to  provoke  it. 
It  is  as  fierce  against  a  son-in-law  as  against  a  stranger.  It  balks  not  at  murder. 
The  great  mass  of  persecutors  are  doomed  men. 

2.  Whatever  means  we  may  adopt  for  our  preservation,  and  however  successful 
they  may  be,  God  is  the  sole  author  of  deliverance,  and  we  ought  to  pray,  and  praise, 
and  preach  accordingly.  Michal  used  a  device,  but  God  was  the  Saviour  of  David. 
So  he  felt  at  the  beginning,  and  so  he  felt  at  the  end  of  his  troubles. 

3.  We  shall  find  it  necessary  to  cry  for  helj)  and  deliverance  as  long  as  we  have 
enemies ;  and  we  shall  probably  have  enemies  as  long  as  we  live,  v.  1.  Even  if  God 
restrains  persecutors,  he  may  leave  us  to  be  harassed  by  our  adversary  the  devil.  So 
that  we  must  cry  to  God  as  long  as  we  live.  "  Prayer  is  our  best  weapon  against  our 
enemies,  the  best  of  all  means,  and  the  first  of  all  to  be  used."  No  power  but  that 
which  is  invoked  in  prayer  is  a  match  for  our  foes. 

4.  We  should  be  very  careful  not  to  furnish  either  cause  or  occasion  to  right-minded 
men  to  be  unfriendly  to  us ;  but  we  should  not  be  dismayed,  if,  with  all  prudence  and 
innocence  on  oiir  part,  adversaries  should  still  arise,  even  in  the  visible  church  of 
God.  The  temper  and  character  of  wicked  men  are  such  as  to  bring  about  a  result 
so  painful,  v.  2. 

5.  The  more  vicious  and  depraved  our  foes  may  be,  if  our  cause  is  surely  right,  the 
more  confident  may  we  be  that  God  will  amply  protect  us.     We  may  in  truth  plead 

77 


610  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lix. 

the  barbarity  and  unreasonableness  of  wicked  men  as  a  reason  why  God  should  not 
help  them,  but  succor  us,  v.  2. 

6.  "When  we  find  men  practising  the  arts  of  chicanery  and  guile,  lying  in  wait  and 
not  dealing  frankly,  it  is  wise  to  be  on  our  guard  against  them,  and  put  no  confidence 
in  them,  but  betake  ourselves  wholly  to  the  Lord,  v.  3.  "  When  power  and  subtilty 
combine  against  the  righteous,  where  can  they  look  but  to  the  throne  of  heaven?" 
And  this  we  may  do  in  perfect  confidence;  for  Jehovah  'has  taken  the  church,  with 
all  her  believing  members,  under  his  powerful  support.' 

7.  When  our  foes  are  mighty,  let  us  think  of  David,  how  God  remembered  him  and 
all  his  afflictions,  and  saved  him  from  the  power  of  one  of  the  most  terrible  leagues 
and  conspiracies  ever  formed,  v.  3. 

8.  If  we  are  innocent,  unmerited  suflfering  can  do  us  no  real  harm.  It  is  sin,  not 
sorrow  that  inflicts  mortal  wounds.  "  When  we  suffer  for  well-doing,  we  are  con- 
formed to  our  Redeemer,  and  have  an  evidence  of  our  acceptance  with  God.  We 
should  indeed  greatly  fear  sufiering  as  '  evil  doers,  or  busy-bodies  in  other  men's  mat- 
ters ;'  but  we  ought  not  to  be  either  afraid  or  ashamed  of  the  hatred  of  the  workers 
of  iniquity." 

9.  While  we  have  a  right  boldly  to  assert  our  innocence  in  a  given  matter,  if  we 
can  do  so  in  truth,  and  while  it  is  an  unspeakable  comfort  to  be  able  to  do  so  Avith  a 
clear  conscience ;  yet  in  doing  so  we  ought  strictly  to  confine  ourselves  to  the  matter 
in  hand,  and  not  deny  that  Ave  are  sinners  by  nature  and  practice  against  God  our 
Maker,  v.  3.  Morison  :  "  The  consciousness  of  integrity  as  it  respects  our  fellow-men 
will  in  no  way  tend  to  diminish  in  a  mind  divinely  illuminated  the  sense  of  manifold 
transgressions  against  God." 

10.  The  zeal  and  diligence  of  the  wicked  in  the  cause  of  unrighteousness  might 
well  reprove  the  languor  and  tardiness  of  saints  in  the  work  of  faith  and  labor  of 
love,  V.  4.  In  the  church  of  God  nothing  is  the  source  of  more  mischief  than  the 
want  of  true  zeal  and  liveliness.  It  is  only  Avhen  '  many  run  to  and  fro'  that  '  know- 
ledge shall  be  increased.' 

11.  Dickson:  "The  Lord  Avill  let  the  plot  go  on,  and  the  danger  of  the  godly 
grow,  as  if  he  minded  not  to  take  notice  of  it,  that  he  may  first  put  his  children  to 
prayer,  and  then  appear  in  the  fit  time:  axvalce  to  help  vie,  and  behold,"  v.  4. 

12.  When  once  Ave  get  Jehovah  Avith  all  his  glorious  names,  titles  and  attributes 
secured  to  our  cause,  we  are  safe,  come  what  Avill,  v.  5.  It  is  a  special  part  of  Avisdom 
to  bring  to  mind  such  excellent  things  in  God's  character  and  gOA'^ernment  as  are 
best  suited  under  the  circumstances  to  strengthen  our  confidence,  and  aAvaken  our 
joyful  hopes. 

13.  Those  who  live  and  act  like  heathen  should  remember  that  unless  they  repent' 
the  doom  of  such  wicked  transgressors  aAvaits  them,  v.  5.     "Counterfeit  professors  and 
professed  pagans  are  in  effect  all  one  before  God." 

14.  That  sin  is  most  degrading  and  sinners  dreadfully  debased  are  shoAvn  by  the 
fact  that  inspiration  itself  has  used  the  strongest  language  and  the  most  forcible 
metaphors  to  impress  these  ideas  upon  us.  Here  the  Avicked  are  compared  to  dogs, 
V.  6.  The  Scriptures  often  do  the  same,  Ps.  xxii.  16,  20;  Matt.  vii.  6;  Phil.  iii.  2; 
Rev.  xxii.  15.  Other  Scriptures  compare  them  to  swine,  to  the  ass,  to  the  silly  dove. 
Oh  that  men  saAV  their  real  character.  If  they  did,  surely  they  could  not  live  as 
they  do. 

15.  When  men  pour  out  torrents  of  abuse,  of  reproaches,  of  calumnies,  of  harsh 
and  severe  censures  and  judgments,  and  persist  in  such  courses,  you  may  knoA\'  that 
they  have  so  far  lost  all  sense  of  shame,  and  all  fear  of  God  as  virtually  to  deny 
providence  and  to  be  practical  atheists,  v.  7.     Sinning  hardens  the  heart,  sears  tlie 


PSALM  Lix.]  STUDIES  IN  THE   BOOK   OF  PSALMS.  611 

conscience,  blinds  the  mind,  perverts  the  affections  and  distorts  nature  itself  until  he, 
who  was  once  the  joy  of  his  mother,  is  a  monster  of  depravity. 

16.  God's  people  may  always  and  confidently  expect  enlargement  and  deliverance, 
however  dark  their  present  prospects  may  be;  for  lie  counts  as  nothing  all  the 
cunning,  power  and  malice  arrayed  against  them,  v.  8.  True,  the  wicked  think  not 
so.  "No  sooner,"  says  Calvin,  "does  God  connive  at  their  proceedings,  than  their 
pride  and  insolence  take  occasion  to  manifest  themselves :  for  they  forget  that  even 
when  he  seems  to  have  suspended  operation,  he  needs  but  nod,  and  his  judgments 
shall  be  executed." 

17.  If  our  foe  is  strong,  God  is  stronger,  and  we  should  make  him  our  defence,  v.  9. 
We  reed  no  more. 

IvS  Trusting  in  God,  we  have  a  right  to  anticipate  good  and  not  evil,  v.  10.  To 
God  ut,  sot  of  circumstances  creates  a  crisis,  an  emergency,  or  an  exigency.  He  is 
eternally  and  infinitely  calm. 

19.  God  will  surely  make  the  incorrigible  enemies  of  his  people  a  gazing-stock  to 
all  his  saints,  v.  10.  They,  who  have  such  delight  in  beholding  the  miseries  and 
mortification  of  others,  are  but  preparing  to  receive  shame  and  everlasting  contempt 
from  all  right-minded  men,  as  well  as  undying  reproaches  and  recriminations  from 
their  companions  in  sin. 

20.  It  is  lawful  for  us  to  ask  God  so  to  order  his  providence  and  execute  judgment 
respecting  the  wicked  as  to  strengthen  the  faith  and  all  the  graces  of  his  own  people, 
V.  11.  Calvin:  "We  are  apt  to  think,  when  God  has  not  annihilated  our  enemies  at 
once,  that  they  have  escaped  out  of  his  hands  altogether;  and  we  look  upon  it  as 
properly  no  punishment  that  they  should  be  gradually  and  slowly  destroyed." 

21.  And  let  the  wicked  remember  that  all  sparing  is  not  in  the  end  a  mercy.  It 
may  be  in  wrath,  v.  11.     Some  apparent  preservations  are  really  but  reservations. 

22.  God  can  break  the  poAver  of  leagues  against  his  saints,  without  slaying  the 
conspirators,  by  simply  scattering  them  as  he  did  at  Babel,  or  at  the  court  of  Saul, 
V.  11.  It  is  a  great  mercy  when  in  his  providence  he  defeats  Avicked  men,  who  have 
wily  counsels,  by  introducing  confusion  and  perplexity. 

23.  How  can  the  righteous  perish  or  suffer  real  damage  when  God  is  his  God,  v.  1 ; 
his  shield,  v.  11 ;  his  refuge  and  defence,  vv.  16,  17?     What  more  can  he  want? 

24.  If  there  is  a  God  and  he  has  a  government,  it  is  impossible  to  doubt  that  he 
will  have  dealings  of  terrible  severity  with  impenitent  men,  who  have  uttered  lies 
and  curses,  reproaches  and  calumnies,  taunts  and  boastings  against  the  innocent  and 
against  the  truth,  v.  12.  If  such  die  unpardoned  and  unrenewed,  and  are  eternally 
left  with  their  vile  propensities,  and  denied  the  means  of  gratifying  them,  their 
damnation  will  be  truly  dreadful.  Henry:  "There  is  a  great  deal  of  malignity  in 
tongue-sins,  more  than  is  commonly  thought  of." 

25.  However  long  God  may  spare  his  enemies,  not  for  their  sakes  but  to  show 
forth  his  own  long-suffering,  yet  if  they  prove  incorrigible,  they  shall  surely  and 
totally  perish  and  be  consumed.  The  prayers  of  God's  people  and  the  prophecies 
of  his  servants  make  all  this  certain,  v.  13. 

26.  God  loves  his  church  and  rules  in  and  over  her  Avith  a  perfect  government, 
whatever  seemings  there  may  be  to  the  contrary,  v.  13.  He  loved  and  ruled  her 
when  she  used  to  be  called  Jacob,  Israel,  Zion,  Jerusalem.  He  loves  her  still.  He 
will  love  her  to  the  end.     She  is  Christ's  body. 

27.  By  comparing  vv.  6,  14,  15,  Ave  leai-n  hoAV  terribly  God  sometimes  punishes 
men  in  the  Avay  in  Avhich  they  have  chosen  to  sin.  David's  foes  chose  to  act  like 
dogs,  and  God  left  them  to  act  out  to  the  bitter  end  the  characters  they  had  chosen 
to  assume.     Home :  "  The  punishment  inflicted  on  the  Avicked  often  carries  the  mark 


t512  STUDIES  IN  THE  BOOK  OF  PSALMS.  [paALM  lx. 

^f  their  crime;"  Dickson:  "It  is  suitable  to  God's  justice  and  no  strange  thing  to 
see  such  as  have  been  messengers,  servants,  officers  of  persecuting  powers,  or  searchers 
out  of  the  godly  as  beadles,  or  blood-hounds,  made  beggars,  vagabonds,  and  miserable 
spectacles  of  God's  wrath  before  they  die,  roving  to  and  fro  like  hungry  and  master- 
less  dogs." 

28.  Let  us  call  on  our  souls  after  every  great  deliverance  and  often  to  ^ng,  shout, 
and  sinff  Psalms  to  the  Lord.  Our  last  victory  shall  be  our  greatest.  "  How  glorious 
will  be  that  morning  when  the  united  anthems  of  redeemed  millions  shall  proclaim 
the  eternal  victory  of  the  church." 

29.  As  long  as  we  live  let  us  make  frequent  and  pious  mention  of  the  mercy  of 
God,  and  of  the  God  of  our  mercy,  v.  17. 

30.  The  minds  of  many,  perhaps  most  evangelical  commentators,  seem  to  have 
been  turned,  especially  by  considering  the  curses  foretold  in  this  Psalm,  to  the  case  of 
the  jioor  Jews,  who  have  long  and  wickedly  rejected  Messias  and  brought  on  them- 
selves terrible  plagues  and  woes.  Reader,  do  you  pray  for  the  descendants  of 
Abraham  ? 


Psalm  lx. 

To  the  chief  Musician  upon  Shushan-eduth,  Michtam  of  David,  to  teach;  when  he  strove  with 
Aram-naharaim  and  with  Aram-zobah,  when  Joab  returned,  and  smote  of  Edom  in  the  valley  of 
salt  twelve  thousand. 

1  O  God,  thoH  hast  cast  us  off,  thou  hast  scattered  us,  thou  hast  been  displeased ;  oh  turn  thy- 
self to  us  again. 

2  Thou  hast  made  the  earth  to  tremble ;  thou  hast  broken  it :  heal  the  breaches  thereof;  for  it 
shaketh. 

3  Thou  hast  shewed  thy  people  hard  things  :  thou  hast  made  us  to  di-ink  the  wine  of  aston- 
ishment. 

4  Thou  ha-tit  given  a  banner  to  them  that  fear  thee,  that  it  may  be  displayed  because  of  the 
truth.     Selah. 

5  That  thy  beloved  may  be  delivered ;  save  vnth  thy  right  hand,  and  hear  me. 

6  God  hath  spoken  in  his  holiness  :  I  will  rejoice :  I  will  divide  Shechem,  and  mete  out  the 
valley  of  Succoth. 

7  Gilead  is  mine,  and  Manasseh  is  mine  ;  Ephraim  also  is  the  strength  of  mine  head  ;  Judah  is 
my  lawgiver ; 

8  Moab  is  my  washpot ;  over  Edom  will  I  cast  out  my  shoe :  Philistia,  triumph  thou  because 
of  me. 

9  Who  will  bring  me  into  the  strong  city  ?  who  will  lead  me  into  Edom? 

10  Wilt  not  thou,  O  God,  which  hadst  cast  us  off?  and  thou,  O  God,  which  didst  not  go  out  with 
our  ai-mies  ? 

11  Give  us  help  from  trouble  :  for  vain  is  the  help  of  man. 

12  Through  God  we  shall  do  valiantly :  for  he  it  is  that  shall  tread  down  our  enemies. 

ON  several  parts  of  the  title  see  on  titles  of  Psalms  iv.  xvi.  xlv.  Ivii.  Hengsten- 
berg  and  Alexander  think  that  Upon  Shushan-eduth  here  refers  to  the  law  of  God 
as  found  in  the  books  of  Moses.  Proof  is  sought  in  2  Kings  xi.  12  ;  Deut.  xxxi.  19. 
The  enigmatical  titles  are,  however,  very  difficult  of  explication,  and  perhaps  the 
reader  will  not  be  satisfied  with  this  view.  This  is  the  last  of  the  six  Psalms  having 
Mif'htam  in  the  title.  To  teach  has  not  before  occurred  in  a  title.  The  original  word  sig 
nities  both  to  teach  and  to  learn,  tliough  in  this  form  always  rendered  teach.  It  probably 
h:is  much  the  same  import  as  Maschil,  to  give  Instruction.     The  historic  occasion  of 


WALM  LX.]  STUDIES  IN   THE   BOOK   OF   PSALMS.  6l? 

the  Psalm  is  next  given,  When  he  strove  with  Aram-naharaim  and  with  Aram-zobai:, 
when  Joab  returned,  and  smote  of  Edom  in  the  valley  of  salt  twelve  thousand.  Strove  is 
well  rendered.  It  does  not  signify  conquered  or  gained  a  victory.  The  result  wais 
favorable  to  Israel  but  this  word  simply  announces  a  conflict,  a  battle.  Aravi  desig- 
nates Syria ;  and  Naharaim,  Mesopotamia.  Calvin  renders  it,  With  the  Syrians  oj 
Mesopotamia.  Naharaim  is  literally  the  two  rivers ;  i.  e.,  Tigris  and  Euphrates, 
between  which  lay  a  large  country  inhabited  by  men  descended  of  ancient  Syrians. 
In  Gen.  xxiv.  10 ;  Deut.  xxiii.  4 ;  Jud.  iii.  8,  the  word  Naharaim  is  rendered  Mesopo- 
tamia. Aram-zobah  designates  that  part  of  Syria,  to  which  Syria  of  Mesopotamia  was 
tributary,  and  which  at  that  time  was  ruled  over  by  Rehob.  Clarke  thinks  it  the 
same  as  Celosyria.  It  is  not  supposed  that  this  title  mentions  all  the  successes  of 
David's  army,  but  only  some  of  the  early  and  principal  victories.  Sacred  history 
explicitly  states  his  victory  over  the  Syrians  of  Damascus  also,  which  was  much 
nearer  to  Jerusalem  than  either  of  the  countries  named.  We  have  next  an  allusion 
to  the  victory  over  the-  Edomites  in  the  valley  of  salt.  All  the  record  we  have  of 
these  events  is  in  2  Sam.  viii.  x. ;  1  Chron.  xviii.  To  David  as  head  of  the  nation,  to 
Joab  as  the  highest  officer  in  the  array,  and  to  Abishai  as  head  of  one  of  the  divisions 
of  the  army  under  Joab,  these  victories  are  variously  ascribed  according  to  the  view 
the  writer  had  in  his  mind.  The  present  name  of  the  Valley  of  salt  is  probably  El- 
Ghor.  It  lies  a  few  miles  south  of  the  Dead  Sea.  It  is  very  desolate.  It  is  on  the 
borders  of  the  ancient  Idumea.  The  valley  of  salt  was  subsequently  famous  for 
another  victory  over  the  Edomites  by  the  forces  of  Amaziah,  2  Kings  xiv.  7.  The 
historic  record  mentions  eighteen  thousand  slain,  and  here  but  twelve  thousand.  The 
greater  of  coui'se  includes  the  less.  The  discrepancy  may  be  explained  by  supposing 
that  the  title  contains  the  numbers  slain  by  one  division  of  the  army,  or  that  the 
tivelve  thousand  were  slain  in  the  battle,  and  the  residue  in  the  flight.  Or  an  error 
may  have  crept  into  the  text.  Every  scholar  admits  that  there  is  sometimes  serious 
difficulty  in  settling  the  numbers  of  the  Old  Testament.  In  this  place  Calvin  has  two 
and  twenty  thousand,  the  common  version  twelve  thousand,  while  the  original  is  two  ten 
thousand,  which  taken  in  one  way  would  mean  twenty  thousand,  i.  e.,  two  tens  of  thour 
sands.  Hammond  refers  the  numbers  slain  to  different  battles  and  so  avoids  the 
difficulty. 

There  was  much  confusion  and  trouble  in  the  kingdom  during  the  latter  part  of 
Saul's  life,  and  the  early  part  of  David's  reign.  Doubtless  defeat  was  sometimes 
experienced  by  David's  forces.  The  heathen  nations  had  become  very  fierce  and 
oruel.  This  may  account  for  the  sad  and  depressed  tone  of  the  first  verses.  There 
remained  enemies  unsubdued,  as  well  as  intestine  troubles  unsettled  even  after  the 
victories  here  alluded  to.  If  this  is  so,  there  is  no  need  of  adopting  the  conjecture  of 
Hare,  Seeker  and  others  that  the  first  three  verses  belong  to  Ps.  Ixxxv. 

There  is  no  room  for  serious  doubt  that  David  wrote  this  Psalm  about  B.  C.  1040, 
as  Scott  dates  it,  although  Clarke  puts  it  500  years  later.  The  only  name  of  the  Lord 
used  in  this  Psalm  is  Elohim  God,  on  which  see  on  Ps.  iii.  2.  On  Selah  see  Intro- 
duction, §  15. 

1.  0  God  thou  hast  cast  us  off.  The  Chaldee :  Thou  hast  left  us ;  Syriac :  Thou 
hast  forgotten  us ;  Edwards :  Thou  hast  forsaken  us ;  Other  ancient  vei'sions,  Cal- 
vin, Amesius,  Jebb,  Hengstenberg  and  Alexander  agree  with  the  English  text. 
Cast  off,  see  Ps.  xliii.  2;  xliv.  9.  The  complaint  is  that  the  nation  was  treated  as  if 
Ood  had  rejected  it.  Thou  hast  scattered  us.  Margin  and  many  others,  broken  us; 
hast  broken;  in  Ps.  Ixxx.  12;  Ixxxix.  40,  broken  douui.  Mudge:  Thou  hast  made 
a  breach  upon  us.  The  latter  part  of  Saul's  administration  was  full  of  disaster  to 
the  nation,  nor  did  David's  accession  at  once  bring  relief     The  people  were  not  a)] 


614  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lx. 

of  a  sudden  united  on  him,  and  the  heathen  were  very  daring  and  troublesome. 
Thou  hast  been  displeased.  The  sins  of  Saul  had  been  countenanced  or  connived  at 
Dy  a  great  body  of  the  people.  Irreligion  had  grown  apace  and  God  was  angry 
with  the  people,  and  made  them  feel  his  judgments.  But  he  is  a  God  of  mercy : 
Oh  hirn  thyself  to  m  again.  Chaldee :  Turn  to  us  again  in  thy  glory;  Edwards: 
.Bring  us  to  life  again ;  Jebb  :  Oh  return  to  us.  In  Ps.  xxiii.  3,  the  verb  is  rendered 
restoreth.  In  the  title  of  this  Psalm  it  is  simply  returned.  In  this  clause  it  is  in  the 
future,  expressing  desire  and  expectation. 

2.  Thou  hast  made  the  earth  to  tremble.  Earth  probably  the  land  of  Israel.  T'em- 
hie,  shake  or  quake;  see  on  Ps.  xviii.  7;  xlvi.  3.  Thou  hast  broken  it;  Septuagint 
and  Vulgate:  Hast  troubled  it ;  Jebb:  Hast  rent  it  asunder ;  Alexander:  Hast  riven 
it.  David  is  not  speaking  of  an  earthquake  and  of  fissures  made  in  the  earth,  but 
by  the  metaphor  of  an  earthquake  and  its  ordinary  effects  he  describes  the  rent  and 
torn  condition  of  his  nation.  Saul  had  brought  the  nation  to  the  verge  of  ruin. 
Heal  the  breaches  thereof ;  for  it  shaketh.  So  critical  was  the  state  of  the  nation  that 
it  tottered  to  its  fall.  To  heal  its  breaches  would  be  to  restore  it  to  its  former  vigor. 
Compare  2  Chron.  vii.  14.  None  but  God  could  give  effectual  relief.  Hence  the 
application  to  the  throne  of  grace. 

3.  Thou  hast  showed  thy  people  hard  things,  very  uniformly  rendered.  The  divine 
severity  is  truly  dreadful.  When  Jehovah's  wrath  is  kindled  but  a  little  we  perish. 
Thou  hast  made  us  to  drink  the  ivineof  astonishment.  See  on  Ps.  xi.  6.  Astonishment; 
in  Isaiah  li.  17,  22,  the  same  word  is  rendei'ed  trembling.  Examine  Job  xxi.  20 ; 
Ps.  Ixxv.  8;  Jer.  viii.  14;  xxv.  15,  28;  xlix.  12;  li.  57;  Ezek.  xxiii.  32-34;  Rev. 
xiv.  10.  The  Chaldee  has  ivine  of  malediction;  Septuagint,  Ethiopic,  Vulgate, 
Doway,  wine  of  sorrow ;  Waterland,  a  myrrhate  draft ;  Edwards,  an  intoxicating  li- 
quor; Anderson,  wine  of  treynbling.  Respecting  this  metaphor  one  view  is  that  it  is 
taken  from  any  ordinary  fermented  Avine  that  will  intoxicate ;  a  second,  that  it  is 
t-aken  from  wine  drugged  so  as  to  stupefy  but  not  to  kill ;  the  third,  that  it  is  taken 
from  wine  drugged  with  poison,  intended  to  kill.  Of  these  opinions  the  first  is  the 
least  probable ;  and  the  second  more  probable  than  the  third.  The  people  were  as- 
tonished, stupefied  by  the  awful  judgments  of  God.  They  had  neither  heart  nor 
})0wer  to  do  anything  effectual.  Sorrow  had  filled  their  hearts.  Such  a  state  of 
things  continuing  would  soon  waste  away  any  people.     But 

4.  Thou  hast  given  a  banner  to  them  that  fear  thee.  Banner,  the  word  occurs  about 
twenty  times ;  applied  to  a  shij)  it  means  her  sail;  applied  to  Korah  and  his  company. 
«  sign,  i.  e.,  a  signal  warning  to  others,  Nu.  xxvi.  10 ;  in  Nu.  xxi.  8,  9,  Vij^ole;  in  all  other 
cases, 6an?ier,  ensign,  or  standard.  What  was  the  banner  God  had  given  them  ?  In 
Ex.  xvii.  15,  we  have  Jehovah  Nissi,  the  Lord  my  banner.  It  would  make  good 
sense  to  say  that  the  Lord  had  given  himself,  and  so  had  become  the  banner  of  his 
people.  But  the  next  clause  gives  us  an  interpretation  which  we  are  bound  to  adopt : 
That  it  may  be  displayed  because  of  the  truth.  The  banner  then  is  the  truth,  the  truth 
of  God,  which  had  been  much  obscured  in  the  reign  of  Saul,  but  was  now  to  be 
lifted  up  in  the  pious  care  of  David  for  the  sound  instruction  of  the  people  and  for 
the  pure  worship  of  God.  In  David's  accession  to  the  throne  itself  there  was  a  re- 
markable display  of  the  truth  of  God's  promise.  It  was  a  pledge  that  God  would 
yet  unite  and  succor  his  people. 

o.  That  thy  beloved  may  be  delivered,  save  with  thy  right  hand,  and  hear  me.  It  would 
make  good  sense  to  connect  the  first  clause  of  this  verse  with  the  preceding  verse, 
and  so  some  do.  But  it  seems  better  to  make  the  whole  verse  a  prayer.  The  he- 
loved  are  the  same  as  those  that  fear  God  in  v.  4.  David  asks  that  they  may  hp  de- 
livered from  their  personal  and  national  miseries,  from  their  discouraged  and  dis- 


psAi.M  Lx.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  615 

heartening  views,  and  especially  from  all  their  foes,  and  that  in  a  marked  manner, 
by  God's  right  hand,  denoting  a  powerful  deliverance. 

6.  God  has  spoken  in  his  holiness.  '  God  has  spoken  and  his  holiness  forever  pre- 
cludes the  possibility  of  his  failing  to  fulfil  his  word:  I  rely  on  his  truth  as  in  v.  4;  I 
rely  on  his  infinite  rectitude,  his  holiness.'  Some  think  that  David  regarded  God  a,s 
bound  by  an  oath.  And  God's  word  is  as  good  as  his  oath.  Compare  Am.  iv.  2. 
God  may  have  spoken,  1.  By  oracle  when  David,  on  some  occasion  not  recorded,  con-' 
suited  it,  and  so  in  his  holiness  may  mean  as  it  often  does  in  his  sanctuary,  or  in  his 
holy  place.  This  is  not  well  supported;  yet  the  Chaldee,  Septuagint,  Vulgate,  Doway, 
Mudge,  Street,  Seeker,  Dimock  and  Morison  adopt  it.  2.  The  reference  may  be  to 
the  specific  promise  made  to  David  through  Nathan;  see  2  Sam.  vii.  10-17  and  1 
Chron.  xvii.  9-15.  3.  The  promises  and  prophecies  relied  on  may  be  those  made  to 
the  fathers,  and  often  repeated.  Gen.  xii.  1-3;  xv.  7-21 ;  Josh.  i.  6  and  xii.-xvii.  The 
pronoun  /  which  occurs  so  often  in  this  and  in  subsequent  verses  designates  either  the 
Jewish  nation,  or  David  himself  as  the  head  of  that  people.  The  latter  is  the  better 
interpretation.  David  is  the  author  of  the  Psalm,  but  composes  it  for  public  use. 
Resting  on  God's  word  he  breaks  forth  by  saying:  I  will  rejoice;  I  will  triumjjh,  or,  I 
will  exult.  Instead  of  a  mournful  dirge,  he  breaks  forth  into  joy.  Pool:  "Therefore 
I  will  turn  my  prayers  into  praises  and  rejoicings  for  what  God  has  already  done,  and, 
as  I  am  assured,  will  further  do,  on  my  behalf"  He  then  tells  us  how  he  will  claim, 
and  conquer,  or  portion  out  the  land:  I loill  divide  Shechem,  and  mete  out  the  valley  of 
Succoth.  Shechem  and  Succoth  were  both  famous  in  history.  The  reason  for  men- 
tioning them  here  is  not  certainly  known.  Some  suppose  that  they  had  been  strong!} 
enlisted  for  the  house  of  Saul,  and  were  much  opposed  to  David ;  and  that  he  here 
says  they  shall  not  form  an  exception  to  his  kingly  sway.  Shechem  was  west,  and 
Succoth  east  of  the  Jordan.  By  naming  them  both  some  think  he  asserts  by  synec- 
doche that  he  will  divide  the  ivhole  land,  on  both  sides  of  the  river.  Divide,  in  Num. 
xxvi.  53,  55,  56  in  the  passive  form,  and  in  Josh.  xiii.  7;  xviii.  5,  10  in  the  active. 
Mete  out,  commonly  rendered  measure.  It  occurs  very  often  in  Ezekiel  xl.-xlvii.  as 
well  as  in  the  books  of  Moses. 

7.  Gilead  is  mine.  Gilead,  sometimes  taken  for  the  large  tract  of  country  east  of 
the  Jordan  and  included  in  the  land  of  Israel,  Dent,  xxxiv.  1 ;  sometimes  only  that 
fine  fertile  mountainous  region  lying  east  of  the  Jordan  and  held  in  considerable  part 
by  the  tribe  of  Gad,  which  was  very  warlike,  as  was  predicted  by  Jacob  and  Moses, 
Gen.  xlix.  19;  Deut.  xxxiii.  21.  This  is  the  country  here  intended.  Mount  Gilead 
is  a  mountain  about  nine  or  ten  miles  long.  There  was  also  a  city  called  Gilead.  But 
the  land  held  by  Gad  is  pretty  certainly  pointed  out  here.  Manasseh  is  mine.  Ma- 
nasseh,  the  eldest  son  of  Joseph  had  descendants  enough  to  constitute  a  full  tribe. 
They  settled  in  nearly  equal  numbers  on  each  side  of  the  Jordan.  To  them  belonged 
much  if  not  all  of  that  fine  grazing  country,  Bashan.  Though  not  equal  to  Ephraim, 
yet  this  was  a  powerful  tribe.  Gen.  xlviii.  15-22;  xlix.  22-26;  Deut.  xxxiii.  13-17. 
Ephraim  also  is  the  strength  of  mine  head,  corresponding  to  the  predictions  just  cited 
respecting  the  two  sons  of  Joseph.  The  strength  of  the  head  was  for  pushing,  and  so 
this  place  corresponds  to  the  predictions  in  Gen.  xlviii.  19;  Deut.  xxxiii.  17.  Yet  this 
tribe  did  not  always  play  the  man,  Ps.  Ixxviii.  9-11.  The  tract  of  land  held  by  it 
was  large,  central  and  very  productive.  Samaria  was  in  the  territory  of  Ephraim, 
and  was  the  capital  of  the  ten  tribes.  Judah  is  my  laiugiver,  or  governor.  We  have  the 
same  expression  in  Ps.  cviii.  8.  The  allusion  to  Gen,  xlix.  10  is  clear.  "No  govern- 
ment could  stand,  which  was  not  resident  in  Judah,"  says  Calvin.  That  which  most 
strikinglv  distinguishes  several  clauses  of  this  verse  from  the  prophecies  in  Genesis 


Ql^  STUDIES  IN   THE  BOOK  OF  PSALMS.  [p3ALM  lx. 

and  Deuteronomy  is  first  their  brevity,  and  then  David  as  head  of  the  nation  claim- 
ing them  as  his  own. 

8.  Moab  is  my  xmshpot.  Eastern  hospitality  and  eastern  customs  required  that  for 
refreshment  the  feet  of  guests  and  others  should  be  washed.  This  was  done  by  menials, 
1  Sam.  XXV.  4.  Our  Saviour  could  perform  no  act  more  likely  to  impress  a  lesson  of 
numility  than  by  washing  his  disciples'  feet.  Gataker,  LeClerc  and  Anderson  refer  to 
the  father  of  profane  history  as  giving  an  anecdote  of  Amasis,  who  expressed  the 
meanness  of  his  own  origin  by  comparing  himself  to  a  pot  for  washing  the  feet  in. 
The  meaning  of  the  Psalmist  is  that  he  would  reduce  or  had  reduced  Moab  to  a  very 
low  condition  of  servitude,  and  this  he  certainly  did,  2  Sam.  viii.  2;  1  Chron.  xviii.  1. 
2.  Clarke:  "The  Moabites  shall  be  reduced  to  the  meanest  slavery."  Over  Edom 
mil  least  out  my  shoe.  Edom  or  Idumea  was  inhabited  by  the  descendants  of  Esau. 
They  bore  an  old  grudge  against  the  Israelites.  Often  it  broke  out  into  hostilities.  But 
David  says  he  Avould  reduce  them  to  subjection.  The  form  of  expression  which  he 
uses  has  been  variously  explained.  Some  think  it  means  he  will  put  his  foot  on  the 
neck  of  his  enemies,  as  eastern  conquerors  used  to  do;  some,  that  he  says  he  will  cast 
his  shoe  to  them,  as  his  slaves,  that  they  may  clean  it ;  and  some,  that  he  speaks 
of  Edom  as  a  mean  place  to  be  used  for  inferior  purposes,  as  a  place  where  a  man 
casts  his  shoes.  All  services  rendered  to  the  feet,  as  washing  them,  or  removing  the 
shoes,  were  humble.  Matt.  iii.  11;  Mark  i.  7;  Luke  iii.  16;  Acts  xiii.  25.  Hence  the 
force  of  such  words  as  we  find  in  1  Tim.  v.  10.  David  completely  subjected  the 
Edomites,  2  Sam.  viii.  14;  1  Chron.  xviii.  13.  Clarke:  "I  will  subject  the  Edomites 
to  the  meanest  offices."  Philistia,  triumph  thou  because  of  vie.  Church  of  England: 
Philistia,  be  thou  glad  of  me;  Calvin:  Palestina,  triumph  over  me;  in  Ps.  cviii.  9, 
Over  Philistia  will  I  triumph.  Taking  the  words  as  they  stand  we  may  regard  them 
as  ironical,  or  as  expressing  a  feigned  or  abject  though  reluctant  submission,  as  in  Ps. 
xviii.  44;  or  as  stating  that  Philistia  must  receive  him  with  shouts  as  subjects  welcome 
a  prince.     The  second  mode  of  explanation  is  attended  with  fewest  difficulties. 

9.  Who  will  bring  me  into  the  strong  cityf  Who  will  lead  me  into  Edomf  Whoever 
will  look  into  the  travels  of  Stevens  in  the  East,  cannot  doubt  that  the  strong  city  here 
.spoken  of  is  Petra,  by  nature  and  art  so  fortified  as,  according  to  the  ancient  modes 
of  warfare,  to  seem  to  defy  the  assault  of  great  armies,  if  there  were  even  but  com- 
paratively few  within  it  to  defend  it.  See  Obad.  vv.  3,  4.  Some  think  however  that 
the  reference  is  to  the  fenced  cities  of  Edom  generally.  Others  think  David  has  in 
his  eye  Kabbah,  the  great  city  of  the  Moabites;  but  in  this  verse  he  seems  to  be  speak- 
ing of  Edom,  and  not  of  Moab.  By  these  questions,  he  admits  that  no  mortal  power 
is  adequate  to  the  task : 

10.  Wilt  not  thou,  0  God,  which  hadst  cast  us  off?  and  thou,  0  God,  which  didst 
not  go  out  with  our  armies  f  This  refers  to  the  periods  of  disaster  alluded  to  in  the 
opening  of  the  Psalm.  But  God  had  changed  the  tide  of  victory,  and  David  appeals 
to  him  to  finish  the  work  of  subjecting  all  the  hostile  nations,  and  to  give  to  Israel 
the  whole  of  Canaan. 

11.  Give  us  help  from  trouble.  Lord,  to  whom  shall  we  go  but  unto  thee?  Thine 
is  the  kingdom,  the  power,  the  wisdom  and  the  mercy  we  all  need.  Help,  always  so 
rendered,  as  in  Ps.  xxvii.  9  ;  xxxv.  2;  xlvi.  1.  Trouble,  as  in  Ps.  iii.  1 ;  iv.  1 ;  lix.  16. 
It  is  specially  suited  to  express  trouble  arising  from  foes.  Indeed  in  the  plural  it  is 
often  rendered  foes,  adversaries,  or  enemies.  For  vain  is  the  help  of  man.  The  particle 
rendered  for  is  literally  and;  but  in  sentences  like  this  the  best  scholars  think  they 
convey  the  force  of  the  original  by  using /o?-.  Help,  not  the  same  Hebrew  word  as  in 
the  finst  clause  of  this  verse,  but  a  word  commonly  rendered  salvation,  safety,  victori/, 
deliverance,  a  few  times  help,  Ps.  xxxiii.  17 :  li.  14.     The  nation  had  been  trying  to  do 


PSALM  Lx.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  617 

without  God,  and  they  wrought  only  misery  and  mischief  for  themselves.  Their  wisest 
plans  and  greatest  efforts  were  nugatory.  God  does  not  help  man  to  govern  the  world; 
he  governs  the  Avorld.  "  Such  confidences  as  are  not  derived  from  God  are  worthless 
and  vain." 

12.  Through  God  we  shall  do  valianily.  Hengstenberg  regards  this  clause  as  a  vir- 
tual quotation  from  Balaam's  prophecy,  Num.  xxiv.  18,  where  he  says,  "  Israel  shall 
do  valiantly."  Perhaps  it  may  be,  but  two  ordinary  words  in  a  clause  are  hardly 
sufficient  to  establish  a  quotation.  For  he  it  is  that  shall  tread  down  our  enemies.  As 
in  the  preceding  verse,  for  is  instead  of  and.  Tread  down,  as  in  Ps.  xliv.  5.  It  is  the 
act  of  one  who  loathes  an  object,  and  so  treads  it  under  foot.  In  Pr.  xxvii.  7  the  sara:; 
form  of  the  verb  is  rendered  loatheth.  Enemies,  troublers,  adversaries.  Clarke : 
"  Through  thee  alone  shall  we  do  valiantly ;  Thou  alone  canst  tread  down  our  enemies, 
and  to  thee  alone  we  look  for  conquest." 

Doctrinal  and  Practical  Remarks. 

1.  Sin  is  dreadful.  It  has  filled  hearts,  and  houses,  and  nations,  and  our  world 
with  woe.  Scott :  "  The  anger  of  God  against  sin  is  the  sole  cause  of  all  misery,  per- 
sonal or  public,  in  families,  churches  and  nations,  which  has  been,  is,  or  shall  be  en- 
dured, in  time  or  to  eternity,"  v.  1. 

2.  Among  the  worst  temporal  consequences  of  sinning  against  God  are  dreadful 
public  calamities,  loss  of  public  confidence,  misrule  in  many  forms,  anarchy,  confusion, 
wars,  famines,  pestilences,  men's  hearts  failing  them  for  fear,  injury,  oppression,  vio- 
lence, vv.  1-3. 

3.  It  is  much  to  the  credit  of  any  man,  after  long  and  fearful  contests,  wrongfully 
waged  against  him  or  his  cause,  wholly  to  forgive  and  forget  all  personal  injury,  and 
mourn  over  public  calamities,  and  pray  and  labor  for  the  public  good,  vv.  1-3.  "  It 
is  the  glory  of  a  man  to  pass  over  a  transgression." 

4.  It  is  well  when  our  distresses,  personal  or  national,  lead  us  to  a  throne  of  grace, 
and  make  prayer  our  frequent  business,  vv.  1,  2. 

5.  Let  good  men  commit  their  country  to  God.  David's  country  was  perhaps 
reduced  to  a  lower  point  of  depression  than  it  is  easy  for  us  to  conceive,  and  he  carried 
the  case  to  God,  vv.  1,  2.  Let  us  do  the  same.  There  is  hope  of  peace  when  we  look 
to  the  God  of  peace. 

6.  If  God  should  send  on  each  man  and  nation  the  judgments  which  they  deserve, 
every  one  would  soon  be  drinking  the  wi^ie  of  astonishment,  v.  3. 

7.  If  we  see  hard  things,  let  us  remember  that  our  sins  call  for  them,  that  they  are 
perhaps  necessary  for  our  growth  in  grace,  and  that  good  men  such  as  David  saw  the 
same,  v.  3.     David's  Greater  Son  saw  still  harder  things  than  any  of  his  people. 

8.  If  we  have  been  in  affliction,  and  prosperity  begins  to  return,  let  us  not  forget 
our  chastisements,  but  remember  them  for  our  own  good  and  for  God's  glory,  vv.  1-3. 
Such  an  exercise  promotes  both  humility  and  hope.  Lam.  iii.  19,  20,  21. 

9.  Those  who  fear  God  have  sources  of  encouragement  that  the  world  knows  not 
of,  v.  4.  They  have  a  banner,  for  which  they  would  die.  Under  it  they  can  never 
perish ;  see  on  Ps.  xxv.  14. 

10.  If  the  banner  of  God's  truth  and  covenant  are  so  glorious  in  their  effects  on 
those  who  know  and  love  the  gospel,  why  should  it  not  be  displayed  in  every  valley 
and  on  every  mountain-top,  and  sinners  of  every  nation  and  tongue  under  heaven  be 
led  to  embrace  Jesus  Christ  and  his  salvation?    Compare  Isa.  xi.  10. 

11.  It  is  perfectly  safe  for  the  righteous  always  to  fight  under  the  banner  o{  truth, 
because  the  truth  is  always  for  them  and  not  for  their  enemies,  v.  4. 

78 


61.8  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psai.m  lx. 

12  Though  the  world  thinks  not  so,  yet  it  is  abundantly  clear  that  those  who  fear 
God  are  his  beloved  ones,  vv.  4,  5. 

13.  In  none  of  our  distresses  is  it  safe  or  wise  or  right  for  us  to  call  in  and  rely  on 
power  not  omnipotent,  v.  5.     God's  right  hand  is  full  of  strength. 

14.  Because  God  is  holy  he  cannot  speak  a  word  that  is  not  true,  and  because  he 
is  holy  he  will  fulfil  all  he  has  promised  and  all  he  has  threatened,  v.  6. 

15.  Whatever  success  and  advantage  a  Christian  may  gain,  yet  his  great  reliance 
for  final  victory  is  not  on  what  he  sees,  or  feels,  or  does,  but  on  God's  blessed  Avord, 
V.  6.     God  hath  sjyoken  .  .  .  I  ivill  rejoice. 

16.  The  conquest  of  surrounding  hostile  nations  to  David's  government  was  a  type 
of  the  blessed  reign  of  Messias,  Avho  shall  yet  be  Lord  of  every  laud  and  nation  to 
the  glory  of  God  the  Father,  vv.  6-8.  He  must  rule  over  all  the  earth,  for  the 
mouth  of  the  Lord  hath  spoken  it. 

17.  The  conquest  and  subjugation  of  Moab,  Edom  and  Philistia  by  David,  acting 
under  a  special  direction  of  God,  who  would  punish  those  nations  for  their  sins,  can 
never  warrant  wars  of  conquest  and  of  cruelty  waged  by  men,  who  have  no  such 
revelation  from  heaven.  By  the  gospel  all  tyranny  and  cruelty  are  forbidden.  Let 
invading  conquerors  remember  that. 

18.  It  is  not  conclusive  evidence  that  we  are  not  called  to  undertake  a  given  work 
or  perform  a  certain  duty,  because  it  is  very  difficult,  or  even  impossible  for  us  to 
succeed  without  special  help  from  God,  vv.  9, 10.  If  God  calls  David  to  take  Petra, 
he  shall  take  Petra. 

19.  God  undertaking  for  us,  we  can  do  anything,  v.  10.  Only  let  us  look  to  him 
alone. 

20.  Whatever  our  trouble  may  be,  let  us  look  to  God  for  help,  v.  11.  When  we 
think  we  can  carry  our  own  burden,  it  is  always  too  heavy  for  us. 

21.  Never  trust  in  man.  His  help  is  vain,  v.  11.  Cursed  is  he  that  trusteth  in 
man,  and  maketh  flesh  his  arm.     This  is  a  universal  sin. 

22.  Let  us  expect  an  answer  to  our  supplications.  Henry:  "David  prays  in  hope 
His  prayer  is.  Give  m  help  from  trouble,  v.  11.  Even  in  the  day  of  their  triumph, 
they  see  themselves  in  trouble,  because  still  in  war,  which  is  troublesome  even  to  the 
prevailing  side." 

23.  However  feeble  we  may  be  in  numbers,  in  strength,  in  resources,  yet  through 
God  we  can  do  valiantly,  v.  12. 

24.  Jehovah  treads  down  many  and  mighty  as  easily  as  few  and  feeble  foes,  v.  12. 

25.  Let  us  be  doubly  careful  that  we  do  not  at  any  time  ascribe  to  creaturas  the 
honor  due  to  God  alone,  v.  12.  Dickson:  "Praise  of  the  valor  and  gallantry  of 
victorious  soldiers  must  not  separate  betwixt  God  and  the  victor:  but  whatsoever 
God  doth  in  us  or  by  us,  must  be  no  less  wholly  ascribed  unto  God,  than  if  he  had- 
done  all  the  work  without  us ;  for,  both  the  valor  of  the  instrument,  and  the  victory 
are  the  works  of  the  Lord." 

26.  Tholuck :  "The  course  of  life  alternates  between  the  heights  and  depths.  Such 
was  the  experience  of  David,  as  here  recorded."  Let  us  not  hope  to  cross  the  sea 
of  life  without  storms. 


P3ALM  Lxi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  619 


Psalm  lxi. 

To  the  chief  Musician  upon  Neginah,  A  Psalm  of  David. 

1  Hear  my  cry,  O  God  ;  attend  unto  my  prayer. 

2  From  the  end  of  the  earth  will  I  cry  unto  thee,  when  my  lieart  is  overwhelmed :  lead  me  to 
the  rock  that  is  higher  than  I. 

3  For  thou  hast  been  a  shelter  for  me,  and  a  strong  tower  from  the  enemy. 

4  I  will  abide  in  thy  tabernacle  for  ever:  I  will  trust  in  the  covert  of  thy  wings.     Selah. 

5  For  thou,  O  God,  hast  heard  my  vows :  thou  hast  given  me  the  heritage  of  those  that  fear 
thy  name. 

6  Thou  wilt  prolong  the  king's  life :  and  his  years  as  many  generations. 

7  He  shall  abide  before  God  for  ever:  oh  prepare  mercy  and  truth,  which  may  preserve  him. 

8  So  will  I  sing  praise  unto  thy  name  for  ever,  that  I  may  daily  perform  my  vows. 

OlS"  the  title  see  on  titles  of  Psalms  iv.  xi.  Neginah  is  the  singular  of  Neginoth, 
literally,  Upon  a  stringed  instrument.  Calvin,  Morison  and  more  than  thirty 
MSS  have  the  plural.  David  wrote  this  Psalm  ;  1.  TJie  title  ascribes  it  to  him  ;  2, 
The  contents  throughout  suit  David.  Scott  dates  it  B.  C.  1021 ;  Clarke,  B.  C.  536., 
Commentators  are  not  agreed  as  to  its  historic  occasion.  The  Syriac  says  it  waj 
written  "  by  David,  when  Jonathan  made  known  to  him  the  determination  of  Saui 
who  was  devising  David's  death.  But  spiritually  it  intimates  a  prayer  with  the  giv 
ing  of  thanks."  Tholuck  gives  the  title  thus:  "A  Psalm  of  David,  sung  at  Ma- 
hanaim,  beyond  Jordan  on  the  borders  of  Palestine,  when  he  fled  from  before  Ab- 
salom." The  historic  record  referred  to  by  Tholuck  and  others  wdio  take  the  same 
view  is  found  in  2  Sam.  8th  chapter.  Dimock  and  Anderson  both  say:  "It  is  gene- 
rally agreed  that  this  Psalm  refers  to  2  Sam.  xvii.  22,  24."  The  phrase,  from  the  ends 
of  the  earth  indicates  that  it  was  written  in  exile.  The  historic  occasion  of  this 
Psalm  is  probably  much  the  same  as  that  of  Ps.  iii.  This  conjecture  is  more  proba- 
ble than  that  of  the  Syriac,  or  that  of  Mudge,  who  thinks  it  was  written  on  the 
same  occasion  with  Ps.  Ix.  The  Psalm  has  a  public  use  derived  from  the  typical 
character  of  David.  Hengstenberg :  "  Even  in  our  day  the  Psalm  has  its  complete 
use,  inasmuch  as  the  proinises  in  2  Sam.  vii.  have  undoubtedly  their  complete  ful- 
filment in  Christ."  The  only  name  of  the  Most  High  here  used  is  Elohim  God,  on 
which  see  on  Ps.  iii.  2.     On  Selah  see  Introduction,  §  15. 

1.  Hear  my  cry,  0  God.  Hear,  as  in  Ps.  iv.  1 ;  xvii.  1 ;  xxviii.  2.  Cry,  as  in  Ps. 
xvii.  1  and  often.  Here  it  clearly  means  earnest  supj^lication.  Attend  unto  my 
jyrayer.  Attend,  also  hearken,  give  heed,  as  in  Ps.  v.  2  ;  Ixxxvi.  6  ;  cxlii.  6  ;  Pr.  xvii. 
4.  Prayer,  invariably  so  rendered,  Ps.  iv.  1 ;  Iv.  1.  The  intent  of  both  clauses  is 
to  secure  the  gracious  notice  of  God  to  his  petitions ;  and  as  he  was  urgent  and  vehe- 
ment he  uses  strong  language,  and  in  different  words  twice  asks  for  the  same  thing. 

2.  From  the  end  of  the  earth  will  I  cry  unto  thee,  when  my  heart  is  overwhelmed. 
Cry,  not  from  the  same  root  as  cry  in  v.  1,  but  from  the  same  as  cried  in  Ps.  iii.  4; 
Ps.  xviii.  once  rendered  call,  once  cry,  vv.  3,  6.  For  earth  it  is  better  to  read  land, 
meaning  the  land  of  Israel,  to  a  remote  part  of  which  David  had  now  been  driven, 
perhaps  by  Absalom's  rebellion  ;  see  on  Ps.  xxxvii.  3,  9.  In  Mahanaim  David  found 
refuge  during  the  early  part  of  Absalom's  rebellion.  Although  it  seems  to  have 
been  a  place  of  some  note,  yet  it  was  in  the  tribe  of  Gad,  Josh.  xxi.  88,  and  was  re- 
mote from  Jerusalem.  It  had  been  the  centre  of  Ishbosheth'.s  kingdom,  2  Sam.  ii. 
8.  To  David,  who  had  been  used  to  the  delights  of  the  daily  public  worship  of  God 
in  Jerusalem  it  must  have  been  a  dreary  place,  so  that  his  heart  ivas  overwhelmed. 


g20  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  rxi. 

The  Chaldee  and  Syriac  read,  in  the  anxiety  of  my  heart ;  Septuagint,  Ethiopic,  Vul- 
gate and  Dt)way,  when  my  heart  was  in  anguish;  church  of  England,  when  my  heart 
is  in  heaimiess;  Edwards,  noiv  when  my  heart  is  sinking.  We  can  never  be  so  remote 
from  the  usual  scenes  and  places  of  public  worship  as  to  excuse  us  from  devotion. 
Lead  me  to  the  rock  that  is  higher  than  I.  It  is  a  poor  and  low  sense,  and  ill  suited 
to  the  circumstances  under  which  the  Psalm  was  written  to  make  rock  here  mean  the 
city  of  Petra,  as  Mudge  does.  On  the  general  use  and  import  of  the  word  rock,  see 
on  Ps.  xviii.  2,  where  it  is  rendered  strength.  God  is  the  rock  of  all  his  saints. 
Scott:  "The  divine  mercy,  support  and  protection  formed  the  rock  on  which  he  de- 
sired to  rest  his  soul,  out  of  the  reach  of  the  tempestuous  waves,  which  dashed  and 
raged  below."  Hengstenberg :  "  The  Psalmist  grounds  his  prayer  not  only  on  what 
God  has  been,  but  on  what  he  always  is  to  him."  To  be  able  to  avail  ourselves  of 
God's  protection,  we  must  be  led,  guided  and  lifted  up  by  him,  for  he  is  high,  beyond 
our  reach  ;  nay,  without  special  grace  we  cannot  find  or  know  him  at  all.  Job  xxiii. 
3,  8,  9.     With  this  verse  and  the  next  compare  Ps.  xviii.  2 ;  Ixii.  2. 

3.  For  thou  hast  been  a  shelter  for  me.  Shelter,  in  Ps.  xiv.  6;  xlvi.  1,  refuge;  in 
Jer.  xvii.  17 ;  Joel  iii.  16,  hope.  David  is  encouraging  himself  by  his  past  ex- 
perience. Perhaps  too  he  refers  to  all  his  past  history.  Why  should  he  not?  It  was 
all  marvellous.  And  [thou  hast  been]  a  strong  tower,  [Heb.  tower  of  strength]  from 
the  enemy.  Tower,  see  on  Ps.  xlviii.  12.  Strength,  as  in  Ps.  viii.  2.  David  is  trying 
to  lay  hold  on  God.  To  this  end  he  calls  to  mind  former  deliverances.  "  Nothing 
doth  more  strengthen  our  faith,  than  the  remembrance  of  God's  succor  in  times  past." 

4.  I  will  abide  in  thy  tabernacle  for  ever.  Abide,  sojourn,  dwell,  be  an  inhabitant. 
It  expresses  more  than  an  occasional  or  temporary  connection  with  God's  worship. 
Tabernacle,  as  in  Ps.  xv.  1 ;  xix.  4 ;  xxvii.  5,  6 ;  not  applied  to  the  temple ;  this  Psalm 
was  written  before  the  temple  was  built.  /  will,  or  shall,  expressing  either  a  purpose 
or  a  hope,  i^erhaps  both.  For  ever  expresses  as  great  a  duration  as  is  predicable  of  his 
existence,  first,  in  this  world,  equivalent  to  as  long  as  I  live ;  secondly,  as  God's  house 
on  earth  was  always  a  type  of  heaven  there  is  doubtless  a  reference  to  the  pleasing 
hope  and  solemn  purpose  he  had  of  spending  his  eternity  (literally  eternities)  in  hea- 
ven ;  see  on  Ps.  xxiii.  6.  /  rvill  trust  in  the  covert  of  thy  xvings.  Some  think  the  allu- 
sion is  to  the  wings  of  the  cherubim  over  the  mercy-seat ;  but  the  cherubim  were  in 
the  holy  of  holies,  which  was  entered  by  the  high-priest  only,  and  not  even  by  the 
king.  The  allusion  pretty  certainly  is  to  the  feathered  dam  covering  her  young.  See 
on  Ps.  xvii.  8.  Compare  Ps.  xxxvi.  7  ;  Ivii.  1 ;  Ixiii.  7  ;  xci.  4.  The  confidence  of  a 
soul  abiding  under  the  protection  of  God  is  a  firm  trust.  Calvin  is  confident  that 
this  verse  is  expressive  of  David's  sentiments  after  he  had  returned  from  his  exile ; 
but  there  is  no  objection  to  the  admission  that  it  is  the  language  of  his  heart,  so  soon 
as  he  was  able  to  recover  from  the  painful  surprise  of  his  banishment. 

5.  For  thou,  0  God,  hast  heard  my  vows.  No  sincere  act  of  divinely  appointed  wor- 
ship ever  escapes  the  favorable  notice  of  Cod.  Hast  heard,  that  is  so  as  to  respond 
favorably ;  see  on  Ps.  iv.  1.  Voivs,  see  on  Ps.  xxii.  25  ;  1. 14 ;  Ivi.  12.  Thou  hast  given 
me  the  heritage  of  those  that  fear  thy  name.  Hast  given,  freely  granted.  Heritage, 
inheritance,  or  possession.  It  means  either  the  land  of  Israel,  which  W'as  the  heritage 
of  Israel,  and  over  which  David  was  to  rule ;  or,  as  David  was  a  true  worshipper  of 
God,  he  should  have  such  an  inheritance  as  God  has  promised  to  all  who  fear  him  ; 
or,  as  David  was  a  type  of  Christ,  this  clause  may  have  a  reference  to  the  great  pro- 
mise and  prophecy  in  2  Sam.  vii.  12-17;  1  Chron.  xvii.  11-14.  These  words  were 
the  polar  star  of  David's  life  and  destiny.  He  seems  seldom  to  have  forgotten  them. 
If  the  reference  is  to  the  typical  character  of  David,  then  God  had  granted  him  a 
great  honor,  viz.,  to  rule  a  people  who  should  give  a  name  to  his  church  forever,  and 


PSALM  Lxi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  621 

in  a  way  that  made  him  a  type  of  his  great  descendant,  who  should  eternally  be  a 
king.  These  several  views  are  not  inconsistent  with  each  other,  and  may  be  united. 
Some  succeeding  verses  require  that  we  do  not  lose  sight  of  the  last. 

6.  T}iou  wilt  prolong  the  king's  life.  King  in  the  third  person  is  often  used  by  David 
as  a  designation  of  him,  Ps.  xx.  9 ;  xxi.  1,  7.  He  also  uses  it  of  Christ,  Ps.  ii.  6; 
xlv.  1 ;  xiv.  14.  It  was  not  he  personally,  but  he  in  his  posterity,  Messias,  that  was 
to  be  so  enduring.  The  promise  finds  its  parallel  and  enlargement  in  Isa.  liii.  10-12. 
The  Hebrew  literally  is.  Days  upon  the  days  of  the  king  thou,  wilt  add.  The  king  must 
be  the  root  and  the  offspring  of  Jesse,  Jesus  the  Son  of  God.  The  words  have  no 
ample  fulfilment  in  the  person  of  David.  Neither  has  the  next  clause :  And  his  years 
as  many  generations,  literally.  Sis  year's  (shall  be)  as  generation  and  generation,  i.  e., 
generation  upon  generation.  We  are  forced  by  every  fair  rule  of  interpretation  to  say 
that  this  whole  verse  has  no  adequate  fulfilment  without  including  Messias.  Calvin : 
"  There  can  be  no  doubt  that  the  series  of  years,  and  even  ages,  of  which  he  speaks, 
extends  prospectively  to  the  coming  of  Christ."  In  this  evangelical  commentators 
generally  agree. 

7.  He  shall  abide  before  God  for  ever.  He,  that  is  the  king  before  mentioned.  David 
actually  reigned  over  even  Judah  hardly  forty  years.  But  this  king  is  the  Son  of 
man  mentioned  by  the  prophet,  Dan.  vii.  13, 14.  Instead  of  abide,  some  very  well  read 
dt,  as  expressive  of  dignity  and  permanence.  Before  God,  says  Hengstenberg,  "is  under 
the  protecting  guardianship  of  God's  grace ;  compare  2  Sam.  vii.  29."  Oh  prepare 
mercy  and  tridh,  which  may  jireserve  him.  This  reminds  one  of  Ps.  Ixxii.  15,  "  Prayer 
also  shall  be  made  for  him  continually."  The  Prayer  is  for  the  king.  Alexander 
thinks  mercy  and  truth  are  personified  as  in  Ps.  xl.  11 ;  Ivii.  3.  Perhaps  they  are,  but 
we  get  as  good  a  sense  by  taking  them  without  a  figure.  Prepare,  often  so  rendered,  also 
appoint.    Preserve,  as  in  Ps.  xi.  7  ;  xxv.  21 ;  often  rendered  keep,  as  in  Deut.  xxxii.  10. 

8.  8o  will  I  sing  praise  unto  thy  name  for  ever,  that  I  may  daily  perform  my  vows.  Sing 
praise,  as  in  Ps.  vii.  17 ;  Ivii.  7;  rendered  also  sing,  sing  praises,  and  by  some  sing 
Psalms ;  from  the  same  root  as  tlie  word  rendered  Psalm  in  many  of  the  titles.  To 
sing  praise  was  to  express  gratitude  in  solemn  devotions.  David  was  a  pattern  in  thin 
duty.     He  had  promised  no  less  in  his  vows,  and  he  was  determined  to  perform  them. 

Doctrinal  and  Practical  Kemarks. 

1.  It  is  a  sad  mistake  with  some  to  ofier  prayers  and  then  care  no  more  for  them 
It  is  not  the  prayer  but  the  answer  to  if  that  brings  the  blessing.  David  looked  ou) 
and  pleaded  for  that,  v.  1. 

2.  However  unfriendly  our  situation  may  be  to  the  maintenance  of  habits  of  devo- 
tion, yet  we  must  not  give  up  our  intercourse  with  God  even  from  the  ends  of  the 
earth.  David  from  Mahanaim,  Daniel  from  Babylon,  the  sailor  from  the  mast-head, 
the  prisoner  from  his  cell,  the  sinner  in  his  guilt  and  wretchedness  must  all  call  on 
God,  v.  2.  Morison  :  "  There  is  no  scene  of  exile  from  which  the  humble  suppliant 
may  not  look  to  the  rock  that  is  higher  than  he."  Henry:  "  That  which  separates  us 
from  other  comforts  should  drive  us  so  much  the  nearer  to  God,  the  Fountain  of  all 
comfort."  If  we  cannot  go  to  a  house  of  worship,  God  himself  has  promised  to  be  to 
us  for  a  little  sanctuary,  Ezek.  xi.  16. 

3.  If  real  saints  have  such  a  longing  for  God's  appointed  public  worship,  what  shall 
be  thought  of  professing  Christians,  who  voluntarily  exile  themselves  from  the  pri- 
vileges of  God's  house  under  an  evangelical  ministry  ?  v.  2. 

4.  If  we  should  always  pray,  how  much  more  should  we  do  so  when  deeplj^  afflicted, 
V.  2.  Scott :  "  When  cares,  fears,  sorrows,  or  temptations,  like  a  wild  deluge,  over- 
v.'lielm  our  hearts,  our  cries  unto  God  should  be  more  fervent  than  ever."  The  greater 
the  need,  the  louder  should  be  the  cry  for  help. 


STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxi. 

5.  Stoicism  is  no  part  of  a  pious  character.  True  religion  refines  the  sensibilities, 
and  so  of  necessity  the  child  of  grace  feels  poignantly  griefs  that  affect  others  but 
little,  V.  2.  Sorrow  brings  weeping  and  "  weeping  must  quicken  praying,  not  deaden  it." 

6.  It  is  a  sad  mistake  to  be  driven  from  devotion,  public  or  private,  by  the  very 
causes  that  ought  to  make  the  throne  of  grace  more  precious  than  ever.  Not  so  with 
David,  V.  2.  Slade :  "  Some  unwise  people  plead  their  trials,  at  home  and  in  the 
world,  as  a  reason  why  they  cannot  attend  to  spiritual  duties.  This  shows  a  very 
unchristian  state  of  mind  and  heart." 

7.  If  ever  we  are  safe,  or  happy,  or  blessed,  it  must  be  by  finding  a  Kock  that  is 
higher  than  wc ;  and  if  we  are  but  led  thither,  all  shall  be  well,  v.  2.  To  attain  such 
heights  of  bliss  and  safety,  we  must  have  divine  aid  and  guidance.  Scott :  "  We 
should  therefore  pray  fervently  for  the  Holy  Spirit  of  promise,  that  we  may  by  his 
gracious  teaching  and  assistance  '  believe  to  the  saving  of  our  souls.' " 

8.  The  protection  which  every  believer  has  found  in  God  is  truly  wonderful,  v.  3. 
The  shelter  is  ample  and  the  tower  strong.     No  enemy  can  reach  him. 

9.  A  fair  trial  of  God's  love  and  care  would  surely  determine  any  wise  man  to  be 
for  him  and  not  for  another,  vv.  3,  4.  Scott :  "  As  genuine  experience  is  acquired, 
encouragement  will  abound." 

10.  In  true  religion  nothing  compares  with  the  favor  and  service  of  God,  v.  4. 
No  griefs  for  outward  afflictions  wei-e  so  pungent  as  those  which  took  from  David 
the  enjoyments  of  God's  house.  "  He  accounts  it  a  higher  pleasure  to  lie  as  a  sup- 
pliant before  the  altar,  than  to  sit  upon  the  throne  of  a  king." 

11.  If  the  tabernacle  and  service  of  God  on  earth  are  so  dear  to  the  saints,  how 
uruspeakable  must  be  the  glories  and  joys  of  the  upper  temple,  Heb.  ix.  8,  9,  24. 
Heaven  will  not  come  short  of  any  pious  expectation  ever  entertained  of  it. 

12.  On  the  general  doctrine  of  vows,  vv.  5,  8,  see  Remarks  on  Ps.  xxii.  25 ;  1.  14  ; 
Ivi.  12.  With  God  a  vow  never  comes  to  be  out  of  date.  Tholuck  :  "  David  pro- 
mises never  more  to  forget  that  he  owes  these  blessings  neither  to  his  own  sagacity  and 
valor,  nor  to  blind  fate,  but  that  he  will  forever  sing  praises  to  the  name  of  the  Lord, 
and  that  his  whole  life  shall  be  the  payment  of  the  vows  which  he  made  in  the  hour 
of  need." 

13.  Very  diflferent  is  the  portion  of  the  sinner  from  the  heritage  of  those  that  fear 
the  Lord,  v.  5.  The  joys,  passions  and  hopes  of  the  wicked  are  transient,  delusive, 
unsatisfactory ;  the  prospects  and  expectations  of  the  righteous  endure  forever  and 
brighten  every  day.     Even  their  sorrows  are  blessed,  being  sent  in  covenant  love. 

14.  If  David  had  the  honor  of  being  according  to  the  flesh  the  ancestor  of  Christ  and 
of  receiving  promises  of  the  glory  of  that  descendant's  kingdom  ;  believers  now  are  no 
less  endearingly  related  to  the  same  blessed  and  exalted  personage.  Compare  Matt, 
xii.  48-50.  Dickson  :  "  The  inheritance  of  the  chief  of  God's  servants,  and  of  the 
meanest  and  weakest  of  them,  is  one." 

15.  Some  are  afraid  of  being  singular,  or  of  being  esteemed  so ;  but  if  we  ever 
reach  heaven,  it  will  not  be  without  divine  grace  making  us  differ  from  others,  v.  5. 
The  saints  are  peculiar  in  their  belief,  principles,  practice,  destiny. 

16.  As  Christ's  kingdom  is  permanent  and  abiding,  so  of  course  are  all  the  bless- 
ings secured  to  believers,  w.  6,  7.     Compare  Luke  i.  32,  33.     Blessed  be  God. 

17.  Great  as  our  wants  and  necessities  may  be,  they  cannot  exceed  the  measure  of 
the  mercy  and  truth  secured  in  the  covenant  of  redemption  to  Christ  himself  and  through 
him  to  all  believers,  v.  7. 

18.  Dickson  :  "  The  best  retreat,  that  can  be  made,  after  wrestling  and  victory  over 
trouble-s,  are  prayer  and  praises,  according  to  David's  example,"  vv.  7,  8.  Henry : 
"  Praising  God,  and  paying  our  vows  to  him  must  be  our  constant  daily  work." 


PSALM  Lxn.l  STUDIES  IN  THE  BOOK  OF  PSALMS.  623 


Psalm  lxii. 

To  the  chief  Musician,  to  Jeduthun,  A  Psalm  of  David. 

1  Truly  my  soul  waiteth  upon  God :  from  him  cometh  my  salvation. 

2  He  only  is  my  rock  and  my  salvation  ;  Jis  is  my  defence ;  I  shall  not  be  greatly  moved. 

3  How  long-  will  ye  imagine  mischief  against  a  man?  ye  shall  be  slain  all  of  you  :  as  a  bowing 
wall  shall  ye  be,  and  as  a  tottering  fence. 

4  They  only  consult  to  cast  him  down  from  his  excellency :  they  delight  in  lies :  they  bless 
with  their  mouth,  but  they  curse  inwardly.     Selah. 

5  My  soul,  wait  thou  only  upon  God ;  for  my  expectation  is  from  him. 

6  He  only  is  my  rock  and  my  salvation  :  he  is  my  defence ;  I  shall  not  be  moved. 

7  In  God  is  my  salvation  and  my  glory  :  the  rock  of  my  strength,  and  my  refuge,  is  in  God. 

8  Trust  in  him  at  all  times  ;  ye  people,  pour  out  your  heart  before  him :  God  is  a  refuge  for  us. 
Selah. 

9  Surely  men  of  low  degree  are  vanity,  and  men  of  high  degree  are  a  lie :  to  be  laid  in  the 
balance,  they  are  altogether  lighter  than  vanity. 

10  Trust  not  in  oppression,  and  become  not  vain  in  robbery  :  if  riches  increase,  set  not  your 
heart  upon  them. 

11  God  hath  spoken  once  ;  twice  have  I  heard  this ;  that  power  belongeth  unto  God. 

12  Also  unto  thee,  O  Lord,  belongeth  mercy :  for  thou  renderest  to  every  man  according  to  his 
work. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xxxix.  A  marked  peculiarity  of  this 
Psalm  is  the  frequent  recurrence  of  one  word  rendered  in  the  English  text  truly, 
only  and  surely.  Some  have  made  this  very  significant.  But  it  is  probably  not  of 
any  importance  further  than  that  it  was  a  fit  word  in  each  place  to  give  the  author's 
precise  meaning.  That  David  wrote  the  Psalm  is  generally  admitted.  Even  Clarke 
expresses  no  doubt  about  it.  It  seems  to  be  commonly  agreed  that  it  was  composed 
on  the  occasion  of  Absalom's  rebellion.  Amyrald :  "  There  is  in  it  throughout  not 
one  single  Avord  (and  this  is  a  rare  occurrence)  in  which  the  prophet  expresses  fear  or 
dejection,  and  there  is  also  no  prayer  in  it,  although,  on  other  occasions,  when  in 
danger,  he  never  omits  to  pray."  In  it  we  have  these  names  of  the  Most  High, 
Elohim  God  and  Adonai  Lord,  on  which  see  on  Ps.  iii.  2  ;  ii.  4.  Hengstenberg : 
"  The  reason  why  Elohim  is  used  throughout  is  because  the  Psalmist  is  speaking  of 
God  in  opposition  to  everything  of  an  earthly  and  human  nature."  On  Selah  see  In- 
troduction, §  15.  Alexander  seems  confident  that  the  theme  or  burden  of  the  Psalm 
is  a  contrast  between  God  and  man,  as  objects  of  confidence.  Scott  dates  it  B.  C. 
1060;  Clarke,  B-  C.  1023.  Of  course  Scott  does  not  favor  the  idea  that  it  relates  to 
Absalom's  rebellion.     In  this  Clarke  is  probably  nearer  the  truth. 

1.  Trxdy  my  soid  waiteth  upon  God.  Truly,  the  original  is  found  six  times  in  this 
Psalm,  once  rendered  truly,  once, surely,  and  four  times,o?j^?/.  It  will  make  good  sense 
to  render  it  surely  or  tridy  throughout,  and  so  some  do,  as  Venema,  Jebb.  This  is 
often  its  meaning.  Yet  it  also  has  the  signification  of  only,  merely.  Piscator,  Ame- 
sius,  Hengstenberg  and  Alexander  render  it  only  in  every  case  in  this  Psalm.  Calvin 
has  it  nevertheless  or  yet.  Others  vary  the  rendering  as  is  done  in  the  English  version, 
or  according  to  each  one's  judgment.  No  important  point  is  gained  b}^  the  adoption 
of  either  rendering.  Yet  if  a  preference  is  given  to  any  exclusively,  perhaj^s  it  is  be^it 
to  read  only.  Waiteth,  better  rendered  (is)  in  silence.  The  corresponding  verb  is  in 
Ps.  iv.  4  rendered,  Be  still;  in  Ps.  xxx.  12,  Be  silent;  in  Ps.  xxxvii.  7,  Rest.  It  is 
found  in  v.  5  of  this  Psalm.  Reading  it  (is)  in  silence,  the  whole  clause  may  be  ren- 
dered, IJido  God  only  is  my  soul  silent.     Margin  :  My  soul  keepeth  silence  unto  dxl. 


(524  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  isii. 

This  L«i  the  rendering  of  many,  q.  d.,  I  bow  in  silence  to  every  word  and  act  of  the 
Almighty.  Clarke :  "  He  has  a  right  to  lay  on  me  what  he  pleases ;  what  he  lays  on 
me  is  much  less  than  I  deserve,  therefore,  am  I  d^anb  before  God ;"  Pool :  "  My  soul 
silently,  quietly  and  patiently  looks  up  to  God  for  deliverance,  and  that  in  his  time 
and  way,  without  murmuring  or  despair,  or  using  indirect  or  sinful  practices."  He 
did  this  to  God  only.  To  man,  however  wise  or  great,  he  answered,  and  argued,  or 
remonstrated,  as  the  case  might  be,  but  not  to  God.  Anderson :  "  Doubtless  the 
Psalmist  intended  to  say  that  his  soul  was  quiet,  submissive,  and  subject;  the  rebellious 
affections  being  tamed  and  subdued."  To  God  and  to  God  only  he  implicitly  yielded 
control  of  everything.  From  him  cometh  my  salvation,  q.  d.,  If  he  cannot  save  me, 
none  else  can.  Salvation,  sometimes  rendered  help,  but  commonly  salvation ;  see  on  Ps. 
iii.  2,  8. 

2.  Se  only  is  my  rock  and  my  salvation.  Rock,  see  on  Ps.  xviii.  2  ;  Ixi.  2.  It  is 
the  word  used  by  Moses  in  Deut.  xxxii.  4,  15.  Salvation,  as  in  v.  1.  This  clause 
asserts  both  David's  creed  and  his  purpose.  He  believes  he  has  no  other  ;  his  resolu- 
tion is  to  reject  all  other  aid  and  safety.  He  is  my  defence,  high  tower,  high  fort,  or 
refuge;  see  on  Ps.  ix.  9  ;  xviii.  2  ;  lix.  9,  17.  Compare  Ps.  cxliv.  2  ;  Isa.  xxv.  12.  / 
shall  not  be  greatly  moved.  Chaldee :  I  shall  not  be  moved  in  the  day  of  great  afflic- 
tion ;  Arabic :  So  that  I  shall  never  be  moved ;  Septuagint,  Ethiopic,  Vulgate  and 
Doway :  I  shall  be  moved  no  more ;  Ainsworth  and  Venema :  I  shall  not  be  moved 
much;  Hengstenberg :  I  shall  not  be  much  shaken;  Pool:  "Though  I  may  be  shaken, 
I  shall  not  be  overthrown ;"  Clarke :  "  I  may  be  shaken,  but  cannot  be  cast  doivn." 
In  Ps.  xvii.  5 ;  xxxviii.  16,  other  forms  of  the  same  verb  are  rendered  slip ;  but  see 
on  Ps.  X.  6 ;  xlvi.  5. 

3.  Hoio  long  will  ye  imagine  mischief  against  a  man  f  The  rendering  is  very  vari- 
ous. Venema :  How  long  will  ye  throw  yourselves  (violently)  upon  a  man  ?  Edwards  : 
How  long  will  ye  thrust  yourselves  against  a  man  ?  Hengstenberg :  How  long  do  you 
rage  all  of  you  like  a  storm  let  loose  against  a  man  ?  The  difficulty  arises  in  good 
part  from  the  fact  that  the  verb  rendered  imagine  mischief  is  found  here  only,  and 
that  a  kindred  word  in  the  Arabic  has  been  a  chief  guide  to  the  meaning.  Although 
we  may  be  in  doubt  respecting  the  precise  signification  of  the  word,  yet  we  can  be  at 
no  loss  concerning  the  import  of  the  passage,  which  is  a  remonstrance  against  his 
enemies  for  pursuing  him  with  evil  devices,  evil  speeches,  violence  and  rage.  He  warns 
them  :  Ye  shall  be  slain  all  of  you.  This  rendering  is  substantially  supported  by  Cal- 
vin, Ainsworth,  Venema,  Araesius,  Piscator  and  Jebb ;  but  the  ancient  versions,  also 
Fabritius,  Edwards,  Fry,  Hengstenberg  and  Alexander,  give  the  verb  an  active  sense, 

.Will  ye  murder  hhn  all  of  you?  or,  Ye  would  all  of  you  murder;  or.  Ye  all  go  about 
as  manslayers.  If  we  take  it  in  the  former  sense,  then  the  last  clauses  are  well  ren- 
dered in  the  English  version:  As  a  bowing  wall  shall  ye  be,  and  as  a  tottering  fence. 
But  if  we  take  the  verb  in  the  active  sense,  then  the  meaning  is.  Will  ye  murder  (or 
ye  murder)  the  man  who  is  as  a  bowing  wall  and  a  tottering  fence?  The  decisive  reason 
for  following  the  common  version  is  the  general  spirit  of  the  Psalm,  which  is  not  sup- 
plicatory, or  deprecatory,  but  bold  and  confident.  In  his  weakness  David  did  compare 
himself  to  a  partridge,  and  even  to  a/ea,  1  Sam.  xxiv.  14;  xxvi.  20.  But  he  was 
then  in  a  low  tone  of  feeling,  and  had  Saul  and  the  mass  of  the  kingdom  against  him. 
This  Psalm  is  anything  but  dispirited  and  timid.  He  predicts  that  his  enemies  shall 
lie  slain,  fall  down  and  be  as  a  bowing  wall  and  a  tottering  fence,  i.  e.,  be  as  nothing 
to  hinder  David's  return  to  Jerusalem  and  to  his  throne.  So  it  soon  came  to  pass. 
TotteHng,  thrust  doion,  struck,  or  overthrown.  See  on  Ps.  xxxvi.  12.  Compare  also 
Ps.  cxl.  4 ;  Isa.  xxx.  13. 

4.  They  only  coimdt  to  cast  him  doivn  from  his  excellency.     Consult,  purpose,  advise. 


PSALM  Lxi?.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  625 

ccumcl.  One  thought  is  uppermost  in  their  minds,  and  it  has  assumed  the  form  of  a 
regular  plan.  The  Hebrew  verb  is  in  the  preterite.  Cast  down,  also  drive,  drive  out, 
thrust  aivay,  chase.  Excellency,  difjnity,  elevation,  exaltation.  The  meaning  is  that  their 
one  deliberate  plan  was  to  hinder  David  from  attaining  the  great  hopes  and  realizing 
the  proper  ends  of  the  royal  dignity.  For  this  purpose,  They  delight  in  lies.  The 
war  against  David  and  against  Christ  has  always  been  carried  on  by  falsehood.  Men 
have  relished  these  untruths.  The  verb  is  in  the  future  ivill  delight,  like,  accept,  enjoy, 
take  pleasure  in,  have  a  favor  to.  They  bless  with  their  mouth,  but  they  curse  inwardly. 
Inwardly ;  margin,  mi  their  inward  parts.  Parallel  passages  are  Ps.  xii.  2  ;  xxviii.  3 ; 
\v.  21 ;  see  also  Jer.  ix.  8. 

5.  My  soul,  wait  thou  only  upon  God.  Here  we  have  the  same  words  as  in  the  first 
clause  of  v.  1,  except  1,  that  here  soul  is  spoken  to,  as  is  David's  wont,  Ps.  xlii.  5, 11 ; 
xliii.  5;  2,  here  we  have  the  verb  be  silent  or  wait  in  the  imperative  mood;  see  on  v.  1. 
The  meaning  is,  Bow  to  the  sovereign  will  of  God;  in  silence  submit  to  him,  hoping 
in  his  mercy,  and  not  despairing  of  his  aid,  but  being  subject  to  him  in  a  spirit  of 
patience.  Good  reason  had  David  thus  to  exhort  his  soul:  For  my  expectation  is 
fro7n  him.  Expectation,  as  in  Ps.  ix.  18  and  elsewhere;  often  hope,  once  the  thing  that 
I  long  for,  Job  vi.  8 ;  vii.  6. 

6.  He  only  is  my  rock  and  my  salvation;  he  is  my  defence:  I  shall  not  be  moved. 
This  verse  is  exactly  like  v.  2,  except  that  greatly  in  v.  2  is  here  omitted.  This  shows 
a  growth  of  confidence.  There  he  said  he  should  not  be  moved  greatly;  here  he  says 
he  shall  not  be  moved  at  all. 

7.  In  God  is  my  salvation  and  my  glory.  Salvation,  always  so  rendered  or  safety,  see 
on  Ps.  xii.  5;  li.  12.  My  glory,  as  in  Ps.  iii.  3.  The  rock  of  my  strength.  Rock,  as 
in  vv.  2,  6.  Rock  of  my  strength  is  equivalent  to  the  rock  where  I  find  my  strength, 
or  my  strong  rock.     And  my  refuge  is  in  God.     Refuge,  in  Ps.  Ixi.  3,  shelter. 

8.  Trust  in  him  at  all  times.  Trust,  as  in  Ps.  iv.  5,  also  rendered  hope.  Ye  people, 
pour  out  your  heart  before  him.  People,  in  the  singular,  meaning  the  Jewish  nation. 
We  pour  out  our  hearts  before  God,  when  we  tell  him  all  that  is  in  our  hearts,  whether 
it  be  our  burdens,  our  griefs,  our  shame  and  penitence,  or  our  joy  and  gladness.  In 
distress  we  sometimes  resign  ourselves  to  despondency  or  despair  when  we  ought  to 
be  praying  in  hope  of  an  early  deliverance.  God  is  a  refuge  for  its.  Reftige, 
as  in  V.  7. 

9.  Surely  men  of  low  degree  are  vanity,  and  men  of  high  degree  are  a  lie.  Chaldee: 
Wherefore  the  sons  of  men  are  nothing,  and  the  sons  of  a  man  are  a  lie;  Arabic: 
All  the  sons  of  men  pass  away  as  a  shadow,  and  those  who  are  laid  in  the  balances 
are  liars;  John  Rogers'  translation:  As  for  men,  they  are  but  vayne,  men  are 
dysceatful ;  Calvin :  Nevertheless,  the  sons  of  Adam  are  vanity,  and  the  children 
of  men  a  lie ;  Ainsworth :  Surely  the  sons  of  base  men  are  vanity,  the  sons  of  noble 
men  are  a  lie ;  Edwards :  Men  of  low  rank  are  vanity ;  those  of  an  elevated  station 
are  a  mere  nothing.  On  the  use  of  the  words  Adam  and  Ish,  here  rendered  men,  see 
Introduction,  §  16.  None  of  the  ancient  versions  justify  us  in  making  any  such 
distinction  as  is  conveyed  in  the  English  version,  or  by  Ainsworth  and  Edwards. 
Clarke's  interpretation  is  pleasing  but  fanciful:  "Adam  was  the  name  of  the  first 
man  when  formed  out  of  the  earth;  Ish  was  his  name  when  united  to  his  wife,  and 
they  became  one  flesh.  Before,  he  was  the  incomjdete  man ;  after,  he  was  the  complete 
man :  for  it  seems,  in  the  sight  of  God,  it  requires  the  male  and  female  to  make  one 
complete  human  being."  The  sum  of  Avhat  is  taught  by  this  clause  is  that  men  bv 
whatever  name  called  are  vain,  fleeting,  of  little  force,  and  disappoint  our  expecta- 
tions, as  a  lie,  if  credited,  would  do.  Nay,  more.  To  be  laid  in  the  balance,  they  are 
altogether  lighter  than  vanity.     Altogether  is  here  used  in  its  old  sense  of  conjunctly. 

79 


626  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  lxii. 

The  word  together  is  better.  Put  all  men  together  in  the  scales,  and  they  go  up,  or 
as  we  say  fiij  up.  They  are  lighter  than  vanity.  A  Hebrew  could  not  have  used 
stronger  language  to  express  his  conception  of  the  utter  nothingness  of  our  miserable 
race.  Ilie  pertinence  of  this  verse  is  to  establish  the  great  truths,  that  God  only  is 
worthy  of  reliance,  that  he  only  is  a  refuge. 

10.  Trust  not  in  opj)ression,  and  become  not  vain  in  robbery.  "An  inheritance  may 
be  gotten  hastily  at  the  beginning;  but  the  end  thereof  shall  not  be  blessed."  A 
resort  to  immoral  or  doubtful  expedients  for  escaping  poverty  and  other  ills  of  life 
will  in  the  end  benefit  no  man.  Oppression,  not  before  found  in  the  Psalms,  most 
commonly  so  rendered,  once  extortion,  and  in  the  margin  fraud  and  deceit.  Bobbery, 
not  before  found  in  the  Psalms.  Oppression  here  is  obtaining  possession  of  other 
men's  property  by  fraud ;  robbery  obtains  that  which  is  not  its  own  by  violence.  All 
unjust  modes  of  accumulation  bring  a  curse.  If  riches  increase,  set  not  your  heart 
upon  them.  This  lesson  is  often  taught,  Ps.  lii.  7;  Luke  xii.  15;  1  Tim.  vi.  17. 
Even  when  the  increase  is  lawful,  we  must  guard  against  the  love  of  riches  or  the 
undue  care  of  their  growth  or  preservation. 

11.  God  hath  spoken  once;  twice  have  I  heard  this,  that  poiver  belongeth  unto  God. 
Power,  strength,  might,  as  in  Ps.  viii.  2;  xxviii.  7.  There  is  no  need  of  explaining  this 
as  if  David  had  two  separate  revelations  from  God.  The  words  are  best  taken  in 
the  popular  sense,  that  God  had  repeatedly  impressed  upon  his  mind  the  lesson,  as 
in  Job  xxxiii.  14.  This  impression  had  been  made  not  merely  by  God's  word,  but 
perhaps  especially  by  his  providence.  The  English  text  agrees  with  the  Chaldee, 
Syriac,  church  of  England,  Calvin,  Amesius,  Ainsworth,  Piscator,  Fabritius,  Pool, 
Jebb,  Fry  and  Tholuck.  But  another  rendering  is  favored  by  many :  God  has  spoken 
once  or  07ie  word,  yea,  there  are  two  which  I  have  heard.  This  is  sanctioned  by  the 
Arabic,  Septuagint,  Vulgate,  Ethiopic,  Gill,  Home,  Clarke,  Morison,  Hengstenberg 
and  Alexander.  Venema  and  Scott  approve  either  way  of  rendering.  For  twice 
Edwards  has  oftentimes;  and  no  doubt  that  is  the  meaning,  if  we  read  the  word  as  an 
adverbial  numeral.  But  if  we  read :  Two  things  have  I  heard,  then  we  must  not  close 
this  verse  with  a  period,  but  connect  it  with  the  next.  The  first  thing  he  heard  was 
concerning  God's  omnipotence.     The  other  of  the  two  things  is  now  mentioned: 

12.  Also  unto  thee,  0  Lord,  belongeth  mercy.  Mercy,  as  in  Ps.  v.  7;  in  Ps.  li.  1, 
lovingkindness.  Some  think  the  publication  of  these  perfections  of  God  here  intended 
was  chiefly  made  at  Sinai,  others  in  all  revelation.  But  the  phrase,  God  hath  spoken 
once,  yea,twice,  principally  teaches  the  certainty  of  the  thing;  see  Tillotson's  Sermon  on 
this  passage.  For  thou  renderest  to  every  man  according  to  his  work.  Instead  of  for, 
the  Syriac  and  Arabic  read  and;  Alexander,  but;  Fry,  trxdy;  Calvin,  certainly. 
The  renderings  of  Fry  and  Calvin  are  sanctioned  by  the  English  translators  in  some 
other  places,  Gen.  xxix.  32;  Ex.  iii.  12;  1  Kings  i.  13;  Isa.  Ixiii.  16,  where  we  have 
surely,  certainly,  assuredly,  doubtless.  Some  are  offended  that  in  the  rewards  of  the 
last  day  God  will  render  to  every  man  according  to  his  tmrkf.  But  tlie  doctrine  is 
often  asserted  in  Scripture,  Prov.  xxiv.  12,  29;  Jcr.  xxxii.  19;  Ezek.  vii.  27;  Matt. 
xvi.  27;  Rom.  ii.  6;  1  Cor.  iii.  8;  Eph.  vi.  8;  1  Pet.  i.  17;  Rev.  xxii.  12.  What  is 
more  fair  than  that  a  man's  life  and  character  sliould  furnish  the  mle  of  tlie  divine 
distribution?  See  on  Ps.  xviii.  25,  26.  If  our  works  are  wicked,  we  shall  be  lost;  if 
they  are  good,  we  shall  be  saved,  yet  not  for  any  merit  that  is  in  them,  but  only  for 
Christ's  sake. 

Doctrinal  and  Practical  Remarks. 

1.  While  true  religion  is  not  exclusive,  in  the  sense  of  denying  admission  to  any 
humble  soul  to  the  privileges  of  the  Gospel,  it  is  always  exclusive,  in  the  sense  of  deny- 


PSALM  rxn.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  627 

ing  to  any  but  God  onhj  the  supreme  homage  of  the  heart,  vv.  1,  2,  5,  6,  9.  True 
piety  finds  and  pronoun(!es  God  all-sufficient.  The  proffer  of  another  is  an  offence  t j 
the  believer  as  it  is  to  God  himself. 

2.  Silence,  unmurmuring  submission  to  the  divine  will,  and  patient  waiting  on  Gk>d 
are  better  than  all  the  pragmatical  efforts  of  any  man  to  help  himself,  vv.  1,  5.  God, 
the  author  of  our  trials,  never  errs.  "  Christ  Avould  not  be  delivered  from  his  suffer- 
ings by  any  other  means  than  those  which  the  Father  ordained."  Let  us  walk  as  he 
walked.  No  doubt  David  had  a  sharp  conflict  with  his  own  heart.  He  was  a  very 
spirited  man;  but  by  God's  grace  he  obtained  the  victory  over  his  own  will. 

3.  It  is  marvellous  grace  in  God  by  his  word.  Spirit  and  providence  to  make  so 
clear  to  all  teachable  spirits  the  essential  matters  of  religion ;  in  particular  that  salva- 
tion is  wholly  of  him.  The  rescue  of  Israel  at  the  Red  sea;  the  escape  of  David  in 
the  Sauline  persecution  and  in  Absalom's  rebellion  and  the  conversion  of  every  sinner 
may  well  make  every  man  cry.  From  him  cometh  my  salvation,  v.  1. 

4.  What  time  we  are  afraid  and  our  enemies  fierce,  let  us  in  imitation  of  David  call 
to  mind  the  appropriate  titles  of  the  Almighty  our  Eock,  our  Salvation,  our  Defence, 
our  Glory,  the  Rock  of  our  strength,  our  Refuge,  vv.  2,  6,  7, 8.  These  words  fall  far  short 
of  the  excellent  truths  they  represent.  Still  when  we  can  thus  address  God,  "we  may 
draw  the  animating  conclusion  that  we  shall  not  be  shaken  or  cast  down  by  anything 
that  the  malice  or  wickedness  of  men  can  effect."  Believers  are  led  to  rely  more  and 
more  upon  God,  the  more  they  prove  him,  and  experience  his  grace,  and  the  more 
they  study  and  understand  the  covenant  of  his  love  with  its  exceeding  great  and  pre- 
cious promises.  Though  a  true  Christian  may  be  worsted  in  a  battle,  yet  he  always  in 
the  end  comes  off  conqueror,  and  more  than  conqueror  through  hira  that  loved  him. 

5.  If-  God  is  for  us,  we  shall  not  be  greatly  moved,  v.  2.  Nay,  we  shall  not  he  moved 
at  all,  V.  6,  in  any  way  that  will  do  us  real  damage.  Dickson :  "  As  a  man  resolveth 
to  believe  and  follow  the  course  of  sound  faith,  so  he  may  assure  himself  of  establish- 
ment and  victory  over  all  temptations,  notwithstanding  his  own  weakness." 

6.  It  is  no  new  thing,  and,  if  God  is  with  us,  it  is  no  ruinous  thing,  to  have  many 
and  mighty  foes  banded  together  against  us,  employing  all  the  arts  of  deceit  and  all 
the  rage  of  malice  for  our  destruction.  Scott:  "However  blamelessly  the  believer 
may  conduct  himself,  he  must  expect  a  measure  of  the  same  enmity,  with  which  the 
world  treated  his  Saviour;  when  every  device  was  framed,  every  deceit  used,  and  every 
slander  propagated,  to  '  cast  him  down  from  his  excellency.'  But  the  doom  of  David's 
persecutors,  and  of  the  crucifiers  of  Christ,  may  be  expected  by  all,  Avho  endeavor  to 
tempt  his  people  to  sin,  or  to  vilify  their  characters."  Nothing  can  be  more  vain  than 
the  constant  and  amazing  efforts  of  ungodly  men  to  harm  the  followers  of  the  Lamb, 
vv.  3,  4.  There  is  no  infatuation  like  that  of  an  unregenerate  man,  a  foe  of  God  and 
of  all  goodness. 

7.  The  awful  doom  of  incorrigible  sinners,  and  in  particular  of  persecutors,  is  made 
certaia  in  two  ways.  1.  The  mouth  of  the  Lord  hath  spoken  it:  "Ye  shall  be  slain 
all  of  you."  2.  Their  proclivities,  even  now,  show  their  destiny:  they  are  'as  a  bow- 
ing wall  and  as  a  tottering  fence,'  v.  3.  The  strongest  of  the  wicked  are  but  feeble. 
Every  fair  trial  evinces  their  weakness  and  the  badness  of  their  cause,  Isa.  xxx.  13  ; 
Jer.  xii.  5. 

8.  So  futile  are  all  counsels  and  devices  against  God  and  righteousness,  that  it  is  a 
marvel  that  the  wicked  do  not  cease  to  consult,  v.  4.  If  directed  against  truth  and 
God's  people,  one  plan  is  as  foolish  as  another,  for  each  one  shall  come  to  nought. 
Wisdom  is  not  wisdom,  if  it  is  employed  against  the  Almighty. 

9.  How  can  any  expect  that  the  God  of  truth  will  allow  men  to  succeed,  who  'de- 
light in  lies?'     All  the  laws  of  his  moral  government  must  be  re-veiaed  before  such 


628  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psaxm  lxii. 

could  be  the  case.     If  there  is  anything  that  God  hates,  it  is  deceit.     He  has  set  the 
whole  might  of  his  omnipotence  against  it. 

10.  It  is  a  great  comfort  that  God  is  our  only  hope,  and  trvst,  and  expectation,  vv. 
5,  6,  8.  When  we  find  him,  we  need  seek  no  further.  He  is  all-sufiicient.  The 
more  he  is  tried,  the  more  he  is  found  to  be  the  very  friend  we  need. 

11.  If  God  has  dealt  well  with  us,  and  made  his  candle  to  shine  upon  us,  and 
made  us  to  triumph,  when  our  foes  were  many,  our  fears  strong,  and  our  discourage- 
ments great,  then  we  ought  to  show  forth  his  praises,  and  summon  all  whom  we  can 
influence  to  unite  with  us  in  such  a  course  of  piety  and  devotion  as  will  secure  to 
them  the  same  blessings,  v.  8.  Dickson :  "  The  duty  of  comforted  and  victorious 
believers  is  to  communicate  the  fruit  of  their  experience,  for  strengthening  their 
brethren,  and  edification  of  others." 

12.  In  all  acts  of  devotion,  in  particular  in  prayer  and  supplication,  we  should 
give  earnest  heed  to  the  matter  of  engaging  our  affections  in  the  work,  so  that  we 
shall  truly  pour  out  our  hearts  before  God,  v.  8.  There  is  no  substitute  for  godly  sin- 
cerity.    "  God  is  not  mocked." 

13.  Are  our  enemies  lively,  our  burdens  heavy,  our  temptations  terrible?  then 
surely  our  resort  should  be  to  God  in  prayer,  v.  8.  Even  when  our  trials  are  light 
we  must  still  look  to  God.  I  have  known  a  man  to  behave  well  under  a  terrible 
trial,  who  lost  his  temper  and  behaved  badly  under  a  very  slight  provocation.  In 
the  fox'mer  case  he  went  to  the  throne  of  grace ;  in  the  latter,  he  attempted  to  walk  alone. 

14.  There  are  many  ways  of  drawing  us  from  God  and  from  duty,  many  snares 
spread  for  our  feet,  many  ways  of  falling  into  idolatry.  There  are  dangers  at  home 
and  dangers  abroad,  dangers  in  prosperity,  and  dangers  in  adversity.  David  names 
some  in  vv.  9,  10,  but  they  are  mere  samples.  Remember  this  is  a  wicked,  danger- 
ous world. 

15.  Let  every  one  beware  of  reliance  on  man,  v.  9.  He  is  often  indisposed,  and 
still  oftener  unable  to  minister  the  slightest  relief,  Ps.  cxviii.  8,  9.  The  very  best 
and  greatest  man  is  a  poor  creature.  Luther  :  "  Many  are  to  be  found,  who  trust 
in  the  favor  of  kings  and  princes  ;  and  on  that  account  they  are  jjuffed  up  with  pride 
and  insolence,  and  oppress  others  with  the  more  confidence ;  and  especially  if  they 
see  their  wall  bowing  and  giving  way;  that  is,  if  they  see  a  man  declining 
in  his  aflTairs,  who  was  once  in  prosperity,  or  if  they  see  him  not  protected  by 
wealth  and  influence  against  injury :  such  an  one  as  this,  they  endeavor  to  over- 
throw wholly ;  and  to  that  end,  ingratiate  themselves  with  the  powerful,  and 
wind  themselves  into  the  affections  of  those,  on  whom  they  depend,  as  on  a  propi- 
tious deity.  But  such  see  not  how  fallacious  is  the  favor  of  man,  and  how  variable 
and  uncertain  are  their  wills,  nor  will  they  believe  it  to  be  vain,  until  they  find  it 
out  by  experience  and  are  brought  to  lament  their  error."  To  do  us  real  good  in 
important  matters  men  are  wanting  in  will  and  power,  in  candor  and  fidelity,  or  in 
energy  and  promptness.  All,  all  that  isunder  the  power  of  sin  is  nought,  nought,  nought. 

16.  Apparent  and  even  long-continued  success  is  no  evidence  that  our  course  of 
life  is  either  right,  safe,  or  pleasing  to  God,  v.  8.  He,  who  makes  his  prosperity  the 
test  of  his  virtue,  has  no  better  evidence  of  his  uprightness  than  had  many  of  the 
most  atrocious  wrong-doers,  who  have  cursed  the  earth. 

17.  Let  good  men  be  very  careful  what  means  they  employ  to  pi'omote  their  own 
advancement,  or  effect  their  own  deliverance.  Sin  is  worse  than  poverty,  reproach 
and  the  most  depressed  condition  of  our  affairs.  Oppression  and  rohhei'y,  like  all 
other  sins,  will  in  the  end  do  us  no  good.  "  When  in  affliction,  turn  whithersoever 
you  like,  if  you  turn  not  to  God,  you  will  find  no  rest."  Sin  is  worse  than  all  other 
evils.     It  makes  earth  like  hell,  and  it  makes  hell  what  it  is. 


PSALM  iJiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  629 

18.  Trust  not  in  wealth,  however  acquired,  or  secured,  v.  10.  Nothing  is  more 
uncertain,  deceitful,  or  unsatisfying.  Scott :  "  Reliance  on  increasing  riches,  however 
obtained,  is  idolatry,  and  totally  inconsistent  with  the  life  of  faith."  Arnd  :  "  Riches 
are  like  a  stream,  which  soon  flows  to  a  person,  and  may  also  soon  flow  away,  so  tha*^ 
where  one  had  first  to  pass  with  a  boat,  he  may  in  a  short  while  be  able  to  cross  by  a 
step,  and  by  and  by  to  walk  over  with  dry  feet."  Compare  Job  xx.  15  ;  Ps.  xxxvii 
16 ;  xxxix.  6  ;  lii.  7  ;  Pr.  xi.  4,  28  ;  xxiii.  5  ;  Matt.  xiii.  22  ;  Mark  x.  23. 

19.  Great  truths  often  taught  in  Scripture  and  enforced  in  providence,  respectino- 
the  character  and  government  of  God  ought  to  make  a  deep  and  lasting  impression 
on  our  minds  and  hearts,  v.  11. 

20.  When  God  thus  speaks  to  saint  or  sinner,  he  changes  not,  v.  11.  If  God  says 
a  thing  once,  it  is  true ;  if  he  says  it  often,  it  shows  that  in  his  kindness  he  would 
often  remind  us  of  it.  '  The  word  of  God  is  a  decree,  steadfast  and  iri-eversible.' 
The  Scripture  cannot  be  broken,  John  x.  35,  The  promises  and  the  threateuings  will 
all  be  kept. 

21.  It  is  a  great  thing  to  have  the  mind  clear  and  the  faith  settled  respecting  the 
Poiver  of  God,  v.  11.  If  we  think  anything  is  too  hard  for  him,  half  our  troubles, 
and  those  the  heaviest  we  will  try  to  bear  without  his  aid.  It  was  therefore  a  great 
revelation  that  the  Lord  made  to  the  patriarch :  "  I  am  the  Almighty  God,"  Gen. 
xvii.  1.  Since  his  ascension  to  glory  the  Saviour  has  taught  us  no  more  weighty  truth 
than  his  almightiness.  Rev.  i.  8.  "  All  the  powers  of  all  the  creatures  are  derived 
from  God,  depend  upon  him,  and  ai-e  used  by  him  as  he  pleases,"  John  xix.  11. 

22.  Nor  is  it  less  important  that  our  views  of  the  mercy  of  God  be  clear  and  settled, 
V.  12.  This  was  among  the  earliest  and  clearest  revelations  God  made  of  himself, 
Ex.  xxxiv.  5-7.  In  a  religion  of  sinners  the  absence  of  mercy  would  be  like  the 
absence  of  light  in  a  world  where  the  inhabitants  depended  entirely  on  vision  for 
ability  to  do  anything. 

23.  But  it  is  very  important  that  our  views  of  God's  j)oiuer  and  mercy  should  har- 
monize, vv.  11,  12.  Dickson  :  "  To  induce  a  soul  to  trust  in  God  only,  it  is  necessary, 
that  it  so  look  to  his  power,  as  it  looks  to  his  mercy,  and  lay  hold  on  both :  faith  hath 
need  of  both,  as  of  two  wings,  to  carry  it  up  to  God  above  all  vain  enticements,  and 
terrors,  and  temptations."  God  has  power  to  save,  and  a  kindness  inclining  him 
to  save. 

24.  Whatever  misgivings  may  arise  in  our  minds  respecting  the  justice  of  the  divine 
conduct  in  the  unfinished  affairs  of  this  life,  all  our  doubts  will  be  at  once  and  foi-ever 
removed  when  God  shall  wind  up  this  dispensation  in  the  decisions  of  the  last  day, 
and  render  to  every  mem  according  to  his  work,  v.  12.  "  No  service  done  to  God  shall 
go  unrewarded,  nor  any  affront  given  him  go  unpunished,  unless  it  be  repented  of." 

25.  The  character  of  God  is  a  perfect  and  glorious  whole.  He  has  power  to  crush 
the  heaven-daring  and  to  raise  the  poor  from  the  dunghill.  He  has  mercy  that  con- 
descends to  the  vilest,  takes  a  favorable  notice  of  the  poorest  pious  services,  and  for- 
gives innumerable  sins.  He  has  justice  that  forever  bars  the  gates  of  heaven  against 
the  wicked,  and  as  certainly  bars  the  gates  of  hell  against  the  righteous,  vv.  11,  12. 
Fie  has  wisdom  that  never  erred,  that  cannot  err;  faithfulness  that  reaches  to  the 
lieavens  in  height  and  to  all  generations  in  duration ;  holiness  that  is  glorious,  and 
every  conceivable  perfection.     Oh  study  God's  character.     Study  it  all. 

26.  Is  God  inflexibly,  eternally  and  unchangeably  just,  then,  if  we  are  innocent,  or 
our  cause  is  good,  we  may  know  assuredly  that  he  will,  in  due  time,  redress  our 
wrongs,  and  relieve  our  sufferings.  But  we  cannot  plead  his  justice  in  any  matter, 
where  we  are  even  partially  in  the  wrong.  Let  appeals  to  the  divine  justice  be  never 
made  without  great  reverence  and  after  great  heart-search ings. 


630  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxih. 


Psalm  lxiii. 

A  Psalm  of  David,  when  he  was  in  the  wilderness  of  Judah. 

1  O  God,  thou  art  my  God;  early  will  I  seek  thee:  my  soul  thirsteth  for  thee,  my  flesh  longeth 
for  thee  in  a  dry  and  thirsty  land,  where  no  water  is ; 

2  To  see  thy  power  and  thy  glory,  so  as  I  have  seen  thee  in  the  sanctuary. 

3  Because  thy  lovingkindness  is  better  than  life,  my  lips  shall  praise  thee. 

4  Thus  will  I  bless  thee  while  I  live :  I  will  lift  up  my  hands  in  thy  name : 

5  My  soul  shall  be  satisfied  as  with  marrow  and  fatness ;  and  my  mouth  shall  praise  thee  with 
joyful  lips: 

6  When  I  remember  thee  upon  my  bed,  and  meditate  on  thee  in  the  night  watches. 

7  Because  thou  hast  been  ray  help,  therefore  in  the  shadow  of  thy  wings  will  I  rejoice. 

8  My  soul  followeth  hard  after  thee :  thy  right  hand  upholdeth  me. 

9  But  those  that  seek  my  soul,  to  destroy  it,  shall  go  into  the  lower  parts  of  the  earth. 

10  They  shall  fall  by  thy  sword :  they  shall  be  a  portion  for  foxes. 

11  But  the  king  shall  rejoice  in  God ;  every  one  that  sweareth  by  him  shall  glory :  but  the 
month  of  them  that  speak  lies  shall  be  stopped. 

ON  A  Psalm  of  David  see  on  title  of  Ps.  iii.  On  When  he  was  in  the  tvilderness  of 
Judah  opinions  are  divided,  some  thinking  this  Psalm  was  written  in  the  Sauline 
persecution  ;  others,  in  the  rebellion  of  Absalom.  During  both  these  periods  David 
Avas  often  in  the  wild  parts  of  Judah.  Those,  who  hold  that  the  Psalm  refers  to  the 
Sauline  persecution,  point  us  to  1  Sam.  xxii.  5 ;  xxiii.  14,  25 ;  xxiv.  1 ;  Josh.  xv.  55, 
62,  and  assert  that  the  forest  of  Hareth,  and  the  wilderness  of  Ziph,  Maon,  and  En- 
gedi  were  all  in  the  tribe  of  Judah.  But  those  who  contend  that  the  title  points  to 
tho  rebellion  of  Absalom  also  cite  2  Sam.  xv.  23,  28 ;  xvi.  2,  14;  xvii.  16,  29  in  proof 
that  the  title  refers  to  this  latter  period.  The  common  impression  is  that  the  reference 
is  to  that  region  mentioned  in  Matt.  iii.  1 ;  iv.  l,as  the  wilderness,  or  the  wilderness  of 
Judea.  We  have  some  light  from  other  quarters,  perhaps  enough  to  guide  us.  David 
never  calls  himself  king  during  the  life  of  Saul.  After  that  event  he  uses  the  title 
freely.  Yet  in  v.  11  of  this  Psalm  he  speaks  of  himself  as  "  the  king."  Calvin,  how- 
ever, thinks  that  it  was  great  magnanimity  in  David  to  call  himself  king,  at  a  time 
when  he  was  not  and  had  not  been  in  actual  possession  of  the  kingdom,  but  relied 
u])on  the  divine  promise  alone  for  his  authority.  This  can  hardly  be  regarded  as  sat- 
isfactory. David  acknowledged  Saul's  kingly  authority  till  that  j^ersecutor  died. 
David  was  very  far  from  arrogating  either  titles  or  prerogatives.  There  is  also  a 
striking  correspondence  between  the  description  of  the  situation  of  David  and  his 
friends  in  v.  1  of  this  Psalm,  and  the  account  given  of  them  in  2  Sam.  xvi.  2,  14,  in 
fleeing  from  Absalom.  Hengstenberg  also  urges  that  this  stands  in  close  connection 
with  such  Psalms  as  confessedly  relate  to  the  affair  of  Absalom.  He  cites  Psalms  iii. 
iv.  xlii.  Ixi.  and  adds :  "  Modern  criticism  ought  to  be  somewhat  distrustful  cf  itself, 
as  the  fact  is  evident,  that,  in  general,  only  those  Psalms  are  related  to  eacii  other, 
which  are  announced  by  the  titles  to  belong  to  each  other."  But  few  commentators, 
as  Patrick,  Sladc  and  Alexander  agree  with  Hengstenberg  in  referring  this  Psalm  to 
the  time  of  Absalom.  Gill  and  Morison  are  not  clear  whether  it  refei-s  to  *ihe  time 
of  Saul  or  of  Absalom.  The  great  mass  of  commentators,  as  Theodoret,  Lulher. 
Diodati,  Ainsworth,  Venema,  Pool,  Henry,  Chandler,  Scott,  Clarke  and  Dickson 
agree  with  Calvin  in  supposing  it  to  have  been  written  in  the  time  of  Saul.  The  f  )rms 
of  title  prefixed  to  four  of  the  ancient  versions,  also  Hilary,  Jerome,  Auguatine  and 
DoUarmine  for  Judah  in  the  title  read  Idumea.     But  there  is  no  warrant  foi  this,  nor 


PSALM  Lxiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  631 

for  the  Syriac  in  saying,  it  relates  to  David's  interview  with  "  the  king  of  Moab  when 
he  said,  My  father  and  mother  fled  to  thee  from  the  fl^ce  of  Saul ;  and  I  also  take 
refuge  with  thee.  The  Davidic  authorship  is  generally  admitted  though  Calmet 
thinks  it  is  a  prayer  by  the  captives  in  Babylon.  Scott  dates  it  B.  C.  1060  ;  Clarke,  B.  C. 
1061.  In  it  we  have  Elohim  God  and  Eli  my  God,  on  which  see  on  Ps.  iii.  2;  v.  4;  xviii. 
2.     This  ode  has  been  greatly  praised  by  many,  much  read  and  esteemed  by  more. 

1.  0  God,  thou  art  my  God.  My  God  includes  the  two  ideas  of  omnipotence  and 
covenant  relation,  q.  d.,  O  God,  thou  art  mighty,  almighty,  the  Governor  of  the  Avorld, 
and  thou  hast  promised  to  be  my  friend  and  helper.  Thy  word  has  been  pledged  to 
me.  I  now  plead  the  fulfilment  of  all  thou  hast  promised.  Early  will  I  seek  thee ; 
in  its  participial  and  infinitive  form  rendered  diligently  seek,  Pr.  vii.  15 ;  xi.  27.  A 
man,  who  begins  his  labor  early,  is  supposed  to  be  diligent  and  in  earnest.  It  is 
authorized  to  retain  early  here,  Pr.  xiii.  24 ;  see  also  Pr.  i.  28;  viii.  17.  The  coi-res- 
ponding  noun  always  signifies  morning.  David  was  in  great  earnest  because  he  was 
in  great  straits,  and  had  hope  in  God  alone.  My  soul  thirstethfor  thee,  my  fiesh  longeth 
for  thee  in  a  dry  and  thirsty  land,  where  no  water  is.  My  soul  and  my  flesh,  i.  e.,  my 
whole  nature.  David's  condition  in  the  wilderness  was  very  trying.  He  was  poor, 
destitute,  forsaken,  persecuted,  deprived  of  the  privileges  of  God's  public  worship, 
and  having  but  small  personal  religious  enjoyment.  Indeed  if  this  Psalm  refers  to 
the  rebellion  of  Absalom,  David  knew  his  present  suflTerings  were  brought  on  by  his 
former  sins,  2  Sam.  xii.  9-12,  and  so  he  must  have  been  greatly  overwhelmed.  His 
outward  condition  is  well  set  forth  in  2  Sam.  xvi.  14 ;  xvii.  2,  29.  Now  he  seeks  God 
as  his  Father,  greatly  desiring  the  light  of  his  countenance,  and  as  his  Deliverer  from 
pressing  and  sore  distress.  No  doubt  the  great  want  felt  by  David  was  the  soul-cheer- 
ing presence  of  the  Lord.  Hengstenberg :  "  A  king  who  could  not  get  even  a  drink 
of  water  to  quench  his  thirst !  all  human  fountains  of  consolation  and  happiness  were 
dried  up  to  the  Psalmist.  But  he  thirsts  all  the  more  earnestly  after  the  divine  foun- 
tain which  still  remained  open  to  him.  It  is  by  this  that  he  is  known  as  a  child  oi' 
God."      His  wish  was 

2.  To  see  thy  loower  and  thy  glory,  so  as  I  have  seen  thee  in  the  sanctuary.  He  speci- 
fies no  instances  of  religious  enjoyment  in  the  sanctuary.  It  was  not  necessary.  He 
had  had  frequent  refreshment  in  God's  worship,  when  his  soul  had  had  blessed  dis- 
coveries of  the  divine  power  and  majesty.  In  spiritual  communion  with  God  David 
had  long  found  his  chief  enjoyment.  He  loved  to  think  of  such  seasons.  To  see  God 
is  to  enjoy  him,  Ps.  xxvii.  13  ;  xxxiv.  8, 12  ;  xlix.  19  ;  Matt.  v.  8;  John  iii.  36.  Some 
explain  glory,  as  referring  to  the  ark  of  the  covenant,  but  that  was  kept  in  the  holy 
of  holies,  and  David  did  not  see  it  in  the  sanctuary. 

3.  Because  thy  lovingkindness  is  better  than  life,  my  lips  shall  jjraise  thee.  Loving- 
kindness,  as  in  Ps.  li.  1.  It  is  better  not  to  exist  than  to  exist  without  God's  favor. 
It  is  better  to  die  enjoying  his  lovingkindness  than  to  live  without  it.  Life,  some 
think,  means  prosperity.  It  probably  never  has  that  signification  in  Hebrew.  There 
is  nothing  gained  by  separating  this  clause  from  the  words  My  lijJS  shall  praise  thee. 
Praise,  commend,  glory  or  triumph,  Ecc.  viii.  15  ;  1  Chron.  xvi.  35  ;  Ps.  cvi.  47. 

4.  Thus  will  I  bless  thee  while  I  live.  Bless,  as  in  Ps.  v.  12  ;  xvi.  7.  It  is  the  word 
of  benediction.  This  refers  to  the  manner  of  exalting  God,  which  he  had  previously 
stated.  The  clause  contains  a  vow  that  while  life  lasted  he  would  publish  the  honor 
of  God  as  he  had  been  doing.  /  will  lift  up  my  hands  in  thy  name.  Mant :  "  The 
practice  of  lifting  up  the  hands  in  prayer  towards  heaven,  the  supj^osed  residence  of 
the  object  to  which  prayer  is  addressed,  was  anciently  used,  both  by  believers,  as 
appears  from  various  passages  of  the  Old  Testament,  and  by  the  heathen,  agreeably 
to  numei'ous  instances  in  the  classical  writers."     This  is  true  not  only  of  prayer 


532  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxiii. 

regarded  as  supplication,  but  of  any  act  of  religious  worship,  adoration  or  praise,  Ps. 
cxxxiv.  2.     In  this  place  to  lift  up  hands  is  to  praise  and  hless  and  extol  God. 

5.  My  soul  shall  be  satisfied  as  with  marrow  and  fatness ;  and  my  mouth  shall  praise  thee 
^vith  joyful  lips.  It  is  an  expression  of  hope  of  better  days  and  of  a  purpose  to  give  to 
God  the  praise  of  a  favorable  change.  Scott :  "  The  Psalmist  waited  for  the  pleasure 
of  communion  with  God,  with  more  ardent  desire  than  any  epicure  ever  anticipated 
the  enjoyment  of  sensual  pleasure."  The  clause  points  to  a  luxurious  banquet,  here  used 
for  a  large  measure  of  all  the  blessings  now  wanted  by  David,  but  which  he  hoped 
to  obtain.  All  this  David  says,  not  because  he  sees  clearly  how  it  is  to  be  brought 
about,  but  because  he  trusts  in  the  living  God,  however  dark  present  appearances. 

6.  V]  hen  I  remember  thee  u)ion  my  bed  and  meditate  on  thee  in  f/ie  night  watches. 
Chaldee :  If  I  shall  remember  thee  upon  my  bed,  in  the  watches  I  will  meditate  in 
thy  word ;  Arabic :  I  remembered  thee  upon  my  bed,  and  in  the  early  morning  thou 
art  the  subject  of  my  thought ;  Calvin  :  I  shall  surely  remember  thee  upon  my  couch, 

1  will  meditate  upon  thee  in  the  night  watches ;  Alexander :  When  I  remember  thee 
upon  my  bed,  in  the  night  watches  I  will  meditate  upon  thee.  Perhaps  the  reader 
will  not  err  in  preferring  the  common  version.  In  the  time  of  David  the  Hebrews 
divided  the  night  into  three  watches  of  equal  length.  After  the  subjugation  of  the 
Jews  by  the  Romans  they  adopted  the  division  of  four  watches  of  equal  length.  Medi- 
tate, see  on  Ps.  i.  2. 

7.  Because  thou  hast  been  my  help,  therefore  in  the  shadow  of  thy  wings  will  I  rejoice. 
Help,  as  in  Ps.  xxvii.  9  ;  xxxv.  2 ;  in  the  plural  once  rendered  helpers.  If  anything 
could  win  the  confidence  of  an  ingenuous  soul  to  God,  it  Avould  be  such  a  history  and 
experience  as  David  had  in  his  eventful  life,  full  of  perils  and  deliverances.  They 
led  him  to  rest  in  God.  On  the  figui-e  of  the  last  clause  see  on  Ps.  xvii.  8  ;  xxxvi.  7  ; 
Ivii.  1 ;  Ixi.  4.  This  rest  in  God  was  not  reluctant  or  despondent.  It  made  him  shout 
for  joy  as  the  verb  is  rendered  in  Ps.  v.  11. 

8.  My  soul  followeth  hard  after  thee.  The  verb  is  in  the  past  tense,  but  expresses 
what  had  long  been  and  still  was  the  habit  of  David's  heart;  commonly  rendered 
cleaveth,  or  sticketh.  Gen.  ii.  24;  xxxiv.  3;  Josh,  xxiii.  8;  Ps.  cxix.  31.  Hengsten- 
berg:  "Cleaves  to  him,  like  a  bur  to  a  coat;"  Clarke:  "My  soul  cleaves,  or  is  glued 
after  thee;"  Waterland:  "My  soul  hath  kept  close — hath  adhered  to  thee."  The 
common  version  is  good.     It  is  the  same  in  several  other  places,  as  1  Sam.  xiv.  22; 

2  Sam.  i.  6 ;  1  Chron.  x.  2.  It  expresses  the  exceeding  eagerness  and  intentness  of 
David  after  a  close  walk  with  God.  But  he  should  not  have  had  any  mercy  left, 
nor  should  he  have  been  alive  but  for  the  good  hand  of  God  upon  him :  Thy  right 
hand  upholdeth  me.  Right,  equivalent  to  strong  and  perhaps  friendly.  In  reviewing 
his  history,  yea,  in  looking  at  his  present  circumstances  David  felt  that  God  alone, 
stayed,  held  uj),  or  maintained  him,  as  the  verb  is  rendered  in  Ps.  xvi.  5;  xvii.  5. 

9.  But  those  that  seek  my  soul,  to  destroy  it,  shall  go  into  the  lower  parts  of  the  earth. 
The  war  on  David  both  by  Saul  and  by  his  own  rebellious  son  was  fierce,  cruel, 
deadly.  His  foes  cared  not  what  should  become  of  him,  if  they  could  but  be  rid 
of  him.  But  they  brought  on  themselves  the  ruin  which  they  sought  for  him. 
Alexander  with  confidence  renders  the  first  clause:  And  they  to  (their)  ruin  are 
seeking  my  soul,  and  in  proof  refers  to  Ps.  xxxv.  8.  Lower  parts  of  the  earth,  the 
pit,  the  grave  are  always  thought  of  as  down  'wider  grotind.'  The  prediction  is  that 
the  earth  should  soon  cover  them.  Some  think  there  is  a  reference  to  the  eartli 
opening  and  swallowing  them  alive  as  it  did  Korah  and  his  company,  Num.  xvi. 
31-34.  But  David's  enemies  did  not  so  perish,  as  wc  know  from  history.  Indeed 
the  very  next  verse  tells  the  manner  of  their  death,  and  their  want  of  burial. 

10.  They  shall  fall  by  the  sword:  they  shall  be  a  portion  for  foxes.     How  Absalom 


PSALM  Lxiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  633 

and  his  followers  perished  is  recorded  in  2  Sam.  xviii.  16-17.  None  of  them  seen- 
to  have  had  burial.  Even  Absalom  himself  was  thrown  into  a  pit,  and  a  great  heap 
of  stones  was  laid  upon  him.  Foxes,  in  our  version  always  so  rendered,  though 
Hengstenberg  renders  \i  jackals. 

11.  But  the  Icing  shall  rejoice  in  God.  In  the  fall  of  Absalom  the  king,  his  father, 
had  deep  sorrow,  2  Sam.  xviii.  33;  xix.  1-7.  But  in  God  he  could  rejoice  and  be- 
glad.  That  lesson  was  deeply  impressed  upon  him  by  the  awful  judgments  of  God 
on  his  foes.  Nor  should  the  king  alone  rejoice  in  God.  Every  one  that  sweardth  by 
him  shall  glory.  By  him,  i.  e.,  by  the  king,  see  Gen.  xlii.  15;  2  Sam.  xv.  21.  Indeed 
some  kind  of  oath  seems  to  have  been  taken  in  regard  to  persons  of  less  consideration 
than  a  king,  1  Sam.  i.  26 ;  xx.  3.  Or,  the  particle  may  be  rendered  to  and  not  by, 
and  then  the  meaning  is  that  every  one  that  sweareth  allegiance  to  him  should  glory. 
But  others  think  that  the  swearing  is  by  God,  and  that  here  as  in  other  places  solemn 
swearing  is  put  by  synecdoche  for  the  whole  of  worship,  see  Isa.  xix.  18;  xlv.  23; 
Ixv.  16;  Rom.  xiv.  11.  The  prediction  is  that  such  should  in  the  end  glory,  or  boast. 
or  praise.  But  the  mouth  of  them  that  speak  lies  shall  be  stopj)ed,  i.  e.,  they  shall  not  in 
the  end  glory,  or  boast,  or  praise.  Their  falsehoods  shall  at  last  cover  them  with 
confusion.  Every  mouth  shall  be  stopped,  and  all  the  world  shall  become  guilty 
before  God.  Of  the  unprofitable  servant  it  is  said,  "And  he  was  speechless."  For 
an  example  of  the  confusion  and  humiliation  of  a  slanderer  and  reviler  even  in  this 
life,  see  2  Sam.  xix.  19,  20. 

Doctrinal  and  Practical  Remarks. 

1.  It  is  no  new  thing  for  a  good  man  to  be  driven  to  the  wilderness,  and  deprived 
of  the  comfort  of  the  society  of  God's  people  and  the  enjoyment  of  God's  ordinances. 
It  so  happened  to  David,  and  to  many  of  the  best  men  that  ever  lived,  Heb.  xi.  37, 
38.     Some  think  prophecy  teaches  that  God's  saints  shall  yet  be  sorely  persecuted. 

2.  We  should  always  approach  God,  not  only  as  God,  glorious  and  almighty,  but 
as  our  God,  v.  1.  He  keepeth  covenant.  Arnd:  "Just  as  the  magnet  has  lost  all 
its  power  when  it  does  not  quickly  turn  to  the  north,  so  faith  has  lost  all  its  power 
and  is  dead,  when  it  does  not  without  delay  turn  to  God,  and  say,  0  my  beloved 
God;"  Tholuck:  "The  power  of  prayer  consists  in  the  knowledge  that  God  is  our 
God;"  Cobbin:  "There  is  nothing  in  this  world  to  satisfy  the  desires  of  a  heavenly- 
minded  man."  Even  ordinances,  though  often  the  means  of  refreshment,  are  power- 
less without  God's  own  gracious  presence. 

3.  This  is  a  reason  why  the  saints  of  all  ages  have  so  uniformly  found  it  good  to 
give  their  earliest  thoughts  to  sacred  things,  v.  1.  Was  there  ever  a  truly  devout 
man,  whose  devotions  uniformly  began  not  till  hours  after  he  had  been  aAvake? 
Home:  "The  Christian  dedicates  to  God  'the  sweet  hour  of  prime;'  he  opens  the 
eyes  of  his  understanding,  together  with  those  of  his  body,  and  awakes  each  morning 
to  righteousness." 

4.  While  resolutions  made  in  reliance  on  human  strength  yield  to  temptation,  yet  it 
is  well  for  us  to  strengthen  ourselves  by  a  good  purpose.  Early  ivill  I  seek  thee,  v.  1. 
It  is  a  great  thing  fully  to  have  made  up  our  minds.  To  many  a  temptation  it  is  a 
fit  answer:  I  have  said  I  vnll,  or  I  have  said  I  will  not,  Ps.  xxvii.  8;  xxx.  1. 

5.  The  preciousness  of  access  to  God  and  of  a  covenant  relation  to  him  is  sure  to 
be  sensibly  felt  by  the  real  child  of  God  in  times  of  distress  and  deprivation,  v.  1. 
Commonly  the  greater  the  trial,  the  more  eagerly  does  the  pious  mind  turn  to  Jehovah 
and  rely  upon  him.  To  offer  to  satisfy  such  a  soul  with  the  things  of  time  is  to  offer 
ashes  to  one  dying  of  thirst.  "  Gracious  souls  loot  down  upon  the  woi'ld  with  a  holy 
disdain,  and  look  up  to  God  with  a  holy  desire." 

80 


634  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxih. 

6.  A  great  benefit  of  religious  instruction  is  found  in  the  impression  received  from 
it,  and  a  great  blessing  connected  with  God's  spiritual  worship  is  found  in  the  pleasant 
memories  it  allows  us  to  carry  through  life,  v.  2.  Calvin:  "It  is  noticeable  of  ignorant 
and  superstitious  persons,  that  they  seem  full  of  zeal  and  fervor  so  long  as  they  come 
in  contact  with  the  ceremonies  of  religion,  while  their  seriousness  evaporates  immedi- 
ately upon  these  being  withdrawn.  David,  on  the  contrary,  when  these  were  removed, 
continued  to  retain  them  in  his  recollection,  and  rise,  through  their  assistance,  to  fer- 
vent aspirations  to  God." 

7.  If  men  are  surprised  at  the  conduct  of  consistent  Christians,  their  wonder  would 
cease  if  they  saw  things  with  the  same  eyes  as  God's  people  do,  v.  2.  The  saints  have 
some  just  sight  of  eternal  things.     They  have  seen  God's  power  and  glory. 

8.  God's  people  give  up  much,  but  they  gain  more.  Sometimes  they  yield  up  life 
itself,  and  get  eternal  life.  Even  here  the  Lord  satisfies  them  as  with  marrow  and  fat- 
ness, vv.  3,  5.  Tholuck:  "Life  is  valueless  without  the  divine  mercy."  There  is  not 
an  exercise  of  the  renewed  soul,  that  does  not  promote  the  sum  of  its  happiness ;  and 
there  is  not  a  want  of  a  penitent  soul  that  is  not  met  in  the  Gospel  and  promises  of 
God. 

9.  That  these  things  are  so  is  established  by  universal  Christian  experience  and  by 
the  unanimous  suffrages  of  God's  children.  Why  then,  O  why  will  not  sinners  turn 
from  transgression,  secure  a  crown  of  life  and  be  forever  saved? 

10.  Whatever  be  our  circumstances  let  us  not  forget  that  our  duty  continually  calls 
us  to  bless  and  praise  the  Lord  with  joyful  lips,  vv.  3,  4,  5. 

11.  Genuine  devotion  is  something  that  affects  the  heart.  It  has  in  it  the  fire  of  love. 
It  moves  the  affections,  v.  5.  Scott:  "Can  any  candid  man  read  this  Psalm,  and  then 
speak  of  true  devotion  as  merely  intellectual,  a  dispassionate  exercise  of  the  under- 
.standing,  without  any  warm  emotions  or  affections  of  the  heart?  Weighed  in  the 
balance  of  such  phlegmatic  Christians,  the  man  after  God's  own  heart  must  be  num- 
bered among  enthusiasts;  for,  though  his  devotion  was  most  rational,  it  certainly  was 
most  fervent  and  enraptured ;  and  in  fact  the  more  rational  on  that  very  account." 

12.  Such  is  the  nature  of  true  religion  and  the  power  of  divine  grace,  that  it  gets 
good  out  of  all  evil,  and  turns  even  a  sleepless  night  to  some  valuable  account,  v.  6. 
Blessed  is  the  man,  who  has  learned  the  art  of  not  wasting  precious  hours  in  the  night- 
watches,  although  he  may  be  denied  the  repose,  which  his  weary  nature  demands ! 

18.  Some  men  sadly  err  by  living  on  from  month  to  month  in  barrenness  and  dark- 
ness relying  entirely  on  exercises  and  experiences  of  former  days;  but  those  also  err, 
who  in  the  day  of  their  trial  never  recur  to  what  God  has  done  for  them  in  former 
straits,  v.  7.  We  should  often  call  to  mind  the  years  of  the  right  hand  of  the  Most 
High,  when  the  candle  of  the  Lord  shone  upon  us.  This  will  cheer  us,  'when  we  see 
the  wicked  wallowing  and  rioting  in  the  abundance  of  the  tilings  of  this  world,  while 
we  ourselves  are  left  to  pine  under  the  want  of  them.' 

14.  In  following  hard  after  God,  our  great  aim  should  be  to  be  intent  upon  knowing 
him,  serving  and  pleasing  him,  being  accepted  of  him,  being  made  like  unto  him, 
longing  for  his  fellowship  and  the  light  of  his  countenance,  and  seeking  to  be  ibrever 
with  him,  v.  8. 

15.  There  is  no  hope  that  any  man  will  be  able  to  behave  wisely,  to  keep  his  good 
resolutions,  or  even  to  seek  salvation,  except  as  he  is  inclined  and  strengthened  there- 
unto by  God,  tvho  upholdeth  him,  v.  8.  The  best  of  us  is  as  a  rag.  But  with  help 
from  on  high  we  can  do  wonders,  Heb.  xi.  33-38.  Arnd:  "God  holds  heaveJi  and 
earth  with  his  hand,  he  will  therefore  be  able  both  to  hold  up  and  to  bear  such  a  little 
atom  of  dust  as  thou  art." 

^^.  Though  we  may  not  have  the  gift  of  prophecy  respecting  the  end  of  our  adver- 


PSALM  Lxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  635 

saries,  as  David  had  of  his,  yet  we  may  know  as  assuredly  as  did  he  or  any  prophet, 
that  wicked  and  relentless  haters  and  persecutors  of  God's  people  shall  certainly  come 
to  an  end  no  less  dreadful  than  that,  which  overtook  the  miserable  men  that  sought  to 
destroy  David,  v.  9.  Home:  "Their  habitation  must  be  in  the  'pit;'  their  punish- 
ment, the  flaming  'sword'  of  almighty  vengeance;  and  their  companions,  those  crafty 
and  malicious  ones,  who,  having  contributed  to  seduce,  will  help  to  torment  them." 

17.  If  outwardly  and  to  all  human  appearance  the  end  of  one  of  God's  people 
should  resemble  that  of  David's  foes,  and  he  should  fall  by  the  sword,  and  his  bones 
be  scattered  on  the  earth's  surface,  as  in  v.  10;  yet  there  is  this  for  their  joy  that  they 
sleep  in  Jesus,  that  their  dust  is  precious  in  his  eyes,  and  that  their  Redeemer  lives, 
and  will  bring  them  with  him  in  glory. 

18.  The  greatest  men  are  best  employed  in  gladly  adoring  and  serving  God,  v.  11. 
The  king  can  do  nothing  beyond  that  in  dignity  and  nobleness. 

19.  But  the  enjoyments  of  religion,  even  the  highest  of  them  are  not  reserved  for 
crowned  heads.  They  are  also  for  every  true  worshipper.  So  that  the  poor  pious 
peasant,  artisan,  exile,  beggar  or  prisoner  shall  at  last  glory  as  much  as  any  other,  v. 
11.  "Christ's  second  coming  will  be  the  everlasting  triumph  of  all  his  faithful  friends 
and  followers,  who  may  now  therefore  triumph  in  the  believing  hopes  of  it." 

20.  The  overthrow  of  the  wicked  will  at  last  be  with  dreadful  confusion,  v.  11. 

21.  How  blessed  is  the  believer.  At  home,  abroad,  surrounded  by  friends,  menaced 
by  foes,  in  his  own  abode,  in  exile,  he  has  peace  with  God  through  our  Lord  Jesus 
Christ ;  "  his  soul  hangeth  upon  him,  as  its  chief,  its  only  good.  With  God  he  sleeps, 
and  with  God  he  awakes,  with  God  he  lives,  and  with  God  he  hopes  to  die."  He  will 
soon  be  in  glory  singing  the  song  of  Moses  and  the  Lamb. 


Psalm  lxiv. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  Hear  my  voice,  0  God,  in  my  prayer :  preserve  my  life  from  fear  of  the  enemy. 

2  Hide  me  from  the  secret  counsel  of  the  wicked ;  from  the  insurrection  of  the  \Yorkers  of 
iniquity : 

3  Who  whet  their  tongue  like  a  sword,  and  bend  their  bows  to  shoot  their  arrows,  even  bitter  words ; 

4  That  they  may  shoot  in  secret  at  the  perfect:  suddenly  do  they  shoot  at  him,  and  fear  not. 

5  They  encourage  themselves  in  an  evil  matter :  they  commune  of  laying  snares  privily ;  they 
say.  Who  shall  see  them  ? 

6  They  search  out  iniquities ;  they  accomplish  a  diligent  search :  both  the  inward  thought  of 
every  one  of  them,  and  the  heart,  is  deep. 

7  But  God  shall  shoot  at  them  with  an  arrow ;  suddenly  shall  they  be  wounded. 

8  So  they  shall  make  their  own  tongue  to  fall  upon  themselves:  all  that  see  them  shall  flee 
away. 

9  And  all  men  shall  feai-,  and  shall  declare  the  work  of  God ;  for  they  shall  wisely  consider  of 
his  doing. 

10  The  righteous  shall  be  glad  in  the  Lord,  and  shall  trust  in  him ;  and  all  the  upright  in 
heart  shall  glory. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xi.  That  David  wrote  this  Psalm  is 
admitted  by  all  the  ancient  versions,  by  Calvin,  Diodati,  Ainsworth,  Patrick, 
Pool.  Dimock,  Gill,  Dodd,  Henry,  Scott,  Edwards,  Jebb,  Morison,  Hengstenberg, 
Tholuck,  Alexander.     Calmet,  followed  by  Clarke,  however,  thinks  it  a  complaint  of 


636  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxiv. 

tne  captives  of  Babylon.  We  cannot  assign  to  it  a  historic  occasion,  although  one  or 
two  of  the  ancient  vei'sions  attempt  to  do  so.  The  amount  of  evil  speaking  noticed  in 
it  points  to  a  time  of  dreadful  tumult.  There  is  nothing  gained,  but  something  lost, 
by  seeking  special  occasions  for  Psalms  that  describe  David's  conflicts  during  a  con- 
siderable part  of  his  life.  Scott  dates  the  Psalm  B.  C.  1060;  Clarke,  about  B.  C.  568. 
The  names  of  the  Almighty  in  this  Psalm  are  Elohim  God  and  Jehovah  Lord  ;  on 
which  see  on  Ps.  iii.  2 ;  i.  2. 

1.  Hear  my  voice,  0  God,  in  viy  prayer.  Hear,  as  in  Ps.  iv.  1 ;  xvii.  1 ;  Ixi.  1. 
Prayer,  elsewhere  rendered  complaint,  meditation,  communication.  See  on  Ps.  Iv.  2, 
where  it  is  complaint.  Vulgate :  Hear,  O  God,  my  prayer,  when  I  entreat ;  Green : 
Hear  my  prayer,  O  God,  when  I  pour  out  my  complaint ;  Horsley :  Hear  my  vcace, 
O  God,  in  my  secret  prayer.  But  there  is  no  evidence  that  the  word  signifies  private, 
as  distinct  from  public  prayer.  This  Psalm  was  directed  to  the  leader  of  the  prayers 
which  were  set  to  music.  There  is  an  intimate  connection  between  prayer  and  medi- 
tation when  rightly  performed.  Preserve  my  life  from  fear  of  the  enemy.  Preserve,  as 
in  Ps.  xii.  7 ;  xxv.  21 ;  Ixi.  7  ;  more  frequently  keep ;  in  the  future,  unit  keep.  This 
form  expresses  confidence  that  the  prayer  would  be  answered.  Fear  is  here  used  either 
for  the  tormenting  passion  of  fear,  or  for  the  cause  of  fear  as  in  Ps.  liii.  5,  i.  e..  Pre- 
serve me  from  cowardice  and  unmanly  behaviour  and  my  life  from  danger,  or  from 
that  which  might  reasonably  create  alarm.     His  life  was  now  in  peril. 

2.  Hide  me  from  the  secret  counsel  of  the  wicked.  Secret  counsel,  in  the  Hebrew  one 
word;  in  Ps.  xxv.  lA,  secret;  in  Ps.  Iv.  14,  counsel.  From  the  insurrection  of  the 
workers  of  iniquity.  Insurrection,  an  assembling,  a  multitude,  a  crowd,  a  tumxdtuous 
body  of  vxen.  See  on  the  cognate  verb  in  Ps.  ii.  1,  rendered  rage,  and  on  the  word 
rendered  comjxmy  in  Ps.  Iv.  14.  Workers  of  iniquity,  see  on  Ps.  v.  5 ;  and  compare 
Ps.  vi.  8 ;  lix.  2.  The  two  clauses  of  the  verse  describe  the  two  kinds  of  hostility  shown 
to  Da.yid,  pilotting  and  violent  rage  of  wicked  men.  Clarke:  "'Workers  of  iniquity  are 
those  who  make  sin  their  labor,  their  daily  employment.  It  was  their  occiqmtion  and 
trade."  The  verb  is  in  the  future  unit  hide,  thus  expressing  hope  that  the  complaint 
would  be  heard,  the  prayer  answered. 

3.  Who  whet  their  tongue  like  a  sword.  He  who  has  been  subjected  to  the  taunts, 
revilings,  slanders  and  lying  machinations  of  a  large  number  of  men  M'ill  see  the  force 
of  this  terrible  clause.  Comparing  Avords  to  swords  is  frequent  in  the  Psalms,  Ps.  Iv. 
21 ;  Ivii.  4 ;  lix.  7.  When  words  are  made  as  sharp  as  possible  by  wit  and  malice, 
they  have  a  frightful  keenness  of  penetration.  Whet,  in  the  Hebrew  whetted,  or  have 
whetted,  implying  that  they  have  done  it  for  some  time,  and  are  doing  it  still.  And 
bend  their  bows  to  shoot  their  arrows,  even  bitter  words.  The  common  version  supplies 
a  great  deal.  The  verb  in  Hebrew  is  have  bent.  This  is  not  the  only  case  where  we 
have  bending  arrows  in  the  Hebrew  for  bending  bows  to  shoot  arrows ;  see  Ps.  Iviii.  7. 
On  the  mode  of  bending  the  [cross]  bow,  see  on  Ps.  vii.  12.  Literally  it  would  be 
have  trodden  their  arrows,  bitter  words.  In  Hebrew  the  last  noun  is  singular,  word, 
speech.  The  Chaldee  1  :;3  it,  They  have  smeared  their  arrows  with  a  grievous  and 
deadly  poison.  And  no  poison  rankles  like  giievous  words.  The  same  word  here 
translated  bitter  is  rendered  bitterness  in  1  Sam.  xv.  32 ;  2  Sam.  ii.  26 ;  and  bitter  in 
Pr.  V.  4 ;  Ecc.  vii.  26. 

4.  That  they  may  shoot  in  secret  at  the  perfect.  The  more  mischief  a  slanderer  does 
and  the  more  stealthily  he  does  it,  the  more  does  he  rejoice  in  the  evil  he  has  wrought. 
Perfect,  in  the  third  person  singular, — meaning  David.  On perfects&Q  on  Ps.  xxxvii. 
37.  It  designates  a  man  of  integrity,  simplicity,  sincerity,  as  the  corresponding  noun 
is  rendered.  The  Syriac  and  Hengstenberg  render  it  innocent;  Edwards,  upright. 
In  the  great  troubles  with  Saul,  David  was  not  in  the  least  to  be  blamed.     Saul  him- 


PSALM  Lxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  637 

self  publicly  so  confessed.  1  Sam,  xxvi.  21-25.  The  less  ground  of  hatred  they  had, 
the  higher  their  envy  rose.  Suddenly  do  they  shoot  at  him,  and  fear  not.  Hengsten- 
berg :  "  Suddenly"  is  "  while  he  is  thinking  there  is  no  harm."  The  same  word  occurs  in 
V.  7.  It  has  uniformly  the  same  signification.  Both  the  verbs  are  in  the  future,  tvill 
shoot  and  ^vUl  not  fear.  Fear  not,  i.  e.,  fear  not  God,  fear  not  anything  that  wise  and 
good  men  fear. 

5.  They  encourage  theviselves  in  an  evil  matter.  The  verb  is  in  the  future,  encourage, 
elsewhere  strengthen,  inake  strong,  still  better  here  harden,  as  the  same  verb  is  often- 
times rendered  in  reference  to  Pharaoh,  Ex.  iv.  21 ;  ix.  12.  So  also  in  Jorih.  xi.  20. 
To  be  of  good  courage  in  wickedness  must  harden  tlie  heart.  Indeed  boldness  in 
wrong-doing  can  only  be  acquired  by  a  dreadful  process  of  deadening  the  sensi- 
bilities. They  commune  of  laying  snares  privily,  or  of  hiding  snares.  Commune,  tell, 
declare,  speak,  or  show  forth,  what  snares  they  have  hid,  are  now  hiding,  or  intend  to 
hide.  See  onPs.  ii.  7;  ix.  1;  xliv.  1.  The  verb  com??mne  is  in  the  future,  showing  an 
expected  continuance  of  the  same  evil  course.  They  say.  Who  shall  see  them  f  Them 
may  refer  either  to  the  snares,  or  to  these  persons  spreading  them.  The  question 
either  declares  their  belief  in  the  consummate  artifices  they  were  employing,  or  it 
expresses  their  practical  atheism  in  denying  that  even  Jehovah  took  account  of 
their  nefarious  schemes.  The  latter  is  probably  the  right  view  ;  if  so,  the  clause  is 
parallel  to  Ps.  x.  11 ;  xii.  4;  Ixxiii.  11 ;  Job  xxii.  13. 

6.  They  search  out  iniquities,  or  wickednesses,  or  unrighteousness,  i.  e.,  methods  of  ac- 
complishing their  wicked  purposes.  And  they  rack  their  brain  to  find  out  some- 
thing more  nefarious  and  fatal  than  ever,  and  so  They  accomplish  a  diligent  search. 
There  is  much  diversity  in  rendering  this  clause.  Our  version  is  not  literal,  but  it 
fairly  gives  the  sense.  Both  the  inward  thought  of  every  one  of  them,  and  the  heart 
is  deep.  Deep,  the  word  is  used  in  the  sense  of  profound,  or  unsearchable  as  in  Job 
xi.  8 ;  xii.  22 ;  Pr.  xx.  5 ;  it  is  also  used  in  a  bad  sense,  as  dangerous,  entangling, 
.luinous,  Pr.  xxii.  14;  xxiii.  27  ;  Eze.  xxiii.  32.  Here  it  may  include  both  ideas,  m- 
scrutable,  and  ruinous.  Inward  thought,  in  Ps.  v.  9,  inward  part;  in  Ps.  cix.  18,  how- 
tls ;  in  Ps.  xlix.  11,  inward  thought;  in  Ps.  li.  10,  within  me. 

7.  But  God  shall  shoot  at  them,  with  an  arrow ;  suddenly  shall  they  be  wounded. 
The  structure,  the  leading  ideas  and  to  some  extent  the  very  Avords  are  evidently 
borrowed  from  vv.  3,  4,  especially  from  v.  4.  Alexander :  "  By  an  abrupt  but  beau- 
tiful transition  he  describes  the  tables  as  completely  turned  upon  the  enemy."  Think- 
ing to  destroy  others,  they  are  destroyed  themselves.  Suddenly  shooting  an  arroiv  at 
the  upright  man,  God  suddenly  shoots  an  arrow  at  them  ;  and  the  wound  is  incurable. 
Hengstenberg's  rendering  of  the  verse  is  very  forcible :  There  God  shoots  at  them 
with  a  sudden  arrow  ;  there  are  their  wounds. 

8.  So  shall  they  make  their  own  tongue  to  fall  xqjon  themselves.  Calvin :  "  The 
poison  concocted  in  their  secret  counsels,  and  which  they  revealed  with  their  tongues 
would  prove  to  have  a  deadly  effect  upon  themselves."  No  man  can  injure  others 
as  much  by  his  wicked  speeches  as  he  injures  himself,  because  by  sin  he  provokes 
God  to  fight  against  him,  and  his  resources  are  infinite.  However  much  foresight 
the  wicked  may  have,  it  is  all  borrowed,  and  God  will  never  lend  them  enough  to 
subvert  his  designs,  nor  to  bring  real  or  incurable  evil  on  one  of  his  people.  Par- 
allel passages  are  found  in  Ps.  vii.  14-16  ;  ix.  16  ;  x.  2;  xxxv.  8  ;  xciv.  23  ;  cxli.  10. 
This  shall  be  so  marvellously  done  that,  All  that  see  them  shall  flee  away.  God's 
judgments  are  often  frightful  even  to  spectators.  It  was  so  when  he  made  the  vio- 
lence and  slanders  and  wickedness  of  Saul  to  return  on  his  own  pate :  "  And  when 
the  men  of  Israel  that  were  on  the  other  side  of  the  valley,  and  they  that  were  on 
the  other  side  Jordan  saw  that  the  men  of  Israel  fled,  and  that  Saul  and  his  sons 


638  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  lxiv. 

were  dead,  they  forsook  the  cities  and  fled :  and  the  Philistines  came  and  dwelt  in 
them."  1  Sara.  xxxi.  7  ;  1  Chron.  x.  7.  Parallel  passages  are  found  in  Num.  xvi.  34 ; 
Ps.  xl.  3 ;  liii.  5.  When  God  chooses,  he  can  easily  make  the  wicked  a  terror  to 
themselves  and  to  all  their  friends. 

9  And  all  men  shall  fear,  and  shall  declare  the  ivork  of  God,  i.  e.,  all  classes  of  men, 
cotemporary  or  in  later  times,  who  see  or  hear  of  these  judgments,  which  are  as  in- 
structive to  us  as  to  the  subjects  of  Saul  and  of  David,  shall  be  inspired  with  a  whole- 
some dread  of  offending  the  divine  majesty,  and  shall  tell  of  the  '  admirable  work  of 
divine  power,  and  wisdom,  and  faithfulness,'  and  justice  by  which  the  wicked  are  put 
down  and  the  righteous  exalted,  Saul  and  his  false  courtiers  slain  and  David  enthroned. 
Thif!  wonderful  history  instructs  millions  of  men  every  week:  For  they  shall  ivisely  con- 
sider of  his  doing.  Such  amazing  acts  of  providence  are  so  clearly  the  doing  of  God 
and  are  withal  so  instructive  that  they  can  hardly  fail  to  impress  their  lessons  on  men 
so  as  to  bring  them  to  consideration,  and  to  xoisdom. 

10.  Tlie  righteoiis  shall  be  glad  in  the  Lord.  They  shall  see  that  these  are  his  do- 
ings, that  they  are  Avorthy  of  him,  and  so  they  are  glad,  or  rejoice  in  Jehovah,  in  his 
existence,  perfections,  government,  word  and  ordinances.  Or,  the  word  righteoxis  being 
in  the  singular  may  mean  the  same  as  perfect  in  v.  4,  and  so  this  may  refer  to  David. 
The  more  extended  is  perhaps  the  better  view,  the  change  of  number  being  common. 
And  shall  trust  in  him.  Trust,  as  in  Ps.  vii.  1 ;  Ivii.  1,  always  rendered  trust,  or 
pid  trust.  And  all  the  upright  in  heart  shall  glory,  or  make  their  boast.  The  same 
ibrm  of  the  same  verb  is  found  in  Ps.  xxxiv.  2 ;  lii.  1.     Compare  Ps.  Ixiii.  10. 

Doctrinal  and  Practical  Remarks. 

1.  In  all  our  troubles,  whether  beset  by  'the  unceasing  and  infinite  malice  of  the 
devil,  the  perfidy  of  men,  or  the  ingratitude  of  the  world,'  it  is  best  to  carry  our  cause 
immediately  to  God  in  prayer,  v.  1. 

2.  When  men  are  so  outrageous  and  behave  so  ill  as  to  fill  us  with  fear,  we  may 
mention  their  very  depravity  as  a  plea  before  God ;  for,  if  we  are  right,  '  the  more 
cruel  and  unjust  the  conduct  of  our  enemies  may  be,  we  have  proportionally  the  better 
ground  to  believe  that  God  will  interpose  in  our  behalf  Home :  "  A  victory  gained 
by  the  fear  of  God  over  the  fear  of  man  is  a  necessary  step,  and  a  hajopy  prelude,  to 
a  full  and  final  triumph  over  every  enemy  of  our  salvation." 

3.  David  had  often  virtually  offered  the  same  petition^  contained  here,  but  on  a 
renewal  of  his  afflictions,  he  has  recourse  to  the  same  prayers,  but  in  varied  forms  of 
expression. 

4.  Good  men  may  be  in  danger,  the  best  of  men  in  the  greatest  danger,  so  as  to  fill 
them  with  fear,  v.  1.  David  had  a  united  kingdom  against  him.  It  is  a  wonder  that 
he  escaped. 

5.  Yet  God  can  preserve  us  in  the  midst  of  the  direst  hazards.  Neither  in  purpose 
nor  in  resources  is  God  ever  wanting  to  his  faithful  children.  "  The  danger  cannot  be 
so  great,  that  in  it  help  may  not  be  had  from  God." 

6.  No  man  knows  what  plots  may  now  be  laid  against  his  person,  or  name,  or  life, 
and  it  is  not  necessary  that  he  should,  for  his  defence  is  not  in  himself  but  in  another, 
V.  2.  '  God  can  so  overrule  and  outwit  the  devices  of  our  enemies,'  that  they  shall 
either  adopt  foolish  measures,  or  he  will  defeat  their  wise  counsels.  He  can  do  either. 
He  has  often  done  both. 

7.  "Children  that  are  corrupters"  is  one  of  the  odious  titles  earned  bythe  Avicked. 
They  band  and  counsel  together  in  secret,  and  then  openly  rise  up  against  men  better 
than  themselves,  v.  2.  Sinners  egg  each  other  on  in  their  wicked  courses.  It  has 
always  been  so. 


PSALM  Lxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  639 

8.  If  we  must  have  foes,  it  is  better  they  should  be  strangers  than  kindred,  and 
enemies  of  God  than  doers  of  his  will.  v.  2. 

9.  It  is  better  to  have  all  manner  of  evil  spoken  against  us  falsely  than  truly ;  yea. 
it  is  better  to  be  reproached  for  conscientious  adherence  to  duty  than  to  be  praised  for 
dereliction  of  duty.  Of  all  the  things  laid  to  David's  charge  he  was  innocent,  and 
so  the  charges  did  him  no  real  damage,  although  maliciously  aimed  at  his  destruc- 
tion, V.  3. 

10.  If  David,  the  modest,  humble  man,  who  in  difficult  circumstances  acted  so 
wisely,  and  was  withal  the  man  after  God's  own  heart,  was  permitted  to  be  so  traduced 
that  probably  no  mere  man  was  ever  more  vilified  than  he,  vv.  3,  4,  surely  we,  who 
fall  so  far  short  of  his  attainments  in  everything  good  ought  not  to  be  surjjrised  if 
we  suffer  sadly  in  the  same  way.  Yea,  against  the  spotless  Son  of  God  the  tongues  of 
men  were  more  envenomed  than  ever  against  his  type  and  progenitor,  David.  "Would 
to  God  it  had  never  been  since  employed  against  him  and  his  disciples,  or  by  his  dis- 
ciples against  each  other." 

11.  The  ingenuity  of  man  has  been  wonderfully  tasked  and  exercised  in  two  things, 
inventing  destructive  weapons  of  war,  and  devising  various  methods  of  ruining  men 
by  wicked  words.  The  list  of  the  former  is  found  in  military  writings.  But  the 
various  forms  of  evil  speaking  can  hardly  be  catalogued.  Evil  speakers  have  arrows, 
sharp,  barbed,  dij)ped  in  poison.  They  have  '  swords,  flaming  swords,  two-edged 
swords,  drawn  swords,  drawn  in  anger,  with  which  they  cut,  and  wound,  and  kill  the 
good  name  of  their  neighbor.'  Sins  of  the  tongue  are  commonly  very  cruel.  When 
slander  is  secret,  as  it  commonly  is,  you  cannot  defend  yourself  from  its  assaults.  Its 
canons  are  infernal.  One  of  them  is.  If,  a  lie  will  do  better  than  the  truth,  tell  a  lie. 
Another  is,  Heap  on  reproach  ;  some  of  it  will  stick. 

12.  The  reason  why  wicked  men  are  so  bad  is  that  they  do  not  fear  what  they  ought 
to  fear,  and  especially  they  do  not  fear  God,  v.  4. 

13.  Let  every  one  beware  of  hardening  his  heart  in  sin.  This  he  may  do  by  refus- 
ing to  think ;  by  indulging  in  sin  after  pondering  the  wickedness  he  is  about  to  perpe- 
trate; but  chiefly  by  encouraging  himself  in  the  way  of  transgressors,  saying,  'All  will 
be  well,'  when  God  says  the  contrary,  v.  5. 

14.  Men  ought  to  suspect  their  own  motives,  and  the  righteousness  of  their  cause, 
when  they  find  themselves  about  to  employ  the  arts  of  chicanery  and  commune  of  lay- 
ing snares  privily,  v.  5.  Tortuousness  and  indirection  have  a  consanguinity  with  mean- 
ness and  crime.  Home :  "  Sin  doth  not  often  appear  abroad  without  a  veil ;  and  the 
more  atrocious  the  sin,  the  more  specious  the  pretence  which  is  to  cover  it.  Envy  and 
malice  crucified  the  Son  of  God ;  but,  during  the  course  of  the  proceedings  against 
him  you  hear  only  of  zeal  for  the  law,  and  loyalty  to  CiBsar." 

15.  The  denial  of  jorovidence  is  often  virtually  made;  and  in  its  effects  on  the  heart 
is  every  way  as  unhappy  as  the  denial  of  a  God,  v.  5.  If  God  does  not  see  or  hear, 
how  can  lie  help  or  save?  or  who  will  trust  him  ? 

16.  Why  will  the  wicked  dig  into  hell?  Why  will  they  torture  their  brain  for  that 
which,  without  repentance,  will  damn  them  forever  ?  v.  6.  Henry  :  "  Ilalf  the  pains 
that  many  take  to  damn  their  souls  would  serve  to  save  them." 

17.  Because  sinners  are  in  their  plots  and  combinations  too  deep  and  inscrutable  for 
us,  therefore  we  must  hand  them  over  to  God,  that  he  may  put  a  hook  in  their  nose, 
restrain  them  from  doing  us  harm,  and  guide  their  actions  so  as  to  bring  glory  to  his 
name.  The  poor  man  must  fall  by  the  hand  of  his  enemy  unless  there  be  higher  than 
the  highest  of  mortals. 

18.  Who  ever  saw  a  blind  man  that  refused  to  be  led  to  a  place  of  safety  when  he 
was  told  that  frightened  horses  were  galloping  towards  him,  or  that  a  terrible  storiii 


640  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxiv. 

was  rising?  Yet  sinners  are  blinder  and  are  utterly  perverse.  Every  good  man  on 
earth  sees  the  bow  of  the  Almighty  made  ready  and  the  arroAV  about  to  pierce  the 
rash  and  heaven-daring  sinner,  and  he  gives  him  warning,  but,  without  divine  grace, 
it  is  all  in  vain. 

19.  The  retribution  that  will  overtake  the  incorrigibly  wicked  will  be  condign,  ter- 
rible, sudden  and  richly  deserved,  vv.  7,  8.  "  Where  desperate  malice  is  seen,  there 
sudden  mischief  may  be  foreseen."  Calvin  :  "  God  is  ever  watching,  as  it  were,  the 
opportunity  of  converting  the  stratagems  of  the  wicked  into  means  just  as  completely 
effective  of  their  destruction,  as  if  they  had  intentionally  employed  them  for  that 
end."     0  why  will  not  sinners  repent  and  live? 

20.  It  was  not  merely  of  old  that  wicked  men  fled  from  their  companions  who  had 
fallen  under  God's  judgments.  I  have  seen  more  than  one  wicked  man  forsaken  by 
his  boon  companions  when  the  hand  of  God  touched  him,  and  made  him  feel  the 
beginnings  of  dire  retribution. 

21.  It  is  well  when  the  divine  judgments  are  abroad  in  the  earth,  if  men  learn  right- 
eousness, and  fear,  and  declare  the  work  of  God,  v.  9. 

22.  If  men  would  think  aright,  it  is  impossible  they  should  continue  as  foolish  as 
they  are.     Oh  that  they  would  ivisely  consider,  v.  9.     Compare  Deut.  xxxii.  29. 

23.  Because  the  righteous  rejoice  in  the  Lord,  their  joy  shall  continue  forever,  v.  10. 
He  is  the  fountain  of  living  waters.  He  is  a  well-spring  of  salvation  to  all  who  look 
to  him. 

24.  Christian  ^'oy  and  trust  go  well  together,  v.  10.  One  strengthens  the  other.  Joy 
without  trust  would  soon  pass  away  for  want  of  vigor  and  solidity.  Trust  without 
joy  would  be  a  sullen  exercise.  But  the  two  united  can  carry  the  soul  through  mid- 
night darkness  without  tremor. 

25.  Tholuck :  "  God  does  not  exercise  his  judgments  for  the  gratification  of  our  pas- 
sions or  revenge,  but  Avith  the  sublime  and  holy  design  to  instruct  us  that  his  hand 
pierces  the  doings  of  man,  and  that  the  works  of  men,  even  of  the  ungodly,  must 
serve  him  as  instruments  for  the  accomplishment  of  his  own  j^urposes ;  that  the  right- 
eous may  ever  rejoice  in  being  under  the  jurisdiction  of  such  a  Lord ;  and  lastly,  that 
the  community  of  believers  should  render  to  him  the  praises  which  he  is  worthy  to 
receive.  We  must,  therefore,  be  on  our  guard,  lest  in  rejoicing  at  the  downfall  of  the 
ungodly  by  the  hand  of  God,  we  dim  the  sacred  flame  by  unholy  feelings,"  vv.  9,  10. 
Compare  Pr.  xxiv.  17,  18. 

26.  What  an  unspeakable  blessing  it  is  to  be  allowed  to  lead  a  quiet  and  peaceable 
life  in  all  godliness  and  honesty,  free  from  the  tempests  which  have  tossed  the  barks 
of  so  many  good  men,  of  whom  David  Avas  but  a  sample.  But  let  us  not  forget  that 
a  calm  which  puts  us  to  sleep  may  be  more  fatal  than  a  storm  which  keeps  us  wide 
awake.  David  was  in  more  danger  when  he  was  attracted  by  the  beauty  of  Bath- 
sheba,  than  when  Saul  was  pursuing  him  in  the  wilderness. 

27.  It  seems  impossible  for  the  pious  mind  to  dwell  long  on  this  Psalm  without  a 
growing  impression  that  there  is  in  it  a  reference  to  Christ  and  his  persecutors.  In 
remarking  on  vv.  7-10,  Morison  says:  "In  the  fearful  retribution  here  described,  how 
much  is  there  to  remind  us  of  the  fate  of  that  nation  who  filled  up  the  measure  of 
their  iniquity  by  crucifying  the  Lord  of  Glory." 


PSALM  Lxv.l  STUDIES  IN  THE  BOOK  OF  PSALMS.  641 


Psalm  lxv. 

To  the  chief  Musician,  A  Psalm  and  Song  of  David. 

1  Praise  waiteth  for  thee,  O  God,  in  Zion  :  and  unto  thee  shall  the  vow  be  performed. 

2  O  thou  that  hearest  prayer,  unto  thee  shall  all  Hesh  come. 

3  Iniquities  prevail  against  me:  as  for  our  transgressions,  thou  shalt  purge  them  away. 

4  Blessed  is  the  man  whom  thou  choosest,  and  causest  to  approach  unto  thee,  that  he  may  dwell  in 
thy  courts :  we  shall  be  satisfied  with  the  goodness  of  thy  house,  even  of  thy  holy  temple. 

5  By  terrible  things  in  righteousness  wilt  thou  answer  us,  O  God  of  our  salvation ;  who  art  the 
confidence  of  all  the  ends  of  the  earth,  and  of  them  that  are  afar  off  upon  the  sea : 

6  Which  by  his  strength  setteth  fast  the  mountains ;  being  girded  with  power : 

7  Which  stilleth  the  noise  of  the  seas,  the  noise  of  their  waves,  and  the  tumult  of  the  people. 

8  They  also  that  dwell  in  the  uttermost  parts  are  afraid  at  thy  tokens :  thou  makest  the  outgo- 
ings of  the  morning  and  evening  to  rejoice. 

9  Thou  visitest  the  earth,  and  waterest  it :  thou  greatly  enrichest  it  with  the  river  of  God,  which 
is  full  of  water :  thou  preparest  them  corn,  when  thou  hast  so  provided  for  it. 

10  Thou  waterest  the  ridges  thereof  abundantly,  thou  settlest  the  furrows  thereof:  thou  makeat 
it  soft  with  showers,  thou  blessest  the  springing  thereof. 

11  Thou  crownest  the  year  with  thy  goodness ;  and  thy  paths  drop  fatness. 

12  They  drop  upon  the  pastures  of  the  wilderness :  and  the  little  hills  rejoice  on  every  side. 

13  The  pastures  are  clothed  with  flocks ;  the  valleys  also  are  covered  over  with  corn  ;  they  shout 
for  joy,  they  also  sing. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xxx.  Though  a  few  have  given  it  a  later 
authorship  yet  the  title,  Chaldee,  Syriac,  Arabic,  Septuagint,  Ethiopia  and  the 
great  mass  of  modern  interpreters  ascribe  it  to  David.  Without  cause  the  Vulgate 
ascribes  it  to  Jeremiah  and  Ezekiel.  To  these  the  Complutensian  adds  Haggai.  The 
Doway  has  a  note  admitting  that  the  Hebrew  does  not  give  Jeremiah  and  Ezekiel, 
but  citing  the  authority  of  the  Septuagint.  Yet  Clarke  says  it  is  not  in  the  "  best 
copies  of  the  Septuagint."  Nor  is  it  in  any  copy  of  the  Septuagint  now  at  hand. 
Those  who  maintain  for  it  a  historic  occasion  are  of  many  minds.  The  Syriac  says 
it  was  composed  on  the  removal  of  the  ark  to  Zion.  The  Arabic  refers  it  to  the  trans- 
migration of  the  people  to  Babylon.  Mudge  thinks  it  was  "  composed  by  a  person 
just  come  to  Jerusalem  from  some  very  distant  parts,  where,  upon  his  prayers  and 
vows,  he  had  been  signally  delivered  from  the  fury  of  the  sea,  and  uproar  of  the 
natives ;  which  leads  him  into  a  general  acknowledgment  of  the  divine  Providence, 
which  extended  itself  to  the  end  of  the  earth."  Some  make  it  a  thanksgiving  for 
rain  after  drought  and  refer  to  2  Sam.  xxi.  Some  think  it  was  composed  for  the  feast 
of  tabernacles,  and  some  for  the  passover,  or  for  spring.  It  was  evidently  composed 
when  some  mercy  had  awakened  the  spirit  of  gratitude,  and  the  mind  was  led  to  take 
an  extended  view  of  God's  goodness.  This  is  often  the  case.  Luther :  "  It  is  the 
custom  of  the  prophets,  when  they  speak  of  the  mercies  and  gifts  of  God  of  one  kind, 
to  speak  also  of  others,  especially  of  his  grace."  Morison  :  "  I  cannot  help  thinking 
that  the  Psalm,  in  addition  to  its  primary  reference,  contains  in  it  some  distant  pro- 
phetic allusion  to  the  blessings  of  redemption,  the  conversion  of  the  Gentiles,  and  the 
glory  and  felicity  of  the  Gospel  church."  Scott  dates  it  B.  C.  1017 ;  Clarke,  about 
B.  C.  520.     On  Elohhn  God,  the  only  name  of  the  Most  High  in  it,  see  on  Ps.  iii.  2. 

1.  Praise  waiteth  for  thee,  0  God,  in  Zion.  Waiteth,  as  in  Ps.  Ixii.  1.  Chaldee : 
Before  thee  praise  is  reputed  as  silence.  The  other  ancient  versions :  Praise  becomes 
thee,  befits  thee,  is  agreeable  to  thee.  Hammond  thinks  the  exact  sense  is  :  To  thee 
belong  silence  and  praise.     Boothroyd  :  "  Praise  waiteth  as  a  servant,  whose  duty  it  ij? 

81 


(542  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  lxv. 

to  do  what  thou  commandest."  Others  also  personify  praise,  and  think  that  waiting 
points  to  servants  watching  in  silence  the  signs  of  their  master's  will.  If  Ave  under- 
stand it  without  a  personification,  the  meaning  is  that  at  all  times  in  God's  church 
there  is  found  matter  of  praise  and  a  heart  for  the  work.  This  praise  should  not  be 
babbling,  but  reverential,  not  tumultuous  but  chastened.  The  chief  place  of  praise 
in  Judea  was  Zion ;  but  now  it  is  the  church  of  God,  wherever  found.  Luther : 
"  Whoever  now  believes  in  Christ,  and  acknowledges  him,  gives  thanks  to  the  true 
God,  in  the  true  Zion."  And  unto  thee  shall  the  vow  be  performed.  The  Arabic  and 
Vulgate,  without  cause,  add  to  this  clause  the  words,  in  Jerusalem.  On  the  vow  see 
on  Ps,  xxii.  25  ;  1.  14  ;  Ivi.  12  ;  Ixi.  5,  8.  As  long  as  the  world  shall  stand  there  will  be 
constantly  occurring  new  causes  of  gratitude,  best  expressed  in  acts  of  solemn  worship. 

2.  0  thou  that  hear  est  prayer,  unto  thee  shall  all  flesh  come.  Surely  this  points  to  the 
calling  of  the  Gentiles,  for  the  Jewish  people  are  never  in  Scripture  once  called  all 
flesh.  To  hear  prayer  is  to  ansiver  it.  Prayer,  as  in  Ps.  iv.  1  and  title  of  Ps.  xvii. 
That  which  shall  surely  cause  all  flesh  to  go  to  God  will  be  a  sense  of  want  and  of 
dependence,  awakened  by  the  power  of  God's  word  and  Spirit. 

3.  Iniquities  jirevail  against  me.  The  renderings  and  interpretations  are  chiefly  of 
two  classes.  The  ancient  versions  and  many  moderns  have  words  of  iniquities,  or  ini- 
quitous actions,  meaning  those  of  other  people.  Others  understand  his  own  iniquities. 
This  is  probably  correct.  The  words  do  not  seem  to  refer  to  indwelling  corruption, 
but  to  the  accusing  power  of  sin,  provoking  the  anger  of  God.  This  agrees  with  the 
next  clause.  Diodati :  "  We  Avere  overcome  with  evils  and  calamities,  which  we  had 
drawn  upon  ourselves  by  reason  of  our  sins."  Pool :  "  Iniquities  prevail  against  me  ; 
i.  e.,  they  are  a  burden  too  heavy  for  me,  as  he  comjjlains,  Ps.  xxxviii.  4.  They  are 
so  many  and  great,  that  for  them  thou  mightest  justly  reject  my  prayers,  and  destroy 
my  person."  The  clause  is  parallel  to  Isa.  lix.  2.  But  David  is  not  left  in  despair  : 
As  for  our  transgressions,  thou  shalt  purge  them  away.  Purge,  forgive,  cleanse,  pxd  off, 
but  far  the  most  frequently  make  atonement,  or  make  reconciliation,  literally  cover ;  see 
Ps.  Ixxviii.  38  ;  Jer.  xviii.  23  ;  Num.  xxxv.  33  ;  Isa.  xlvii.  11.  In  the  last  four  books 
of  Moses  it  is  more  than  fifty  times  rendered  malce  or  made  atonement.  Bishop  Hall : 
■'  O  God,  our  iniquities  stand  in  the  way  of  thy  mercies,  and  prevail  strongly  against 
all  the  endeavors  of  my  reformation  :  but,  do  thou  both  mercifully  forgive,  and  power- 
fully remedy  our  offences." 

4.  Blessed  is  the  man,  whom  thou  choosest,  and  causest  to  approach  unto  thee,  that 
he  may  divell  in  thy  courts.  Very  elliptical,  but  the  ellipsis  in  each  case  easily 
supplied.  Blessed,  as  in  Ps.  i.  1 ;  xxxii.  1,  happy,  literally,  O  the  blessednesses  of  the 
man.  Choosest,  in  the  future  wilt  choose,  quite  uniformly  rendered  ;  see  Deut.  iv.  37; 
xii.  5,  11,  14,  18,  21,  26;  Ps.  xxv.  12;  xlvii.  4.  Causest  to  approach,  in  the  future, 
shalt  bring  near.  Divell,  very  uniformly  rendered,  see  on  Ps.  xv.  1.  Courts,  as  in 
Ps.  Ixxxiv.  2,  10.  We  shall  be  satisfied  with  the  goodness  of  thy  house,  even  of  thy  holy 
temple.  Satisfied,  filled,  satiated,  see  on  Ps.  xvii.  15.  Compare  Ps.  Ixiii.  5.  Goodness, 
also  rendered  2'>lcasure,  good,  see  on  Ps.  iv.  6 ;  xiv.  1 ;  xvi.  2.  Temple,  a  name  given 
to  the  tabernacle  as  well  as  to  the  more  solid  structure  built  by  Solomon,  Ps.  v.  7; 
xviii.  6 ;  xxvii.  4.  The  transition  from  he  to  we  is  quite  in  accordance  witli  Hebrew 
usage.  It  is  a  jejune  interpretation  of  this  passage,  that  supposes  it  to  refer  merely  to 
the  outward  participation  of  divine  worship.  We  must  include  also  the  blessings 
which  are  apprehended  by  faith. 

5.  By  terrible  things  in  righieoimiess  wilt  thou  answer  us.  Calvin,  Ainsworth, 
Piscator,  Fabritius,  Amesius,  Hengstenberg  and  Alexander  do  not  supply  by,  but 
read,  terrible  things.  Understanding  the  vei-se  according  to  the  sense  thu.«  conveyed, 
we  see  how  God  answered  the  prayers  of  his  friends  in  the  terrible  ihvigs  orought  on 


PSAI.M  Lxv.]  STUDIES  IN   THE  BOOK  OF  PSALMS.  o43 

the  Egyptians,  the  Canaanites,  the  Philistines,  the  Syrians,  the  Babylonians,  and  on 
the  Jews  and  the  Gentiles  who  resisted  early  Christianity.  God  often  defends  his 
chosen  people  by  terribly  punishiiiij,'  their  foes.  This  is  the  best  interpretation,  the 
prevailing  signification  of  the  participle  being  terrible,  fearful,  dreadful,  and  not 
ivonderful,  as  some  would  render  it;  see  Gen.  xxviii.  17;  Ex.  xv.  11;  Ps.  xlv.  4;  Isa. 
Ixiv.  3;  in  Ps.  Ixiv.  4,  9,  one  fonn  of  the  verb  is  rendered /ea/-,  shall  fear,  and  in  v.  8 
of  this  Psalm  it  is  rendered  are  afraid.  God's  judgments  are  terrible  not  only  to  the 
wicked  on  whom  they  fall,  but  to  spectators,  sinners  and  saints.  Yet  the  righteous 
do  not  fear  so  as  to  despair,  but  they  rather  trust  the  Lord,  for  these  terrible  things 
are  never  sent  but  in  righteousness.  The  address  is  to  the  Most  High :  0  God  of  our 
salvation,  who  art  the  confidence  of  all  the  ends  of  the  earth,  and  of  them  that  are  afar 
off  upon  tlie  sea.  The  God  of  our  salvation  is  God  the  author  of  our  salvation.  He 
is  also  a  fit  object  of  the  confidence,  trust,  hope  of  men,  however  remote  from  Mount 
Zion,  not  only  in  distant  parts  of  the  holy  land,  but  in  the  corners  of  the  world,  yea, 
upon  the  sea.  The  Chaldee  renders  the  last  clause.  And  of  the  islands  of  the  sea 
which  are  remote  from  the  continent.  God  is  not  only  worthy  of  hope  and  trust,  but 
he  is  so  exclusively;  and  he  shall  yet  be  confided  in  by  the  most  distant  people. 
Hengstenberg:  "God  is  called  the  confidence  of  all  the  ends  of  the  eai'th,  in  reference 
to  what  he  is  actually  in  himself,  not  in  reference  to  his  being  acknowledged  as  such." 
Compare  Isa.  xlii.  4.  Calvin :  "  It  follows  that  the  grace  of  God  was  to  be  extended 
to  the  Gentiles."     Great  is  this  God, 

6.  Which  by  his  strength  settethfast  the  mountains.  It  is  probable  that  by  mountains 
here  we  are  also  to  understand  kingdoms  or  empires,  Ps.  xlvi.  3 ;  Jer.  li.  25.  God  is 
the  Father  of  nations,  as  well  as  the  Maker  of  the  world,  Ps.  xxii.  28.  The  obvious 
reference  however  is.  primarily  to  the  fabric  of  creation.  The  reader  may  have  been 
familiar  with  mountain  scenery  from  infancy.  If  so,  he  can  doubtless  remember 
many  times  in  his  life,  even  when  very  young,  that  he  thus  gained  high  conceptions 
of  the  power  of  God.  Or  if  he  never  saw  a  great  mountain,  until  he  was  adult,  he 
can  easily  recall  the  profound  impressions  the  sight  made  upon  him.  The  imagery 
is  therefore  Avell  chosen,  as  it  shows  the  strength  of  the  Creator.  Being  girded  tvith 
power.  Strength  and  power,  though  quite  diflferent  words  in  Hebrew,  are  interchange- 
ably rendered  strength,  might,  poiver.    Here  they  both  refer  to  the  almightiness  of  God. 

7.  Which  stilleth  the  noise  of  the  seas,  the  noise  of  their  waves.  By  God's  power  the 
mountains  were  steadfast.  The  ocean  also,  often  lashed  into  fury,  and  exhibiting 
amazing  violence,  was  a  continual  proof  of  the  constant  superintendence  and  control- 
ling providence  of  God.  Jehovah  manages  it  exclusively  and  literally.  But  vast 
agitated  waters  are  in  Scripture  an  emblem  of  nations  in  commotion,  and  so  he  adds 
that  God  stilleth  the  tumxdt  of  the  people.  People,  in  the  plural  peoples,  or  nations. 
Figures  drawn  from  great  waters  are  found  in  Ps.  xlvi.  2,  3 ;  xciii.  3,  4 ;  Isa.  xvii.  12, 
13.     The  doctrine  here  taught  is  the  same  as  that  in  Ps.  Ixxvi.  10. 

8.  They  also  that  dwell  in  the  uttermost  parts  are  afraid  at  thy  tokens.  Uttermost  parts, 
i.  e.,  of  the  earth,  as  is  explained  in  v.  5,  where  we  have  the  masculine  of  the  word 
here  found  in  the  feminine.  Are  afraid,  from  the  same  root  as  the  participle  rendered 
teii'ible  in  v.  5.  God's  wonders  declaring  his  eternal  power  and  Godhead  are  every- 
where— within  us,  above  us,  beneath  us,  around  us.  Some  of  the  tokens  he  displays 
in  blighting  vegetation,  in  lightning,  in  tempest,  in  earthquake  are  enough  to  strike 
terror  into  the  heart  of  the  rudest  savage.  But  the  reference  here  is  more  immedi- 
ately to  the  efl:ect  exerted  on  people  dwelling  far  from  the  scene  of  national  tumults, 
bv  the  amazing  providence  of  God  over  public  commotions.  If  there  were  sufficient 
material  for  writing  a  history  of  all  the  effects  of  such  an  event  as  the  destruction 
of  Sennacherib's  army  on  distant  nations,  we  should  all  be  astonished  at  its  revela- 


/544  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  i-xv. 

tions.  The  prophet  now  proceeds  to  state  that  the  effect  of  God's  dealings  with  the 
people  should  not  be  merely  to  inspire  terror,  but  also  to  an  equal  extent  gladness. 
Thou  makest  the  outgoings  of  the  morning  and  evening  to  rejoice.  John  Rogers'  trans- 
lation :  Thou  makes  both  the  mornyng  and  evenying  starres  to  prayse  thee.  The 
outgoings  of  the  morning  is  a  phrase  meaning  the  east,  the  point  from  which  the 
morning  comes;  and  the  outgoings  of  the  evening,  the  west,  where  we  behold  the 
setting  sun,  followed  by  the  evening.  The  phrase  embraces  the  world,  from  the 
rising  of  the  sun  to  the  goiug  down  of  the  same.  The  extensive  region  thus  described 
is  of  course  put  for  the  people  in  it.  The  meaning  then  is,  Thou  makest  the  inhabi- 
tants of  the  world  from  east  to  west  rejoice  at  the  amazing  displays  of  thy  power  over 
nature  and  nations;  see  Isa.  xli.  5.  The  prophet  is  celebrating  God's  power  and 
goodness  in  "dispelling  the  storms  of  the  counsels  of  war,  slaughter  and  bloodshed. 
For  war  is  nothing  less  than  a  horrible  storm  and  tempest,  which  hurls  into  confu- 
sion all  things  divine  and  human."  But  the  proi:)het  now  leaves  this  subject  and 
passes  to  themes  most  pleasing  to  the  pious  husbandman. 

9.  Thou  visitest  the  earth,  and  imterest  it.  The  verbs  are  in  the  preterite,  Calvin : 
"  They  denote  action  continually  going  forward,  and  may  therefore  be  rendered  in 
the  present  tense."  Science  has  never  revealed  the  half  that  the  smile  of  God  does 
to  fertilize  the  earth.  If  he  would  but  remove  the  curse  from  it,  it  would  again  be 
as  Eden  for  fruitfulness.  Gen.  iii.  17-19.  One  of  the  ways,  in  which  he  blesses  it  is 
by  watering  it.  In  many  countries  the  rains  are  frequent,  and  fall  as  they  are 
needed.  In  others  they  are  gathered  in  reservoirs  and  distributed  by  artificial  rivu- 
lets over  immense  plateaus.  In  some  cases  the  tide  is  with  unspeakable  advantage 
turned  in  on  vast  meadows  and  grain  fields.  In  yet  others,  streams  overflow  their 
banks  bringing  down  from  higher  regions  large  deposits  of  fertilizing  mud,  and  soak- 
ing the  earth  that  it  does  not  become  parched  again  for  months.  This  was  the  case 
with  many  ancient  rivers  as  well  as  the  Nile,  Ecc.  xi.  1 ;  Isa.  xxxii.  20.  In  Isa.  xxiii. 
3,  Sihor  means  Nile.  Thou  greatly  enrichest  it  [the  earth]  with  the  river  of  God, 
which  is  fill  of  water.  So  that  there  is  an  abundant  supply  of  water  for  all  purposes, 
in  particular  for  agriculture,  which  is  here  specially  noticed.  For  river  the  Syriac 
and  Arabic  have  rivers.  Horsley  :  "  God  is  he  who  filleth  the  rivulets  with  water." 
The  objection  to  this  mode  of  explaining  the  phrase,  the  river  of  God,  is  that  it  de- 
mands an  unwarranted  change  of  the  Hebrew  text.  Others  by  the  river  of  God 
understand  the  Jordan,  which  ran  through  the  holy  land,  and  which  like  the  Nile 
overflowed  its  banks  and  enriched  its  low  grounds.  But  is  Jordan  ever  once  called 
the  river  of  God?  Others  by  river  of  God  understand  Siloah,  or  Shiloah,  whose 
tvaters  go  softly,  Isa.  viii.  6,  and  flow  "  hard  by  the  altar  of  God."  Calvin  thinks 
this  river  is  held  in  contrast  with  the  Nile  and  that  there  is  an  allusion  to  Deut.  xi. 
10-12.  But  is  Siloah  ever  in  Scripture  called  the  river  of  God?  Others  suppose 
the  river  of  God  to  be  a  great  river,  according  to  the  Hebraism  explained  in  Ps. 
xxxvi.  6.  This  is  legitimate.  But  river  in  Scripture  sometimes  means  an  abundance, 
a  fxdl  .mpply,  as  in  Ps.  xxxvi.  8,  on  which  see.  Anderson:  "The  ti*casures  of  Avater 
wliich  descend  from  the  clouds  may,  with  great  poetical  beauty,  be  termed  the  river 
of  God.  He  collects  them  there  by  the  wonderful  process  of  evaporation,  and  he 
pours  them  down.  They  are  entirely  in  his  hand,  and  absolutely  beyond  the  control 
of  man.  *  The  keys  of  the  clouds,'  say  the  Jews,  'are  peculiarly  kept  in  God's  hand, 
as  the  keys  of  life  and  resurrection.'  "  Possibly  this  is  the  best  explanation.  It  well 
agrees  with  Scripture  teaching  and  knoAvn  facts.  See  Lev.  xxvi.  4 ;  Deut.  xi.  14 ;  Job  v. 
10;  xxxviii.  28;  Joel  ii.  23.  Hengstenberg's  rendering  is:  The  fountain  of  God 
has  plenty  of  water.  Alexander  gives  yet  another  view  :  "  The  river  of  God,  as  op- 
posed to  earthly  streams.     However  these  may  fail,  the  di\  ine  resources  are  exhaust- 


PSALM  Lxv,]  STUDIES  IN   THE  BOOK  OF  PSALMS.  646 

less."  Thou  preparest  them  corn,  when  thou  hast  so  provided  for  it.  Calviu  :  "ThU 
means,  that  the  reason  of  that  abundance  with  which  the  earth  teems,  is  its  having 
been  expressly  formed  by  God  in  his  fatherly  care  of  the  great  household  of  man- 
kind, to  supply  the  wants  of  his  children."  If  after /onuerf  he  had  added  [and  by 
rain  prepared]  the  sense  would  have  been  complete. 

10.  Thou  loaterest  the  ridges  thereof  abundantly.  Ridges,  everywhere  else  rendered 
furrows.  It  means  the  uneven  surfaces  produced  by  plowing.  Perhaps  fxirrows, 
meaning  the  depressions  in  plowed  ground  would  be  the  better  rendering  here,  and 
ridges,  of  the  corresponding  word  in  the  next  clause.  Thou  settlest  the  furroiii.-< 
thereof.  The  rain  dissolves  the  hard  clods  and  smooths  the  uneven  surfaces.  Thou 
makest  it  soft  with  shoivers.  There  is  no  substitute  for  moisture  in  softening  the  earth 
for  the  growth  of  plants ;  and  there  is  no  method  of  diffusing  moisture  so  good  as 
when  it  drops  as  the  rain  and  distils  as  the  dew.  Thou  hlessest  the  springing  thereof. 
Springing,  branch,  budding,  or  growth.  Thereof,  i.  e.,  of  the  earth,  where  earth  is  put 
for  the  things  which  grow  in  it.  Luther :  "  Thou  art  the  right  Master-cultivator, 
who  cultivates  the  land  much  more  and  much  better  than  the  farmer  does.  He  doe? 
nothing  more  to  it  than  break  up  the  ground,  and  plough,  and  sow,  and  then  lets  it 
lie.  But  God  must  be  always  attending  to  it  with  rain  and  heat,  and  must  do  every- 
thing to  make  it  grow  and  prosper,  while  the  farmer  lies  at  home  and  sleeps." 

11.  Thou  croivnest  the  year  with  thy  goodness.  The  translation  perfectly  ex- 
presses the  idea  of  the  original,  although  the  verb  is  in  the  preterite  hast  crowned. 
But  see  on  the  first  clause  of  v.  9.  Luther :  "  In  the  spring,  there  first  appear  the 
blossoms ;  and  then,  shortly  after,  the  strawberries  and  cherries ;  and  then,  ere  long, 
plums,  apples,  and  berries  of  various  juice  and  virtue ;  (to  say  nothing  about  the 
perpetual  verdure  of  the  herbs  which  flourishes  all  the  while,  and  is  continually  re- 
vived with  fresh  supplies  of  dew.)  To  these  we  are  to  add,  the  infinite  variety  of 
herbs  and  odors.  And  then,  at  the  time  of  harvest,  our  barns  are  filled  Avith  wheat, 
rye,  barley,  and  corn,  and  grain  of  every  kind.  In  the  autumn,  our  presses  over- 
flow with  wine  of  an  infinite  variety  of  taste  and  fragrance,  and  our  vats  are  filled 
to  the  brim.  Thus  the  Lord  fills  the  whole  revolution  of  the  year,  and  every  part 
of  it,  with  his  overflowing  and  infinite  goodness."  And  thy  jmtlis  drop  fatness. 
Paths,  goings,  or  ways,  Pr.  v.  6,  21.  Wherever  God  goes  in  mercy,  there  is  fertility, 
so  that  a  piece  of  hitherto  barren  land  visited  by  him  has  the  smell  of  a  field,  which 
the  Lord  hath  greatly  blessed.  Fatness,  always  so  rendered,  see  Ps.  xxxvi.  8  ;  Ixiii. 
5.  It  seems  here  specially  to  refer  to  productiveness,  and  so  this  is  parallel  to  the 
first  clause.  This  remarkable  effect  of  God's  goings  is  seen  everywhere,  even  in  un- 
cultivated lands. 

12.  They  [thy  goings]  drop  [fatness]  upon  the  jxisturcs  of  the  xvilderness.  These 
pastures  were  unplowed  and  generally  broken  parts  of  the  country,  to  -which  flocks 
and  herds  were  driven  at  certain  seasons  of  the  year  for  grazing.  There  they  were 
herded  and  guarded  with  care.  Though  the  hand  of  man  had  done  nothing  to  make 
them  fertile,  yet  God  had  greatly  beautified  them  by  a  delightful  freshness.  And  the 
Utile  hills  rejoice  on  every  side.  Literally,  The  hills  are  girded  wiih  joy ;  see  margin. 
Hills  abounded  in  the  uncultivated  lands,  where  the  pastures  of  the  wilderness  were. 
And  by  God's  blessing  on  them  making  them  fruitful,  they  are  said  to  have  a  girdle, 
not  of  such  ornaments  as  men  and  women  wore  in  oriental  countries  but,  of  gladness, 
or  rejoicing,  as  if  for  a  joyous  dance. 

13.  The  pastures  are  clothed  with  flocks.  Church  of  England:  The  folds  shall  be 
full  of  sheep;  Meibomius:  The  flocks  clothe  the  mountains;  Delaney:  The  fields 
have  clothed  themselves  with  cattle;  Hengstenberg :  The  flocks  are  clothed  with  lambs. 
The  common  version  is  sustained  wholly  or  substantially  by  Calvin,  Ainsworth,  PLsca- 


646  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  i.xv. 

tor,  Fabr.tius,  Venema,  Araesius,  Mudge,  Green,  Edwards,  Jebb,  Fry,  Hammond, 
Tlmluck  and  Alexander.  This  clause  relates  to  the  unplowed  ground;  the  next,  to 
cultivated  land:  The  valleys  also  arc  covered  vnth  corn.  Corn,  all  grains  which  grow 
in  ears,  and  which  are  used  for  making  bread.  T/ie?/ [the  valleys]  shout  for  joy.  Shout, 
a  very  exultant  word,  sometimes  rendered  triumph,  or  make  a  joyful  noise,  used  to 
describe  the  joy  of  angels  at  the  creation,  the  loud  cries  of  Israel  in  battle,  the  joy  of 
the  pious  at  the  removal  of  the  ark;  Josh.  vi.  5;  1  Sam.  iv.  5;  Job  xxxviii.  7;  Ps. 
xli.  11.  They  [the  valleys]  also  smg.  This  verb  and  the  last  are  both  in  the  future. 
The  latter  is  the  weaker  word,  but  this  is  not  the  only  case  in  Hebrew  poetry  where 
the  stronger  word  goes  before.  The  last^iie  verses  of  this  Psalm  contain  as  beautiful 
poetry  as  perhaps  was  ever  written,  even  by  the  pen  of  inspiration. 

Doctrinal  and  Practical  Remarks. 

1.  Take  from  God  the  sincere  and  intelligent  praise,  which  he  receives  in  Zion,  and 
what  has  he  left?  v.  1.  The  wicked  will  not  exalt  his  name.  They  love  his  gifts,  but 
contemn  the  giver. 

2.  The  praise  offered  to  God  should  be  reverent.  It  may  be  loud  but  not  clamorous, 
v.  1.  It  may  be  with  thundering  hallelujahs  as  it  is  in  heaven,  when  it  is  the  expres- 
sion of  the  fulness  of  the  heart,  but  even  then  it  should  be  with  solemn  awe.  "The 
Lord  is  in  his  holy  temple:  let  all  the  earth  keej)  silence  before  him,"  Hab.  ii.  20. 
Compare  Isa.  Ix.  15 ;  Heb.  xii.  22-29. 

3.  Although  all  the  parts  of  appointed  worship  are  to  be  duly  performed,  and  well 
agree  with  each  other,  yet  they  are  not  all  obligatory  at  the  same  time.  One  entire 
act  of  devotion  may  consist  of  praise,  v.  1. 

4.  Vows,  consisting  of  engagements  to  serve  God  in  the  ordinary  way  of  revealed 
duty,  or  in  a  way  lawful  but  not  binding  except  through  our  promise,  are  a  part  of 
true  worship,  v.  1.     See  Eemarks  on  Ps.  xxii.  25;  1.  14;  Ivi.  12;  Ixi.  5,  8. 

5.  Of  all  we  know  of  God,  nothing  should  more  cheer  us  thau  this.  Thou  thai 
hearest  prayer,  v.  2.  Whatever  God  might  be  in  himself,  if  he  were  deaf  to  our  cries, 
Ave  should  be  forever  undone.  Calvin:  "The  answer  of  our  prayers  is  secured  by  the 
fact,  that  in  rejecting  them  God  would  in  a  certain  sense  deny  his  own  nature."  Dick- 
son :  "  The  hearing  and  granting  of  prayer  are  the  Lord's  property,  and  his  usual 
practice,  and  his  pleasure,  and  his  nature,  and  his  glory." 

6.  The  conversion  of  the  heathen  nations  ought  not  to  have  awakened  surprise  or 
opposition  among  the  Jews ;  for  their  own  Scriptures  predict  that  glorious  event,  v.  2. 
We  poor  sinners  of  the  Gentiles  should  never  cease  to  admii-e  and  adore  the  grace 
that  thus  enriches  us, 

7.  In  all  worship  a  deep  sense  of  personal  unworthiness  becomes  us,  v.  3.  Henry: 
"Our  sins  reach  to  the  heavens,  iniquities  prevail  against  us,  and  appear  so  numerous, 
so  heinous,  that,  when  they  are  set  in  order  before  us,  we  are  full  of  confusion,  and 
ready  to  fall  into  despair.  They  prevail  so  against  us,  that  we  cannot  pretend  to  bal- 
ance them  with  any  righteousness  of  our  own;  so  that  when  we  ap2')car  before  God, 
our  own  consciences  accuse  us,  and  we  have  no  replication  to  make."  Conipare  Ps. 
xxxviii.  4;  xl.  12.  Calvin:  "God  will  not  be  entreated  of  us,  unless  we  humbly  sup- 
plicate the  pardon  of  our  sins."  Tholuck:  "Evcr)'^  prayer  should  begin  with  the  con- 
fession that  our  lips  are  unclean."  Morison:  "It  is  the  sense  of  sin  which  drives  us  to 
the  cross." 

8.  But  mere  convictions  of  guilt  will  save  no  one.  We  must  exercise  hope  and 
(jonfidonce  in  God  that  he  will  put  away  our  sins,  v.  3.  This  is  the  stay  of  the  soul. 
The  number  and  aggravation  of  our  offences  need  not  hinder  this  boldness.  God's 
word  amply  warranto  even  the  chief  of  sinners  to  come  and  plead  for  mercy. 


pfiALM  Lxv.]  STUDIES   IN  THE   BOOK  OF  PSALM:?-  347 

9.  Many,  many  arc  the  blessings  of  those  who  arc  chosen  and  railed  of  God,  and 
made  true  worshippers,  v.  4.  Sometimes  we  have  enumerations  of  such  blessings ;  see 
Ps.  ciii. ;  Rom.  v.  1-11;  1  Cor.  iii.  21-23;  but  even  these  are  imperfect.  Thei-e  is  a 
telling  in  God's  mercies,  and  we  shall  be  telling  them  forevei". 

10.  The  doctrine  of  a  divine  election  of  sinners  to  the  blessings  of  salvation  is  as 
certainly  taught  in  the  Old  Testament  as  in  the  New,  v.  4.  It  is  greatly  to  be  regretted 
that  a  truth,  which  has  often  caused  the  hearts  of  God's  servants  to  break  forth  into 
thanksgivings,  should  have  been  rejected  by  some  and  by  others  received  with  sus- 
picion. Compare  v.  4;  Matt.  xi.  25,  26;  Luke  x.  21;  Eph.  i.  3-6.  Our  eternal 
salvation  depends  on  our  election,  John  vi.  37,  44.  This  choice  of  God  is  most  free, 
none  of  our  works  constraining  him  thereto,  Rom.  ix.  11-13.  The  proof  of  our  elec- 
tion is  always  and  only  to  be  found  in  a  holy  life. 

11.  The  true  friends  and  worshippers  of  God  are  not  tossed  from  vanity  to  vanity, 
but  are  satisfied  with  the  goodness  of  his  house,  v.  4.  The  glorious  things  of  God  do 
fill  and  satiate  the  soul,  Jer.  xxxi.  25. 

12.  True  religion  always  was  experimental,  v.  4.  Morison:  "How  useless  are  ordi- 
nances, if  we  have  no  communion  with  God  in  observing  them.  Without  experience 
in  religion  everything  else  must  be  vain  and  fruitless." 

13.  It  is  vain  to  expect  all  summer  and  no  winter,  all  sunshine  and  no  cloud,  all 
pleasant  and  no  terrible  things,  v.  5.  No  vigorous  character  was  ever  formed  under 
mere  blandishments  and  indulgences.  There  is  need  for  the  severe  as  well  as  for  the 
mild.  Calvin:  "It  is  in  no  common,  or  ordinary  manner  that  God  has  preserved  his 
church,  but  with  terrible  majesty.  It  is  well  that  this  should  be  known,  and  th'- 
people  of  God  taught  to  sustain  their  hopes  in  the  most  apparently  desperate  exi- 
gencies." 

14.  Remoteness  from  any  supposed  centre  of  the  religious,  or  political  world  does 
not  place  a  man  beyond  the  jiale  of  God's  providential  care  and  blessing,  v.  5.  He 
fills  the  heart  of  the  poor  heathen  with  food  and  gladness.  He  sends  his  Gospel  to 
the  islands  of  the  sea  and  to  us  Americans,  inhabiting  a  land  not  known  to  the  civil- 
ized world  till  nearly  fifteen  hundred  years  after  the  birth  of  Christ.  Hengstenberg : 
"The  mercies  of  God  are  coextensive  with  human  need."  Luther:  "One  may  run 
over  the  wide  world,  even  to  its  utmost  extremity,  yet  thou,  O  Lord,  art  the  only 
foundation  on  which  the  trust  of  man's  heart  can  stand  and  remain."  Let  men  and 
nations  beware  how  they  treat  Christ  and  his  Gospel,  Matt.  xiii.  17;  Luke  x.  24: 
xii.  48. 

15.  The  stupendous  works  of  God  are  of  excellent  use  in  furnishuig  us  with  concei»- 
tions  and  images  of  the  strength  and  power  of  the  Creator,  v.  6.  If  God  had  never 
done  anything  requiring  omnipotence,  we  should  certainly  doubt  whether  he  had  that 
infinite  perfection ;  but  who  can  look  at  the  mountains,  the  ocean,  or  the  starry  heavens, 
and  be  skeptical? 

16.  Dickson:  "There  is  nothing  so  turbulent,  and  raging,  and  reasonless  in  the 
whole  world,  which  God  doth  not  rule  and  bridle,  and  make  quiet  as  he  pleaseth :  he 
stilleth  the  noise  of  the  seas,  the  noise  of  their  waves"  v.  7.  Bishop  Hall:  "The  sea 
brooked  not  me,  nor  I  the  sea,  an  unquiet  element  made  only  for  wonder  and  use,  not 
for  pleasure."     Yet  in  what  element  do  more  creatures  sport  and  rejoice? 

17.  In  like  manner  God  stills  the  tumult  of  the  people,  v.  7.  The  terrible  commo- 
tions resulting  from  seditions,  persecutions,  tyranny,  insurrection  and  civil  war  are 
uncontrollable  by  any  but  the  hand  of  omnipotence.  The  Lord  can  hush  all  nature 
and  all  nations  as  in  a  moment.  We  do  not  think  enough,  or  make  enough  of  the 
power  of  God.     We  are  too  much  like  that  lord  in  Samaria,  2  Kings  vii.  2. 

18.  If  men  did  not  dislike  the  knowledge  of  God,  it  would  be  impossible  to  account 


648  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxv. 

for  the  present  deplorable  ignorance  of  the  divine  character  among  mankind;  for  God 
gives  tokens  in  the  uttermost  parts  of  the  world,  infallible  signs  of  his  eternal  power  and 
Godhead,  v.  8.  Calvin :  "  It  would  seem  as  if  the  more  perspicacity  men  have  in 
observing  second  causes  in  nature,  they  will  rest  in  them  the  more  determinedly,  in- 
stead of  ascending  by  them  to  God." 

19.  Miserable  as  this  world  is,  every  human  bosom  has  sometimes  been  glad.  But 
whatever  rejoicing  earth  in  all  her  length  and  breath  has  ever  witnessed,  had  God  for 
its  author,  v.  8. 

20.  The  goodness  of  God  is  wondrously  manifest  in  nature,  and  nothing  in  nature 
more  than  in  Avater,  v.  9.  There  are  billions  of  tons  of  this  great  element.  The 
great  reservoirs  of  it  are  salted,  so  as  to  keep  it  perfectly  pure,  yet  not  so  much 
salted  as  to  destroy  the  life  of  innumerable  tribes  of  living  things.  Into  these  great 
reservoirs  all  the  rivers  pour  their  floods.  Thence  by  evaporation  all  lands  are  pro- 
vided with  supplies  of  the  purest,  sweetest  water  falling  from  the  clouds.  Thus  the 
face  of  nature  is  refreshed,  and  the  surplus  of  water,  percolated  through  various  earths, 
sands  and  minerals,  is  kept  cool  and  SAveet  for  drink,  or  impregnated  with  medicinal 
properties,  that  heal  tens  of  thousands.  To  man  water  is  a  great  necessity.  It  is  an 
ingredient  of  every  human  body.  When  cold  it  is  a  tonic;  when  warm,  a  laxa- 
tive; when  hot,  a  stimulant.  It  is  one  of  the  best  emetics.  It  has  no  equal  as  a 
purifier.  Arnd:  "When  a  visit  is  made  by  rich  and  afiectionate  friends,  they  do  not 
come  empty,  but  bring  with  them  a  blessing,  a  good  gift,  to  testify  their  favor.  .  .  So 
when  in  time  of  drought  God  gives  a  gracious  fertilizing  shower,  it  is  as  if  he  paid  us 
a  visit,  and  brought  along  Avith  him  a  great  blessing,  that  we  may  mark  his  love  and 
his  goodness." 

21.  But  in  Scripture  water  is  an  emblem  of  the  Holy  Ghost  in  his  abundant,  re- 
freshing and  purifying  influences,  and  so  verse  9  has  been  by  many  understood  to  point 
to  the  effusion  of  the  blessed  Spirit.  Scott:  "The  rising  of 'the  Sun  of  Righteousness,' 
and  the  pouring  out  of  the  Holy  Spirit,  that  '  River  of  God,'  full  of  the  Avaters  of  life 
and  salvation,  render  the  hearts  of  sinners,  Avhich  before  Avere  hard,  barren  and  Avorth- 
less,  fruitful  in  every  good  Avork;  and  change  the  face  of  nations  far  more  than  the 
sun  and  rain  do  the  face  of  nature."  Morison:  "I  know  not  but  this  imagery  may 
have  been  introduced  by  the  Spirit  of  God  for  the  purpose  of  picturing  to  our  minds 
the  AYonderful  character  of  the  moral  transformation,  Avhich  takes  place  in  the  hearts 
of  men,  Avheu  showers  of  divine  influence  are  poured  down  from  heaven,  Avhen  the 
wilderness  and  solitary  place  are  made  to  rejoice  and  blossom  as  the  rose."  Compare 
Isa.  xxxii.  15;  xxxv.  7;  xliv.  3-6. 

22.  The  census  of  any  thrifty  agricultural  people,  respecting  the  products  of  their 
labor  in  the  fruits  of  the  earth,  Avill  fill  any  devout  mind  with  wonder  and  Avith  grati- 
tude, V.  10.  Yet  the  earth  has  long  been  under  a  curse.  But  a  time  is  coming  Avhen 
she  shall  yield  her  increase,  and  when  a  teeming  population  shall  in  all  lands  be  sup- 
plied Avith  the  fruits  that  God  shall  cause  to  groAV.  The  future  of  this  world,  agricul- 
turally, socially,  civilly,  politically  and  religiously,  is  far  brighter  than  any  part  of 
its  history,  since  the  first  pair  forsook  the  path  of  duty. 

23.  It  is  Avell  for  us  to  dwell  upon  the  Avondrous  beauties  of  the  seasons  and  the 
blessings  they  bring  Avith  them.  If  we  did  it  Avith  any  right  views  and  feelings,  surely 
we  should  find  our  reflections  profitable,  vv.  9-13. 

24.  Those  happy  persons,  to  Avhom  God  has  appointed  the  innocent  pleasures  of 
rural  life,  and  Avhom  he  has  exempted  from  the  Aveariness  of  study,  the  anxieties  of 
trade  and  the  frightful  scenes  familiar  to  military  men,  ought  to  be  not  only  contented 
but  devoutly  thankful,  vv.  9-13. 


rsALM  Lxvi.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  649 

Psalm  lxvi. 

To  the  chief  Musician,  A  Song  or  Psalm. 

1  Make  a  joyful  noise  unto  God,  all  ye  lands: 

2  Sing  forth  the  honour  of  his  name :  make  liis  praise  glorious. 

3  Say  unto  God,  How  terrible  art  thou  in  tliy  works !  through  the  greatness  of  thy  power  shall 
thine  enemies  submit  themselves  unto  thee. 

4  All  the  earth  shall  worship  thee,  and  shall  sing  unto  tliee ;  they  shall  sing  to  thy  name.  Selah. 

5  Come  and  see  the  works  of  God:  heis  terrible  in  his  doing  toward  the  children  of  men. 

6  He  turned  the  sea  into  dry  Zajid :  they  went  through  the  flood  on  foot:  there  did  we  rejoice 
in  him. 

7  He  ruleth  by  his  power  for  ever ;  his  eyes  behold  the  nations :  let  not  the  rebellious  exalt 
themselves.     Selah. 

8  Oh  bless  our  God,  ye  people,  and  make  the  voice  of  his  praise  to  be  heard : 

9  Which  holdeth  our  soul  in  life,  and  sufTereth  not  our  feet  to  be  moved. 

10  For  thou,  O  God,  liast  proved  us :  thou  hast  tried  us,  as  silver  is  tried. 

11  Thou  broughtest  us  into  the  net;  thou  laidest  affliction  upon  our  loins. 

12  Thou  hast  caused  men  to  ride  over  our  heads ;  we  went  through  fire  and  through  water :  but 
thou  broughtest  us  out  into  a  wealtliy  place. 

13  I  will  go  into  thy  house  with  burnt  offerings:  I  will  pay  thee  my  vows, 

14  Which  my  lips  have  uttered,  and  my  mouth  hath  spoken,  when  I  was  in  trouble. 

15  I  will  offer  unto  thee  burnt  sacrifices  of  fatlings,  with  the  incense  of  rams :  I  will  offer  bul- 
locks with  goats.     Selah. 

16  Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  he  hath  done  for  my  soul. 

17  I  cried  unto  him  with  my  mouth,  and  he  was  extolled  with  my  tongue. 

18  If  I  regard  iniquity  in  my  heart,  the  Lord  will  not  hear  me: 

19  But  verily  God  hath  heard  me;  he  hath  attended  to  the  voice  of  my  prayer. 

20  Blessed  be  God,  which  hath  not  turned  away  my  prayer,  nor  his  mercy  from  me. 

ALL  parts  of  the  title  are  explained  on  titles  of  Psalms  iii.  iv.  xxx.  The  author- 
ship cannot  be  certainly  determined.  The  Arabic  and  some  others  ascribe  it  to 
David.  To  this  there  is  no  unanswerable  objection.  Some  think  it  was  written  by 
some  cotemporary  of  the  royal  singer,  unknown  to  us.  Quite  a  number  give  it  a 
much  later  date.  "  Venema  refers  it  to  the  reign  of  Hezekiah,  and  supposes  it  to 
celebrate  the  deliverance  which  was  effected  by  the  destruction  of  Sennacherib's  army. 
Rudinger  is  of  opinion  that  it  celebrates  the  opening  of  the  second  temple,  after  the 
return  from  Babylon."  Clarke  dates  it  about  B.  C.  520  years ;  Scott,  B.  C.  1023. 
Both  date  and  authorship  are  uncertain.  Many  notice  some  resemblance  to  Ps.  xlvi. 
We  have  here  two  names  of  the  Almighty,  Elohim  God  and  Adonai  Lord,  on  which 
see  on  Ps.  iii.  2  ;  ii.  4.     On  Selah  see  Introduction,  §  15. 

1.  Make  a  joyful  noise  unto  God,  all  ye  lands.  Make  a  joyful  noise,  in  the  Hebrew 
one  word,  rendered  as  here  in  Ps.  Ixxxi.  1 ;  xcviii.  4,  6 ;  c.  1 ;  very  often  shout,  as  in 
Ps.  xlvii.  1 ;  shotit  for  joy,  as  in  Ps.  Ixv.  13 ;  triuviph,  as  in  Ps.  Ix.  8.  It  expresses 
exultant  gladsome  emotions.  Edwards:  Sing  with  exalted  voices  to  God ;  Alexander: 
''  The  verb  is  plural  in  its  form,  which  shows  that  earth  has  a  collective  sense."  Our 
translators  therefore  did  right  in  rendering  it,  all  ye  lands ;  they  might  have  read,  Ye 
dwellers  in  the  whole  earth. 

2.  Sing  forth  the  honor  of  his  name.  The  various  renderings  give  the  same  sense  as 
uie  common  version :  Sing  praises  to  the  glory  of  his  name ;  Sing  Psalms  to  the  glory 
of  his  name ;  Sing  the  honor  of  his  name ;  Celebrate  the  glory  of  his  name.  Make 
his  praise  glorious.  Chaldee :  Order  the  glory  of  his  praise ;  Syriac :  Sing  to  the 
honor  of  his  praise;  Calvin:  Make  glorious  his  praise;  Edwards:  Give  him  the  glory 

82 


050  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxvi. 

of  liis  praise.  Abenezra  supposes  the  sense  to  be,  Let  it  be  your  glory  to  praise  him. 
So  also  Patrick  :  Place  your  principal  glory  in  this,  that  you  have  the  honor  to  sing 
his  praises.  But  Calvin  is  perhaj^s  right  when  he  says  the  sense  is  that  we  highly  exalt 
his  praises  that  they  may  be  glorious. 

3.  Say  unto  God,  How  terrible  art  thou  in  thy  works.  The  Chaldee,  Syriac,  Arabic, 
Septuagint,  Ethiopic,  Vulgate,  Doway,  Ainsworth,  Edwards,  Fry  and  Alexander  make 
tei^ihle  agree  with  works.  How  fearful  are  thy  doings.  But  the  church  of  England, 
Calvin,  Piscator,  Fabritius,  Venema,  Amesius,  Jebb  and  Hengstenberg,  guided  by  the 
proper  rendering  of  v.  5  below%  sustain  the  common  version  and  supply  the  words  art 
thou  in.  Terrible,  the  same  as  in  Ps.  Ixv.  5,  on  which  see.  It  is  also  rendered  fearful, 
dreadful.  It  occurs  again  in  v.  5.  God  has  often  stricken  the  hearts  of  his  foes  with 
terror.  See  history.  He  built  up  the  Jewish  nation  by  showing  great  terrors,  Deut. 
iv.  34 ;  xxxiv.  12.  Through  the  greatness  of  thy  power  shall  thine  eneinies  submit  thenni- 
selves  unto  thee.  Submit  themselves,  see  on  Ps.  xviii.  44.  The  margin  reads  lie,  or  yield 
a  feigned  obedience.  God's  foes  should  at  least  profess  submission  to  him,  because  they 
should  be  persuaded  of  the  greatness  of  his  power. 

4.  All  the  earth  shall  worship  thee.  All  the  earth,  as  in  v.  1.  Woi'ship,  do  obeisance, 
do  reverence,  hoxv  doivn,  or  worship,  2  Sam.  i.  2 ;  ix.  6 ;  Ex.  xx.  5 ;  Ps.  v.  7.  The 
Romish  Church  is  very  anxious  to  give  it  in  the  second  commandment  the  sense  of 
adore,  and  so  she  often  renders  it  as  here  and  in  many  places.  But  even  the  Doway 
Bible  sometimes  has  worship,  as  in  2  Sam.  ix.  6 ;  Gen.  xxvii.  29 ;  and  boxv  down,  as 
in  Gen.  xxvii.  29 ;  xxxiii.  3 ;  xxxvii.  7.  The  word  is  used  to  express  bowing  down 
as  an  act  either  of  civil  or  religious  worship.  And  [all  the  earth]  shall  sing  unto  thee. 
Sing,  as  in  v.  2.  They  shall  si^ig  to  thy  name.  Sing,  as  in  the  preceding  clause.  God's 
Tiame  here  means  himself,  as  revealed  to  us. 

5.  Come  and  see  the  works  of  God.  Works,  as  in  Ps.  xlvi.  8.  The  invitation  is  not 
merely  to  take  a  sight  of  God's  works,  but  to  consider  or  regard  them  as  the  word  is 
also  rendered,  v.  18  ;  Ps.  xxxi.  7  ;  Ecc.  xi.  4.  He  is  terrible  in  his  doing  toward  the 
children  of  men.  Terrible,  as  in  v.  3.  Doing,  actioyi,  work,  deed,  1  Sam.  ii.  3  ;  Ps.  ix. 
11 ;  xiv.  1.  Sons  of  men,  sons  of  Adam,  see  Introduction,  §  16.  God's  acts  of  provi- 
dence are  well  suited  to  fill  all  minds  with  dread.  To  his  foes  his  fear  is  a  torment, 
while  to  his  friends  it  is  a  strong  confidence,  Isa.  viii.  14,  15  ;  1  John  iv.  18  ;  Pr.  xiv. 
26.  Compare  Ps.  xl.  5.  The  doing  of  God  might  be  devoutly  considered  in  the 
plagues  of  Egypt,  in  the  overthrow  of  Pharaoh,  in  the  fall  of  Jericho,  in  the  destruc- 
tion of  the  Canaanites,  in  short,  in  all  history.  One  of  these  events  is  immediately 
mentioned : 

6.  He  turned  the  sea  into  dry  laud.  If  Pharaoh  and  his  hosts  had  possessed  any 
real  sagacity,  they  would  not  have  assayed  to  follow  the  Israelites.  They  knew^  that 
the  sea  was  made  to  stand  on  heaps  for  the  chosen  people,  and  not  at  all  for  their  per- 
secutors. But  they  Avere  blind,  mad,  incorrigible.  On  they  pressed,  and  the  power, 
which  stayed  the  waves  for  Israel,  withdrew ;  the  waters  found  their  level,  and  the 
persecutors  sank  like  a  stone.  They  went  through  the  flood  on  foot.  Flood,  almost 
uniformly  rendered  river,  as  in  Gen.  ii.  10  ;  Ps.  xlvi.  4 ;  Ixxii.  8.  If  here  it  is  river, 
it  refers  to  the  crossing  of  Jordan,  which  was  also  miraculously  effected  and  was  every 
way  an  event  suited  to  impress  the  mind  of  any  one.  Josh.  iii.  These  escapes  of 
Israel  and  the  destruction  of  their  foes  were  so  marked  that  it  could  not  but  awaken 
gladness  in  pious  minds :  There  did  we  rejoice  in  him.  The  jDarticular  form  of  rejoic- 
ing, caused  by  the  rescue  of  Israel  and  the  overthrow  of  their  foes  at  the  Red  sea  is 
given  at  length  in  the  exultant  song  of  Moses  and  Miriam,  Ex.  xv.  1-21 ;  one  of  the 
most  elevated  compositions  in  the  Hebrew  language.  The  passage  of  the  Red  sea 
might  well  have  led  each  one  to  say : 


PSALM  i.xvr.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  651 

7.  He  ruleih  by  his  poiver  for  ever.  Tlio  divine  government  is  conducted,  not  by 
the  permission,  assistance,  or  suffei'ance  of  men  or  angels ;  but  by  God's  own  inherent 
and  resistless  energy.  It  shall  be  so  to  eternity.  His  eyes  behold  the  nations.  Pool : 
"  He  sees  all  their  secret  and  subtle  devices,  and  can  and  will  defeat  them,  when  ne 
sees  fit."  Alexander  :  "  The  divine  inspection  here  described  imi^lias  that  man  can  no 
more  evade  God's  power  than  resist  it."  God's  providence  is  as  truly  and  as  con- 
stantly over  the  wicked  as  over  the  righteous,  though  for  a  diftcrcnt  end.  Let  not  the 
rebellious  e.udt  themselves,  i.  e..  Let  them  not  act,  as  if  God  had  them  not  in  his  power, 
and  would  not  hold  them  to  a  strict  account.     Compare  Isa.  xiv.  13-15  ;  Obad.  4. 

8.  Oh  bless  our  God,  ye  people,  and  make  the  voice  of  his  praise  to  be  heard.  Bless, 
as  in  Ps.  v.  12.  As  all  j^eople,  all  nations,  receive  the  divine  mercies,  and  all  have 
good  cause  to  bless  him,  they  should  speak  openly  of  his  works  and  publish  his  praise. 
If  the  nations  had  not  been  shockingly  depraved,  they  would  long  since  have  been 
won  to  the  faith,  and  obedience,  and  worship  of  Jehovah  by  the  wonders  he  has  showed. 
He  is  evidently  God, 

9.  Which  holdeth  our  sotd  in  life.  The  nation  of  Israel  was  evidently  kept  and  con- 
tinued in  existence  against  the  fixed  and  malicious  purposes  of  surrounding  nations, 
not  by  its  own  inherent  strength,  but  by  the  power  of  Jehovah.  Often  did  it  seem  as 
if  destruction  was  at  the  door,  but  God  averted  such  strokes  as  would  have  wiped 
them  out  of  existence.  Aiid  suffereth  not  our  feet  to  be  moved,  i.  e.,  so  as  to  be  rooted 
out  as  a  nation.  Many  a  deliverance  wrought  for  Israel,  for  the  Gospel  church,  and 
for  individual  Christians  has  been  like  life  from  the  dead.  Perhaps  it  is  this  verse 
more  than  any  other  which  led  some  of  the  ancient  interpreters  to  entitle  this  A  Psalm 
of  the  Resurrection. 

10.  For  thou,  0  God,  hast  j^roved  us:  thou  hast  tried  iis,  as  silver  is  tried.  Instead 
of  For  we  might  better  read  Yet,  or  Though,  as  some  suggest.  Proved,  as  in  Ps.  xvii. 
3  ;  in  Ps.  vii.  9,  try ;  in  Ps.  xxvi.  2,  examine.  It  implies  thorough  searching,  close  scru- 
tiny. Tried,  as  in  Ps.  xvii.  3.  It  signifies  melting,  refining,  or  founding  when  applied 
to  precious  metals.  To  try  as  silver  is  to  test  severely,  see  on  Ps.  xii.  6.  Though  God 
had  brought  his  chosen  people  to  great  eminence,  yet  it  had  been  by  such  trials,  as  no 
other  nation  had  endured.  Alexander :  "  The  general  idea  here  is  that  of  afiliction, 
as  a  means  both  of  trial  and  purgation,  and  is  carried  out  in  the  following  verses." 

11.  Thou  broughtest  us  into  the  net.  Net,  sometimes  rendered  fort,  fortress,  hold, 
strong  place;  also  snare,  net,  Ezek.  xii.  13;  xvii.  20.  Net  is  the  word  here.  They 
were  not  caught  in  some  artifice  of  enemies,  but  God  himself  had  allowed  their  afitxirs 
to  become  complicated  and  themselves  perplexed.  Thou  laidest  affliction  upon  our 
loins.  Affliction,  here  only.  There  is  great  diversity  in  the  rendering,  chain,  tribula- 
tion, afHiction,  straitness,  sore  pressure,  heavy  load.  A  heavy  burden  is  perhaps  the 
best  rendering,  as  the  word  is  here  evidently  used  figuratively  in  connection  with  the 
loins.  The  probable  reference  is  to  the  general  course  of  severe  discipline  by  which 
God  had  trained  Israel. 

12.  Thou  hast  caused  men  to  ride  over  our  heads.  Anderson  :  "  To  ride  over  signifies 
to  insult  or  tyrannize  over.  Or  the  image  may  be  taken  from  the  trampling  of  war- 
horses  in  the  day  of  battle."  Clarke :  "  Thou  hast  permitted  us  to  fall  under  the 
dominion  of  our  enemies ;  who  have  treated  us  as  broken  infiintry  are  when  the 
cavalry  dashes  among  their  disordered  ranks,  treading  all  under  the  horses'  feet."  Pool 
thinks  it  means  to  "  ride  upon  our  shoulders.  By  thy  permission  they  have  used  us 
like  slaves,  yea,  like  beasts  to  carry  their  persons  or  burdens.  Compare  Isa.  li.  23." 
We  went  through  fire  and  through  water.  Anderson :  "  Fire  and  water,  the  one  of 
which  elements  consumes,  while  the  other  suffocates,  is  a  proverbial  expression,  signi- 
fying extreme  danger  and  complicated  calamities."  See  Num.  xxxi.  23 ;  Ps.  xxxii.  6 , 


652  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxvi. 

Ixix.  2 ;  Isa.  xliii.  2 ;  Ezek.  xv.  7  ;  xxx.  8.  Thus  far  the  verse  had  a  remarkable 
fulfihuent  in  the  sufferings  of  the  Israelites  in  Egypt.  Yet  they  were  not  left  there 
to  groan  and  perish.  But  thou  broughtest  tis  out  to  a  wealthy  place.  The  last  word 
occurs  seldom.  In  various  translations  we  have  it,  refreshment,  wide  place,  rest, 
fruitful  place,  affluence,  abundance,  place  of  ease.  There  was  a  wonderful  diffei-ence 
between  living  as  bondmen  in  Egypt  and  as  proprietors  in  Judea.  The  consideration 
of  such  mercies  affected  the  heart  of  the  Psalmist : 

13.  /  will  go  into  thy  house  with  burnt  offerings.  House  does  not  necessarily  signify 
the  temple  properly  so  called.  The  name  is  given  to  the  tabernacle,  Ex.  xxiii.  19 ; 
Josh.  ix.  23 ;  Judg.  xviii.  31 ;  xix.  18.  On  burnt  offerings  see  Ps.  1.  8.  The  Psalmist 
makes  an  engagement  in  good  faith  and  with  an  honest  heart  to  pay  the  public  wor- 
ship of  the  dispensation  under  wliich  he  lived.  I  will  pay  thee  my  vows.  Vows,  see 
on  Ps.  xxii.  25;  1.  14;  Ivi.  12;  Ixi.  5,  8;  Ixv.  1.  These  vows  seem  to  have  been  of 
things,  which  became  obligatory  because  they  were  promised.     He  says  of  them, 

14.  Which  my  lips  have  uttered,  and  my  mouth  hath  spoken,  when  I  was  in  trouble. 
Clarke:  "This  is  generally  the  time  when  good  resolutions  are  formed,  and  vows 
made : — but  how  often  are  these  forgotten  when  affliction  and  calamity  are  removed." 
Compare  Jer.  xxii.  28. 

15.  I  tuill  offer  unto  thee  burnt  sacrifices  of  fallings,  with  the  incense  of  rams,  I  xtnll 
offer  bullocks  loith  goats.  In  this  verse  are  mentioned  all  the  kinds  of  four-footed 
creatures  that  were  appointed  to  be  offered  in  sacrifice  under  the  law.  This  shows 
that  the  Psalmist  had  made  very  comprehensive  vows,  and  felt  called  upon  to  exercise 
unusual  gratitude.  The  sense  is  well  given  by  Scott :  "  I  w-ill  liberally  provide  for 
every  part  of  the  service  at  the  tabernacle ;"  by  Clarke  :  "  Thou  shalt  have  the  best 
of  the  herd  and  of  the  fold ;"  and  by  Patrick :  "  I  will  not  come  empty  into  thy  house ; 
so  I  will  not  bi-ing  thee  a  niggardly  present ;  but  offer  sacrifices  of  all  sorts,  and  the 
best  and  choicest  of  every  kind."  Scott  well  says,  '  The  incense  of  rams'  conveys  no 
clear  meaning ;  and  he  proposes  an  amended  translation :  "  I  will  offer  unto  thee  the 
burnt-sacrifices  of  fatlings,  even  rams,  with  incense ;  I  will  offer  bullocks  and  goats." 
Horsley  renders  the  verse  thus :  "  Offerings  of  fatlings  I  will  offer  unto  thee,  with 
incense ;  I  will  sacrifice  rams,  bullocks,  and  full-grown  goats."  That  incense  should 
not  be  connected  Avith  rams  is  admitted  by  the  Chaldee,  Arabic,  Ethiopic,  Ainsworth, 
Piscator,  Fabritius,  Amesius,  Edwards  and  Fry. 

16.  Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  he  hath  done  for  my 
soul.  All  the  Scriptures  are  for  public  use ;  but  the  wicked  neither  understand  nor 
relish  the  lively  oracles,  nor  the  experiences  of  God's  children.  So  the  Psalmist  asks 
not  the  scoffing  world,  but  those  who  fear  God,  to  listen  to  his  song.  God's  children 
make  an  attentive  audience. 

17.  I  cried  unto  him  with  my  mouth,  and  he  was  extolled  with  my  tongue.  I  cried,  in 
my  danger  and  distress ;  I  prayed  with  great  fervor  and  earnestness ;  and  even  then  I 
forgot  not  to  adore  and  exalt  God.  I  knew  that  if  he  chose,  he  could  save  me.  T 
had  no  hope  in  any  other,  and  I  solemnly  said  so.  I  remember  my  trying  circum- 
stances. I  magnify  his  mercy.  When  rescued,  I  gave  him  thanks.  Patrick  :  "  The 
ardent  prayers,  which  I  made  unto  him,  in  a  very  low  condition,  are  now  turned  into 
the  highest  praises  of  his  powerful  goodness."  Calvin :  "  The  term  extol  intimates, 
that  we  cannot  honor  God  more  in  our  worship  than  by  looking  upwards  to  him 
for  deliverance." 

18.  If  I  regard  iniquity  in  my  heart,  the  Lord  mil  not  hear  me.  Clarke:  "If  I  have 
seen  iniquity  in  my  heart — if  I  have  known  it  was  there,  and  encouraged  it;  if  I 
pretended  to  be  what  I  was  not;  if  I  loved  iniquity,  while  I  professed  to  pray  and  be 
eorry  for  my  sin: — the  Lord  Adonai,  my  Prop,  Stay,  and  Supporter,  would  not  have 


PSALM  Lxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  653 

heard ;  and  I  should  have  been  left  without  help  or  support."    Regard,  see  on  v.  6, 
where  it  is  rendered  see. 

19.  But  verily  God  hath  heard  me.  The  issue  showed  that  God  approved  the 
Psalmist's  character  and  conduct.  Sometimes  the  divine  vindication  is  so  marked 
that  none  can  deny  that  the  Lord  has  done  it.  He  hath  attended  to  the  voice  of  my 
prayer.    Attended,  rendered  attend  in  Ps.  xvii.  1 ;  Iv.  2;  Ixi.  1,  and  hearken  in  Ps.  v.  2. 

20.  Blessed  be  God,  ivhich  hath  not  turned  away  my  prayer,  nor  his  mercy  from  ms. 
Blessed,  from  the  same  root  as  bless  in  v.  8.  God's  mercy  is  the  cause  of  our  deliver- 
ance from  unjust  and  violent  men,  whom  we  have  not  wronged;  for  though  we  have 
not  sinned  against  them,  we  have  sinned  against  God. 

Doctrinal  and  Practical  Remarks. 

1.  To  those,  who  wholly  reject  vocal  music  from  God's  worship,  a  considerable 
part  of  Scripture  must  appear  strange,  vv.  1,  2,  8. 

2.  No  nation  or  tribe  is  so  degraded  or  wretched  that  it  has  not  abundant  cause 
for  showing  forth  the  glory  of  God,  and  uttering  his  praise,  v.  1.  Morison:  "As 
Jehovah  is  entitled  to  the  universal  and  undivided  homage  of  all  the  dwellers  upon 
earth,  the  Psalmist  here  calls  upon  all  lands  to  shout  joyfully  before  him,  to  chant 
the  glory  of  his  name,  and  to  celebrate  the  praise  of  his  infinite  perfections." 

3.  We  should  do  all  in  our  power  to  make  the  worship  of  God  not  only  decent, 
solemn,  and  impressive,  but  glorious,  v.  2.  We  should  never  seek  to  set  forth  God's 
praises  moderately,  but  in  the  highest  strains  and  most  animated  manner.  Scott: 
"Nothing  but  human  depravity  prevents  this  reasonable  employment  from  being  as 
universal  on  earth  as  in  heaven." 

4.  Take  from  the  Bible  its  awful  doctrines,  and  from  providence  its  terrible  acts, 
and  the  whole  system,  under  which  God  has  placed  us,  would  be  emasculated,  vv.  3, 5. 
"Much  of  religion  lies  in  a  reverence  for  the  Divine  Providence." 

5.  Neither  God  nor  religion  are  responsible  for  the  feigned  submission,  the  real 
hypocrisy  of  many  in  the  world,  v.  3.  Were  they  wise,  or  docile,  or  ingenuous,  the 
truths  and  judgments,  Avhich  make  them  hypocrites,  would  make  them  the  honest 
and  sincere  followers  of  the  Lamb. 

6.  How  glorious  Avill  be  the  day  when  the  fulness  of  the  Gentiles  shall  be  brought 
in,  and  all  the  earth  shall  serve  Jehovah  and  his  Christ.  This  worship  shall  not  be 
feigned;  but  shall  abound  in  hearty  singing,  v.  4.  Calvin :  "  P]<«,ise  is  the  best  of  all 
sacrifices,  and  the  true  evidence  of  godliness."  One  of  the  richest  sources  of  joy  to 
believers  is  the  anticipation  of  the  time  when  all  flesh  shall  aee  the  salvation  of  God. 

7.  It  should  be  a  considerable  part  of  our  business  in  this  life  earnestly  to  call 
men's  attention  to  the  wonderful  works  and  terrible  doings  of  the  Almighty,  v.  5. 
This  is  the  prescribed  duty  of  parents,  of  teachers  and  of  preachers  of  the  gospel, 
yea,  of  all  men  as  they  have  opportunity. 

8.  All  God's  doings  are  worthy  of  pious  notice  and  remembrance ;  but  some  of  his 
acts  deservedly  make  such  an  impression  on  a  man,  a  nation,  or  a  generation,  that 
ihey  may  well  be  mentioned  till  time  shall  end,  yea,  some  of  them  while  eternity 
endures.  Such  was  the  history  of  one  day's  transactions  at  the  Red  sea.  Such  was 
the  march  across  the  Jordan,  v.  6.  But  *in  redemption  by  the  death  of  Christ,  and 
the  glories  which  followed  that  grand  event,  we  have  far  more  surprising  and  affecting 
subjects  to  contemplate,  than  Israel's  deliverance  from  Egyptian  bondage.'  The 
conversion  of  a  man's  soul  and  his  safe  and  hajipy  death  in  Christ  will  be  themes 
of  rejoicing  forever.  Hengstenberg :  "God's  guidance  of  his  people  is  a  constant 
drying  up  of  the  sea  and  of  the  Jordan,  and  the  joy  over  his  mighty  deeds  is  always 
receivins:  new  materials." 


^54  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxvi. 

9.  God's  kingdom  is  from  everlasting  to  everlasting.  He  ntleth  by  his  jyower  for 
ever,  v.  7.  Whoever  will  duly  consider  the  nature  and  history,  the  perils  and  es- 
capes of  his  own  life,  will  not  want  evidence  of  the  constant  care  of  a  sleepless  and 
almighty  providence. 

10.  Let  the  potsherd  strive  with  the  potsherds  of  the  earth,  but  wo  to  him  that 
striveth  with  his  Maker.  Let  not  the  rehellioiis  exalt  theinselves,  v.  7.  No  man  ever 
hardened  himself  against  God  and  prospered. 

11.  Whoever  can  truly  say  Our  God  will  not  rest  satisfied  wdthout  calling  on  all 
around  him  to  bless  God,  v.  8.  A  regenerated  child  of  God  correctly  judges  that  his 
own  private  estimate  of  the  divine  blessings  is  not  enough,  but  that  he  should 
heartily  endeavor  to  make  others  partakers  of  the  true  knowledge  and  worship  of 
the  Most  High. 

12.  Both  persons  and  nations  should  acknowledge  that  their  life  in  its  beginning 
and  in  its  continuance  is  wholly  from  God,  v.  9.  And  surely  he,  who  depends  on 
another  for  life,  is  wholly  dependent.  Oh  that  men  would  humble  themselves  under 
the  mighty  hand  of  God,  and  ow'n  that  their  existence,  and  all  their  privileges,  civil, 
social  and  religious  come  from  above.  As  God  supports  natural  life,  so  does  he 
spiritual  life ;  and  so  all  believers  in  Christ  are  Avondrously  safe. 

13.  The  whole  of  life  is  a  test,  a  trial  of  what  is  in  us,  so  arranged  by  God  him- 
self, and  it  is  of  great  importance  that  we  so  regard  it,  v.  10.  Nothing  is  more 
quieting  to  the  pious  soul  than  to  remember,  It  is  the  Lord.  Compare  Job  i.  21 ; 
Amos  iii.  6. 

14.  Many  of  the  tests  to  which  God  subjects  his  people  are  painful,  vv.  11,  12. 
Sometimes  captivity,  hard  bondage,  cruel  oppression,  fire  and  water,  heat  and  cold, 
are  sent  to  prove  them.  Sometimes  their  trials  are  wholly  unknown  to  the 
world.  We  ought  to  be  specially  thankful,  if  we  are  saved  from  tyranny,  from  per- 
secution for  conscience'  sake,  from  all  that  class  of  trials,  w'hich  bring  upon  us  the 
fiendish  passions  of  men.  When  men  are  let  loose  to  ride  over  our  heads,  we  are  in- 
deed in  a  sad  case. 

15.  However  long  and  sharp  the  trials  of  God's  people  may  be,  they  shall  have  a 
happy  issue  out  of  them,  and  a  blessed  enlargement,  which  none  but  God  can  give, 
v.  12.  O  yes,  the  trial  of  their  faith,  being  more  precious  than  of  gold  that  per- 
isheth,  though  it  be  tried  with  fire,  shall  be  found  unto  praise,  and  honor,  and  glory, 
at  the  appearing  of  Jesus  Christ,  1  Pet.  i.  7.  Compare  Isa.  i.  25 ;  xlviii.  10 ;  Zech. 
xiii.  9.  Arnd :  "  The  pious  martyr  Babylas  said,  when  he  was  led  to  death  :  '  Be 
now  joyous,  O  my  soul,  God  is  doing  good  to  thee.' " 

16.  It  is  right  for  persons  of  every  rank  and  condition  to  observe  all  the  ordi- 
nances appointed  by  God  in  the  dispensation  under  which  they  live,  vv.  13,  15.  Es- 
pecially should  we  feel  and  confess  that  we  are  miserable  sinners,  and  so  must  ever 
come  with  a  deep  sense  of  un worthiness,  and  with  a  lively  faith  in  the  great  sacrifice 
of  the  one  Mediator. 

17.  My  soul,  remember  the  vows  and  promises  thou  hast  made  to  God  in  the  day 
of  sorrow.  Hast  thou  paid  them?  vv.  13,  14.  Or  hast  thou  passed  thy  word  to 
thy  Maker  and  been  found  a  liar?  O  how  is  this?  Of  nothing  must  a  more  awful 
account  be  given  than  of  broken  vows. 

18.  If  it  is  praiseworthy  to  tell  of  outward  deliverances  and  to  invite  others  to 
li-sten  to  a  narrative  of  God's  mercies  in  that  behalf;  surely  it  cannot  be  wrong  to 
state  clearly,  modestly  and  thankfully  God's  dealings  with  our  souls.  It  is  one  proof 
of  the  low  state  of  piety  in  this  century  that  there  is  so  little  solemn  and  profitable 
conversation  among  professors  of  religion  concerning  the  work  of  God  in  their  owii 
hearts.     Scott:  "  Besides  the  general  example  of  gratitude  for  our  mercies,  whicli 


PSALM  Lxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  ^SFy 

we  pul)licly  exhibit;  we  should  more  particularly  declare  to  those  who  fear  God, 
what  he  has  done  for  our  souls,  and  how  he  has  heard  and  answered  our  prayers  : 
tJiey  alone  are  capable  of  understanding  our  experience,  and  they  will  be  edified  and 
encouraged  by  it,  and  will  join  with  us  in  prayer  and  praise,  and  this  will  turn  to 
our  mutual  comfort,  and  to  the  glory  of  God."  Morison  :  "  It  is  an  excellent  sign 
of  the  power  of  religion  in  the  heart,  when  it  pants  for  opportunity  of  bearing 
testimony  to  the  faithfulness  and  mercy  of  Jehovah  in  the  dispensations  of  his  pro- 
vidence and  grace."  Henry  :  "  God's  people  should  communicate  their  experiences 
to  each  otlier ;  we  should  take  all  occasion  to  tell  one  another  of  the  great  and  kind 
things,  which  God  has  done  for  us,  especially  for  our  souls."  Tholuck :  "  The  ex- 
perience of  every  individual  pious  man  is  the  common  possession  of  all." 

19.  True  prayer  is  earnest;  it  anes  unto  God,  v.  17.  Length  is  no  substitute  for 
fervor  in  our  devotions. 

20.  It  cannot  be  denied  that  there  is  much  praying  in  the  world  ;  but  it  must  be 
admitted  that  much  of  it  fails  to  bring  the  blessing.  Why  is  this  ?  An  answer  may 
be  found  in  v.  18.  We  ask  that  we  may  consume  it  upon  our  lusts,  our  pride,  our 
ambition,  our  ease,  our  sloth,  our  vanity,  our  worldliness.  Home :  "  The  prayer 
which  is  heard  is  the  prayer  of  the  penitent,  heartily  grieved  and  wearied  with  sin, 
hating  and  longing  to  be  delivered  from  it."  Slade :  "  There  must  be  no  double 
dealing  with  Jehovah."  John  ix.  31.  Calvin:  "Integrity  of  heart  is  indispensa- 
ble." Henry :  "  If  I  have  favorable  thoughts  of  iniquity,  if  I  love  it,  indulge  it, 
allow  myself  in  it,  if  I  treat  it  as  a  friend,  and  bid  it  welcome,  make  provision  for 
it,  and  am  loath  to  part  with  it,  if  I  roll  it  under  my  tongue  as  a  sweet  morsel, 
though  it  be  but  a  heart-sin  that  is  thus  countenanced  and  made  much  of,  if  I  de- 
light in  it  after  the  inward  man,  God  will  not  hear  my  prayer." 

21.  The  comfort  of  answered  prayers  is  very  great,  vv.  19,20.  Indeed  it  constitutes 
the  substance  of  the  Christian's  support.  We  may  use  it  as  we  will  and  when  we  will. 
Scott:  "The  feeblest  petition  of  the  repenting  sinner,  coming  from  a  broken  heart,  will 
by  no  means  be  despised."  God  may  turn  his  ears  from  prattling  prayers,  or  j:)reach- 
ing  prayers,  but  never  from  penitent,  believing  prayers. 

22.  If  prayer  is  answered,  if  blessings  descend,  we  should  never  forget  that  it  is  all 
of  mercy,  v.  20.  Calvin :  "  It  is  entirely  of  his  free  grace  that  God  is  propitious,  and 
that  our  prayers  are  not  wholly  ineffectual."  Henry :  "  What  we  win  by  prayer,  we 
must  wear  with  praise." 


Psalm  lxvii. 

To  the  chief  Musician  on  Neginoth,  A  Psalm  or  Song. 

1  God  be  merciful  unto  us,  and  bless  us;  and  cause  his  face  to  shine  upon  us;  Selah. 

2  That  thy  way  may  be  known  upon  eartli,  thy  saving  liealth  among  all  nations. 

3  Let  the  people  praise  thee,  O  God;  let  all  the  people  praise  thee. 

4  Oh  let  the  nations  be  glad  and  sing  for  joy:  for  tliou  shalt  judge  the  people  righteously,  and 
govern  the  nations  upon  earth.     Selah. 

5  Let  the  people  praise  thee,  O  God;  let  all  the  people  praise  thee. 

6  Then  shall  the  earth  yield  her  increase ;  and  God,  even  our  own  God,  shall  bless  us. 

7  God  shall  bless  us;  and  all  the  ends  of  the  earth  shall  fear  him. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xxx.     That  David  Avrote  this  ode  is 
^     admitted  by  the  Arabic,  Septuagint,  Ethiopic  and  Vulgate,  and  is  esteemed  prol>a- 


656  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxvii. 

ble  by  Luther,  Patrick,  Dodd,  Scott,  Morison  and  Hengstenberg.  The  Syriac  and 
Abenezra  say  its  author  is  unknown.  The  silence  of  many  commentators  on  this  matter 
shows  tliat  their  minds  are  not  clear.  Of  course  it  has  no  known  historic  occasion. 
The  Syriac  says  "the  people  sang  it  when  they  brought  David  over  the  river  Jordan," 
after  the  suppression  of  Absalom's  rebellion.  That  occasion  is  described  in  2  Sam.  xix. 
11-43.  But  I  find  no  support  for  this  opinion.  The  Syriac  has  better  foundation  for 
saying  that  "to  us  it  intimates  a  prophecy  in  it  concerning  the  calling  of  the  Gentiles 
and  the  preaching  of  the  apostles,  and  also  concerning  the  judgments  of  the  Lord." 
Horsley  thinks  it  is  "a  hymn  for  the  feast  of  the  tabernacles,  prophetic  of  a  general 
conversion  of  the  world  to  the  worshij)  of  God."  Patrick  thinks  it  probable  it  was 
used  in  blessing  the  people,  after  bringing  the  ark  to  Jerusalem.  But  the  contents  of 
the  Psalm  are  our  sole  guide  in  this  matter,  and  they  fix  no  occasion  for  its  special 
use.  Scott  dates  it  B.  C.  1023 ;  Clarke,  about  B.  C.  520.  The  only  name  of  the  Most 
High  in  it  is  Elohim  God,  on  which  see  on  Ps.  iii.  2.     On  Selah  see  Introduction,  §  15. 

1.  God  he  merciful  unto  us,  and  bless  us;  and  cause  his  face  to  shine  upon  us.  This 
is  the  substance  of  the  form  of  benediction  (with  a  change  of  person  in  the  pronoun) 
used  by  the  priests  under  the  law.  Num.  vi.  24-26.  Tholuck:  "The  shining  counte- 
nance of  God  on  his  people  is  a  gracious  one,  the  lustre  of  which  refreshes  the  hearts, 
and  pours  blessings  on  all  the  ways  of  the  people."  Be  merciful,  in  Ps.  li.  1,  Have 
mercy.  Bless,  as  in  Ps.  v.  12;  Ixvi.  8.  For  the  sense  of  causing  his  face  to  shine,  see 
on  Ps.  iv.  6;  xxxi.  16.  The  Hebrew  verbs  both  here  and  in  Num.  vi.  are  in  the 
future,  though  perhaps  well  rendered  in  the  imperative;  yet  if  we  use  the  future,  they 
contain  a  promise  of  a  blessing  yet  to  come.  Us  has  no  doubt  a  primary  reference  to 
the  godly  among  the  Israelites.  To  them  as  to  us  all  blessings  come  through  mercy 
and  grace.  Rich  and  numerous  were  the  blessings  that  God  promised  to  Israel,  as 
may  be  seen  in  Deut.  xxviii.  1-14,  Avhich  may  be  regarded  jis  an  'expansion'  of  Num. 
vi.  24-26. 

2.  That  thy  way  may  he  known  upon  earth,  thy  saving  health  among  all  nations.  God's 
way  is  his  covenant,  says  Calvin;  his  procedure,  says  Hengstenberg;  his  mode  of  deal- 
ing with  his  people,  says  Alexander;  the  'Avay'  to  eternal  life,  says  Home.  Clarke 
explains  it  as  equivalent  to  "Thy  will,  thy  gracious  designs  towards  the  children  of 
men, — Thy  way  of  reconciling  them  to  thyself, — of  justifying  the  ungodly,  and  sanc- 
tifying the  unholy.  .  .  God's  ivay  is  God's  religion.''  The  more  evangelical  the  ex- 
planation of  the  first  clause,  the  better  it  tallies  with  the  second,  which  is  parallel. 
Our  version  has  saving  health.  But  the  word  occurs  more  than  seventy  times  in  the 
Hebrew  Bible  and  in  more  than //if?/  instances  it  is  rendered  salvation,  sometimes  help, 
welfare,  deliverance,  twice  health,  Ps.  xlii.  5, 11,  here  only,  saving  health.  See  on  Ps.  xlii. 
11.  Saving  health  seems  to  have  been  inserted  from  an  old  translation  in  use  in  the 
days  of  King  James. 

3.  Let  the  people  praise  thee,  0  God;  let  all  the  people  praise  thee.  People  in  both 
cases  plural,  nations.  Praise,  the  same  verb  in  both  clauses,  rendered  give  thanks  in 
Ps.  vi.  5;  in  Ps.  xxxii.  5,  confess.  The  verb  is  in  the  future  in  both  instances,  shall 
praise,  but  well  enough  rendered  in  the  imperative.  Both  are  forms  of  prediction. 
See  Introduction,  §  6.  It  clearly  foretells  the  time  when  the  Gentiles  shall  have  the 
light  of  the  Gospel. 

4.  Oh  let  the  nations  be  glad  and  sing  for  joy ;  or.  The  nations  shall  be  glad  and 
shout  for  joy.  Verses  3,  5  in  precisely  the  same  words  call  on  all  nations  to  give 
thanks.  Verse  4  assigns  a  reason  for  so  doing.  God  shall  make  them  glad  and  give 
them  cause  for  shouting.  The  calling  of  the  Gentiles  to  a  participation  of  the  bless- 
ings of  the  Gospel  was  to  them  life  from  the  dead.  It  opened  to  them  boundless 
fields  of  glad  thought  and  emotion.     It  showed  them,  contrary  to  their  former  anpre- 


PSALM  Lxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  65T 

hensions,  that  the  world  was  not  governed  by  chance,  nor  by  demoniacal  hatred,  but 
equitably :  For  thou  shalt  judge  the  people  righteously,  and  govern  the  nations  upm. 
earth.  The  rule  of  Christ  over  the  nations  is  righteous  altogether.  The  glory  of 
any  government  depends  on  its  righteousness.  The  Scriptures  give  us  all  needed 
assurance  on  this  point,  and  make  it  the  foundation  of  rejoicing,  Ps.  xcvi.  10-13; 
xcvii.  1,2;  xcviii.  8,  9 ;  Isa.  xi.  3-10.  This  righteousness  is  marvellously  displayed 
in  all  the  provisions  of  the  Gospel.  Peoj)le,  plural  peoples,  see  on  Ps.  ii.  1.  Nation.^, 
as  in  V.  3. 

5.  Let  the  people  praise  thee,  0  God ;  let  all  the  people  praise  thee.  In  Hebrew  and 
English  this  is  a  literal  copy  of  v.  3.  It  is  repeated  because  it  calls  attention  to  a 
great  and  neglected  duty,  because  in  v.  4,  abundant  cause  is  assigned  for  performing 
it,  and  because  God  would  teach  us  that  his  salvation  would  awaken  thanksgiving.  No 
man  can  read  the  writings  of  early  Christians  converted  from  heathenism  without 
seeing  that  they  felt  themselves  almost  as  marvellously  rescued,  as  if  they  had  been 
brought  out  of  hell  itself. 

6.  Then  shall  the  earth  yield  her  increase.  The  verb  is  in  the  preterite,  has  yielded. 
So  confident  is  the  prophet  that  he  speaks  of  it  as  already  accomplished.  It  points  us 
to  a  time  foretold  when  abundance  and  praise  shall  mark  the  world  for  a  long  time 
together.  Temporal  and  spiritual  blessings  shall  yet  abound,  the  earth  shall  yet  yield 
her  increase  of  food  and  her  harvest  of  souls  and  her  revenue  of  praise,  Ezek.  xxxiv. 
27  ;  Ps.  Ixxxv.  12.  And  God,  even  our  own  God  shall  bless  us.  Bless  us  temporally, 
spiritually,  eternally,  in  all  respects.  Bless  as  in  v.  1,  and  with  allusion  to  it.  He 
repeats : 

7.  God  shall  bless  us.  There  is  no  doubt  of  it.  And  all  the  ends  of  the  earth  shall 
fear  him.  God's  goodness  to  his  people  leads  his  enemies  to  wish  to  be  his  friends. 
Calvin :  "  Every  benefit,  which  God  bestowed  upon  his  ancient  people,  was,  as  it  were, 
a  light  held  out  before  the  eyes  of  the  world,  to  attract  the  attention  of  the  nations 
to  him." 

Doctrinal  and  Practical  Kemarks. 

1.  While  it  is  lawful  for  us  to  pray  for  ourselves  individually,  it  is  also  consonant 
with  the  nature  of  true  piety  to  join  others  with  ourselves  in  supplicating  blessings  : 
God  be  merciful  unto  us,  v.  1,  etc. 

2.  We  shall  have  need  to  pray  for  mercy  as  long  as  we  live,  v.  1.  No  child  of  God 
can  go  to  a  communion  table,  or  leave  this  world  with  more  fitting  words  on  his  lips 
than  these :  "  God  be  merciful  unto  me  a  sinner."  We  need  mercy  at  every  step. 
We  shall  need  it  to  the  last. 

3.  Mercy  shall  flow  to  those  who  rightly  pray  for  it,  v.  1.  Believing  prayer  never 
asks  more  than  is  promised.    A  heart  to  pray  is  a  pledge  that  the  blessing  shall  come. 

4.  Without  God's  blessing  we  are  nothing,  vv.  1,  6,  7.  Why  are  we  so  careless  to 
secure  it?    Henry :  "  God's  speaking  well  to  us  amounts  to  his  doing  well  for  us." 

5.  What  a  poor  thing  is  the  soul  of  man  separated  from  God,  and  how  necessary 
to  its  well-being  is  its  communion  with  its  Maker,  v.  1.  Without  his  love  we  die; 
without  a  sense  of  it  we  wither.  Henry :  "  We  need  desire  no  more  to  make  us 
happy,  than  to  have  God's  face  shine  upon  us,  to  have  God  love  us,  and  let  us  know 
that  he  loves  us." 

6.  There  is  a  connection  between  the  blessings  that  descend  on  Christians,  and  the 
salvation  of  others,  who  are  yet  in  their  sins.  This  seems  to  be  taught  in  the  obvi- 
ous connection  between  vv.  1,  2,  and  vv.  6,  7.  See  Remarks  on  Ps.  li.  12,  13. 
Compare  John  vii.  38.  Scott :  "  When  the  Lord  shines  upon  his  people,  and  fills 
them  with  light,  purity,  and  consolation,  it  exceedingly  tends  to  spread  the  knowledge 

83 


658  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxviii. 

of  his  salvation."     No  out-pouring  of  God's  Spirit  on  his  people  is  without  good  to 
others. 

7.  "  The  world  is  ignorant  of  true  religion,  till  God  by  his  o^Tn  instruments  reveals 
it."  This  ignorance  is  none  the  less  dangerous,  because  it  is  wilful  and  by  human 
power  incurable. 

8.  If  praise  and  thanksgiving  have  been  made  by  God  tests  of  genuine  piety,  vv. 
3-5,  then  it  is  to  be  feared  that  there  is  not  much  piety  in  the  world.  Ten  lepers 
were  healed.  Only  one  returned  to  give  glory  to  God.  The  world  is  full  of  mur- 
murers  and  complaiuers.     How  few  abound  in  hearty  thankful  praise. 

9.  The  Gospel  was  designed  to  be  and  it  is  gi'eat  cause  of  joy  to  men,  v.  4.  How 
could  it  be  otherwise?  Clarke:  "The  great  work  which  is  performed  by  it  is  in 
destroying  the  power,  pardoning  the  guilt,  cleansing  from  the  infection  of  all  sin  ;  and 
tilling  the  soul  with  holiness,  with  the  mind  that  was  in  Christ."  Such  a  religion 
must  conduce  to  human  happiness.  It  is  for  a  lamentation  that  so  few  of  the  nations 
of  the  earth  have  yet  heard  that  Gospel,  but  the  work  is  going  on  and  shall  go  on 
yet  faster. 

10.  Let  God's  people  openly  and  uniformly  acknowledge  and  vindicate  the  divine 
righteousness  in  all  respects  and  at  all  times,  v.  4.  This  is  not  asking  much,  but  we 
cannot  do  less  than  this  without  gross  sin. 

11.  We  do  greatly  misrepresent  the  Jewish  religion,  when  we  speak  of  it  as  exclud- 
ing any  humble  penitent  soul  from  its  blessings.  Where  will  any  find  more  fervent 
prayers  for  the  conversion  of  the  Gentiles  than  in  this  very  Psalm  ?  vv.  3-5. 

12.  It  would  greatly  add  to  the  comfort  of  pious  souls  to  remember  that  God  reigns 
in  all  nature,  and  that  he  and  he  only  can  make  the  earth  to  give  her  increase,  v.  6. 
He  controls  second  causes,  being  himself  the  First  Cause. 

13.  How  richly  God  blesses  his  own  people  they  know  and  testify,  vv.  6,  7.  God 
never  had  one  faithful  servant,  who  was  not  an  honest  and  a  willing  witness  of  the 
riches  of  grace  poured  upon  every  believing  soul. 

14.  True  piety  is  never  separate  from  the  fear  of  God,  v.  7. 

15.  Surely  good  times  are  coming.  So  the  prophecies  declare ;  so  the  prayers  of 
saints  for  centuries  lead  us  to  expect.  Home :  "  Hasten,  O  hasten  the  dawning  of 
that  happy  day,  when  congregations  of  converted  Gentiles  shall  everywhere  lift  up 
their  voices,  and  perhaps  in  the  Avords  of  this  very  Psalm  sing  to  thy  praise  and  glory, 
thou  blessed  Lord." 

16.  The  conversion  of  the  Jews  is  a  most  desirable,  and  Avill  be  a  most  important 
event.  When  God  blesses  them  with  his  salvation,  then  the  ends  of  the  earth  shall  soon 
fear  him,  v.  7.     Paul  argues  in  the  same  way,  Rom.  xi.  12. 


Psalm  lxviii. 

To  the  chief  Musician,  A  Psalm  or  Song  of  David. 

1  Let  God  arise,  let  his  enemies  be  scattered:  let  them  also  that  hate  him  flee  before  him. 

2  Ab  smoke  is  driven  away,  so  drive  them  away :  as  wax  melteth  before  the  fire,  so  let  the  wicked 
perish  at  the  presence  of  God. 

3  But  let  the  righteous  be  glad ;  let  them  rejoice  before  God :  yea,  let  them  exceedingly  rojoice. 

4  Sing  unto  God,  sing  praises  to  his  name:  extol  him  that  rideth  upon  the  b^iavens  by  J.if  name 
J  AH,  and  rejoice  before  him. 


PSALM  Lxviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  659 

5  A  father  of  the  fatherless,  and  a  judge  of  the  widows,  is  God  in  his  holy  habitation. 

6  God  setteth  the  solitary  in  families:  he  hringeth  out  those  which  are  bound  with  cnains:  bat 
the  rebellious  dwell  in  a  dry  land. 

7  O  God,  when  thou  wentest  forth  before  thy  people,  when  thou  didst  march  through  the  wil- 
derness.    Selah : 

8  The  earth  shook,  the  heavens  also  dropped  at  the  presence  of  God :  even  Sinai  itself  was  moved 
at  the  presence  of  God,  the  God  of  Israel. 

9  Thou,  O  God,  didst  send  a  plentiful  rain,  whereby  thou  didst  confirm  thine  inheritance,  when 
it  was  weary. 

10  Thy  congregation  hath  dwelt  therein :  thou,  O  God,  hast  prepared  of  thy  goodness  for 
the  poor. 

11  The  Lord  gave  the  word :  great  was  the  company  of  those  that  published  it, 

12  Kings  of  armies  did  flee  apace :  and  she  that  tarried  at  home  divided  the  spoil. 

13  Though  ye  have  lain  among  the  pots,  yet  shall  ye  be  as  the  wings  of  a  dove  covered  with  silver, 
and  her  feathers  with  yellow  gold. 

14  When  the  Almighty  scattered  kings  in  it,  it  was  white  as  snow  in  Salmon. 

15  The  hill  of  God  is  as  the  hill  of  Bashan  ;  a  high  hill  as  the  hill  of  Bashan. 

16  Why  leap  ye,  ye  high  hills  ?  this  is  the  hill  which  God  desireth  to  dwell  in ;  yea,  the  Lord 
will  dwell  in  it  for  ever. 

17  The  chariots  of  God  are  twenty  thousand,  even  thousands  of  angels :  the  Lord  is  among 
them,  as  in  Sinai,  in  the  holy  place. 

18  Thou  hast  ascended  on  high,  thou  hast  led  captivity  captive :  thou  hast  received  gifts  for 
men  ;  yea, /or  the  rebellious  also,  that  the  Lord  God  might  dwell  aviong  them. 

19  Blessed  be  the  Lord,  ivho  daily  loadeth  us  inth  benefits,  even  the  God  of  our  salvation.     Selah. 

20  He  that  is  our  God  is  the  God  of  salvation ;  and  unto  God  the  Lord  belong  the  issues  from 
death. 

21  But  God  shall  wound  the  head  of  his  enemies,  and  the  hairy  scalp  of  such  a  one  as  goeth  on 
still  in  his  trespasses. 

22  The  Lord  said,  I  will  bring  again  from  Bashan,  I  will  bring  my  people  again  from  the  depths 
of  the  sea: 

23  That  thy  foot  may  be  dipped  in  the  blood  of  thine  enemies,  and  the  tongue  of  thy  dogs  in 
the  same. 

24  They  have  seen  thy  goings,  O  God ;  even  the  goings  of  my  God,  my  King,  in  the  sanctuary. 

25  The  singers  went  before,  the  players  on  instruments  followed  after ;  among  them  were  the 
damsels  playing  with  timbrels. 

26  Bless  ye  God  in  the  congregations,  even  the  Lord,  from  the  fountain  of  Israel. 

27  There  i-s  little  Benjamin   with  their  ruler,  the   princes   of  Judah  and  their  council,  the 
princes  of  Zebulun,  and  the  princes  of  Naphtali. 

28  Thy  God  hath  commanded  thy  strength :  strengthen,  O  God,  that  which  thou  hast  wrought 
for  us. 

29  Because  of  thy  temple  at  Jerusalem  shall  kings  bring  presents  unto  thee. 

30  Kebuke  the  company  of  spearmen,  the  multitude  of  the  bulls,  with  the  calves  of  the  peo- 
ple, tUl  every  one  submit  himself  with  pieces  of  silver:  scatter  thou  the  people  that  delight  in  war. 

31  Princes  shall  come  out  of  Egypt :  Ethiopia  shall  soon  stretch  out  her  hands  unto  God. 

32  Sing  unto  God,  ye  kingdoms  of  the  earth ;  oh  sing  praises  unto  the  Lord ;  Selah : 

33  To  him  that  rideth  upon  the  heavens  of  heavens,  which  were  of  old;  lo,  he  doth  send  out  his 
voice,  and  that  a  mighty  voice. 

34  Ascribe  ye  strength  unto  God :  his  excellency  is  over  Israel,  and  his  strength  is  in  the  clouds. 

35  O  God,  thou  art  terrible  out  of  thy  holy  places:  the  God  of  Israel  is  he  that  giveth  strength 
and  power  unto  his  people.     Blessed  be  God. 

ON  the  several  parts  of  the  title  see  on  titles  of  Ps.  iii.  iv.  xxx.  The  authoi-ship  is 
ascribed  to  David  by  the  Hebrew,  Chaldee,  Syriac,  Arabic,  Septuagint,  Ethio- 
pic,  Vulgate,  Calvin,  Ainsworth,  Home,  Henry,  Pool,  Clarke,  Patrick,  Tholuck  and 
Hengstenberg.  Its  historic  occasion  is  not  certain.  Some  think  David  is  here  cele- 
brating victories  in  general  gained  over  the  enemies  of  his  country.  But  this  assigns 
to  i^  nn  time.  Some  think  it  was  written  on  occasion  of  the  victories  recorded  in 
1  Chron.  xix.  6-19 ;  2  Sam.  xii.  26-31.     Others  fix  it  to  the  time  of  removing  the  ark 


•560  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxviii. 

of  God  either  from  Kirjath-Jearim  or  from  the  house  of  Obed-Edom.  Which  of 
these  conjectures  is  most  probable,  the  reader  must  judge  for  himself  The  Psalm 
confessedly  abounds  in  beauties,  excellencies  and  difficulties.  Amyrald :  "  There  are 
in  it  poetic  descriptions,  bold  metaphors,  frequent  apostrophes,  magnificent  personifi- 
cations, and  words  which  are  of  rare  occurrence,  and  well  selected,  and  therefore  not 
easily  understood."  Muis  styles  it  "  the  torture  of  critics  and  the  reproach  of  com- 
mentators." Pages  might  be  filled  with  like  confessions.  Hengstenberg  and  Alexan- 
der think  there  is  a  close  connection  between  this  and  Ps.  xviii. 

This  Psalm  certainly  contains  Gospel  truths.  Luther :  "  It  is  a  signal  prophecy 
concerning  Christ."  Home  applies  it  to  Christ  throughout.  Vitringa  says  it  refers  to 
"  the  ascension  of  Christ  into  heaven  and  his  sitting  at  the  right  hand  of  the  Father, 
and  the  eflTects  thereof"  The  Syriac  styles  it  "  a  prophecy  concerning  the  dispen- 
sation of  Christ  and  the  calling  of  the  Gentiles  to  faith."  Pool :  "  By  the  spirit 
of  prophecy  David  looked  through  and  beyond  the  present  actions  and  types  unto 
the  great  mysteries  of  Christ's  resurrection  and  ascension  into  heaven,  and  of  the 
special  privileges  of  the  Christian  church,  and  of  the  calling  of  the  Gentiles  unto 
God."  Anderson:  "As  every  thing  under  that  dispensation  was  typical  or  pro- 
phetical, it  is  very  natural  to  regard  the  triumphant  manner  in  which  the  ark 
ascended  the  holy  mountain,  as  an  emblem  of  the  far  more  triumphant  ascension 
of  the  Lord  Jesus  Christ  to  the  highest  heavens."  Paul  explicitly  quotes  and  ap- 
plies to  Christ  a  portion  of  this  Psalm,  Eph.  iv.  8-13.  Scott  dates  it  B.  C.  1045 ; 
Clarke,  about  B.  C.  1042.  Hengstenberg  quotes  with  approbation  Boettcher  as  say- 
ing :  "  It  belongs  assuredly  to  the  most  remote  age  of  Hebrew  poetry  ;"  and  Hitzig  : 
"  The  poem  may  be  pronounced  with  confidence  to  be  as  remarkable  for  its  antiquity 
as  for  its  originality."  The  names  of  the  Most  High  in  this  Psalm  are  EloMm  God, 
El  God,  Jehovah  Lord  Adonai  Lord,  on  which  respectively  see  on  Ps.  iii.  2 ;  v.  4 ; 
i.  2 ;  ii.  4.  We  have  here,  for  the  first  time  in  the  Psalms,  Shaddai  the  Almighty.  It 
is  found  in  Genesis,  Exodus,  Leviticus,  Job,  Isaiah,  Ezekiel  and  Joel ;  in  all  the  Scrip- 
tures not  quite  fifty  times.  It  is  uniformly  rendered.  It  occurs  again  in  Ps.  xci.  1. 
It  asserts  the  all-sufficiency  of  God.  We  have  also  twice  in  this  Psalm  God's  name, 
Jah,  which  is  the  jioetic  form  of  Jehovah,  and  of  the  same  signification.  It  does  not 
occur  often,  and  is  chiefly  found  compounded  with  the  verb  Hallelu,  praise  ye,  Jah 
the  Lord.  We  have  had  no  other  Psalm  in  which  so  many  of  the  names  of  God  are 
used.     On  Selah  see  Introduction,  §  15. 

1.  Let  God  arise,  let  his  enemies  be  scattered:  let  them  also  that  hate  him  flee  before 
him.  The  whole  verse  is  but  a  slight  variation  of  the  words  used  by  Moses  "  when 
the  ark  set  forward."  "  Bise  up,  Lord,  and  let  thine  enemies  be  scattered ;  and  let 
them  that  hate  thee  flee  before  thee."  The  four  verbs  are  the  same  here  and  in 
Num.  X.  35.  Following  the  Hebrew  many  versions  read  :  God  shall  arise ;  his  ene- 
mies shall  be  scattered ;  and  they  who  hate  him  shall  flee  before  him.  But  see  Intro- 
duction, §  6.  Calvin  and  others,  perhaps  with  reason,  regard  the  first  verse  as  a  pre- 
face of  the  whole  Psalm,  as  containing  the  subject  of  the  whole.  Tholuck :  "  It  is 
indeed  a  theme  which  in  ever  new  variations  is  being  repeated  at  difierent  epochs  in 
the  history  of  the  kingdom  of  God,  until  the  final  judgment  shall  absorb  and  com- 
plete all  the  preceding  judgments  of  God."  God  is  always  arising,  and  scattering  his 
foes.  He  does  so  in  every  generation.  In  Num.  x.  35  the  name  of  the  Supreme 
Being  used  is  Jehovah  Lord;  here  it  is  Elohim  God.  But  both  names  are  used 
sei)arately  and  conjointly  in  the  first  two  chapters  of  Genesis ;  and  to  an  intelligent 
pious  Jew  this  signified  no  more  than  it  does  to  an  intelligent  pious  Christian. 

%  As  smoke  is  driven  away,  so  drive  them  away ;  as  wax  melteth  before  the  fire,  so  let  the 
wicked  perish  at  the  presence  of  God.     Luther :  "  Two  beautiful  emblems,  smoke  and 


PSALM  Lxviii.]  STUDIES   IN  TilE   BOOK   OF  PSALMS.  661 

wax  ;  the  smoke  disappears  before  the  wind  ;  the  wax  before  the  fire.  It  is  most  con- 
temptuous to  compare,  to  smoke  and  wax,  such  mighty  enemies  who  think  they  can 
combat  heaven  and  earth."  Smoke,  as  a  figure  of  evanescence  is  employed  in  Ps. 
xxxvii.  20 ;  cii.  3.  Wax  as  an  emblem  of  dissolution  is  found  in  Ps.  xxii.  14 ; 
xcvii.  5.  Perish,  in  Hebrew  the  same  and  in  the  same  form  as  in  Judges  v.  31,  where 
Deborah  sings :  So  let  all  thine  enemies  perish,  O  Lord.  The  verbs  drive  aivay  and 
perish  are  both  in  the  future.  Read  either  way,  it  is  a  sure  word  of  prophecy.  Debo- 
rah added,  But  let  them  that  love  him  be  as  the  sun  when  he  goeth  forth  in  his 
might ;  so  David  says : 

3.  JBut  let  the  righteous  be  glad ;  let  them  rejoice  before  God :  yea,  let  them  exceedingly 
rejoice.  Righteous,  in  the  plural,  showing  that  they  are  all  included,  however  many 
there  may  be  of  them.  The  verbs  here  also  are  in  the  future.  Be  glad,  in  Ps.  v.  11 
rejoice.  Rejoice,  ins,  in  Ps.  ix.  2.  Hengstenberg  renders  it  shout  for  joy;  Alexander, 
triumph.  Exceedingly  rejoice,  margin  (literally)  rejoice  with  gladness ;  Hengstenberg, 
exidt  for  gladness.     The  verbs  of  this  verse  are  in  contrast  with  those  of  v.  2. 

4.  Sing  unto  God,  sing  praises  to  his  name.  The  first  verb  here  is  cognate  to  the 
word  Song,  and  the  second  to  the  word  Psalm  in  the  title.  The  first  verb  is  the  same 
as  in  Ps.  xiii.  6;  Ixv.  13;  the  second,  as  in  Ps.  vii.  17;  ix,  11;  Ixi.  8;  and  is  by  many 
rendered  sing  Psahns.  Extol  him  that  rideth  upon  the  heavens  by  his  name  JAH,  and 
rejoice  before  him.  This  rendering  is  substantially  supported  by  the  Chaldee,  Calvin, 
John  Rogers'  translation.  Bishops'  Bible,  Genevan  translation,  church  of  England 
and  Jebb.  Horsley:  Cast-up-a-way  for  him  that  is  riding  through  the  wilderness ; 
in  JAH  is  his  name,  therefore  exult  before  him.  This  is  in  the  leading  parts 
substantially  supported  by  several  of  the  ancient  versions,  also  by  Jerome,  Venema, 
Ainsworth,  Chandler,  Waterland,  Tholuck,  Hengstenberg  and  Alexander.  Extol, 
in  Ex.  ix.  17;  Pr.  iv.  8,  the  same  Hebrew  word  is  rendered  exalt.  But  in  Isa.  Ivii. 
14;  Ixii.  10,  it  is  rendered  cast  up,  meaning  to  mahe  smooth  ov  plain  a  way.  Diodati: 
"The  terms  are  taken  from  what  is  used  to  be  done  at  the  triumphal  coming  in 
of  kings,  whom  they  used  to  meet,  and  make  plain  and  mend  the  ways  by  which 
they  are  to  come,  if  they  be  broken,  or  ragged,  or  stopped;  so  here  is  meant  the 
preparation  for  the  bringing  in  of  the  ark :  but  especially  the  spiritual  preparations 
for  Christ's  coming,  and  reception  in  the  world;  which  is  a  Avilderness,  void  of  all 
goodness,  justice,  and  life;  which  preparations  were  made  by  his  prophets,  and 
especially  by  John  the  Baptist,  Isa.  xl.  3 ;  Mai.  iii.  1 ;  Matt.  iii.  3."  Hengstenberg 
admits  that  the  manner  of  preparing  the  way  was  by  songs  of  praise;  and  this  is 
extolling  him.  As  to  reading  wilderness  or  deserts  instead  of  heavens,  it  is  surely  no 
improvement,  and  Hammond,  supported  by  Buxtorf,  has  shown  satisfactorily  that 
the  word  in  the  plural,  as  it  is  here,  may  signify  heavens;  yet  it  is  but  candid  to 
admit  that  Calvin  reads  upon  the  clouds,  and  that  the  word  is  nowhere  else  rendered 
heavens,  but  always  ;;fam,  desert,  wilderness,  champaign.  The  Chaldee  has  it  the  ninth 
heaven.  Others  have  it  the  seventh  heaven.  But  these  are  human  additions.  By  his 
name  Jah  is  better  than  in  Jah  is  his  name,  and  signifies  that  he  comes  in  his  own 
appropriate  name  and  character  as  the  self-existent,  independent,  eternal  and 
unchangeable  Jehovah.  As  reasons  for  rejoicing  before  him  we  have  the  matters 
contained  in  vv.  1-3;  also  in  vv.  5,  6. 

5.  A  father  of  the  fatherless,  and  a  judge  of  the  xoidows  is  God  in  his  holy  habitation. 
Fatherless,  often  joined  with  stranger  and  oftener  with  widow.  Sometimes  the  stranger, 
fatherless  and  widow  are  all  named  together,  Deut.  xxiv.  19-21 ;  Ps.  cxlvi.  9.  These 
terms  always  describe  those,  who  are  in  a  helpless  or  forlorn  condition.  Although 
rhe  religion  of  the  Jews  cast  the  shield  of  its  mighty  protection  over  Avidows  and 
orphans,  yet  such  were  the  corrupt  opinions  of  surrounding  nations  in  regard  to  the 


^g2  STUDIES  IN  THE   BOGK  OF  PSALMS.  [psalm  lxviii. 

^/eak,  and  such  is  the  evil  propensity  of  men  to  take  advantage  of  those  who  cannot 
defend  tliemselves,  that  even  in  Jewry  widows  and  oiyhans  were  w'ords  expressive 
of  a  very  low  condition.  Calvin:  "There  can  be  no  doubt  that  orphans  and  widows 
are  named  to  indicate  in  general  all  such  as  the  world  are  disposed  to  overlook  as 
unworthy  of  their  regard.  Generally  we  distribute  our  attentions  w'here  we  expect 
some  return.  We  give  the  preference  to  rank  and  splendor,  and  despise  or  neglect 
the  poor."  In  this  we  are  not  like  God.  Hengstenberg :  "Orphans  and  mdows  are 
expressions  designed  to  individualize  the  miserable."  Fathe)-  and  Judge  seem  to  bear 
the  general  sense  of  defender,  protector,  vindicator ;  the  first  best  expresses  the  pity 
and  tenderness  of  God ;  the  latter,  his  authority  and  ability  to  protect.  JSis  holy 
habitation  may  mean  either  heaven,  where  God  sits  as  a  Judge  forever;  or  the  taber- 
nacle, where  by  laws  and  statutes,  by  Urim  and  Thummim,  and  by  judgments  as  the 
head  of  the  government  he  made  himself  known. 

6.  God  setteth  the  solitary  in  families.  These  senses  are  suggested.  1.  God  makes 
those  of  like  temper  to  dwell  in  a  house ;  2.  God  gives  the  solitary  a  home ;  3. 
Hammond,  followed  by  many  scholars  for  solitary  reads  destitute,  and  gets  this 
sense :  God  relieves  the  destitute  so  that  he  may  abide  at  home  and  not  seek  abroad. 
Boothroyd :  God  maketh  outcasts  to  dwell  at  home ;  Patrick :  God  provides  for 
those  who  are  utterly  destitute,  and  settles  them  in  comfortable  habitations ;  Heng- 
stenberg :  God  makes  the  solitary  to  dwell  in  houses.  By  solitary  he  understands 
miserable,  and  the  blessing  they  receive  consists  in  being  brought  under  roof  and  shel- 
t&)'.  4.  Horsley :  God  is  bringing  home  his  chosen  ones,  meaning  from  the  Baby- 
lonish captivity.  5.  Others  refer  the  passage  to  the  settlement  in  their  own  homes 
in  Canaan  of  those,  who  had  been  bereft  of  friends  in  Egypt,  or  in  the  wilderness. 
6.  The  Chaklee,  Syriac,  Calvin,  Piscator,  Fabritius,  Amesius,  the  Genevan  transla- 
tion and  Jebb  sustaiia  the  reading  of  the  English  text.  Clarke  :  "  Is  not  the  mean- 
ing, God  is  the  author  of  marriage ;  and  children,  the  legal  fruit  of  it,  are  an  in- 
heritance from  him  ?"  Pool :  "  Such  as  were  single  and  solitary  he  blesseth  with  a 
wife  and  children,  as  he  did  Abraham.  Houses  are  often  put  for  posterity,  Exod. 
i.  21 ;  Kuth  iv.  11 ;  2  Sam.  vii.  11."  There  is  no  better  sense.  He  bringefh  out  those 
which  are  bound  with  chains.  The  release  of  prisoners  is  a  favorite  figure  of  inspired 
writers,  Ps.  cii.  20;  cxlvi.  7;  Isa.  xlii.  7;  xlix.  9;  Zech.  ix.  11,  12.  Some  refer 
this  language  to  the  release  of  Joseph  from  prison;  some,  to  the  deliverance  of  Is- 
rael from  Egypt ;  some,  to  the  rescue  of  the  destitute  from  want  and  poverty ;  and 
some  to  the  changes  mercifully  brought  about  in  giving  a  people  a  good  instead  of 
a  bad  government.  All  desirable  changes  among  men  or  nations  are  the  fruit  of 
God's  mercy  and  power.  But  such  language  has  a  wider  reach  and  points  to  the 
rescue  of  God's  penitent  people  from  wrath,  guilt,  gross  darkness,  fatal  error,  the 
dominion  of  sin,  and  the  slavery  of  vile  lusts  and  appetites ;  and  bringing  them 
forth  to  the  liberty  of  the  children  of  God.  But  the  rebellious  dwell  in  a  dry  land. 
But,  only,  mrely,  or  truly;  see  on  Ps.  Ixii.  1.  By  the  rebellious,  the  Chaklee  under- 
stands the  Egyptians,  Avho  were  reluctant  to  dismiss  the  Israelites.  But  the  subse- 
quent context  shows  that  it  has  a  wide  application.  Indeed  Israel,  when  rebelling, 
found  the  words  awfully  true.  They  are  of  universal  application,  and  are  parallel 
to  Ps.  xxxii.  10  ;  Pr.  ix.  12  ;  Isa.  iii.  11 ;  Ezek.  xviii.  4.  To  dwell  in  a  dry  place  is 
to  lack  comforts  and  refreshments,  and  so  to  be  miserable. 

7.  0  God,  when  thou  wentest  forth  before  thy  people,  when  thou  didst  march  through 
the  wilderness;  Selah: 

8.  The  earth  slwok,  the  heavens  also  dropped  at  the  presence  of  God;  even  Sinai  it- 
self was  moved  at  the  presence  of  God,  the  God  of  Israel.  These  verses  are  a  simple 
rehearsal  of  the  great  historic  fact  that  God  led  his  people  forth  from  Egypt  and 


PSALM  Lxvui.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  663 

through  the  wilderness.  The  remarkable  effects  produced  on  the  natural  world  are 
recorded  in  Ex.  xix.  16-20.  Nor  was  this  a  solitary  case,  Judg.  v.  4,  5.  last^ad 
of  Sinai  itself,  some  read  this  Sinai ;  some  connect  the  pronoun  with  God,  this  God ; 
and  some  this  (was  at)  Sinai.  In  favor  of  this  God  we  have  Isa.  xxv.  9.  There  are 
objections  to  referring  dropped  to  the  manna.  It  is  never  used  in  that  connection, 
but  another  word,  rained,  Ex.  xvi.  4 ;  Ps.  Ixxviii.  24.  Nor  does  it  jirobably  refer 
to  the  plague  of  thunder  and  hail  and  rain  in  Egypt,  Ex.  ix.  22-34.  After  dropped 
the  Chaldee  supplies  deiv.  May  Ave  not  by  dropped  understand  loioeredf  Yet  as 
these  verses  are  clearly  borrowed  from  Judg.  v.  4,  we  may  supply  rain  or  water. 
This  agrees  with  verse 

9.  Thou,  0  God,  didst  send  a  plentijid  rain,  ivherehy  thou  didst  confirm  thine  inher- 
itance, when  it  was  wearxj.  God's  inheritance  was  eitlier  the  land  of  Canaan,  made 
over  to  the  Israelites  as  an  inheritance,  or  it  was  the  body  of  pious  Israelites  them- 
selves. The  next  verse  favors  the  first  view.  The  weariness  seems  to  refer  to  the 
people,  but  it  may  imply  the  thirstiness  of  the  soil  of  Judea  until  it  was  watered 
from  heaven.  Nothing  but  miraculous  interpositions  saved  the  Israelites  from  faint- 
ing and  perishing  in  the  wilderness.  Instead  of  plentijid  rain  the  Chaldee  has  vivi- 
fying dews,  and  spontaneous  rains ;  Ainsworth,  a  rain  of  liberalities ;  Venema,  a  shower 
of  abundances ;  Mudge  and  Edwards,  blessings ;  Hengstenberg,  a  rain  of  gifts ;  Alex- 
ander, a  rain  of  free  gifts.  Among  the  blessings  granted  to  the  Israelites  in  the  wil- 
derness were  manna,  quails,  and  water  in  great  abundance.  To  confirm  here  means 
to  strengthen,  inducing  a  state  the  opposite  of  being  weary. 

10.  Thy  congregation  hath  dwelt  therein,  i.  e.,  in  the  promised  land,  which  was  the 
inheritance  of  the  Israelites.  Thou,  0  God,  hast  p)repared  of  thy  goodness  for  the  poor. 
Canaan  was -the  gift  of  God  to  the  people  escaped  from  bondage.  So  are  all  the 
blessings  God  bestows  on  his  children  who  are  poor,  afflicted,  humble,  lowly ;  see  on 
Ps.  ix.  12;  xviii.  27.     Goodness,  in  Ps.  iv.  6 ;  xiv.  1,  3,  good;  in  Ps.  xvi.  2,  goodness. 

11.  The  Lord  gave  the  word:  great  was  the  company  of  those  that  published  it.  Gave 
in  the  future,  but  see  Introduction,  §  6.  In  the  rest  of  the  verse  the  allusion  is 
clearly  to  the  song  of  Deborah,  already  noticed.  Those  that  jmblished  it,  one  word, 
a  participle  in  the  feminine.  Women  took  part  in  shouting  the  triumphs  of  armies, 
Ex.  XV.  20 ;  Judg.  xi.  34 ;  1  Sam.  xviii.  6.  It  is  only  remotely  that  this  verse  can 
allude  to  the  giving  of  the  law.  It  may  refer  to  the  preaching  of  the  Gospel  in  the 
same  way  as  Ps.  xix.  4  is  made  to  do  in  Rom.  x.  18. 

12.  Kings  of  armies  did  fiee  apace;  and  she  that  tarried  at  home  divided  the  spoil. 
The  verbs  in  Hebrew  are  in  the  future,  but  are  doubtless  Avell  rendered  in  the  pre- 
terite. The  Scriptures  mention  great  kings  and  famous  kings  and  mighty  kings,  who 
fled  before  Israel,  or  were  slain  by  their  hosts,  Ps.  cxxxv.  10,  11 ;  cxxxvi.  17-20 ; 
Josh.  viii.  2 ;  Judg.  i.  6,  7  ;  iv.  24,  and  many  other  places.  On  dividing  the  spoil  of 
their  enemies,  see  Num.  xxxi.  26-54 ;  Josh.  xxii.  8  ;  1  Sam.  xxx.  24.  Some  of  the 
accounts  of  ancient  spoil  seem  almost  fabulous. 

13.  Though  ye  have  lain  [in  many  editions  lien]  among  the  pots,  yet  shall  ye  be  as 
the  wings  of  a  dove  covered  with  silver,  and  her  feathers  with  yellow  gold.  Lowth :  "  I 
am  not  at  all  satisfied  with  any  explication  I  have  ever  met  with  of  these  verses, 
either  as  to  sense  or  construction,  and  I  must  give  them  up  as  unintelligible  to  me." 
But  is  not  this  the  import  of  the  passage.  Though  in  former  times  in  Egypt,  in  the 
wilderness,  and  in  camp  your  condition  has  been  depressed,  yet  there  shall  be  a  great 
change  and  ye  shall  be  beautified  ?  Pots  here  only ;  in  Ezek.  xl.  43,  rendered  hooks. 
Others  render  it  end-irons,  hearth-stones,  trivets,  tripods;  many, pots.  In  either  case 
it  refers  to  a  low  and  sorrowful  condition.  Some  think  it  refers  to  the  kilns  of  Egypt. 
The  plumage  of  some  species  of  pigeons  or  doves  is  changeable  according  to  the  light 


664  STUDIES  IN    THE   BOOK   OF  PSALMS.  [psalm  lxviii. 

in  which  it  is  seen,  and  in  any  good  light  is  as  rich  in  color  as  silver  or  gold.  Patrick : 
"Though  you  have  endured  great  hardships  in  Egypt,  yvhere  you  looked  not  like 
valiant  soldiers,  but  rather  like  vile  scullions  besinutted  among  kettles  and  pots,  you 
shall  hereafter  appear  most  beautiful  and  splendid,  and  the  wings  of  your  armies  shall 
shine  like  those  of  a  dove  when  they  glister  as  if  they  were  covered  with  silver 
and  gold."  Alexander :  "  The  beautiful  allusion  to  the  colors  of  a  dove's  plumage 
seems  intended  to  suggest  the  idea  of  a  peaceful  and  splendid  prosperity."  Henry : 
"  From  a  low  and  despised  condition  they  had  been  advanced  to  splendor  and  pros- 
perity." Many  give  a  like  exposition.  Many  practical  writers,  especially  in  the 
seventeenth  century,  applied  this  verse  to  the  fallen  state  of  God's  people  by  nature, 
and  to  their  backslidings  after  conversion,  followed  by  the  excellences  of  redemption, 
sanctification  and  glory.  Dr.  Gill  thinks  this  is  the  best  use  of  all.  Those,  who 
liave  thus  regarded  the  passage,  are  so  many  and  so  respectable,  that  it  is  not  wise  to 
scorn  them. 

14.  IVJien  the  Almighty  scattered  kings  i?i  it,  it  ivas  white  as  snow  in  Salvion.  Diodati: 
"  After  all  these  victories  obtained  against  the  enemies  of  the  church,  the  land,  which 
before  seemed  horrid  through  war  and  desolation,  Ps.  Ixxiv.  20,  became  beautiful,  and 
flourishing  in  justice,  peace,  and  blessings,  even  as  the  hill  of  Salmon,  being  shady 
and  dark  of  its  own  nature,  and  as  the  Hebrew  name  imports,  becometh  white  when 
the  snow  is  fallen  upon  it.  Concerning  this  hill  see  Judg.  ix.  48."  Alexander : 
"  The  change  from  war  to  peace  is  likened  to  the  dazzling  whiteness  of  snow  in  the 
midst  of  blackness  or  darkness."  Salmon  signifies  shade.  Snow  is  just  the  reverse  of 
darkness. 

15.  The  hill  of  God  is  as  the  hill  of  Bashan;  a  high  hill  as  the  hill  of  Bashan.  On 
the  country  called  Bashan,  see  on  Ps.  xxii.  12.  The  mountain  of  Bashan  was  renowned 
for  its  size,  beauty  and  fertility ;  but  Mount  Zion  was  its  equal,  not  in  these  respects, 
but  in  being  the  chosen  spot  where  Jehovah  revealed  himself  in  so  glorious  a  manner. 
By  a  figui'e  well  understood  more  is  meant  than  is  expressed  as  in  1  Pet.  iv.  3.  The 
meaning  is,  Mount  Zion  is  far  better  than  Bashan.  In  Isa.  ii.  2,  it  is  said  the  moun- 
tain of  the  Lord's  house  shall  be  established  in  the  top  of  the  mountains,  and  shall  be 
exalted  above  the  hills.  This  is  a  plain  and  obvious  sense,  apjiroved  by  many ;  among 
later  Avriters,  by  Pool  and  Hengstcnberg.  Others  understand  that  the  meaning  is 
that  Bashan  is  a  great  mountain,  in  Hebrew  phrase,  a  mount  of  God,  displaying  the 
vastness  of  God's  creative  power.  This  may  be  warranted  ;  see  on  Ps.  xxxvi.  6  ;  Ixv. 
9.  Compare  Ps.  civ.  16.  Horsley:  A  hill  of  God  is  the  hill  of  Bashan.  A  hill  of 
lofty  brows  is  the  hill  of  Bashan.     But  this  is  not  so  good  as  that  already  suggested. 

16.  Why  leap  ye,  ye  high  hills?  Hammond:  "The  word  rendered  leap  ye  occurs  here 
only,  and  is  by  guess  rendered  to  leap."  Chandler  has  it.  Why  look  ye  askance?  i.  e., 
why  are  ye  jealous?  Aquila  and  Jerome,  Why  contend  ye?  Clarke:  Why  envy  ye? 
Pool  well  paraphrases  it:  "Why  do  ye  triumph  and  boast  of  your  height,  and  look 
upon  poor  Zion  with  scorn  and  contempt,  as  an  obscure  and  inconsiderable  hill,  if  com- 
pared with  you?"  Leaping  would  point  to  scornful  exultation  expressed  by  vaulting. 
Tiiis  is  the  hill,  which  God  desireth  to  dwell  in,  yea,  the  Lord  will  divell  in  it  forever. 
The  Most  High  is  here  revealed  by  his  two  names  Elohim  and  Jehovah.  He  chose 
Zion,  and  not  the  greatest  mountain  on  eai'th.  He  made  it  great  by  his  choice.  To 
this  day  the  greatest  ranges  and  highest  peaks  of  mountains  are  as  nothing  for  celebrity 
lonipared  with  Mount  Zion. 

17.  The  chariots  of  God  are  twenty  thousand,  even  thousands  of  angels.  The  enemies 
<;f  Israel  often  tried  to  make  themselves  formidable  by  chariots,  Ex.  xiv.  7;  Judg.  iv. 
3;  1  Sam.  xiii.  .5;  2  Sam.  viii.  4;  x.  18.  Here  David  opposes  to  them  the  chariots  of 
(.Tod.     Tlie  lulle.st  representation  made  of  this  matter  is  found  in  2  Kings  vi.  17.    But 


PSALM  Lxviii.]  STUDIES   IN   THE   BOOK   OF  PSALMS.  665 

such  ideas  were  familiar  to  tlie  minds  of  pious  men  of  old.  There  is  some  doubt  as  t(. 
the  rendering  of  the  numbers  in  tliis  verse.  The  Hebrew  and  Clarke  read  two  myriads 
of  thousands  doubled;  John  Rogers'  translation,  many  thousande  tymes  a  thousande; 
Calvin  and  Genevan  translation,  twent)'  thousand  thousand ;  Horsley,  twenty  thousand 
thousand  of  thousand.  The  difficulty  respecting  Hebrew  numbers  has  been  previously 
explained  ;  see  on  title  of  P.-^.  Ix.  Myriad  may  mean  ten  thousand,  or  be  used  indefi- 
nitely for  a  vast  multitude,  Ps.  iii.  6.  There  is  a  still  further  difficulty.  It  is  evident 
that  the  authors  of  the  English  version  and  many  others  regarded  the  word  rendered 
angels  as  included  in  the  Plebrew  text,  for  they  do  not  mark  it  as  supplied,  and  yet 
there  is  no  word  corresponding  to  it  except  the  word  rendered  double.  That  word 
occurs  nowhere  else,  and  modern  authorities  will  not  allow  us  in  any  case  to  render  it 
angels;  for  it  is  literally  thousands  of  repetition,  i.  e.,  thousands  repeated.  Jude  14 
would  allow  us  to  read  holy  myriads  there;  and  the  theology  of  the  Jews  would  allow 
us  to  supply  angels  here.  But  it  is  evident  that  the  authors  of  the  common  version 
thought  they  had  on  this  subject  some  light,  of  which  we  know  nothing.  Compare 
Deut.  XX.  1-4;  Ps.  xx.  7.  The  law  was  given  from  Sinai  by  the  ministration  of  an- 
gels. Gal.  iii.  19;  Heb.  ii.  2.  Jewish  writers  give  as  a  confident  tradition  that  there 
were  seventy  thousand  angels  at  the  giving  of  the  law.  There  may  have  been  many 
more.  The  Bible  does  not  fix  the  number.  But  the  latter  part  of  this  verse  seems  to 
allude  to  that  transaction :  The  Lord  is  among  them  as  in  Sinai,  in  the  holy  place. 
This  is  supposed  to  be  elliptical,  and  might  be  read.  The  Lord  {Adonai)  is  among  them 
(the  chariots  or  angels)  as  in  Sinai,  so  also  in  the  holy  place  (or  Zion)  at  this  time. 
Alexander:  "Under  the  law,  Sinai  was  renewed  in  Zion.  Under  the  Gospel,  Zion 
superseded  Sinai." 

18.  Thou  hast  ascended  on  high,  thou  hast  led  captivity  captive:  thou  hast  received  gifts 
for  men;  yea,  for  the  rebellious  also,  that  the  Lord  God  might  dwell  among  them.  With 
unspeakable  delight  does  the  pious  mind  here  find  Messiah,  and  in  the  New  Testament 
an  inspired  exposition  of  the  whole  verse,  Eph.  iv.  8-16.  The  passage  no  doubt  has 
its  primary  application  to  God  as  a  conqueror  for  Israel.  God  having  engaged  in  the 
conflict  won  the  day  and  ascended  to  his  seat  or  throne  either  on  Mount  Zion  or  in 
heaven.  He  led  captivity  captive,  a  phrase  occurring  first  in  the  song  of  Deborah, 
Judg.  V.  12,  and  signifying  that  he  had  taken  many  captives,  or  that  he  had  put  away 
cause  of  fear  that  his  people  should  be  subject  to  captivity.  The  gifts  were  the  spoils 
of  the  enemy,  and  they  were  designed,  for  the  stubborn,  the  refractory,  or  rebellious 
Israelites,  that  a  sense  of  God's  kindness  might  win  them  to  himself  But  all  this  is 
low,  compared  with  the  high  and  ultimate  sense  of  the  passage  as  expounded  by  Paul 
in  application  to  Christ,  who  has  ascended  up  far  above  all  heavens,  who  turned  the 
captivity  of  his  people,  who  bound  their  enemies  Satan,  sin  and  death,  who  received 
great  gifts,  especially  of  the  Holy  Ghost,  for  men,  Acts  ii.  4,  33;  and  who  bestows  his 
gifts  on  rebellious  man.  Thus  the  Lord  God  (Jah  Elohim)  Immanuel,  God  xvith  us, 
dwells  among  sinners. 

19.  Blessed  be  the  Lord,  who  daily  loadeth  us  with  benefits,  even  the  God  of  our  sal- 
:mtio7i.  Blessed,  see  on  Ps.  v.  12;  xviii.  46.  Daily,  literally  day  by  day,  meaning 
sontinually.  Loadeth,  this  verb  may  be  taken  either  in  a  good  or  bad  sense;  here 
manifestly  in  a  good  sense.     The  Lord  God  of  this  verse  is  Adonai  El. 

20.  He  that  is  our  God  is  the  God  of  salvation.  God,  in  each  case  in  this  verse  is 
El.  Salvation,  in  the  plural,  salvations,  see  on  Ps.  iii.  2,  8.  Chaldee:  Our  God  is 
strength  and  redemption.  And  unto  God  the  Lord  belong  the  issues  from  death.  Why 
ehe  name  of  the  Most  High  is  thus  rendered  in  this  verse  does  not  appear.  The  He- 
urew  is  Jehovah  Adonni,  Jehovah  the  Ruler,  commonly  Lord  Lord.  Calvin  has  it 
7i€  Lord  Jehovah;  Alexander,  Jehovah  the  Lord.     The  sense  of  the  clause  is  that  on 

84 


fj<:.ij  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxviii. 

God  we  depend  for  our  escapes,  deliverances,  or  goings  forth  from  death.  Death  is  not 
d  niouarcli,  but  a  servant  of  God.  Calvin:  "Death  may  threaten  us  in  ever  so  many 
forms,  yet  God  can  easily  devise  the  necessary  means  of  preservation." 

21.  But  God  shall  wound  the  head  of  his  enemies,  and  the  hairy  scalp  of  such  a  one  as 
goeth  on  still  in  his  trespasses.  But,  rendered  tndy  in  Ps.  Ixii.  1 ;  in  this  place  by  Calvin 
surely;  see  on  Ps.  Ixii.  1.  To  xvound  the  head  and  hairy  scalp  is  to  kill ;  elsewhere 
S7nite,  smite  through,  strike  through,  pierce.  Num.  xxiv.  8,  17  ;  Job  xxvi.  12  ;  Ps.  ex.  5. 
It  expresses  the  infliction  of  a  deadly  blow.  God  will  send  utter  destruction  on  such 
as  persist  in  trespasses.  His  people's  enemies  are  his  enemies.  Alexander :  "  The 
hairy  scalp  is  merely  a  poetical  equivalent  to  head." 

22.  The  Lord  [^Adonail  said,  I  will  bring  again  from  Bashan,  I  will  bring  my  people 
again  from  the  depths  of  the  sea.  Three  explanations  are  offered.  One  is  that  God 
here  reminds  his  people  of  having  delivered  them  from  Og,  king  of  Bashan  and  his 
hosts,  and  of  having  brought  them  through  the  Red  sea,  that  thus  he  may  teach  them 
anew  the  lesson  of  their  dependence.  This  is  the  view  of  Calvin.  Another  is  that 
God  here  assures  his  people  that  though  their  case  should  become  sad,  even  as  if  they 
were  in  terror  of  the  power  of  Og,  king  of  Bashan,  and  in  the  perils  of  the  Red  sea, 
yet  he  would  safely  bring  them  through  all  their  troubles  as  he  had  done  their  fathers. 
This  view  is  favored  by  Patrick,  Gill,  Pool,  Henry,  Home,  Scott,  Anderson.  A  third 
supposes  that  God  is  not  in  v.  22  speaking  of  his  people  at  all,  but  of  his  enemies,  and 
is  telling  them  that  though  they  should  climb  to  the  heights  of  the  great  mountains, 
or  hide  in  the  sea  yet  he  would  thence  bring  them  forth  to  punishment.  The  historic 
Scripture  explaining  the  allusion  to  Bashan  is  Num.  xxi.  33-35.  The  passage  of  the 
Red  sea  is  recorded  in  Ex.  xiv.  This  last  view  is  confidently  held  by  Tholuck, 
Hengstenberg  and  Alexander.  In  favor  of  it  it  may  be  stated  that  my  people  is  sup- 
plied outright,  not  being  even  taken  from  the  context,  whereas  enemies  are  expressly 
named  in  vv.  21,  23.  A  passage  supposed  by  some  to  be  quite  parallel  to  this  is 
found  in  Amos  ix.  2,  3.  On  the  other  hand  we  have  the  judgment  of  a  long  line  of 
very  judicious  commentators  in  favor  of  the  second  view  stated.  Besides  some  sup- 
pose that  the  phrase  The  Lord  said  at  the  beginning  of  v.  22  refers  to  2  Sam.  iii.  18, 
where  Abner  says.  The  Lord  hath  spoken.     In  that  place  we  find  expressly  my  people. 

23.  That  thy  foot  may  be  dipped  in  the  blood  of  thine  enemies,  and  the  tongue  of  thy 
dogs  in  the  same.  The  first  clause  is  parallel  to  the  last  clause  of  Ps.  Iviii.  10.  For 
dipped,  the  margin  has  red.  The  meaning  is  that  the  true  Israel  should  gain  as  com- 
plete a  victory  as  a  conqueror  does  when  pursuing  his  retreating  foes,  he  dips  his  feet 
in  the  blood  of  the  slain.  We  know  the  fondness  of  the  dog  for  blood,  and  are  fur- 
nished in  sacred  history  with  an  illustration,  1  Kings  xxii.  38.  If  these  verses  con- 
tinue the  discourse  begun  in  v.  18,  then  they  point  to  the  resurrection  and  ascension 
of  Christ,  the  spread  of  the  Gospel,  the  downfall  of  paganism,  the  striking  dumb  of 
heathen  oracles  and  the  perfect  victory  of  Messiah  over  his  enemies. 

24.  They  have  seen  thy  goings,  0  God ;  even  the  goings  of  my  God,  my  King,  in  the 
sanctuary.  If  the  imagery  is  draAvn  from  the  return  of  the  ark  to  Jerusalem  after 
successful  wars,  then  we  may  give  to  they  a  very  extended  signification,  and  include 
aU  who  had  seen  the  wonders  wrought  by  Jehovah — the  same  Jehovah  who  had  long 
shown  his  glory  in  the  sanctuary,  and  who  was  David's  God  and  King.  David  points 
away  from  himself  and  invites  the  people  to  adore  God.  The  Lord  is  God  and  King, 
and  a  man  of  war  heading  his  armies  in  battle  and  in  their  triumphant  return. 

25.  The  singers  went  before,  the  players  on  instruments  followed  after.  The  order  of 
the  procession  here  noted  is,  says  Hengstenberg,  "  because,  in  intellectual  true  religion, 
the  Word  takes  everywhere  the  first  place."  Among  them  were  the  damsels  plaviyig 
with  timbrels.     The  instrument  known  to  moderns,  most  nearly  resembling  the  anc'ent 


PSALM  i^xviii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  667 

timbrel,  is  the  tambourine.  Plengstenberg  calls  it  the  'hand-kettle-drum.'  It  was 
struck  with  the  fingers.  It  was  the  same  with  the  tabret,  Gen.  xxxi.  27 ;  Ex.  xv.  20 ; 
1  Sam.  X.  5  ;  Nah.  ii.  7.  In  joyful  processions  for  victories  fen-aies  bore  a  part,  Ex. 
XV.  20  ;  1  Sam.  xviii.  6,  7. 

26.  Bless  ye  God  in  the  congregations,  even  the  Lord,  from  the  fountain  of  Is^'aeL 
The  margin  renders  the  last  phrase,  Ye  that  are  of  the  fountain  of  Israel,  meaning 
all  the  people  of  the  stock  of  Israel.  Compare  Deut,  xxxiii.  28  ;  Isa.  xlviii.  1.  The 
congregations  arc  the  assemblies  of  God's  people.  Bless,  the  usual  word  for  benedic- 
tion.    In  further  describing  the  procession  he  says : 

27.  There  is  little  Benjamin  with  their  ruler.  Benjamin  signifies  a  son  of  days,  mean- 
ing that  he  was  the  son  of  Jacob's  old  age,  Gen.  xliv.  20.  For  little  the  Septuagint 
has  the  younger.  The  tribe  of  Benjamin  was  never  very  numerous ;  and  after  the 
loss  of  so  many  of  their  people  on  account  of  the  crime  of  the  men  of  Gibeah,  it 
was  very  small,  Judges  xix.  xx.  xxi.  Yet  this  Benjamin  furnished  a  Ruler,  King 
Saul.  Himself  at  first  modestly  declined  the  kingdom  on  the  ground  that  his  tribe 
was  so  inconsiderable,  1  Sam.  ix.  21.  The  only  objection  to  supposing  Saul  to  be 
alluded  to  is  that  it  would  have  been  unseasonable  to  call  to  mind  his  reign,  which 
had  in  it  so  many  crimes  and  disasters.  To  this  it  is  replied,  ^rs^,  Saul  had  done  great 
things  for  the  good  of  his  country,  1  Sam.  xiv.  47,  48 ;  secondly,  so  far  from  ignoring 
the  good  Saul  had  done,  David  made  sincere  and  tender  lamentation  for  him  after  his 
death,  2  Sam.  i.  17-27.  [There  are]  the  princes  of  Judah  and  their  council.  Some 
read  the  princes  of  Judah  in  their  assembly.  David  was  of  the  tribe  of  Judah,  and 
the  prophecies  going  before  had  long  marked  out  that  as  a  ruling  tribe,  holding  assem- 
blies or  councils  for  the  government  of  the  nation,  Gen.  xlix.  8-10 ;  Deut.  xxxiii.  7. 
The  princes  of  any  people  were  the  heads  of  tribes  or  of  families.  Moreover  [there 
were]  the  princes  of  Zebidon,  and  the  princes  of  Naphtali.  Benjamin  and  Judah  were 
near  to  the  holy  city.  Zebulon  and  Naphtali  were  very  remote  from  it.  Benjamin 
and  Judah  were  two  of  the  most  Southern  tribes ;  Zebulon  and  Naphtali  were  two  of 
the  most  Northern.  They  were  also  remarkable  for  their  prowess.  Judges  v.  18,  and  for 
their  learning.  Gen.  xlix.  21 ;  Judges  v.  14.  This  enumeration  is  equivalent  to  saying.  All 
the  tribes  of  Israel,  small  and  great,  near  and  remote,  are  there.  Other  explanations  are 
offered,  but  none  so  good  as  this.  It  is  noticeable,  and  has  often  been  remarked,  that 
the  four  tribes  here  named  are  conspicuous  in  New  Testament  history.  Our  Saviour 
began  his  ministry  in  Zebulon  and  Naphtali,  and  called  most  of  his  apostles  from 
those  tribes.  Our  Lord  himself  sprang  out  of  Judah.  Several  of  his  apostles  were 
of  the  same  tribe.  Paul  was  of  the  tribe  of  Benjamin,  Matt.  iv.  12-22;  Heb.  vii.  14; 
Phil.  iii.  5.  If  the  prophet  is  still  continuing  his  reference  to  gospel  times,  the  naming 
of  these  tribes  has  a  special  significancy. 

28.  Thy  God  hath  commanded  thy  strength.  The  people  Israel  are  here  addressed. 
Commanded,  a  word  of  frequent  occurrence.  It  expresses  aidhority.  Strength,  that 
kind  of  might  which  wins  the  battle  and  gives  stability  to  kingdoms.  Strengthen,  0 
God,  that  which  thou  hast  wrought  for  us.  Strengthen,  cognate  of  the  noun  strength  in  the 
same  verse.  The  prayer  is  for  stability  to  Israel  in  all  the  varied  interests  of  the 
nation,  especially  in  the  settlement  of  the  land,  and  in  freedom  from  the  fear  of  sur- 
rounding nations  ;  see  Isa.  xxvi.  12. 

29.  Because  of  thy  temple  at  Jerusalem  shall  kings  bring  presents  unto  thee.  The 
common  version  is  abundantly  sustained.  The  temple  may  mean  either  the  tabernacle, 
or  the  more  durable  structure  built  by  Solomon ;  see  on  Ps.  v.  7 ;  Ixv.  4.  Here  it 
pretty  certainly  points  to  the  tabernacle.  Presents,  found  here  only,  and  in  Ps.  Ixxvi. 
11 ;  Isa.  xviii.  7 ;  but  the  bringing  of  gifts  as  an  act  of  worship  to  the  true  God  is 
often  mentioned,  2  Chron.  xxxii.  23;  Ps.  Ixxii.  10,  11 ;  Isa.  Ix.  3-11 ;  Matt.  ii.  11. 


@^  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxviii. 

oO.  Rebuke  the  company  of  speay-men.  This  is  a  clause  not  easily  rendered  or  inter- 
preted. In  favor  of  the  common  version  are  Calvin,  church  of  England,  Bishops' 
Bible,  Genevan  translation,  Piscator,  Amesius  and  Hammond.  But  the  margin,  all 
the  ancient  versions,  John  Rogers'  translation,  Fabritius,  Edwards,  Jebb,  Boothroyd, 
Home,  Mudge,  Green,  Horsley,  Fry,  Tholuck,  Hengstenberg  and  Alexander  prefer, 
Rebuke  the  beasts  of  the  reeds.  Some  explain  that  rendering  to  mean,  Destroy  our 
enemies,  which  are  like  the  destructive  beasts,  the  lion,  crocodile  and  hippopotamus, 
that  live  among  the  reeds,  Isa.  xxxv.  7;  Jer.  xlix.  19;  1.  44;  Zech.  xi.  3.  But  spears 
and  other  missiles  were  often  made  of  reeds,  and  the  word  company  is  plui'al,  so  that 
company  of  the  spear  is  perhaps  the  best  rendering.  Yet  great  respect  is  due  to  the 
learning  of  those  who  take  a  different  view.  That  the  image  of  terrible  beasts  may 
have  been  before  the  prophet's  mind  appears  from  the  next  clause:  [Rebuke]  the  mul- 
titude of  the  bulls  with  the  calves  of  the  people.  On  bxdls  as  persecutors,  see  on  Ps. 
xxii.  12.  Compare  Isa.  xxxiv.  7;  Jer.  1.  11.  Others  think  bulls  and  calves  are  here 
introduced  solely  as  objects  of  worship  in  Egypt,  and  that  God  is  invoked  to  destroy 
the  Egyptian  worship,  as  in  the  first  clause  he  was  asked  to  destroy  the  Egyptian  poiver 
represented  by  the  beasts  of  the  reed.  Referring  the  whole  verse  thus  to  the  Egyptian 
power  and  worship  gives  a  good  sense.  The  prophet  asks  God  to  go  on  conquering. 
Till  every  one  submit  himself  with  pieces  of  silver,  i.  e.,  either  bring  the  tribute  money 
or  (which  is  better)  bring  the  presents  mentioned  in  v.  29,  and  humbly  own  that  Jeho- 
vah is  God  alone.  Scatter  thou  the  people  that  delight  in  war.  The  Hebrew  is  in  pro- 
phetic style,  he  has  scattered,  i.  e.,  he  surely  will  scatter.  Pool  well  explains  the  phrase 
delighting  in  war  as  referring  to  those  "  that  without  any  necessity  or  provocation,  and 
merely  out  of  a  love  to  mischief  and  spoil,  make  war." 

31.  Princes  shall  come  out  of  Egypt,  i.  e.,  they  shall  come  bringing  the  presents  and 
submitting  themselves.  On  the  word  princes,  (literally  fat  ones)  see  on  Ps.  xxii.  29. 
This  clause  favors  the  application  of  the  first  part  of  v.  30  to  Egypt.  This  promi- 
nence is  properly  given  to  Egypt  because  that  was  in  David's  day  a  powerful 
kingdom  and  very  hostile  to  the  true  religion,  and  the  scope  of  the  prophecy  is  that 
people  remote,  mighty  and  hitherto  much  opposed  to  the  worship  of  Jehovah  shall 
adore  him.  In  like  manner  a  people  even  more  remote,  no  less  hostile  to  the  true 
religion,  and  yet  covering  a  much  larger  district,  and  even  more  powerful,  Cu^h, 
shall  do  as  Egypt.  Ethiopia  shall  soon  stretch  out  her  hands  unto  God.  The  Hebrew 
is  very  strong :  Cush  will  hasten  to  extend  her  hands  to  God,  or  more  literally  will 
cause  her  hands  to  run  out  to  God.  We  need  not  determine  whether  this  stretching 
out  of  the  hands  is  in  supplication,  or  in  the  offering  of  presents.  The  two  always  go 
together.  How  great  was  the  Ethiopia  of  Scripture  appears  from  passages  in  more 
than  one  of  the  subsequent  prophets.  See  Concordance.  The  land  here  described 
lay  beyond  Egypt  and  around  the  upper  part  of  it.  One  of  the  first  converts  to 
Christianity  from  among  the  heathen  was  a  great  man  of  Ethiopia,  Acts  viii.  26-39. 

32.  Sing  unto  God,  ye  kingdoms  of  the  ecrth;  0  sing  praises  unto  the  Lord.  On 
the  two  verbs  see  on  v.  4,  where  they  both  occur.     Sing  praises 

33.  To  him  that  rideth  upon  the  heavens  of  hecicns,  which  were  of  old.  The  heavens 
of  heavens  are  the  thir.l  heavens,  the  highest  heavens,  the  abode  of  the  peculiar 
presence  and  glory  of  Jehovah.  In  v.  4  we  have  a  similar  phrase  but  quite  another 
word  rendered  heavens.  The  riding  is  that  of  majesty  and  triumph.  There  is  no 
place  so  glorious  but  that  God  is  the  glory  of  it,  so  bright  but  that  he  is  the  light 
thereof.  He  has  supreme,  perpetual  and  universal  dominion.  The  heavens,  and 
especially  the  heaven  of  heavens,  are  fit  similitudes  to  represent  antiquity.  They 
were  of  old.  Lo,  he  doth  send  out  his  voice,  and  that  a  mighty  voice.  Either  God 
commands  the  thunder,  or  speaks  in  the  thunder;  see  on  Ps.  xxix.  3.  4, 


PSAiM  Lxviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  669 

34.  Ascribe  ye  strength  unto  God.  Strength,  as  in  Ps.  viii.  2 ;  often  rendered  power 
It  occurs  five  times  in  tliis  Psalm,  twice  in  this  verse.  His  excellency  is  over  Israel, 
and  his  strength  is  in  the  clouds.  Some  put  the  words  over  Israel  at  the  close  of  tho 
fii-st  clause,  but,  though  admissible,  this  is  no  improvement.  Excellency,  so  rendered, 
or  highness,  when  referring  to  God.     In  the  clouds,  exalted  above  all  earthly  powers. 

35.  0  God,  thou  art  terrible  out  of  thy  holy  places.  Terrible,  as  in  Ps.  xlv.  4 ;  xlvii. 
2 ;  Ixv.  5 ;  Ixvi.  3,  5.  It  is  the  participle  of  the  verb  rendered  fear,  and  be  afraid  in 
Ps.  iii.  6;  xxiii.  4.  Holy  places,  sanctuaries,  not  often  in  the  plural.  Calvin:  "The 
plural  number  is  used  because  the  tabernacle  was  divided  into  three  parts." 
Wherever  God  has  a  sanctuary,  or  holy  place,  his  word  and  worship  are  suited  to 
beget  awe.  The  God  of  Israel  is  he  that  giveth  strength  and  power  unto  his  people. 
Strength,  as  in  v.  34.  Power,  in  the  plural  powers,  also  rendered  strength.  Whoever 
has  power,  or  might,  or  strength  of  any  kind,  has  it  from  God,  the  God  of  Israel. 
Blessed  be  God.     The  usual  form  of  blessing  the  Elohim. 

Doctrinal  and  Practical  Remarks. 

1.  In  prayer,  praise,  confession,  adoration  or  supplication  we  can  often  find 
excellent  patterns  in  the  holy  Scriptures,  as  David  does  in  the  words  of  Moses  and 
Deborah,  quoted  in  this  Psalm,  vv.  1,  2.  One  reason  why  we  should  study  God's 
word  and  commit  large  portions  of  it  to  memory  is  that  we  may  have  the  best 
language  for  devotion. 

2.  It  is  vain  to  deny  that  unrenewed  men  are  the  eneanies  of  God,  v.  1.  They  are 
so  spoken  of  in  all  the  Scriptures. 

3.  When  God  arises,  all  opposers  are  scattered  and  flee  away,  v.  1.  All  the 
combined  powers  of  earth  and  hell  are  dissolved  and  dissipated  before  him.  He 
may  endure  with  much  long-suffering  the  vessels  of  wrath;  but  he  will  at  last  arise. 
Luther :  "  When  the  Jews  thought  that  they  had  gained  the  victory,  now  that  Christ 
was  laid  in  the  grave,  God  awakes  and  calls  Christ  from  the  dead.  Then  the  tables 
are  turned :  the  disciples  assemble,  the  Jews  divide,  some  to  grace  who  believe,  others 
to  wrath  who  are  destroyed  by  the  Romans." 

4.  The  destruction  of  the  wicked  is  easy  and  very  natural,  v.  2.  It  is  like  the 
passing  away  of  smoke,  or  the  melting  of  wax.  They  may  make  a  great  show,  they 
may  bluster,  they  may  appear  ever  so  formidable,  but  they  shall  perish.  Calvin : 
"  God  needs  no  array  of  preparation  in  overthrowing  his  enemies.  He  can  dissipate 
them  with  a  breath." 

5.  When  men  boast  of  their  strength  and  courage,  their  freedom  from  fear  and 
their  undaunted  spirit,  and  say  nothing  can  unman  them,  they  have  not  been  in  the 
awful  presence  of  God  and  know  not  how  even  they  would  shrink,  and  melt  away, 
and  perish  there,  vv.  1,  8,  9. 

6.  The  Scriptures  justly  maintain  a  strong  and  fearful  contrast  between  both  the 
character  and  the  destiny  of  the  wicked  and  the  righteous.  They  are  not  alike. 
They  do  not  think,  feel,  or  fare  alike,  vv.  2,  3.  Heaven  and  hell  are  appropriate 
places  for  the  reception  of  their  respective  inhabitants. 

7.  As  it  is  a  privilege,  so  it  is  a  duty  to  be  glad,  to  rejoice,  yea,  exceedingly  to  rejoice, 
V.  3.  He,  who  knows  and  loves  and  receives  little,  may  rejoice  little.  But  surely 
he,  who  has  experienced  the  saving  grace  of  God,  ought  not  to  be  tame  and  torpid 
in  his  exultations.  If  we  duly  rejoiced  in  God,  we  should  not  so  often  seek  a  portion 
here  below.  When  the  heart  is  full  of  joy  in  God,  the  trifles  and  vanities  of  time 
lose  their  enchantments. 

8.  Our  joy  should  be  solemn  as  well  as  lively,  and  should  take  a  devotional  turn. 
V.  4.     "Is  any  merry?  let  him  sing  Psalms."     There  is  not  an  hour,  a  condition,  an 


670  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  Lxvm. 

event,  but  in  some  respects  calls  for  praise.  We  have  God,  his  perfections,  his  works, 
his  word ;  we  have  Christ  and  his  benefits ;  we  have  the  Sabbath  and  its  hallowed 
influences:  we  have  food,  raiment,  shelter  and  friends.  What  have  we  not?  If  we 
are  Christians,  all  things  are  ours.  As  we  cannot  rejoice  in  the  Lord  too  much,  so  we 
cannot  extol  him  too  highly. 

9.  We  mightily  wrong  God,  when  we  take  from  him  the  honor,  which  he  well 
deserves,  for  his  care,  and  love,  and  pity  to  widows  and  orphans,  strangers  and  pri- 
soners, the  neglected  and  injured,  the  crushed  and  destitute  of  earth,  yx.  5,  6.  How 
much  is  God  honored,  when  the  widow  says,  *  I  trusted  in  God  and  was  not  forsaken ;' 
when  the  orphan  says,  '  I  was  cast  on  the  Lord  from  the  Avomb  and  was  not  left  to 
want ;'  when  the  stranger  says,  '  I  was  among  a  peoj)le  whose  speech  I  knew  not,  but 
God  raised  me  up  friends ;'  when  the  prisoner  says,  '  I  was  bound  in  affliction  and 
iron,  but  Jehovah  was  a  light  unto  me.'  Scott :  "  God's  condescension  is  equal  to  his 
majesty  :  he  always  patronises  the  afflicted  and  oppressed ;  and  poor  sinners,  helpless 
and  exposed  more  than  any  destitute  orphans,  are  readily  admitted  among  his  sons 
and  daughters,  and  share  all  the  blessings  of  that  high  relation."  Arnd :  "  Great 
potentates  in  the  world  respect  the  noblest  and  the  richest  in  the  land,  the  men  who 
may  adojyi  their  court  and  strengthen  their  authority.  But  the  highest  glory  of 
God  is  to  compassionate  the  miserable."  Never  did  God  so  manifest  his  glorious  pity 
and  condescension,  as  Avhen  his  Son  became  incarnate,  married  our  nature,  and  died 
for  his  helpless  yet  malignant  foes. 

10.  Very  few  have  a  just  estimate  of  the  blessings  of  the  family  state,  or  are  adequately 
thankful  for  them,  v.  6.  Let  us  often  sing  our  song  of  praise  on  account  of  them. 
Many  good  treatises  have  been  written  on  this  subject ;  but  it  is  not  exhausted.  How 
many  precious  thoughts  are  at  once  presented  by  the  very  mention  of  husband,  tuife, 
father,  mother,  brother,  sister,  daughter,  son.  When  for  his  sins  God  drove  man  out  of 
paradise,  he  allowed  him  to  carry  with  him  two  of  its  most  precious  institutions,  mar- 
riage and  the  Sabbath.  No  good  man  is  ready  to  say  which  of  these  is  the  greatest 
blessing. 

11.  The  wretchedness  of  a  sinful  state  is  dreadful.  Verily  the  rebellious  dwell  in 
a  dry  land,  v.  6.  Who  ever  had  comfort  in  pride,  or  lies,  or  fraud,  or  violence  ? 
"  The  wages  of  sin  is  death."  Henry  :  "  The  best  land  will  be  a  dry  land  to  those 
that  by  their  rebellion  have  forfeited  the  blessing  of  God,  which  is  the  juice  and  fat- 
ness of  all  our  enjoyments." 

12.  We  may  feel  very  easy  about  going  into  great  trials,  even  such  as  passing 
through  a  xoilderness,  if  o'nly  God  be  with  us,  v.  7.  He  never  brings  his  people  into 
difficulties,  but  to  bring  them  out  again.  He  never  forsakes  his  loved  ones.  With 
his  chosen,  Christ  is  ever  present. 

13.  Such  grand  and  awful  displays  of  the  divine  majesty  as  were  made  at  Mount 
Sinai  ought  not  to  be  forgotten,  but  frequently  mentioned,  v.  8. 

14.  All  our  valuable  supplies  are  from  above,  v.  9.  Compare  Ps.  Ixxviii.  24,  27 ; 
Jas.  i.  17.  The  food  of  the  Israelites  was  supplied  as  they  needed  it,  to  try  and  to 
humble  them,  Deut.  viii.  16.  But  far  richer  blessings  come  on  the  Gospel  church. 
We  have  Christ  the  true  bread  that  came  down  from  heaven,  and  the  Holy  Spirit, 
who  is  poured  out  in  floods  on  thirsty  souls.  We  have  the  antitypes,  the  substance, 
the  consummation,  the  glory.     We  are  bound  for  the  heavenly  Canaan. 

15.  It  is  a  grand  excellence  of  true  religion  that  it  suits  the  poor,  the  afflicted,  the 
humble,  v.  10.  To  such  it  is  real  goodness.  No  unpardoned,  unconverted  sinner  ever 
dreamed  of  such  blessings  and  refreshments  as  every  renewed  soul  experiences. 

16.  When  God  speaks  the  word,  the  contest  is  decided,  vv.  11,  12;  Ecc.  ix.  11. 
God  is  judge  of  all.     Without  him  no  man,  nor  thing  can  stand ;  with  him  the  feeble 


PSALM  Lxviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  fi71 

is  as  David,  and  weak  things  have  power.  Calvin :  "  The  mightiest  preparations, 
which  the  enemies  of  the  Church  may  make  for  its  destruction,  shall  be  overthrown." 
All  tlie  victories  of  Israel's  armies  under  David  are  small  and  mean,  compared  with 
the  glorious  spiritual  victories  of  the  Church  under  the  great  Captain  of  salvation. 
There  are  no  trophies  like  souls  redeemed  from  sin,  and  death,  and  hell.  Arnd  :  "  Is 
it  not  a  valuable  spoil,  that  so  many  thousands  of  men  have  been  converted  from  hea- 
thenism, among  whom  have  been  so  many  glorious  teachers  and  lights  of  the  church, 
such  as  Justin,  Augustine,  Ambrose,  not  to  speak  of  the  innumerable  martyrs, 
brought  out  of  heathenism,  and  put  to  death  because  of  their  attachment  to  the  Chris- 
tian faith  ?" 

17.  The  depth  from  which,  and  the  height  to  which  God  raises  those  on  whom  he 
sets  his  love,  must  both  be  brought  into  the  estimate,  if  we  would  judge  aright  of  the 
divine  mercy,  v.  13.  We  go  from  the  pots.  We  become  as  doves.  We  escape  hell. 
We  rise  to  heaven. 

18.  What  a  blessing  is  peace !  The  prophet  compares  it  to  the  snow  that  made 
Salmon  to  glisten,  v.  14.  Dickson :  "As  a  dark,  dusky  mountain,  whereupon  groweth 
no  green  thing  but  black  heath,  is  made  white,  when  covered  with  snow ;  so  is  a  dis- 
graced, shamed,  impoverished,  enslaved  land  made  glorious  again  by  a  merciful  man- 
ner of  delivery  manifesting  the  Lord's  kind  respects  unto  it." 

19.  No  exaltation  is  like  that,  which  comes  from  a  connection  with  God  and  his 
religion,  vv.  15,  16.  Mount  Sinai,  Mount  Zion  and  Mount  Calvary  are  the  three 
most  famous  mountains  on  earth,  yea,  they  are  and  ever  will  be  much  spoken  of  in 
heaven  ;  yet  thousands  of  peaks  and  ranges  are  in  themselves  more  striking  and  more 
worthy  of  note.  The  reason  is  that  from  one,  the  law  was  given,  on  another,  was  the 
temple,  on  the  third,  sin  was  expiated. 

20.  We  need  not  fear  that  God  cannot  defend  us  at  all  times  and  in  all  cases.  He 
has  the  power.  He  has  the  will.  He  has  the  resources.  He  has  the  agents.  He  is 
the  Lord  of  hosts.  His  armies  are  numerous  and  mighty.  He  has  "  an  innumerable 
company  of  angels."     And  the  Lord  is  among  them. 

21.  Of  all  the  acts  and  scenes  of  earth  none  are  so  important,  none  so  well  worthy 
of  celebration  as  those  connected  with  the  birth,  life,  death,  resurrection  and  ascension 
of  Christ,  v.  18.  This  theme  the  prophets  often  introduce  without  notice.  On  this 
subject  they  never  tire.  By  bloodshedding  Christ  redeemed  us.  By  rising  from  the 
dead  and  ascending  to  heaven  we  have  assurance  of  his  power  to  save  us.  Truly  the 
Sabbath,  which  commemorates  Christ's  resurrection,  ought  never  to  be  a  fast-day.  It 
is  true  that  "Christ  did  not  enter  into  his  glory  without  a  battle  going  before,  and  that 
with  strong  and  many  enemies :  and  in  his  fighting  he  carried  the  victory,  and  after 
his  victory  he  triumphed,  first  in  the  cross  and  then  in  his  ascension,  over  sin,  Satan, 
the  world,  hell,  the  grave  and  all."     Let  us  never  lose  sight  of  Christ. 

22.  It  should  never  be  forgotten,  and  it  should  greatly  heighten  our  estimate  of 
Christ's  love,  that  he  showed  his  kindness  to  his  foes — even  the  rebellious,  v.  18.  Com- 
pare John  XV.  13 ;  Rom.  v.  8,  10 ;  1  Pet.  iii.  18 ;  1  John  iii.  16. 

23.  Our  praises  and  thanksgivings  should  keep  pace  with  the  mercies  we  receive. 
If  God  loads  us  with  daily  benefits,  why  should  we  not  daily  shout  and  sing  of  his 
love?  V.  19. 

24.  If  we  are  in  the  right,  we  have  God  on  our  side ;  and  if  we  have  God  on  our 
side,  we  need  fear  nothing ;  for  he  is  the  God  of  salvations,  of  all  kinds  and  varieties 
of  deliverances  for  his  people,  vv.  19,  20.  Let  us  walk  by  faith,  not  by  sight.  God 
has  ten  thousand  ways,  unseen  and  unthought  of  by  us,  to  save  us  from  trouble  and 
from  death.  "When  Jehovah  takes  the  field,  deadly  is  the  battle  to  his  enemies,"  and 
glorious  IP  the  victory  to  his  friends. 


672  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  Lxvni. 

25.  It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God,  v.  21.  Surely  the 
Lord  would  not  use  such  terrific  language  as  he  does  respecting  the  doom  of  sinners, 
if  it  were  not  inconceivably  dreadful.  Nothing  can  protect  persistent  and  obstinate 
offenders  from  the  sword  of  Divine  Justice.     Compare  Amos  ix.  3,  4 ;  Obad.  4. 

26.  Nothing  in  nature,  respecting  God's  friends  or  foes,  is  beyond  his  control,  v.  22. 
Bashan  and  the  ocean  are  alike  in  the  hollow  of  his  hand  and  exposed  to  his  view. 

27.  Whatever  appearances  there  may  be  to  the  contrary  for  a  season,  yet  in  all 
cases  ultimately  God  will  make  his  church  triumphantly  victorious,  to  the  eternal 
shame  of  her  enemies,  v.  23. 

28.  If  any  wish  to  read  providence  so  as  to  understand  it,  let  them  go  to  the  sanc- 
tuary, V.  24.  God's  goings  are  incomprehensible  without  the  light  of  the  lamp  of  his 
house,  his  blessed  word.  Compare  Ps.  Ixxiii.  16,  17.  As  the  Shechinah  dwelt  in  the 
Sanctuary,  so  does  God  in  answer  to  the  prayers  of  his  people  there  display  his  glory, 
and  thence  come  forth  to  bless  and  save  his  chosen. 

29.  Our  religion  should  be  social  and  lively,  v.  25.  Even  our  most  solemn  acts  of 
worship  should  not  be  gloomy  or  doleful.  And  in  this  joyful  service  let  all  unite. 
Dickson :  "  Where  all  receive  a  benefit,  it  becometh  all  the  people  publicly  and  solemnly, 
and  with  their  best  expression,  as  God  appointeth,  to  praise  God,  and  in  his  worship 
to  see  that  all  things  be  done  orderly."  On  instrumental  music,  see  Remarks  on 
Ps.  xxxiii.  2. 

30.  Though  formalists  and  hypocrites  abuse  public  worship  to  the  neglect  of  secret 
devotion,  yet  public  worship  is  binding,  v.  26.  All  God's  people  know  it  to  be  edify- 
ing and  comfortable.  It  is  to  the  pious  a  great  means  of  promoting  the  observance 
of  closet  duties. 

31.  In  the  great  work  of  glorifying  God,  and  maintaining  his  worship,  no  tribe,  or 
family,  or  person  is  so  exalted  or  obscure,  so  learned  or  ignorant,  as  to  be  excused  from 
the  blessed  service,  v.  27. 

32.  We  may  safely  and  confidently  pray  for  all  that  God  has  commanded  or  pro- 
mised, V.  28.  We  need  no  other  warrant  than  his  word  for  presenting  any  petition 
before  him. 

33.  Two  things  we  ought  never  to  forget.  One  is  that  if  we  have  succeeded  in  our 
enterprises,  on  the  battle-field,  in  agriculture,  in  trade,  in  preaching  God's  word,  in 
anything,  it  was  because  God  commanded  our  strength,  and  gave  us  success.  The  other 
is  that  for  the  future  we  are  as  dependent  on  divine  succor  as  if  we  had  no  experience 
of  the  divine  kindness  in  days  past,  v.  28.  Not  in  our  wit  or  wisdom,  not  in  our  ex- 
perience or  ability,  not  in  great  captains  nor  heavy  battalions,  not  in  the  patronage 
of  kings  and  governments,  not  in  funds  or  estates,  but  in  the  Lord  Jehovah  is  all  our 
hope  and  all  our  salvation. 

34.  God  gets  his  chief  honor  on  earth,  from  having  amongst  us  an  organized  church, 
a  people  publicly  united  in  his  service,  as  in  the  temple,  still  more  in  the  gospel  church, 
v.  29.  She  is  the  light  of  the  world,  the  salt  of  the  earth,  the  depository  of  the  truth, 
the  witness  for  God  and  Christ,  the  conservator  of  good  morals,  good  manners  and 
true  religion. 

35.  There  is  no  army  that  God  cannot  rebuke,  no  armada  that  he  cannot  bring  to 
nothing,  v.  30.  Men  may  have  the  best  arms,  but  all  will  be  in  vain  without  God's 
assistance.  Men  may  be  trained  to  war  till  they  are  as  fierce  as  h%dls  of  Bashan,  and 
they  may  be  such  a  multitude  that  no  man  can  count  them,  jct  in  a  moment  God  can 
make  them  destroy  each  other,  and  tread  each  other  down  as  the  mire  of  the  streets. 
Let  us  not  be  afraid  though  an  host  should  encamp  against  us.  Calvin;  "In  com- 
paring their  enemies  to  the  beasts  mentioned  in  v.  30,  and  taking  notice  that  they  de- 
lighted in  war,  it  was  no  doubt  David's  intention  to  influence  the  minds  of  the  people 


PSALM  Lxviii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  673 

of  God  to  the  contrary  dispositions  of  clemency  and  mercy,  as  being  that  frame  of 
spirit  in  the  exercise  of  which  they  miglit  expect  to  receive  the  divine  assistance.  The 
more  violently  their  enemies  raged,  and  the  more  lawless  their  attempts  might  prove, 
they  had  only  the  more  reason  to  expect  the  interposition  of  God,  who  humbles  the 
proud  and  the  mighty  ones  of  this  world." 

36.  It  is  clear  from  verse  30  and  many  passages  of  Scripture  that  the  love  of  war, 
with  its  scenes  of  carnage,  forms  no  part  of  a  gracious  charactei*.  Hatred,  and  wrath, 
and  strife,  and  clamor  are  never  pleasant  to  a  child  of  God.  Henry:  "David  had 
himself  been  a  man  of  war,  but  could  appeal  to  God,  that  he  never  delighted  in  war 
and  bloodshed  for  its  own  sake;  as  for  those  that  did,  and  would  not  agree  to  the 
fairest  terms  of  peace,  he  does  not  doubt  but  God  would  scatter  them.  Those  are  lost 
to  all  the  sacred  principles  of  humanity,  as  well  as  Christianity,  that  can  delight  in 
war,  and  take  pleasure  in  contention ;  let  them  expect  that,  sooner  or  later,  they  shall 
have  enough  of  it,  Isa.  xxxiii.  1;  Rev.  xiii.  10."  Scott:  "May  the  Lord  speedily  so 
strengthen  his  cause  upon  earth,  that  all  the  proud,  idolatrous  and  oppressive, — all  that 
delight  in  war,  or  maintain  opposition  to  his  church,  may  be  scattered  and  brought 
down ;  that  all  kings  and  nations  may  share  the  blessings  of  his  Gospel,  and  sing 
praises  to  his  name."     Amen  and  amen. 

37.  Ever  since  the  propagation  of  the  true  religion,  and  especially  since  the  promul- 
gation of  Christianity  remarkable  changes  have  been  going  on  in  the  world,  and 
marvels  of  mercy  have  been  displayed.  For  a  long  time  there  were  powerful  and 
flourishing  churches  in  Egypt  and  Ethiopia,  v.  31,  There  shall  be  again.  There  are 
now  thousands  of  Christians  on  earth,  who  were  born  idolaters,  and  some  o'f  them 
cannibals.     Divine  grace  has  lost  none  of  its  saving  energy. 

38.  All  flesh  should  and  shall  praise  God.  Mighty  kingdoms  are  no  exception,  v. 
32.  Pure  Christianity  shall  yet  wonderfully  and  widely  prevail  on  the  earth.  God 
has  promised  it  and  he  will  surely  bring  it  to  pass.  When  this  shall  be,  rests  with 
him;  but  it  shall  surely  be.  When  that  event  shall  take  place,  the  worship  of  false 
gods  will  utterly  cease. 

39.  Let  us  never  forget  that  God  is  exalted,  v.  33.  Nothing  more  infallibly  marks 
worship  as  base  than  lack  of  profound  reverence  for  the  divine  majesty.  The  Lord 
rideth  upon  the  heavens.     We  are  worms  crawling  upon  earth. 

40.  God  is  strong;  God  alone  is  strong;  God  is  so  strong  that  he  cannot  be  resisted, 
V.  34.  Ascribe  to  him  strength  as  ye  do  to  nothing  else.  Angels  have  strength,  but 
it  is  all  derived  and  limited.     He  is  the  author  of  life  and  all  our  mercies. 

41.  God  is  majestic.  He  is  highly  exalted.  His  excellency  is  over  Israel,  v.  34. 
None  is  high  as  God  is  high. 

42.  God  is  holy.  His  presence  makes  a  place  holy,  v.  34.  Without  him  nothing 
is  holy.  His  holiness  is  a  consuming  fire.  Henry:  "No  attribute  of  God  is  more 
dreadful  to  sinners  than  his  holiness."  And  no  attribute  of  God  is  more  rejoiced  in 
by  unfallen  angels  and  redeemed  men  than  his  holiness. 

43.  It  has  often  been  found  that  to  none  is  God  more  terrible  than  to  those,  who  in 
their  health  and  prosperity  affected  to  be  incapable  of  fear,  v.  35.  This  will  appear 
m  the  most  signal  manner  in  the  last  day. 

44.  If  we  have  any  strength  or  success,  let  us  never  forget  that  it  is  all  from  God, 
V.  35.  It  is  only  he  that  makes  strong  the  arms  of  the  hands  of  his  people.  Scott: 
"While  all  unite  in  ascribing  power  and  dominion  unto  him,  may  all  experience 
strength  communicated  from  him,  enabling  them  to  resist  temptation,  and  to  overcome 
Bvery  enemy  of  his  salvation."  What  God  is  and  has,  he  is  and  has  for  his  people's 
good. 

45.  Blessed  be  God,  v.  35.     "If  all  be  from  him,  let  all  be  to  him." 

85 


674  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxis. 


Psalm  lxix. 

To  the  chief  Musician  upon  Shoshannim,  A  Psalm  of  David. 

1  Save  me,  O  God;  for  the  waters  are  come  in  unto  my  soul. 

2  I  sink  in  deep  mire,  where  there  is  no  standing :  I  am  come  into  deep  waters,  where  the  floods 
overflow  me. 

3  I  am  weary  of  my  crying:  my  throat  is  dried:  mine  eyes  fail  while  I  wait  for  my  God. 

4  They  that  hate  me  without  a  cause  are  more  than  the  hairs  of  mine  head:  they  that  would 
destroy  me,  beiiig  mine  enemies  wrongfully,  are  mighty :  then  I  restored  that  which  I  took  not 
away. 

5  O  God,  thou  knowest  my  foolishness;  and  my  sins  are  not  hid  from  thee. 

6  Let  not  them  that  wait  on  thee,  O  Lord  God  of  hosts,  he  ashamed  for  my  sake :  let  not  those 
that  seek  thee  be  confounded  for  my  sake,  O  God  of  Israel. 

7  Because  for  thy  sake  I  have  borne  reproach ;  shame  hath  covered  my  face. 

8  I  am  become  a  stranger  unto  my  brethren,  and  an  alien  unto  my  mother's  children. 

9  For  the  zeal  of  thine  house  hath  eaten  me  up ;  and  the  reproaches  of  them  that  reproached 
thee  are  fallen  upon  me. 

10  When  I  wept,  and  chastened  my  soul  with  fasting,  that  was  to  my  reproach. 

11  I  made  sackcloth  also  my  garment;  and  I  became  a  proverb  to  them. 

12  They  that  sit  in  the  gate  speak  against  me ;  and  I  ivas  the  song  of  the  drunkards. 

13  But  as  for  me,  my  pi-ayer  is  unto  thee,  0  Lord,  in  an  acceptable  time:  O  God,  in  the  multi- 
tude of  thy  mercy  hear  me,  in  the  truth  of  thy  salvation. 

14  Deliver  me  out  of  the  mire,  and  let  me  not  sink:  let  me  be  delivered  from  them  that  hate 
me,  and  out  of  the  deep  waters. 

15  Let  not  the  waterflood  ovei'flow  me,  neither  let  the  deep  swallow  me  up,  and  let  not  the  pit 
shut  her  mouth  upon  me. 

16  Hear  me,  O  Lord;  for  thy  lovingkindness  w  good:  turn  unto  me  according  to  the  multitude 
of  thy  tender  mercies. 

17  And  hide  not  thy  face  from  thy  servant;  for  I  am  in  trouble:  hear  me  speedily. 

18  Draw  nigh  unto  my  soul,  and  redeem  it:  deliver  me  because  of  mine  enemies. 

19  Thou  hast  known  my  reproach,  and  my  shame,  and  my  dishonour :  mine  adversaries  are  all 
before  thee. 

20  Reproach  hath  broken  my  heart;  and  I  am  full  of  heaviness:  and  I  looked /or  some  to  take 
pity,  but  there  was  none ;  and  for  comforters,  but  I  found  none. 

21  They  gave  me  also  gall  for  my  meat ;  and  in  my  thirst  they  gave  me  vinegar  to  drink. 

22  Let  their  table  become  a  snare  before  them :  and  that  which  shoxdd  have  been  for  their  welfare, 
let  it  become  a  trap. 

23  Let  their  eyes  be  darkened,  that  they  see  not;  and  make  their  loins  continually  to  shake. 

24  Pour  out  thine  indignation  upon  them,  and  let  thy  wrathful  anger  take  hold  of  them. 

25  Let  their  habitation  be  desolate;  and  let  none  dwell  in  their  tents. 

26  For  they  persecute  him  whom  thou  hast  smitten ;  and  they  talk  to  the  grief  of  those  whom 
thou  hast  wounded. 

27  Add  iniquity  unto  their  iniquity :  and  let  them  not  come  into  thy  righteousness. 

28  Let  them  be  blotted  out  of  the  book  of  the  living,  and  not  be  written  with  the  righteous. 

29  But  I  am  poor  and  sorrowful :  let  thy  salvation,  O  God,  set  me  up  on  high. 

30  I  will  praise  the  name  of  God  with  a  song,  and  will  magnify  him  with  thanksgiving. 

31  This  also  shall  please  the  Lord  better  than  an  ox  or  bullock  that  hath  horns  and  hoofs, 

32  The  humble  shall  see  this,  and  be  glad :  and  your  heart  shall  live  that  seek  God. 

33  For  the  Lord  heareth  the  poor,  and  despiscth  not  his  prisoners. 

34  Let  the  heaven  and  earth  praise  him,  the  seas,  and  everything  that  movetli  therein. 

35  For  God  will  save  Zion,  and  will  build  the  cities  of  Judah,  that  they  may  dwell  there,  an(] 
have  it  in  possession. 

36  The  seed  also  of  his  servant  shall  inherit  it:  and  they  that  love  his  name  shall  dwell 
therein. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xi,  xlv.     That  David  wrote  this  Psalm  is 
admitted  by  the  title  and  the  great  mass  of  commentators,  and  is  declared  by 


PSALM  Lxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  675 

Paul,  Rom,  xi.  9.  It  is  idle  to  spend  time  in  answering  men  who  claim  for  it  a  mucii 
later  origin.  It  is  in  vain  to  seek  for  it  a  historic  occasion.  It  is  very  decideaiy 
Messianic.  The  only  question  is,  whether  it  is  directly  and  fully  prophetic  or  Typical- 
Messianic.  There  is  no  valid  objection  to  the  admission  that  in  some  parts  David,  as 
a  sufferer,  speaks  as  a  type  of  Christ,  and  that  in  others  he  rises  to  the  height  of  un- 
qualified prediction  respecting  Messiah.  Verse  4  is  cited  in  John  xv.  25;  v.  9,  in 
John  ii.  17;  Rom.  xv.  3;  v.  21,  in  Matt,  xxvii.  34,  48;  Mark  xv.  23;  John  xix.  28, 
29;  vv.  22,  23,  in  Rom.  xi.  9,  10;  and  v.  25,  in  Acts  i.  16,  20.  Sound  commentators 
generally  admit  that  it  has  its  fulfilment  in  Christ.  Theodoret:  "It  is  a  prediction  of 
the  suflTerings  of  Christ,  and  the  final  destruction  of  the  Jews  on  that  account."  Cal- 
vin: "David  wrote  this  inspired  ode,  not  so  much  in  his  own  name,  as  in  the  name  of 
the  whole  church  of  whose  head  he  was  an  eminent  type."  Vitringa:  "It  is  admitted 
among  Christians,  that  in  the  sixty-ninth  Psalm  Christ,  and  Christ  as  a  suflTerer,  is  to  be 
placed  before  our  eyes.  We  add,  that  it  refers  to  Christ  crucified  as  the  Evangelists 
Matthew,  Mark  and  John  apply  it."  Fabritius:  "In  this  Psalm  David  is  a  figure  of 
Christ."  Alexander:  "The  only  individual  in  whom  the  traits  meet  is  Christ." 
Hodge:  "This  Psalm  is  so  frequently  quoted  and  applied  to  Christ  in  the  New  Testa- 
ment, that  it  must  be  considered  as  directly  prophetical."  Similar  remarks  might  be 
cited  from  Gill,  Anderson,  Scott  and  others.  Calvin's  first  remark  on  this  Psalm  is : 
"  There  is  a  close  resemblance  between  this  and  the  xxii.  Psalm."  Many  others  have 
observed  the  likeness.  This  is  a  composition  of  great  beauty  and  poetic  excellence. 
Scott  dates  it  B.  C.  1021.  The  names  of  the  Most  High  in  it  are  Elohhn  God,  Ado- 
nai  Lord  and  Jehovah  Lord,  on  which  respectively  see  on  Ps.  iii.  2 ;  ii.  4 ;  i.  2. 

1.  Save  me,  0  God;  for  the  waters  are  come  in  unto  my  soul.  Waters,  a  favorite 
emblem  of  Scripture  for  overwhelming  distress ;  see  on  Ps.  xlii.  7.  Compare  Ps.  Ixxiii. 
10  ;  Ixxxviii.  7.  As  David  was  not  a  faint-hearted,  but  a  truly  heroic  man,  we  may 
conceive  how  heavy  must  have  been  the  pressure  of  his  load  of  grief  to  make  him 
cry  so  bitterly.  If  we  apply  these  words  to  Christ,  who  had  neither  remorse  nor 
despair,  and  was  incapable  of  either,  what  a  conception  they  give  us  of  the  dreadful 
load  of  human  hatred,  diabolical  malice  and  divine  wrath  which  he  bore.  The  type 
and  antitype  each  felt  that  his  case  was  beyond  any  eflfectual  aid  from  man ;  hence 
the  cry  :  Save,  help,  rescue,  deliver  me.  See  on  Ps.  iii.  7  ;  xii.  1.  Gill :  "  The  petitioner 
is  Christ ;  not  as  a  divine  person,  as  such  he  is  blessed  forever,  and  stands  in  no  need 
of  helj)  and  assistance ;  but  as  man,  and  in  distressed  and  suffering  circumstances." 
That  Jesus  felt  the  deepest  distress  and  offered  the  humblest  and  most  earnest  prayers 
is  sufficiently  declared  in  Scriptui-e,  Matt.  xxvi.  39  ;  John  xii.  27 ;  Heb.  v.  7.  The 
great  troubles  of  David  and  of  Christ  were  in  the  soul  or  heart.  Hengstenberg : 
"  When  one  is  covered  over  with  water,  the  water  comes  into  his  soul." 

2.  I  sink  in  deep  mire  where  there  is  no  standing.  Mire,  here  only  and  in  Ps.  xl.  2, 
where  it  is  rendered  miry.  The  figure  is  of  turbid  waters  in.  a  river  or  sea,  probably 
the  latter.  Deep,  rendered  depths  in  Ps.  Ixviii.  22  ;  Mic.  vii.  19  ;  in  Zech.  x.  11  deeps; 
literally  mire  of  the  deep.  The  sea,  when  troubled,  often  casts  up  mire  and  dirt.  Is. 
Ivii.  20.  When  one  finds  himself  in  such  thick  waters,  and  can  reach  no  bottom,  get 
no  footing,  nothing  solid  to  stand  upon,  it  is  all  over  with  him,  unless  he  can  get  help 
from  another.  I  am  come  into  deep  waters,  xohere  the  floods  overfioiv  me.  Deep  xvaters, 
as  in  V.  14.  Deep),  a  noun,  commonly  rendered  depths,  Ps.  cxxx.  1 ;  Isa.  Ii.  10 ;  Ezek. 
xxvii.  34.  Here  the  overflowing  is  distinctly  expressed.  The  verbs  sinh  and  come  in 
Hebrew  are  in  the  preterite.  The  trial  had  lasted  some  time  and  was  not  yet  over. 
The  language  expresses  the  wild  confusion  arising  from  great  distress.  Home :  "  The 
divine  displeasure,  like  a  stormy  tempest,  was  let  loose  upon  him ;  the  sins  of  the 


076  STUDIES  IN  THE  BOOK  OF   PSALMS.  [psalm  lxix. 

world  as  deep  mire  enclosed  and  detained  him  ;  whilst  all  the  waters  of  affliction  went 
over  his  head  and  penetrated  to  his  vitals." 

3.  I  am  weary  of  my  crying.  With  crying  would  better  give  the  sense.  It  does 
not  mean  that  he  was  tired  of  earnest  prayer ;  but  that  he  had  prayed  so  long,  so 
earnestly  and  under  such  distress  of  mind  that  his  nature  was  exhausted.  Although 
he  had  found  no  relief,  yet  he  persevered.  What  else  could  he  do?  My  throat  is 
dried.  Calvin  gives  the  sense,  My  throat  is  become  hoarse  with  crying.  Throat,  also 
rendered  neck  or  mouth,  Isa.  iii.  16  ;  Ezek.  xvi.  11 ;  Ps,  cxlix.  6.  Mine  eyes  fail  ivhile 
J  ivait  for  my  God.  When  we  long  watch  for  a  messenger  whom  we  expect  by  a  given 
road,  and  he  does  not  come  into  view,  the  eyes  become  weary.  Cresswell:  "The 
metaphor  is  taken  from  the  pain  occasioned  to  the  eyes  when  they  are  long  and 
intently  fixed  upon  the  same  point."  Fail,  elsewhere  faint,  are  consumed.  It  is 
applied  to  the  eyes,  to  the  jiesh,  to  the  heart,  to  the  soid,  to  the  spirit,  to  the  life,  Ps. 
xxxi.  10  ;  Ixxiii.  26  ;  Ixxxiv.  2  ;  cxix.  81,  82,  123  ;  cxliii.  7  ;  Jer.  xiv.  6 ;  Lam.  ii.  11. 
Calvin:  "Although  his  bodily  senses  failed  him,  the  vigor  of  his  faith  was  by  no 
means  extinguished."  While  I  wait  for  my  God.  Painters  have  endeavored  to  give  us 
a  conception  of  Christ's  wan  and  agonized  countenance  in  the  garden  and  on  the  cross ; 
and  sometimes  they  have  made  us  shudder ;  but  none  of  them  have  ever  succeeded 
in  doing  justice  to  the  subject.  There  never  was  such  thirst  as  Christ  had ;  no  eyes 
over  failed  as  his ;  because  none  ever  bore  such  wrath  as  he  bore,  Ps.  xxii.  14,  15 ; 
Zech.  xiii.  7. 

4.  They  that  hate  me  without  a  cause  are  more  than  the  hairs  of  mine  head.  This 
clause  is  applied  to  himself  by  our  Saviour,  John  xv.  23-25.  There  is  a  like  clause 
in  Ps.  XXXV.  19,  on  which  see.  David  had  foes  ;  Christ  had  more.  For  an  explana- 
tion of  the  phrase  more  than  the  hairs  of  mine  head,  see  on  Ps.  xl.  12.  It  is  equiva- 
lent to  innumerable.  They  that  would  destroy  me,  being  mine  enemies  ivrongftdly,  are 
mighty.  He  had  said  his  foes  were  many.  Here  he  says  they  are  mighty.  There  was 
no  doing  anything  with  them.  They  pui'sued  their  course  out  of  hatred,  and  their 
hatred  was  withoid  a  cause,  and  so  was  itself  wrongful.  A  discerning  man  is  always 
sorry  when  one  without  provocation  does  him  a  wrong ;  for  he  is  sure  the  thing  will 
not  stop  there.  Conscious  guilt  will  beget  hatred  towards  the  injured,  and  thus  an- 
other wrong  will  follow.  Poor  human  nature  without  God's  Spirit  decides  thus:  "  I 
have  injured  a  man,  therefore  I  hate  him."  Whoever  knew  a  man  to  do  one  delib- 
erate injury  and  there  stop,  unless  by  divine  grace  he  became  penitent  ?  If  I  have 
wronged  a  man  I  can  apologize,  or  ask  pardon,  or  make  restitution ;  but  how  can  I  deal 
with  a  man,  to  whom  I  owe  no  apology,  who  is  malignant  and  obstinate  ?  David  often 
for  himself  declares  truly  that  he  had  done  nothing  to  merit  at  the  hands  of  men  the 
treatment  he  received,  Ps.  xxxv.  7, 19  ;  xxxviii.  19,  20.  It  is  better  to  suffer  undeser- 
vedly, than  deservedly,  1  Pet.  ii.  19-21 ;  iv.  13-16.  But  we  ought  to  see  to  it  that  we  lie 
not,  when  we  protest  our  innocence.  Enemies  wrongfully;  Calvin  renders  it  lying  adver- 
saries; and  Hengstenberg,  lying  enemies.  They  fabricated  grounds  of  their  own 
hatred,  and  on  these  they  endeavored  to  induce  others  to  hate  him.  This  was  true 
of  David's  foes.  It  was  much  more  true  of  Christ's  enemies.  Then  I  restored  that 
^vhich  I  took  not  aioay.  The  meaning  is,  'I  have  been  treated  as  if  I  were  a  cheat,  a 
thief,  or  a  robber,  when  I  am  Avholly  innocent.  I  have  wronged  no  man.'  Patrick : 
"  I  have  been  so  far  from  provoking  their  malice,  that  I  am  content,  rather  than 
quarrel  with  them,  to  part  with  my  own  right ;  and  make  satisfaction  for  a  wrong 
that  I  never  did  them."  The  verse  is  parallel  to  Ps.  xxxv.  11.  David  had  sad  ex- 
perience of  false  accusations,  2  Sam.  xvi.  8.  The  particular  matter  here  referred 
to  is  not  stated.  Walford :  "  There  is  an  apparent  impropriety  in  the  language  of 
this  clause,  though  the  sense  is  perfectly  clear.     It  is  a  proverbial  expression,  to  mark 


PSALM  Lxix.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  67" 

the  injustice  and  extortion  of  the  enemies  that  are  referred  to,  who  compelled  the 
speaker,  Avithout  any  right,  to  yield  up  his  goods  to  persons  to  whom  he  was  not  in- 
debted." We  all  know  how  often  our  Saviour  was  wrongfully  accused.  Some  ap- 
ply this  passage  directly  to  him.  Diodati :  "  I  am  guiltless,  though  I  am  used  as  if 
I  were  guilty.  It  is  spoken  of  Christ,  meaning  that  he  who  was  just  suffered  for  us 
men,  who  were  unjust,  Isa.  liii.  4-6 ;  1  Pet.  iii.  18."  Gill :  "  Christ  satisfied  justice 
he  had  never  injured,  though  others  had ;  he  fulfilled  a  law  and  bore  the  penalty 
of  it,  which  he  never  broke ;  he  made  satisfaction  for  sins  he  never  committed ;  anrl 
brought  in  a  righteousness  he  had  not  taken  away  ;  and  provided  a  better  inheritance 
than  was  lost  by  Adam."  Scott :  "  Then  did  the  Lord  Jesus  make  restitution  for 
our  robbery,  and  satisfaction  for  our  crimes,  and  restored  to  the  divine  law  that  honor 
which  he  had  not  taken  away.  David  indeed  was  hated  wrongfully,  and  in  many 
things  receded  from  his  right :  but  the  whole  and  especially  the  concluding  words 
were  far  more  emphatically  verified  in  Christ."  Horsley  says,  the  meaning  is,  "  I 
have  been  accountable  for  the  crimes  of  others."  Anderson  :  "  This  pre-eminently 
applies  to  Christ,  who  was  perfectly  holy,  but  wdio,  by  bearing  the  punishment  due 
to  the  guilt  of  man,  made  satisfaction  to  divine  justice  for  sins,  which  he  never  com- 
mitted, and  restored  those  blessings  which  he  never  took  away."  Others  might  be 
quoted  to  the  same  effect. 

5.  0  God,  thou  knowest  my  foolishness ;  and  my  sins  are  not  hid  from  thee.  We  get 
no  light  on  this  passage  by  the  various  renderings.  Nor  is  there  any  reason  for  tak- 
ing foolishness  in  the  sense  of  simplicity  of  character.  The  original  is  never  used  in 
a  good  sense.  Tholuck,  Hengstenberg  and  Alexander  regard  these  words  as  Da- 
vid's confession  of  sin  before  God.  This  is  simple  and  natural.  Tholuck :  "  It  is 
one  of  the  wiles  of  Satan,  that  man,  when  persecuted  with  unmerited  reproaches,  be- 
comes more  prone  to  delude  himself  as  to  his  real  guilt.  Not  so  David.  He  ig- 
nores righteousness  before  the  Lord,  though  he  may  courageously  show  his  face  to 
man,"  One,  who  may  be  free  from  all  the  charges  man  brings  against  him,  may  for 
good  cause  deeply  abase  himself  before  God,  Calvin,  Diodati,  Piscator,  Patrick, 
Boothroyd  and  Morison,  regard  the  words  as  a  simple  appeal  to  omniscience  for  his 
innocence.  This  is  not  very  natural  or  good.  But  hear  Calvin :  "  As  a  means  of 
preserving  himself  from  succumbing  under  the  perverse  judgments  of  men,  David 
appeals  to  God  as  the  judge  of  his  cause;  and  possessing  as  he  did  the  approving 
testimony  of  a  good  conscience,  he  regards  in  a  great  measure  with  indifi'erence  the 
unjust  estimate  which  men  might  form  of  his  character."  Diodati :  "Thou  knowest 
whether  I  be  guilty  of  those  faults  which  are  laid  to  me  or  no."  Those,  who  take 
the  clause  as  a  protestation  of  innocence,  are  not  agreed  whether  Christ  or  David 
only  is  to  be  regarded  as  the  speaker.  Calvin  and  Patrick  apply  it  to  David  only. 
But  Morison  applies  it  to  Christ.  Augustine,  Gill,  Home,  Horsley  and  Fry  regard 
Christ  as  the  speaker,  and  suppose  that  he  is  stating  his  sufferings  for  the  sins  and 
follies  of  men,  made  his  by  imjiutation.  Horsley :  "  The  Messiah  here  may  speak 
of  the  follies  and  crimes  of  men,  for  which  he  had  made  himself  answerable  as  his 
own."  The  strongest  Scripture  language  supporting  this  interpretation  is  Isa.  liii.  4-6 ; 
2  Cor.  V.  21.  There  is  great  room  for  doubt  whether  this  view  is  correct.  The 
Scriptures  never  speak  of  Christ  as  suffering  for  his  sins,  but  always  for  our  sins.  See 
preliminary  observation  No,  2,  on  Ps.  xl.  Scott :  "  Perhaps  it  should  be  explained 
as  the  language  of  the  type,  rather  than  of  the  antitype."  Like  Ps,  xl,  this  whole 
Psalm  cannot  be  fairly  made  a  simple  and  direct  prophecy  respecting  Christ.  Pat- 
rick's paraphrase  is :  "  O  God,  the  righteous  Judge,  I  make  my  appeal  to  thee,  who 
knowest  the  very  worst  of  me :  and  protest,  that  whatsoever  my  mistakes  or  my  wil 


678  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxix. 

ful  sins  have  been,  whicli  cannot  escape  thy  sight,  I  never  did  them  [my  enemies] 
any  injury,  nor  give  them  cause  to  persecute  me." 

6.  Let  not  them  that  ivait  on  thee,  0  Lord  God  of  host^,  be  ashamed  for  my  sake:  let 
not  those  that  seek  thee  be  confounded  for  my  sake,  0  God  of  Israel.  The  appeal  is  to 
the  self-existent,  independent,  eternal  and  unchangeable  Ruler  of  the  universe,  who 
is  a  God  of  might,  has  all  resources,  and  hears  prayer.  Compare  Ps.  xxv.  3. 
Ashamed  and  confounded,  see  on  Ps.  vi.  10;  xxii.  5;  xxv.  3;  xxxv.  4;  xl.  14.  It  is 
lawful  to  appeal  to  God  to  preserve  his  honor  untarnished  in  the  eyes  of  good  men. 
"Do  not  disgrace  the  throne  of  thy  glory,"  Jer.  xiv.  21.  Compare  Ex.  xxxii.  11, 12; 
Num.  xiv.  13-16.  Such  argument  is  never  powerless.  To  good  people,  who  wait  on 
him,  and  seek  him  God  will  never  give  cause  to  distrust  him,  or  to  question  his 
faithfulness.  We  may  at  a  glance  see  how  fatal  to  Christian  hope  it  Avould  have 
been  for  God  in  one  clear  case  to  have  given  the  ultimate  victory  to  sin  and  sinners. 
Sure  hope  and  pious  confidence  would  have  given  up  the  ghost,  if  David  had  perished 
in  the  Sauline  persecutions ;  or  if  Christ  had  continued  under  the  power  of  death. 

7.  Because  for  thy  sake  I  have  borne  rejoroach;  shame  hath  covered  my  face.  The 
two  clauses  are  parallel,  and  give  the  reason  for  the  prayer  in  v.  6.  It  was  not  on 
his  own  account  but  on  God's  account  that  he  endured  shame.  He  professed  belief 
in  God's  promises,  and  for  that  was  despised.  This  was  true  of  David.  It  was  true 
of  Christ!  Isa.  1.  6.  For  avowing  fealty  to  God,  and  confidence  in  the  fulfilment 
of  all  he  had  promised  they  were  both  persecuted  with  deadly  malice.  Calvin: 
"Reproach  is  more  bitter  to  an  honorable  man,  than  to  sufier  a  hundred  deaths. 
For  many  will  be  found  ready  to  sufier  death,  who  cannot  bear  reproach." 

8.  /  am  become  a  stranger  unto  my  brethren,  and  an  alien  unto  my  mother's  children. 
By  brethren  we  may  understand  any  blood  relations;  by  mother's  children  those  most 
endeared  to  us;  see  on  Ps.  1.  20.  The  anguish  of  being  disowned  by  those,  whose 
friendship  ought  to  have  been  reliable,  cannot  be  easily  estimated.  Compare  Ps. 
xxvii.  10;  xxxviii.  11.  How  much  of  such  anguish  Jesus  bore  may  be  learned  from 
Isa.  liii.  3;  John  i.  11;  vii.  5;  viii.  48,  and  parallel  passages. 

9.  For  the  zeal  of  thine  house  hath  eaten  me  %ip.  See  a  like  clause  in  Ps.  cxix.  139. 
Zeal,  often  so  rendered,  Isa.  xxxvii.  32;  lix.  17;  more  commonlj  jealousy,  Ps.  Ixxix. 
5;  Isa.  xlii.  13;  Ezek.  xxxvi.  5;  Zech.  i.  14;  viii.  2.  The  true  application  is  given 
in  John  ii.  14-17.  No  doubt  David  had  a  genuine  and  burning  though  imj^erfect 
zeal  for  the  church;  but  our  Saviour's  zeal  did  eat  him  up.  And  the  rejjroaches 
of  them  that  reproach  thee  are  fallen  upon  me.  This  is  by  infallible  authority  applied 
to  Christ,  Rom.  xv.  3.  Hodge:  "Such  was  my  zeal  for  thee,  that  the  reproaches 
cast  on  thee  I  felt  as  if  dii-ected  against  myself"  It  is  impossible  to  dishonor  God 
without  dishonoring  his  Son,  John  x.  30;  xiv.  11;  xvi.  15.  The  unity  of  Christ  and 
of  the  Father  is  perfect.  Patrick's  parapln*ase  is,  "I  could  not  endure  the  blasphe- 
mies which  I  heard  against  thee,  but  they  moved  my  indignation  as  much  as  if  they 
had  been  against  myself"  The  noun  and  verb  rendered  reproach  are  cognate.  The 
noun  is  rendered  with  entire  uniformity;  see  on  Ps.  xv.  3.  The  verb  is  in  the  Psalms 
uniformly  rendered;  in  other  books  sometimes  rail  or  defy,  2  Chron.  xxxii.  17; 
2  Sam.  xxiii.  9.  It  expresses  contumely,  scorn,  reviling.  If  David  was  grieved 
with  blasphemies  against  God  (2  Sam.  xii.  14;)  Christ  much  more. 

10.  When  I  wept  and  chastened  my  soul  with  fasting,  that  was  to  my  reproach.  For 
I  wept  and  chastened  my  soul,  the  Syriac  and  Arabic  have  I  humbled  my  soul  with 
fasting;  Calvin:  And  I  wept,  my  soul  fasted;  Ainsworth:  And  I  wept,  with  fasting 
afflicted  my  soul;  Fry:  I  wept  away  my  soul  in  fasting;  Green:  When  I  humble 
myself  with  fasting ;  Alexander :  And  I  wept  (away)  my  soul  or  wept  myi^.lf  away,  in 
fasting.    The  sense  is,  When  I  wept,  and,  as  an  act  of  humiliation  of  my  soul,  fjisf  ed  , 


PSALM  Lxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  679 

see  on  Ps.  xxxv.  13.  Weeping  and  fasting  go  together,  2  Sam.  xii.  16-22.  It  l« 
sad  indeed  when  even  acts  of  piety  and  humiliation  are  ground  of  new  rejyroache^. 
When  everything  a  man  does  is  perverted  by  his  foes,  he  is  in  great  temptation,  and 
none  but  God  can  sustain  him.  How  Christ's  enemies  perverted  even  his  most 
benevolent  deeds,  as  well  as  his  acts  of  piety  all  the  gospels  declare. 

11.  /  made  sackcloth  also  my  garment.  The  three  chief  outward  tokens  of  grief 
common  among  the  Israelites  were  Aveeping,  fasting  and  covering  the  person  with 
coarse  cloth,  to  which  some  added  dust  and  ashes;  see  on  Ps.  xxx.  11;  xxxv.  13. 
To  him  that  is  afflicted  pity  should  be  shown ;  but  when  David  and  Christ  were  most 
afflicted  even  for  the  sins  and  calamities  of  men,  they  had  no  sympathy  from  the 
wicked,  but  were  for  a  derision.  And  I  became  a  proverb  to  them.  Proverb,  parable, 
similitude,  in  a  bad  sense  a  iaihnting  speech,  as  in  the  margin  in  Isa.  xiv.  4,  or 
hj-ivord,  as  in  Ps.  xliv.  14. 

12.  They  that  sit  in  the  gate  speah  against  me.  Those,  who  sit  in  the  gate,  are  judges. 
Job  xxix.  7-17 ;  Deut.  xxv.  7 ;  Josh.  xx.  4 ;  Ruth  iv.  1,  2 ;  1  Kings  xxii.  10 ;  Lam. 
V.  14.  The  gates  of  cities  were  the  places  of  judgment.  Calvin  :  "  Had  David  been 
molested  only  by  vulgar  buffoons  and  the  refuse  of  the  people,  it  would  have  been  more 
easily  endured ;  for  it  is  not  surprising  when  mean  persons,  who  have  no  regard  to 
what  is  becoming  and  honorable,  degrade  themselves  by  indulging  in  defamation  with- 
out shame.  But  when  the  very  judges,  forgetful  of  what  is  demanded  by  the  dignity 
of  their  office,  abandon  themselves  to  the  same  audacious  conduct,  the  iniquity  and 
baseness  of  it  are  greatly  aggravated."  The  judicial  proceedings  against  Jesus  Christ 
were  a  disgrace  to  human  nature.  All  have  not  so  explained  these  words.  Rosen- 
miiller :  "  They  that  sit  in  the  gate — vain  and  idle  persons  who  spent  their  time  there, 
where  there  used  to  be  a  confluence  of  people."  Tholuck:  "They  sit  in  the  gate^s 
where  idlers  assemble."  Cresswell :  "  They  that  sit  in  the  gate;  i.  e.,  the  elders.  The 
expression  may,  however,  be  put  for  the  crowd  assembled  there  to  hear  the  decisions 
of  the  magistrates."  Alexander:  "It  seems  more  natural  to  make  the  sitters  in  the 
gate  mean  simply  those  frequenting  public  places."  This  is  answered  by  Calvin : 
"  Although  men  of  every  rank  and  condition  assembled  at  the  gates,  yet  none  but  the 
judges  and  counsellors  sat  there."  In  Deut.  xxv.  7,  the  Chaldee  interprets  gate  to 
mean  the  gate  of  the  house  of  judgment ;  and  in  Ruth  iv.  1,  to  mean  the  gate  of  the 
house  of  Judgment  of  Sanhedrim.  And  I  was  the  song  of  the  drunhards.  Some 
think  this  clause  points  to  those,  who  had  wealth  and  were  able  to  purchase  costly 
liquors.  But  the  more  correct  opinion  is  that  it  designates  the  dregs  of  society,  who 
had  been  degraded  by  drunkenness,  and  kindred  vices.  Patrick  explains  it  "  of  the 
idle  and  dissolute  companions,  who,  in  their  drunken  meetings,  make  abusive  songs 
and  libels  on  me ;"  Tholuck,  of  the  "  inns  where  drunkards  meet,  (Job  xxx.  9),  gos- 
siping and  singing  away  the  conscientious  scruples,  which  the  sight  of  a  man,  who 
weeps  over  the  sins  of  the  race,  might  possibly  have  aroused."  The  margin,  more  literal 
than  the  text,  for  drunkards  has  drinkers  of  strong  drink.  Chrysostom  says  the  peculiar 
liquor  here  named  was  made  of  the  juice  of  the  palm-tree.  The  word  occurs  more  than 
twenty  times  in  the  Hebrew  Scriptures,  and  is  invariably  rendered  strong  di-ink  except  in 
this  place,  and  in  Num.  xxviii.  7,  strong  wine.  The  Hebrew  is  that  from  which  the  Greeks 
and  Latins  took  their  word  Sicera,  which  Ainsworth  defines  as  embracing  all  manner 
of  strong  drink  except  wine.  In  Scripture  this  strong  drink  is  carefully  distinguished 
from  wine,  Lev.  x.  9;  Num.  vi.  3;  Deut.  xiv.  26;  Judg.  xiii.  4,  7,  14;  Pr.  xx.  1  ; 
Mic.  ii.  11.  There  is  no  evidence  that  the  mean  and  drugged  intoxicating  liquors  of 
the  east  were  beyond  the  reach  of  the  poor.  How  ribaldry  prevailed  amongst  high 
and  low  against  the  Lord  of  glory  during  his  sojourn  on  earth  we  all  know,  Matt.  xi. 


680  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxix. 

19  ;  LuKe  vii.  34.     While  the  wicked  were  thus  raging  and  insulting,  he,  whom  they 
hated  and  reviled,  was  very  differently  occupied  : 

13.  But  as  for  vie,  my  prayer  is  imto  thee,  0  Lord,  in  an  acceptable  time.  Almost 
the  only  resource  left  the  persecuted  and  innocent  sufferer  is  his  access  to  the  throne 
of  the  heavenly  grace.  Tyrants  cannot  close  that  fountain  of  refreshment.  Prayer, 
always  so  rendered  ;  see  on  Ps.  iv.  1 ;  vi.  9.  The  time  acceptable  is  the  time  of  God's 
good  pleamire,  the  time  of  favor,  the  time  of  his  good  will.  If  we  would  pray  so  as  to 
be  heard  and  answered,  we  must  pray  at  such  time  as  God  appoints,  not  when  it  is 
too  late,  not  when  life  is  ended.  So  some  understand  it.  Others  connect  it  with  the 
next  clause,  and  make  the  speaker  refer  the  time  of  answer  to  God's  sovereign  will. 
So  that  it  would  read  :  In  the  time  that  pleases  thee  hear  me.  The  sense  is  good.  The 
English  text  is  best.  0  God,in  the  vmltitude  of  thy  viercy  hear  me,  in  the  truth  of  thy 
salvation.  Hear,  i.  e.,  answer,  give  what  is  sought.  This  he  asked  of  the  multitude, 
abundance,  greatness,  or  plenty  of  God's  mercy,  goodness,  kindness,  merciful  kindness, 
or  lovingkindness.  He  also  asked  for  these  blessings  in  the  truth  of  God's  salvation. 
Tridli,  the  opposite  of  fiction,  faithlessness,  deception,  falsehood.  The  truth  of  God's 
salvation  is  the  truth  which  he  has  provided  and  promised  to  secure  salvation  to  such 
as  trust  in  him,  Isa.  xlix.  8 ;  Iv.  6 ;  Ixi.  2 ;  2  Cor.  vi.  2.  Salvation  of  the  same  root 
as  save  in  v.  1. 

14.  Deliver  me  oid  of  the  mire,  and  let  me  not  sink.  Mire,  not  the  same  as  in  v.  2, 
but  dirt  in  Ps.  xviii.  42,  and  clay  in  Ps.  xl.  2.  It  is  rendered  dirt  in  Isa.  Ivii.  20 ;  clay 
in  Isa.  xli.  25 ;  and  five  or  six  times  mire,  as  in  Mic.  vii.  10 ;  Zech.  ix.  3 ;  x.  5.  In 
w.  14,  15,  there  is  no  doubt  a  reviving  of  the  figurative  language  of  vv.  1,  2.  De- 
liver, as  in  Ps.  vii.  1.  Let  me  be  delivered  from  them  that  hate  me,  and  out  of  the  deep 
waters.  All  the  terms  have  been  explained  in  previous  verses.  This  clause  gives  the 
true  sense  of  that  next  preceding. 

15.  Let  not  the  waterfiood  overfiow  me,  neither  let  the  deep  swallow  one  up.  Overflow,  as 
in  V.  2.  Sivallow,  as  in  Ps.  xxi.  9,  and  commonly ;  in  Ps.  Iv.  9,  destroy.  Deep,  as  in 
V.  2.  And  let  not  the  pit  shut  her  moxdh  upon  me.  Calvin :  "  Let  not  the  great  multitude 
and  weight  of  my  afflictions  overwhelm  me,  and  let  not  sorrow  swallow  me  up." 
Tholuck :  "  David  prays  that  the  one  vista  of  the  bright  heavens  above  might  not  be 
:r-topped,  that  the  pit  might  not  shut  its  mouth  over  him." 

16.  Hear  me,  0  Lord,  for  thy  lovingkindness  is  good.  Hear,  as  in  vv.  13,  17.  Lov- 
ingkindness, in  V.  13,  mercy.  Good,  pleasant,  rich,  precious.  Turn  unto  me  according 
to  the  vmltitude  of  thy  tender  viercies.  Turn,  elsewhere  have  respect,  look,  regard. 
Averting  the  face  expresses  displeasure  or  neglect ;  so  looking  to  one  expresses  favor- 
able regard.  See  on  Ps.  xxv.  16  ;  xl.  4.  Mtdtitude  of  tender  mercies,  see  on  Ps.  li.  1. 
The  distress  expressed  in  the  petitions  of  this  verse  is  very  great. 

17.  Hide  not  thy  face  from  thy  servant.  See  on  Ps.  xiii.  1 ;  xxvii.  9.  The  hidden 
face  of  God  deeply  distresses  the  soul,  whether  it  relates  to  the  aspects  of  providence, 
or  to  sensible  communion  with  him.  For  I  am  in  trouble.  Trouble,  as  in  Ps.  iii.  1 ; 
iv.  1.  Hear  me  speedily.  Hear,  as  in  vv.  13,  16.  Speedily,  hastily,  suddenly,  shortly, 
swiftly.   Margin  :  3Iake  haste  to  hear  vie. 

18.  Draw  nigh  unto  my  sold,  and  redeem  it.  To  the  eye  of  sense,  judging  from  ap- 
pearances, it  seemed  as  if  God  had  withdrawn  to  a  distance  and  left  the  sufferer  to 
the  power  of  his  foes.  Hence  the  earnest  request  that  he  would  covie  near  unto  his 
•soul  and  deliver  it,  for  it  was  in  great  peril.  As  long  as  Ave  may  lawfully  call  on  God, 
and  can  exercise  faith,  our  affairs  are  not  desperate.  Deliver  me  because  of  mine 
enemies.  The  enemies  had  brought  things  to  a  state,  from  which  none  but  God  could 
deliver.     It  was  therefore  a  fitting  occasion  for  the  display  of  his  justice,  power  and 


PSALM  LXix.]  STUDIES  IN   THE   BOOK   OF  PSALMS.  681 

grace.     Or  it  means  that  if  God  Avould  deliver  liim,  it  would  teach  a  lasting  lesson  '»f 
wisdom  to  his  enemies.     Hengstenberg  regards  Ps.  xiii.  4  as  parallel. 

19.  Thou  had  known  my  rejjroach,  and  my  shame,  and  my  dishonour.  If  the  passage 
is  spoken  of  David,  Ave  know  what  contumely  was  heaped  upon  him  in  the  time  o^ 
Saul  and  of  the  rebellion.  If  it  is  spoken  of  Christ,  we  have  parallel  passages  in  Ps 
xxii.  6,  7 ;  Isa.  liii.  3 ;  Heb.  xii.  2.  Reproach  and  shame,  commonly  so  rendered. 
Dishonor,  more  frequently  rendered  shame,  reproach,  confusion.  Mine  adversaries  are 
all  before  ihee,  i.  e.,  their  number,  power  and  malice,  Avith  all  their  devices,  are  known 
to  thee,  q.  d.,  '  Nothing  in  my  case  in  any  of  its  relations  is  hidden  from  the  all-seeing 
eye,  although  for  the  present  he  seems  to  leave  me  to  the  power  of  my  enemies.' 
Calvin :  "  Lord,  thou  knowest  how,  like  a  poor  sheep,  I  am  surrounded  by  thousands 
of  wolves."  Alexander :  "  The  conviction  that  God  knows  all  involves  a  persuasion 
that  he  will  do  justice  to  both  parties."  Hengstenberg :  "  It  is  a  great  consolation  in 
unmerited  sufferings,  when  reflections  on  the  omniscience  of  God  take  full  possession 
of  the  soul."  The  verse  doubtless  has  its  principal  fulfilment  in  Christ,  and,  together 
with  several  verses  following,  is  best  interpreted  by  those  portions  of  the  Gospels, 
which  narrate  his  sufferings  near  the  close  of  life. 

20.  Rep>roach  hath  broken  my  heart.  Upon  this  exj)ression  a  modern  Avriter  has 
founded  a  theory  respecting  the  physical  causes  of  the  death  of  Christ,  viz.,  that  he 
died  of  a  broken  heart,  i.  e.,  that  grief  and  pain  burst  his  heart.  But  all  this  is  set 
aside  by  the  fact  that  Jesus  Christ  did  not  die  of  exhaustion,  but  by  a  voluntary  sur- 
render of  his  life.  Just  before  expiring  he  cried  with  a  loud,  strong  voice,  and  then 
dismissed  his  own  soul.  The  passages  of  Scripture  establishing  this  position  are 
sufficient.  Matt,  xxvii.  50 ;  Mark  xv.  37 ;  Luke  xxiii.  46 ;  John  x.  11,  18 ;  xix.  30. 
Although  the  phrase  yielded  up  the  ghost  or  gave  up  the  ghost  occurs  often  in  our  Eng- 
lish Bible,  yet  neither  in  the  Septuagint,  nor  in  the  Greek  Testament  is  there  found 
such  a  phrase  applied  to  any  mere  man  as  that  used  by  Matthew  or  that  used  by  John 
respecting  Christ.  Mark  and  Luke,  rendered  literally,  say.  He  expired;  John,  he 
delivered  up  the  spirit ;  and  Matthew,  he  dismissed  the  spirit.  It  is  unaccountable  that 
our  version  should  have  rendered  these  and  like  phrases  in  the  Hebrew  all  in  the 
same  words,  so  that  Sapphira  is  made  to  leave  the  world  even  as  Christ.  Doddridge 
well  says  that  Christ's  words  in  John  x.  18,  the  language  of  Matthew,  and  the  strong 
cry  which  so  much  impressed  the  centurion  show  that  Jesus  "  died  by  the  voluntary  act 
of  his  own  mind,  according  to  the  p>ower  received  from  the  Father,  and  in  a  way  pecu- 
liar to  himself,  by  which  he  alone,  of  all  men  that  ever  existed,  could  have  continued 
alive,  even  in  the  greatest  tortures,  as  long  as  he  pleased,  or  have  retired  from  the 
body  whenever  he  thought  fit."  Jesus  died  like  the  Prince  of  life.  Reproach  may 
become  an  intolerable  burden.  To  Christ's  pure  and  holy  mind  the  vile  accusations 
against  him  were  in  the  highest  degree  afilicting  and  grievous.  A  broken  heart  is  in 
Scripture  a  figure  for  great  and  violent  anguish  of  mind,  Ps.  li.  17.  And  lam  full 
of  heaviness.  In  the  Hebrew  the  whole  phrase  is  expressed  by  one  word  variously 
rendered ;  I  am  afflicted ;  I  am  quite  dejected ;  I  faint  with  sickness ;  /  am  sick. 
Tholuck :  "  The  reproach,  which  had  broken  his  heart,  also  crushed  his  body."  And 
I  looked  for  some  to  take  pity,  bid  there  was  none ;  and  for  comforters,  but  I  found  none. 
Looked,  tarried,  waited.  Take  ^nty,  be  sorry,  bemoan.  Comforters,  a  participle  often 
so  rendered.  Home :  "  In  the  extremity  of  his  passion,  Christ  Avas  left  alone,  Avith- 
out  a  comforter,  a  friend,  or  an  attendant ;  Avhile  all  that  Avere  round  about  him  studied 
to  infuse  every  bitter  and  acrimonious  ingredient  into  his  cup  of  sorroAV."  Even  his 
apostles  '  could  not  watch  Avith  him  one  hour.'  He  Avas  betrayed  by  one,  denied  by 
another,  forsaken  by  all.     He  trod  the  Avine-press  alone,  and  of  the  people  there  was 

86 


682  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxix. 

noue  with  him.     Christ's  death  was  solitaiy.     Even  his  Father  hid  his  face  from  him. 
David  was  never  so  forsaken  by  all. 

21.  They  gave  me  also  gall  for  my  meat;  and  in  my  thirst  they  gave  me  vinegar  to 
drink.  Meat,  food,  nourishment,  here  only.  Thirst,  always  so  rendered.  Taken  lite- 
rally we  know  of  nothing  in  the  life  of  David  corresponding  to  these  words.  If  we 
take  them  figuratively,  we  know  his  foes  dealt  out  to  him  the  bitterness  or  sourness  of 
malice.  But  these  words  find  a  literal  fulfilment  in  Christ,  as  we  learn  from  infallible 
authority,  Matt,  xxvii.  34,  48  ;  Mark  xv.  23.  There  were  two,  if  not  three,  periods 
in  the  agony  of  our  Lord  when  some  liquid  was  ofiered  him.  First  they  offered  him 
vinegar  (always  so  rendered)  mingled  with  gall  (a  word  found  only  in  Matt,  xxvii. 
34 ;  Acts  viii.  23.)  In  the  second  they  gave  him  simj^ly  vinegar,  (the  same  word  is 
used  as  before)  but  there  is  no  mention  of  any  addition  to  it.  Matt,  xxvii.  48.  In  the 
third  they  gave  him  wine,  the  word  always  so  rendered  in  the  New  Testament,  Matt, 
ix.  17 ;  John  ii.  3,  9,  10 ;  1  Tim.  v.  23,  mingled  with  myrrh,  a  name  applied  to  an 
aromatic  balsam.  It  is  impossible  to  reconcile  all  the  accounts  thus  given  in  the  gos- 
pels with  the  idea  that  drink  was  offered  to  the  dying  Saviour  but  once.  The  vinegar 
may  have  been  that  in  common  use  among  the  Roman  soldiers.  The  iviue  and  myrrh 
may  have  been  good  wine  spiced.  Both  of  these  may  have  been  suited  to  alleviate 
suffering.  But  the  vinegar  mingled  ivith  gallyvas  certainly  offered  in  derision  or  despite. 
In  this  Psalm  it  is  noticed  in  sad  complaint,  and  not  as  an  act  of  kindness.  One 
evangelist  expressly  says  that  once  drink  was  offered  in  mockery,  Luke  xxiii.  36. 
Because  the  Scripture  cannot  be  broken,  the  potion  was  actually  given  in  any  other 
temper  than  that  of  love.  The  w^ord  rendered  gall  occurs  eleven  times  in  the  Hebrew 
Bible.  It  is  eight  times  rendered  gall,  once  poiso7i,  once  venom,  and  once  hemlock. 
This  gall  is  not  that  on  the  liver  of  animals,  but  that  which  grows  on  a  root  or  plant, 
Deut.  xxix.  18.  In  the  judgment  of  our  translators  it  was  a  poisonous  herb,  probably 
a  powerful  narcotic.  See  marginal  rendering  of  Deut.  xxix.  18  ;  xxxii.  33  ;  Job  xx. 
16 ;  Hos.  X.  4.  Vinegar,  uniformly  rendered.  It  occurs  but  a  few  times.  Christ's 
enemies  treated  him  cruelly,  and  his  outward  sufierings  were  but  a  fit  emblem  of  the 
bitterness  of  his  soul. 

22.  Let  their  table  become  a  snare  unto  them :  and  that  which  should  have  been  for 
their  ivelfare,  let  it  become  a  trap.  This  verse  is  clearly  connected  with  the  next  three, 
so  that  the  right  use  of  one  being  ascertained,  we  know  the  application  of  the  others. 
Christ  applied  to  his  scornful  countrymen  the  tAventy-fifth  verse,  and  this  goes  with  it. 
Paul  makes  the  same  application  of  this  verse  and  the  next,  Rom.  xi.  9,  10 ;  so  that 
we  have  the  key  to  the  right  exposition.  In  the  Hebrew  of  vv.  22-25  the  future  and 
the  imperative  are  both  used,  though  our  version  employs  only  the  imperative.  See 
Introduction,  §  6.  Whatever  the  form  of  the  verb,  it  is  clearly  the  language  of  pro 
diction.  Augustine :  "  These  things  are  not  said  by  way  of  wishing,  but,  under  the 
form  of  wishing,  by  way  of  prophecy."  Christ  prayed  for,  not  against  his  murderers, 
Luke  xxiii.  34.  The  pi'cdiction  in  the  first  clause  is  that  their  table,  their  most  ordinary 
and  necessary  enjoyments  shall  lose  their  pleasantness  and  involve  them  in  trouble,  as  a 
snare  does  the  animal  caught  in  it.  If  the  common  version  of  the  last  clause  of  this  vei"se 
is  correct,  then  the  Hebrew  is  veiy  elliptical.  The  Chaldee  renders  it :  And  let  theij- 
sacrifices  be  for  an  ofience.  Hammond  thinks  this  gives  the  true  sense,  understanding 
by  sacrifices,  victims,  or  peace-offerings.  Edwards :  And  [let]  their  sumptuous  feasts 
prove  a  trap  to  them  ;  Hengstenberg  renders  it:  And  [let]  their  peace  [be]  their  fall; 
Alexander :  And  to  those  secure,  thinking  themselves  safe,  (let  it  be  for  or  become)  a 
trap.  Welfare,  in  the  plural,  welfares,  prosperities.  In  the  singular  the  word  is  con 
monly  rendered  peace.     Snare,  sometimes  gin.     Trap,  uniformly  rendered. 

23.  Let  their  eyes  be  darkened,  that  they  see  not.     This  verse  is  quoted  by  Paul  \p 


PSALM  Lxix.]  STUDIES  IN  TPIE  BOOK   OF  PSALMS.  683 

application  to  the  Jews,  who  rejected  the  gospel,  Rom.  xi.  10.  Parallels  are  found  in 
Isa.  vi.  9,  10 ;  John  xii.  39,  40 ;  2  Cor.  iii.  14.  The  darkening  is  spiritual.  Those 
who  have  fought  against  Christ  and  his  church,  have  always  been  void  of  understand- 
ing. There  is  no  wise  way  of  doing  a  foolish  thing.  The  longer  the  Jews  reject  Mes- 
siah, the  grosser  is  the  darkness  surrounding  them.  And  make  their  loins  continually 
to  shake.  Paul  quotes  the  Septuagiut  literally :  And  how  down  their  back  always.  The 
strength  of  man  and  beast  is  very  much  in  the  loins.  Whoever  is  weak  in  the  back 
is  fit  for  no  hard  service.  Alexander :  "  And  their  loins  do  thou  cause  to  bend,  give 
way,  or  swerve,  i.  e.,  paralyze  their  strength."  To  take  strength  from  the  loins  is  to 
render  one  hel2:)less. 

24.  Pour  out  thine  indignation  iq^on  them,  and  let  thy  wrathful  anger  take  hold  of 
them.  Indignation,  often  so  rendered,  also  anger,  rage.  Anger,  often  so  rendered,  also 
wrath.  Wrathful,  in  Hebrew  a  noun,  rendered  fierceness,  wrath,  fierce  %vrath,  sore  dis- 
pleasure, used  as  an  adjective, ^erce.  The  whole  verse  is  a  prediction  of  the  soi'est 
punishments  from  the  hand  of  Jehovah. 

25.  Let  their  habitation  be  desolate.  This  clause  is  quoted  by  Christ  in  his  lament 
over  Jerusalem,  and  applied  to  the  Jewish  nation,  showing  its  prophetical  character, 
Matt,  xxiii.  37,  38.  It  is  also  quoted  by  Peter  and  applied  to  Judas  Iscariot,  Acts 
i.  16-20.  He  speaks  of  it  as  a  prophecy:  "This  Scripture  must  needs  be  fulfilled." 
These  things  show  that  the  common  form  of  prediction  is  no  just  cause  of  offence, 
No  doubt  it  foretells  the  awful  doom  of  all  those  who  malignantly  reject  the  gospel 
and  despise  the  person  of  the  Mediator.  The  Jews  and  Judas  were  representative 
men,  and  as  such  the  clause  is  applied  to  them.  And  let  none  dwell  in  their  tents. 
This  is  a  repetition  of  the  prediction  of  the  first  clause,  and  refers  to  the  loss  of  their 
own  land  by  the  unbelieving  Jews,  and,  together  with  the  first,  predicts  the  evils  that 
should  fall  on  the  posterity  of  such  as  wilfully  and  finally  reject  Christ  and  the 
authority  of  God,  Ex.  xx.  5 ;  Isa.  xiv.  20,  21. 

26.  For  they jiersecide  him  whom  thou,  hast  smitten;  and  they  talk  to  the  grief  of  those 
whom  thou  hast  ivounded.  The  course  they  pursued  was  inhuman,  and  utterly  opposite 
to  the  law  of  kindness,  Job  vi.  14 ;  xix.  21.  There  is  much  difficulty  in  making 
application  of  this  passage  to  any  given  period  in  the  life  of  David.  But  it  is  easy 
to  apply  it  to  Christ,  for  "  we  did  esteem  him  stricken,  smitten  of  God,  and  afflicted. 
He  was  wounded  for  our  transgressions,"  Isa.  liii.  4,  5 ;  Zech.  xiii.  6,  7.  When  the 
Shepherd  was  smitten,  the  sheep  were  scattered.  The  cruelty  shown  to  Christ  was  as 
a  sword  piercing  the  soul  of  his  mother  and  of  every  pious  spectator.  The  talk  of 
these  persons  was  harsh  and  scornful.  Horsley  renders :  "  And  [they]  have  added  to 
the  anguish  of  those  who  are  wounded  of  thee." 

27.  Add  iniquity  unto  their  iniquity.  The  ancient  versions  do  all  sustain  this  ren- 
dering ;  so  do  Calvin,  Hengstenberg,  Alexander  and  others.  Green  and  Edwards : 
Let  them  commit  iniquity  upon  iniquity ;  church  of  England :  Let  them  fall  from 
one  wickedness  to  another ;  Ainsworth :  Add  sin  unto  their  sin,  i.  e.,  Give  them  over 
to  a  reprobate  mind.  Clarke  thinks  it  means,  "  Treat  their  perverseness  with  2)erverse- 
ness : — act  in  thy  judgments  as  crookedly  towards  them,  as  they  dealt  crookedly  towards 
thee.  They  shall  get,  in  the  way  of  punishment,  what  they  have  dealt  out  in  the  way 
of  oppression."  Horsley :  Give  them  punishment  upon  punishment.  The  word 
rendered  iniquity  occurs  in  the  Hebrew  Bible  nearly  ninety  times.  In  a  majority 
of  cases  it  denotes  moral  evil ;  but  also  the  fruit  of  sin,  vanity,  affliction,  mourning, 
sorrow.  If  by  it  we  understand  sorrow,  or  affliction,  then  the  sense  is  that  God  will 
surely  multiply  their  sorrows  and  mournings.  But  does  not  God  sometimes  punish  one 
iniquity  by  leaving  a  man  to  commit  another?  Muis:  "God  is  used  to  punish  sins 
with  new  sins."     Hammond  has  shown  that  the  word  rendered  add  does  not  necessarily 


684  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  lxix 

mean  more  than  permit ;  and  we  know  God  does  suffer  the  wicked  to  do  wickedly. 
Calvin  thinks  the  sense  is,  Let  their  wickedness  increase  more  and  more.  Bossuet 
says  that  by  deserting  the  wicked,  and  by  suffering  them,  though  not  by  acting  upon 
them,  God  lets  them  add  sin  to  sin.  That  God  may  in  wrath  give  men  over  to  a 
reprobate  mind  is  expressly  taught,  Ps.  cix.  6-20;  Rom.  i.  28 ;  2  Thess.  ii.  11,  12. 
Tlioluck  :  "  It  is  the  curse  of  sin  to  beget  new  sin."  And  let  them  not  come  into  thy 
righteousness.  Horsley  :  Admit  them  not  to  thy  justification  ;  Diodati :  "  Let  them 
have  no  share  of  that  righteousness  w^hich  thou  shalt  manifest  in  thy  gospel,  in  grace 
and  justification  of  sinners ;"  Alexander :  "  The  righteousness  of  God  is  that  which  he 
bestows  by  the  judicial  act  of  justification,  including  pardon."  Calvin  thinks  this 
clause  of  v.  27  cuts  off  all  hope  and  declares  the  absence  of  all  desire  of  amendment 
of  life,  of  repentance  unto  salvation.  Where  there  is  no  justification,  there  is  surely 
no  sanctification. 

28.  Let  them  he  blotted  out  of  the  book  of  the  living,  and  not  be  written  with  the  right- 
eous. The  figure  of  a  booh  containing  the  names  of  those  whom  God  accepts  is  very 
old,  Ex.  xxxii.  32,  33.  It  was  familiar  to  inspired  writers.  See  concoixlances.  Three 
different  customs  are  brought  in  to  explain  its  use.  Dodd  :  "  The  allusion  seems  to 
have  been  taken  from  the  custom  of  generals  and  commanders  of  armies  who,  upon 
the  desertion  or  death  of  a  soldier,  strike  him  out  of  the  muster-roll ;"  Mant :  "  This 
phrase  alludes  to  the  custom  of  Avell  ordered  cities,  wdiich  kept  registers,  containing 
all  the  names  of  the  citizens.  Out  of  these  registers  the  names  of  apostates,  fugitives, 
and  criminals  were  erased,  as  also  those  of  the  deceased  :  whence  the  expression  '  blot- 
ting' or  '  erasing  names  from  the  book  of  life.'  "  Hammond  thinks  it  refers  to  the 
ancient  custom  of  keeping  "  a  register  of  names  of  those  who  live  in  any  kingdom. 
Thus,  Luke  ii.  1,  we  have  the  enrolling  (in  our  version  taxing)  of  all  in  the  emperor's 
dominions :  and  accordingly  the  word  here  rendered  booh  is  ordinarily  taken  for  a 
catalogxie ;  and  the  catalogue  of  the  living  is  the  number  of  those  that  are  alive  at  any 
time."  It  matters  little  which  of  these  customs  gave  rise  to  the  figure  of  the  text, 
although  that  of  Mant  is  perhaps  the  most  striking.  The  booh  of  the  living  here  is 
the  same  as  the  booh  of  life  in  the  New  Testament.  To  he  blotted  out  of  this  booh  is  the 
same  thing  as  not  to  be  written  luith  the  righteous.  The  clauses  are  parallel.  The 
meaning  of  the  verse  therefore  is  that  these  bitter  and  incorrigible  persecutors  of 
innocence  shall  not  be  regarded  or  treated  as  the  righteous.  From  this  figure  some 
of  the  ablest  commentators  draw  the  doctrine  of  the  divine  decrees.  But  God's  decrees 
are  eternal  and  unchangeable.  There  are  no  blots  in  the  book  of  God's  holy,  ever- 
lasting and  immutable  purposes.  As  many  as  are  ordained  to  eternal  life  believe, 
Acts  xiii.  48 ;  and  he  that  believeth  shall  be  saved. 

29.  Bid  I  am  jjoor  and  sorrouftd,  i.  e.,  I  am  not  one  of  these  vile  and  violent  men. 
I  am  poor,  i.  e.,  afflicted,  humble,  lowhj,  and  sorrowful,  sad,  sore,  grieving,  pained,  q.  d., 
I  am  too  much  borne  down  with  the  hugeness  of  my  sorrows  to  feel  and  act  as  my 
enemies  seem  quite  at  liberty  to  do.  Let  thy  salvation,  0  God,  set  me  up  on  high, 
Calvin:  Thy  salvation  sliall  exalt  me.  If  the  verse  refers  to  Christ,  it  shows  how  he 
foresaw  his  own  resurrection  from  the  dead,  his  ascension  to  heaven  and  his  glorious 
session  at  the  right  hand  of  God.  As  it  finds  its  fulfilment  in  every  believer,  it  shows 
him  how  he  should  bear  his  sorrows  and  how  he  "should  depart  out  of  the  world, 
joyfully  relinquishing  its  goods,  patiently  bearing  its  evils,  and  confidently  expecting 
a  resurrection  to  glory." 

30.  I  will  praise  the  name  of  God  with  a  song,  and  will  magnify  him  with  thanksgiv- 
ing. All  Christ's  life  even  on  earth  was  not  made  up  of  sorrow  and  anguish  alone. 
There  was  an  hour  when  he  rejoiced  in  spirit,  Luke  x.  21.  But  all  his  life  from  his 
resurrection  is  a  new  life.     He  sorrows  no  more  forever.     Home:  "Here  as  in  the 


PSALM  Lxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  685 

xxii.  and  many  other  Psalms,  the  scene  changes  from  sorrow  to  joy;  from  a  state  of 
suffering  to  one  of  triumph :  from  the  passion  to  the  resurrection ;"  or,  these  words 
may  express  the  purpose  of  his  soul  to  celebrate  the  name  of  God  in  confident  assur- 
ance that  deliverance  would  come,  thoiigli  it  was  still  distant.  Foreseeing  it,  he  mag- 
nifies the  Lord  with  thanksgiving. 

31.  This  also  shall  please  the  Lord  better  than  an  ox  or  hulloch  that  hath  horns  and 
hoofs.     This  verse  is  parallel  to  Ps.  1.  13,  14,  23,  on  which  see. 

32.  The  humble  shall  see  this,  and  be  glad.  There  is  no  more  effectual  way  of  con- 
soling afflicted,  humble  souls  than  by  God's  Spirit  leading  them  rightly  to  view  the 
deliverances  which  he  has  wrought  for  others ;  see  on  Ps.  xl.  3.  And  your  heart  shall 
live  that  seek  God.  To  live  in  this  case  is  much  the  same  as  to  be  glad,  1  Thess.  iii.  8. 
Or  it  expresses  the  spiritual  and  eternal  life,  which  God  secures  to  all  who  seek  him, 
and  have  the  exercises  of  the  renewed  soul,  Ps.  xxii.  26.  On  seeking  God,  see  on  Ps. 
ix.  10;  X.  4;  xiv.  2. 

33.  For  the  Lord  heareth  the  poor.  Heareth,  i.  e.,  is  already  answering,  according 
to  that  in  Isa.  Ixv.  24.  Poor,  plural,  often  rendered  needy,  expressing  poverty  of 
spirit,  humbleness  of  mind.  The  proposition  is  universal,  embracing  all  in  every 
place  who  are  of  this  temper.  And  despiseth  not  his  prisoners.  The  Lord's  prisoners 
are  such  as  go  to  prison  for  his  sake  and  in  his  cause,  or  they  are  such  as  he  has  bound 
in  affliction  and  iron,  vv.  7,  26 ;  Ps.  cvii.  10;  or  they  are  souls  under  the  power  and  guilt 
of  sin,  on  whom  he  has  yet  set  his  love.  Deliverance  to  the  humble  and  afflicted  is  often 
represented  by  the  rescue  of  captives,  Isa.  Ixi.  1 ;  Ps.  Ixviii.  6.  Jehovah  hears  even 
the  sighing  of  the  prisoners,  Ps.  Ixxix.  11.  He  does  not  despise  them,  i.  e.,  he  lovingly 
notices  and  attends  to  them.  How  gloriously  was  this  fulfilled  in  the  release  of  our 
great  Surety,  whom  God  has  set  at  liberty,  and  highly  exalted  at  his  own  right  hand. 
"He  rose  for  our  justification." 

34.  Let  Hie  heaven  and  earth  p)raise  him.,  the  seas,  and  every  thing  that  vioveth  therein. 
This  is  an  animated  demand,  for  universal  praise.  Home:  "The  mercies  of  God  in 
Christ  are  such,  that  they  cannot  worthily  be  praised  by  anything  less  than  an  univer- 
sal chorus  of  the  whole  old  and  new  creation."  Praise,  in  the  future,  a  prediction 
rather  than  a  prayer. 

35.  For  God  ivill  save  Sion.  In  saving  an  individual  believer  God  gives  a  pledge 
that  he  will  save  every  other  believer.  In  exalting  his  Son  from  the  deepest  humilia- 
tion he  gave  the  most  blessed  assurance  that  he  will  save  his  whole  church.  By  reason 
of  her,  blessings  shall  come  on  all  connected  with  her:  And  [God]  will  build  the  cities 
of  Judah;  that  they  [the  ^oor,  the  humble,  i\iQ  prisoners  of  vv.  32,  33,]  may  dxvell  there, 
and  have  it  in  possession.  They  have  the  blessing,  which  is  the  most  opposite  to  the 
Qurse  denounced  in  v.  25. 

36.  The  seed  also  of  his  servants  shall  ivJierit  it;  and  they  that  love  his  name  shall 
dwell  therein.  To  inherit  a  portion  in  the  promised  land  was  a  proof  of  God's  faith- 
fulness to  the  natural  seed  of  Abraham,  and  where  it  was  enjoyed  with  thankfulness 
and  in  faith,  it  was  a  token  and  pledge  of  God's  favor  for  the  life  to  come,  Ps.  xxv. 
13;  xxxvii.  29.  Calvin:  "Although  that  land  was  given  to  the  chosen  people  to  be 
possessed  until  the  advent  of  Christ,  Ave  should  remember  that  it  was  a  type  of  the 
heavenly  inheritance,  and  that,  therefore,  what  is  here  written  concerning  the  protec- 
tion of  the  church,  has  received  a  more  true  and  substantial  fulfilment  in  our  day." 

Doctrinal  and  Practical  Remarks. 

1.  The  very  best  of  men  may  be  in  extreme  dangei*.  That  is  a  good  reason  for 
looking  to  God,  and  hoping  in  his  mercy,  v.  1. 

2.  Let  us  not  forget  that  we  have  for  an  example  of  suffering  affliction  not  only  the 


686  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxix. 

prophets,  but  Messias  himself,  vv.  1,  2.  What  more  do  we  need  for  pattern,  for  en- 
couraD>nient,  for  showing  us  how  God  works  deliverance?  None  of  us  have  sufferings 
peculiar  to  ourselves.  No  temptation  has  befallen  us  but  such  as  is  common  to  men. 
Let  us  neither  faint,  nor  rebel,  'neither  be  soured  by  discontent,  nor  sink  into  despair,' 
Heb.  xii.  3. 

3.  When  our  affairs  seem  to  be  at  the  worst,  that  is  a  fit  time  for  God  to  undertake 
for  us,  vv.  1,  2. 

4.  Answers  to  earnest,  heax-ty,  believing  prayer  may,  for  wise  and  holy  purposes  be 
long  delayed,  v.  3.  The  Father  answered  the  Son  in  the  best  time  and  in  the  best 
way ;  but  not  till  reproach  had  broken  his  heart,  not  till  his  followers  were  nonplused 
with  his  sufferings  and  humiliation,  not  till  he  had  lain  in  the  sepulchre  of  Joseph. 

5.  Calvin:  "When  we  reflect  that  David  has  spoken,  as  it  were,  out  of  the  mouth  of 
Christ,  and,  as  it  were,  out  of  the  mouth  of  all  true  saints  who  are  the  members  of 
Christ,  we  ought  not  to  think  that  any  strange  thing  happens  to  us,  if  at  any  time 
we  are  so  overwhelmed  with  death  as  to  be  unable  to  discern  the  slightest  hope  of 
life,"  V.  3. 

6.  Let  us  distinguish  between  pusillanimity  and  the  manly  cry  of  distress,  v.  3.  Let 
us  bear  in  patience  all  we  can  bear,  acknowledging  the  righteousness  of  God  in  all 
that  comes  upon  us.  Tholuck:  "The  piteous  complaints  of  the  prophet  begin  not 
with  the  first  stroke  of  the  rod,  as  effeminate  minds  are  wont  to  do ;  but  the  hero  of 
the  battle-field,  who  had  slain  his  ten  thousands,  is  equally  a  hero  in  endurance." 

7.  If  we  have  many,  mighty,  xmnton,  unreasonable  enemies,  so  had  others  before  us, 
V.  4.  Let  us  in  the  name  of  the  Lord  defy  all  the  hosts  of  hell.  Let  us  remember 
too,  that  none  of  us  suffers  to  himself.  Tholuck  :  "  The  church  is  one  body — You 
cannot  touch  a  toe  without  affecting  the  whole  body,  1  Cor.  xii.  26.  If  our  suffer- 
ings are  useful  to  others,  we  should  not  murmur ;  for  we  shall  not  lose  our  reward." 
Dickson :  "  He  that  is  most  just  may  be  troubled  and  hated  without  a  cause,  and 
may  be  dealt  with  as  a  thief." 

8.  It  is  better  to  suffer  wrong  than  to  do  wrong,  v.  4.  Slander  cannot  destroy 
UP,  any  more  than  it  destroyed  David  or  Christ.  Calvin  :  "  If,  after  we  have  done 
all  in  our  power  to  make  men  form  a  favorable  opinion  respecting  us,  they  miscon- 
strue and  pervert  every  good  word  which  we  utter,  and  every  good  action  which  we 
perform,  we  ought  to  maintain  such  greatness  of  mind  as  boldly  to  despise  the  world 
and  all  false  accusers,  resting  contented  with  the  judgment  of  God,  and  with  that 
alone."  1  Cor.  iv.  5.  Several  commentators  here  cite  the  case  of  Socrates,  who, 
when  his  wife  visited  him  in  prison,  and  grieved  at  his  suffering  without  a  cause, 
asked,  "  Would  you  rather  see  me  suffer  as  guilty  f 

9.  It  should  greatly  humble  us  that  among  the  most  illustrious  types  of  our  Sa- 
viour, which  are  found  among  men,  there  was  so  much  imperfection,  foolishness  and 
iniquity,  that  they  properly  confessed  and  bewailed  them  before  God,  v.  5. 

10.  We  may  boldly  and  confidently  plead  with  God  not  to  confound  or  put  to 
shame  any  of  his  true  and  humble  servants,  v.  6. 

11.  We  may  well  be  calm  under  suffering,  yea,  glory  in  it,  when  it  is  for  God's 
sake,  for  his  cause,  his  truth,  or  his  people,  v.  7.  Dickson:  "When  one  of  God's 
children  is  persecuted  for  righteousness,  all  the  rest  are  waiting  to  see  the  event,  and 
it  would  be  a  great  dash  to  them  to  see  the  righteous  lie  under,  or  a  good  cause  lie 
long  oppressed." 

12.  To  live  retired,  without  acquaintance  and  without  friends,  is  the  fancy  of  a  few ; 
but  to  those,  with  whom  friendship  is  a  sacred  thing  full  of  enjoyment,  the  withdrawal  of 
tlie  confidence  and  sympathy  of  those,  whom  we  had  enrolled  as  friends,  is  truly  dread- 
ful, v.  8.     Such  has  ever  been  matter  of  bitter  complaint  among  good  men.     Let  such 


PSALM  LXix.]  STUDIES  IN   THE  BOOK  OF  PSALMS.  687 

mind  two  things:  "  1.  In  affliction  for  God's  cause  friends  Avill  more  readily  forsake 
a  sufferer,  than  in  his  affliction  for  a  civil  cause :  2.  The  power  of  religion  m  the  godly 
is  stronger  than  the  bonds  of  blood  with  their  kinsmen,  and  it  will  make  them  cleave 
to  God,  when  their  kindred  cast  them  off." 

13.  To  be  without  zeal  in  religion  makes  duties  irksome,  shows  that  the  love  of  God 
is  not  shed  abroad  within  us,  and  proves  that  we  are  not  like  Christ,  v.  9.  A  religion 
without  zeal  chills  its  possessor  and  all  around  him.  If  zeal  had  always  been  pure 
and  benevolent,  it  Avould  not  have  been  held  in  so  much  disesteem  by  some. 

14.  Let  us  make  common  cause  with  God,  even  when  his  interests  are  most  de- 
pressed, v.  9.  "  Even  Christ  pleased  not  himself;  but,  as  it  is  wi'itten.  The  reproaches 
of  them  that  reproached  thee  are  fallen  on  me,"  Rom.  xv.  3.  We  cannot  be  more 
hated  or  worse  treated  for  adhering  to  God's  cause  in  the  day  of  rebuke  and  blas- 
phemy than  was  our  blessed  Lord.  It  is  a  good  sign  when  we  are  no  less  affected  by 
injuries  done  to  God's  name  and  truth  and  people  than  by  wrongs  done  to  ourselves. 

15.  If  our  religion  and  religious  actions  expose  us  to  shame,  our  experience  is  nei- 
ther novel  nor  alarming,  vv.  9,  10,  11.  Those,  who  do  not  weep  for  their  own  sins 
can  hardly  be  expected  to  understand  the  feelings  of  those,  who  weep  for  sin  in  them- 
selves and  others  too. 

16.  In  nothing  are  all  classes  of  wicked  men  so  united  as  in  opposing  the  cause  of 
God,  V.  12.  Pilate  and  Herod  had  a  serious  rupture,  but  the  events  attending  the 
trial  and  crucifixion  quite  made  them  friends.  In  religion  wicked  magistrates  and 
wicked  rabble  see  eye  to  eye  and  feel  heart  to  heart. 

17.  In  the  worst  case  that  we  can  be  in,  let  us  hold  fast  the  privilege  of  prayer,  v. 
13.  Of  this  none  can  deprive  us.  Men  may  silence  our  defence  at  the  public  tri- 
bunals ;  but  they  cannot  cut  us  off  from  supplication  to  God.  For  resisting  the  de- 
risions of  the  proud  and  foolish  there  is  nothing  like  prayer. 

18.  There  is  a  time  accepted,  acceptable  to  God,  a  time  fit  for  our  respective  duties, 
v.  13.  God  will  not  bless  the  farmer,  who  plants  corn  in  mid-winter,  nor  the  man, 
who  defers  prayer  till  life  is  gone,  Isa.  Iv.  6. 

19.  All  our  hope  is  not  merely  in  the  fixct  that  God  is  merciful,  but  that  his  mercy 
abounds,  vv.  13,  16.  In  God  we  find  "mercy,  a  multitude  of  mercies,  all  kinds  of 
mercy,  inexhaustible  mercy,  mercy  enough  for  all,  enough  for  each." 

20.  Our  prayers  are  most  likely  to  be  suitable  when  the  matter  of  them  is  drawn 
from  the  circumstances  in  which  God's  providence  has  placed  us,  vv.  1,  2,  14,  15. 

20.  We  may  fitly  urge  our  sore  troubles  as  a  reason  why  God  should  speedily  at- 
tend to  our  cry,  and  help  us.  When  afflictions  press  hard,  we  may  press  hard  our 
suit  before  God. 

21.  If  we  shall  be  saved  from  any  foe,  fear,  or  peril,  it  must  be  by  God  alone,  v. 
18.     Blessed  is  he,  who  constantly  so  believes  and  acts  accordingly. 

22.  If  Christians  were  well  informed  and  wise  they  would  greatly  comfort  them- 
selves with  the  remembrance  of  God's  omniscience,  v.  19.  Often  it  is  the  chief 
source  of  consolation  to  them.  Tholuck  :  "  It  is  one  of  the  most  potent  consolations 
that  the  earthly  struggles  of  the  pious  are  as  it  were  performed  on  a  stage  while  the 
Eternal  with  his  angels  and  the  host  of  perfected  saints  are  the  spectators." 

23.  It  is  worth  while  to  suffer  much,  as  did  David  and  Christ,  if  through  the  divine 
mercy  we  may  be  brought  to  breathe  their  spirit  and  love  the  prayers  they  offered, 
and  rejoice  in  the  perfections  of  God  as  they  did. 

24.  It  is  no  new  thing  to  have  a  heart  broken  with  grief,  v.  2.  The  Saviour 
knows  all  about  such  sorrow.  He  is  touched  with  the  feeling  of  our  infirmity.  How- 
ever great  our  distresses,  they  do  not  equal  his. 

25.  One  of  the  infallible  evidences  of  a  foul  depravity  in  man  is  that  comforters 


688  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai.m  lxix. 

are  scarce  on  eartn,  v.  20.  Henry :  "  We  cannot  expect  too  little  from  men,  miser- 
able comforters  are  they  all;  nor  can  Ave  expect  too  much  from  God,  for  he  is  the 
Father  of  mercy  and  the  God  of  all  comfort  and  consolation." 

26.  It  no  less  establishes  the  truth  of  our  fallen  state  that  tormentors  are  plenty  in 
this  world,  v.  21.  Some  seem  to  have  nothing  else  to  do.  But  let  not  God's  people 
be  cast  down  on  that  account.  "  As  all  the  sufferings  of  the  saints  are  but  shadows 
of  the  sufferings  of  Christ,  so  are  they  all  mitigated  and  sanctified  in  the  sufferings  of 
Christ."  We  are  walking  in  Christ's  footsteps,  and  have  his  blessing,  and  that  is 
enough. 

27.  Does  not  the  example  of  our  Saviour  in  refusing  the  narcotic  and  stupefying 
drugs  oflTered  him  on  the  cross  instruct  us  to  avoid,  as  far  as  we  can,  even  in  a  dying 
hour,  those  drinks,  which  would  becloud  our  reason  or  our  senses  ? 

28.  Blessings  are  blessings  only  while  God  makes  them  so,  v.  22.  When  he  says,  I 
will  curse  your  blessings,  (Mai.  ii.  2,)  our  case  is  sad  indeed.  Calvin :  "  As  things 
which  naturally  and  of  themselves  are  hurtful  become  the  means  of  furthering  our 
welfare  when  we  are  in  favor  with  God ;  so,  when  his  anger  is  kindled  against  us,  all 
those  things  which  have  a  native  tendency  to  produce  our  happiness,  are  cursed,  and 
become  so  many  causes  of  our  destruction." 

29.  Spiritual  blindness  is  an  awful  curse,  v.  23.  If  there  is  any  greater,  what  is 
it  ?  Morison :  "  Judicial  blindness  is  heaven's  frequent  punishment  for  abused 
privileges." 

30.  The  bodily  weakness  and  trembling  brought  on  by  sin  are  but  signs  of  the 
elements  of  weakness  inherent  in  transgression,  v.  23.  When  the  joints  of  Bel- 
shazzar's  loins  were  loosed  and  his  knees  smote  together,  it  was  an  index  to  the  more 
fearful  falling  to  pieces  of  all  his  powers  of  manliness,  courage,  and  self-control. 

31.  There  is  no  way  of  reconciling  the  language  of  Scripture  with  candor  unless 
we  admit  that  it  is  an  awful  thing  to  fall  into  the  hands  of  the  living  God,  v.  24. 
Tholuck :  "  Patient  endurance  in  the  heat  of  tribulation,  and  the  forgiveness  of  our 
neighbor's  offences  are  our  duties,  while  it  is  the  office  of  God  to  distribute  justice 
among  the  obdurate." 

32.  The  eflfects  of  God's  judgments  on  men  for  their  sins  are  often  seen  on  their 
posterity  for  generations,  so  that  their  house  after  them  is  left  desolate,  v.  25.  How  such 
a  curse  has  come  on  the  murderers  and  rejecters  of  Christ  the  world  has  seen  for 
eighteen  hundred  years.  'And  in  a  sense  equally  awful  and  impressive  may  we 
regard  the  doom  of  all  who  reject  Messiah,  and  despise  the  great  salvation.' 

33.  It  is  extremely  perilous  to  insult  and  injure  the  afflicted,  v.  26.  Perhaps  few 
things  are  more  wicked  and  deserving  of  punishment.  If  the  wicked  had  any  wisdom, 
when  they  see  God's  people  afflicted,  instead  of  deriding  them,  they  would  say.  If 
God  thus  grieves,  when  he  is  chastening  liis  children,  what  will  he  not  do,  when  he 
takes  hold  on  vengeance  to  punish  his  enemies?  Luke  xxiii.  31.  Henry:  "Those 
that  are  of  a  wounded  spirit,  under  trouble  and  fear  about  their  spiritual  state,  ought 
to  be  very  tenderly  dealt  with,  and  care  must  be  taken  not  to  talk  to  their  grief,  and 
not  to  7nake  the  heart  of  the  righteous  sad,  Zech.  i.  15."  Dickson  :  "  Whatsoever  may 
be  the  reason  of  the  Lord's  smiting  and  wounding  his  own  children,  yet  their  wicked 
enemies  have  no  just  reason  to  malign  them,  or  to  trouble  them,  and  therefore  their 
troubling  them  is  persecution." 

34.  Nothing  more  dreadful  can  befall  a  man  than  to  be  left  to  sin  more  and  more, 
to  wax  worse  and  worse,  to  add  iniquity  to  iniquity,  v.  27.  Greediness  and  success 
in  sinning  arc  the  foulest  plague-spots  that  appear  in  this  life. 

35.  When  men  are  left  without  restraint  and  without  interruption  to  sin,  they  have 


PSALM  Lxix.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  689 

a  right  to  believe  that  they  are  hopelessly  cut  off  from  justification,  from  God's  right- 
eousness, from  Jehovah's  plan  of  pardoning  and  accepting  sinners,  v.  27. 

36.  A  wicked  man  may  die  such  a  death  as  to  show  that  he  is  doomed  to  worse 
sufferings  in  the  world  to  come ;  but  whetlier  this  appear  or  not,  the  death  of  every 
sinner  is  the  end  of  hope  concerning  him  for  ever,  v.  28. 

37.  All  the  Scriptures  unite  in  teaching  that  our  salvation  and  eternal  life  depend 
on  God  and  on  God  alone,  v.  29.  To  a  good  man  this  is  cause  of  joy ;  to  the  proud 
and  rebellious,  of  fear  and  alarm. 

38.  If  Christ's  people  are  poor  and  sorrowful,  their  Master  was  so  before  them,  v. 
29.  And  as  Christ  was  finally  and  gloriously  delivered,  so  shall  his  people  be.  Every- 
thing that  makes  sure  the  woes  of  God's  enemies  makes  sure  the  bliss  of  his  saints. 

39.  None  is  so  poor,  so  sunk  down  in  sorrow  or  reproach,  that  God  cannot  save 
him,  V.  29.  Nor  does  the  pious  sufferer  desire  deliverance  except  on  God's  terms,  and 
in  his  time  and  way. 

40.  Let  us  render  praise  and  thanksgiving  both  in  the  prospect  of  mercies  expected, 
and  for  mercies  already  received,  vv.  30,  31.  As  there  was  never  a  man  too  humble 
or  too  penitent  for  sin,  so  never  was  there  one  too  thankful  for  God's  favors.  Calvin : 
"  There  cannot  be  a  more  powerful  incitement  to  thanksgiving  than  the  certain  con- 
viction that  this  religious  service  is  highly  pleasing  to  God ;  even  as  the  only  recom- 
pense which  he  requires  for  all  the  benefits,  which  he  lavishes  upon  us,  that  we  honor 
and  praise  his  name." 

41.  The  deliverances  wrought  by  God  for  his  poor  suffering  people,  and  especially 
the  glorious  exaltation  of  his  Son  work  the  happiest  effects  on  the  humble  of  every 
generation,  who  seek  God,  v.  32.  The  history  of  God's  dealings  with  his  people  of 
all  past  ages  is  the  best  possible  commentary  on  all  those  exceeding  great  and  precious 
promises,  with  which  the  Scriptures  abound. 

42.  Circumstances  of  distress  and  of  outward  depression,  so  far  from  causing  God 
to  lose  interest  in  his  people,  or  to  despise  them,  rather  call  forth  his  tender  care  and 
great  compassion,  v.  33.  Prisoners  are  as  dear  to  him  as  princes.  Morison  :  "  From 
the  threefold  bondage  of  sin,  death  and  hell,  he  will  finally  rescue  all  his  faithful  ser- 
vants, and  will  enable  them  to  shout  victory  through  the  blood  of  the  Lamb." 

43.  God's  ways  and  character  deserve  great  honor.  The  whole  universe  should 
unite  in  one  chorus  of  hallelujah,  v.  34. 

44.  Let  what  will  come,  the  church  is  safe,  because  Jehovah  makes'  her  so,  v.  35. 
Jerusalem,  the  type,  has  been  trodden  down  of  the  Gentiles.  But  believers  are  receiv- 
ing '  a  kingdom  which  cannot  be  moved.' 

45.  All  that  is  connected  with  Zion  is  so  far  blessed.  The  cities  of  Judah  were  far 
more  honored  and  favored  than  the  cities  of  Egypt  or  of  Arabia,  v.  35. 

46.  If  the  earthly  Canaan  was  so  much  blessed,  how  wondrous  must  be  the  hea- 
venly Canaan,  where  are  gathered  or  gathering  all  that  love  the  name  of  God,  all  that 
are  themselves  lovely  in  God's  esteem. 

47.  How  refreshing  and  encouraging  it  is  to  read  and  study  such  a  Psalm  as  this. 
It  is  like  conversing  familiarly  with  one  of  the  martyrs  in  the  midst  of  his  suflferings. 
Or  it  is  as  if  one  had  heard  Christ's  words  to  his  sorrowful  disciples  near  the  close 
of  his  life. 

49.  Christian,  art  thou  wantonly,  cruelly,  slanderously  treated  ?  Remember  how 
thy  Saviour  Avas  hated  without  a  cause,  '  rejected,  reviled,  persecuted ;  condemned, 
buffeted,  tortured ;  betrayed,  denied,  forsaken ;  nailed  to  the  cross,  mocked'  of  men 
and  forsaken  by  his  Father.     Think  of  Christ's  sufferings  till  you  forget  your  own. 

50.  Scott :  "  It  behooves  us  carefully  to  examine,  whether  the  things  which  pertain 
to  the  Lord  Jesus  form  as  important  a  nart  of  our  religion,  as  they  do  of  the  holy 

87 


<i90  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  lxx. 

Scriptuies ;   and  whether  our  judgment,  experience  and  aflfections  are,  as  it  were, 
imbued  witli  them,  as  the  word  of  God  is  in  all  its  parts." 


Psalm  lxx. 

To  the  chief  Musician,  A  Psalm  of  David,  to  bring  to  remembrance. 

1  Hake  haste,  0  God,  to  deliver  me ;  make  haste  to  help  me,  O  Lord. 

2  Let  them  be  ashamed  and  confounded  that  seek  after  my  soul :  let  them  be  turned  backward, 
and  put  to  confusion,  that  desire  my  hurt. 

3  Let  them  be  turned  back  for  a  reward  of  their  shame  that  say,  Aha,  aha. 

4  Let  all  those  that  seek  thee  rejoice  and  be  glad  in  thee :  and  let  such  as  love  thy  salvation  say 
continually,  Let  God  be  magnified. 

5  But  I  am  poor  and  needy ;  make  haste  unto  me,  O  God :  thou  a'rt  my  help  and  my  deliverer ; 
O  LoBD,  make  no  tarrying. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xi.  xxxviii.  With  slight  variations  this 
ode  is  found  at  the  close  of  Ps.  xl.  Of  the  literary  history  of  the  two  pieces 
we  know  nothing,  though  some  indulge  in  conjectures.  This  bears  to  Ps.  xl.  the  same 
relation  that  Ps.  liii.  does  to  Ps.  xiv.  Some  have  thought  this  was  a  kind  of  appendix 
to  Ps.  Ixix.  and  a  sort  of  preface  to  Ps.  Ixxi.  The  supposition  is  harmless  perhaps, 
but  it  is  unsupported,  and  nothing  is  gained  thereby.  Whoever  wrote  Psalm  xl. 
wrote  this  also.  The  titles  ascribe  both  to  David.  Psalm  xl.  has  been  shown  to  be 
Typical-Messianic.  This  may  lawfully  be  so  esteemed  also,  as  Gill  and  others  think. 
Yet  it  has  by  some  been  supposed  to  be  in  this  form  to  '  suggest  general  hints  for 
prayer,  to  pious  persons,  under  very  afflictive  circumstances.'  Clarke  and  Scott  both 
fix  the  date  about  1023  years  before  Christ.  The  names  of  the  Most  High  here  found 
are  Elohim  God  and  Jehovah  Lord,  on  which  see  on  Ps.  iii.  2 ;  i.  2.  Many  commen- 
tators refer  the  reader  solely  to  their  exposition  of  Ps.  xl. ;  but  as  there  is  some  varia- 
tion a  few  words  are  offered. 

1.  Make  haste,  0  God,  to  deliver  vie;  make  haste  to  help  me,  0  Lord.  The  varia- 
tions between  this  and  Ps.  xl.  13,  are  a  substitution  of  Elohim  in  the  first  clause  for 
Jehovah,  and  Make  haste  for  Be  pleased.  The  case  required  speed.  It  seemed  as  if 
the  crisis  had  come. 

2.  Let  them  he  ashamed  and  confounded  that  seek  after  my  soul:  let  them  he  turned 
backward,  and  put  to  confusion,  that  desire  my  hurt.  The  form  is  rather  prediction 
than  imprecation.  See  Introduction,  §  6.  This  verse  and  Ps.  xl.  14  are  just  the  same 
except  that  here  we  have  not  the  words  together  and  to  destroy  it.  Turned  hack  and 
Driven  hack  are  different  renderings  of  the  same  verb.  For  the  meaning  of  ashamed 
and  confounded,  see  on  Ps.  xxxv.  4,  26. 

3.  Let  them  he  turned  hack  for  a  reward  of  their  shame  that  say,  Aha,  aha.  In  this 
verse  we  have  turned  hack  for  desolate  in  Ps.  xl.  15,  and  to  me  is  here  omitted.  But 
turned  hack  here  is  not  the  same  so  rendered  in  v.  2,  but  a  word  which  might  be  ren- 
dered either  he  converted  or  he  requited.  The  latter  probably  gives  the  sense.  On 
Aha,  see  on  Ps.  xxxv.  21,  25.  It  is  a  note  of  derision.  The  general  import  of  the 
verse  is  the  same  as  of  Ps.  xl.  15. 

4.  Lei  all  those  that  seek  thee  rejoice  and  he  glad  in  thee ;  and  let  such  as  love  thy  sal- 
mtinn  say  continually.  Let  God  he  magnified.  The  very  same  words  are  found  in  Ps. 
xl.  16,  except  that  here  the  second  clause  begins  with  and. 


PSALM  Lxx.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  6!ll 

5.  But  I  am  poor  and  needy.  See  on  Ps.  xl.  17,  where  we  have  precisely  the  same 
words.  Make  haste  unto  me,  0  God.  In  Ps.  xl.  17,  we  have  Adonai  Lord  instead  of 
Elohim  God  in  this  place.  Thou  art  my  help  and  my  deliverer,  'just  as  in  Ps.  xl.  17. 
O  Lord,  make  no  tarrying,  as  in  Ps.  xl.  17,  except  that  here  we  have  Jehovah  Lord, 
instead  of  Elohim  God  in  the  prior  Psalm.  This  verse  also  omits  the  pregnant  phrase 
found  in  Ps.  xl.  17  :   The  Lord  thinketh  upo7i  me. 

Doctrinal  and  Practical  Remarks. 

1.  The  greater  our  need,  the  greater  should  be  our  urgency  in  making  known  our 
requests  unto  God.  "  Prayer  is  a  swift  messenger,  which  in  the  twinkling  of  an  eye 
can  go  and  return  with  an  answer  from  heaven."  Sometimes  God  delays  his  answers 
that  he  may  raise  our  estimate  of  his  mercies  and  increase  our  longings  after  them. 

2.  A  deliverance  is  doubly  valuable,  when  it  comes  in  the  very  nick  of  time,  v.  1. 
We  may  confidently  ask  for  those  things  which  are  needful  for  us.  "  Give  us  day 
by  day  our  daily  bread." 

3.  None  but  God  can  give  efl^ectual  aid  in  any  distress;  but  sometimes  it  is  so 
evident  that  none  but  he  can  help,  that  we  easily  withdraw  confidence  from  all 
creatures.     It  is  a  mercy  to  be  able  to  do  so,  even  in  the  greatest  straits. 

4.  There  is  no  weapon  more  commonly  used  against  good  men,  than  scorn  and 
derision.  The  aim  of  the  ungodly  is  to  cover  them  with  shame  and  so  make  them 
odious.  In  this  they  often  think  they  succeed.  It  will  therefore  be  but  retributive 
justice  if  shame  and  confusion  shall  come  on  all  such,  v.  2.  Other  Scriptures  are 
no  less  decisive,  Dan.  xii.  2.  It  is  enough  to  settle  forever  the  character  of  sin,  that 
whosoever  commits  it  will  assuredly  and  deeply  regret  it;  and,  if  he  dies  without 
genuine  repentance,  he  will  regret  it  eternally. 

5.  It  is  good  evidence  of  the  coming  doom  of  ungodly  men  that  they  are  now 
malevolent,  and  desire  the  hurt  of  God's  people,  v.  2.  Wickedness  towards  the 
righteous  knows  no  limits,  except  as  God  bounds  it.  It  seeks  the  life  '  to  destroy  it ; 
the  mind  to  disturb'  it;  the  heart  to  entice  it;  and  the  soul  to  sink  it  to  despair.  It 
often  pours  out  its  venom  in  the  foulest  imprecations. 

6.  Taunts  are  no  new  thing  and  ought  not  to  disturb  our  equanimity,  v.  3.  They 
are  harmless,  and  have  been  proved  to  be  so  in  a  thousand  cases. 

7.  To  seek  God  is  a  part  of  true  religion,  v.  4.  He,  whose  longings  and  inquiries 
go  not  out  after  the  knowledge,  favor,  image,  service  and  enjoyment  of  God,  has  no 
piety  that  will  abide  the  test  of  truth,  the  scrutiny  of  omniscience. 

8.  Dickson:  "Whatsoever  be  our  own  hard  condition  at  any  time,  we  should  seek 
the  welfare  and  prosperity  of  the  rest  of  God's  children,  and  it  is  the  property  of  each 
of  the  godly  in  their  trouble,  to  wish  all  the  rest  to  be  partakers  of  the  blessedness 
which  their  own  souls  seek  after,  but  not  to  be  like  to  them  in  trouble  or  bonds,"  v.  4. 

9.  There  is  joy,  there  is  gladness  in  salvation,  v.  4.  They,  who  assert  the  contrary, 
do  slander  God  and  his  cause. 

10.  Pious  men  had  rather  not  be  delivered  at  all  from  earthly  trials  than  be 
delivered  at  the  cost  of  God's  honor.  Their  desire  is  that  he  may  be  magnified,  v.  4, 
If  that  cannot  be  done,  they  will  lie  still  and  suffer  on.  Paul  and  Silas  would  not 
sneak  out  of  the  jail  at  Philippi. 

11.  A  desire  to  glorify  and  magnify  Jehovah  belongs  to  true  religion,  v,  4. 

12.  If  we  are  poor  and  needy,  sad  and  afflicted,  so  have  others  been  before  us; 
and  if  our  trials  make  us  meek  and  lowly,  we  cannot  have  too  many  of  them,  as  long 
as  we  may  come  and  tell  God  the  worst  of  our  case,  v.  5. 

1 3.  The  poorer  and  more  afflicted  Ave  are,  the  more  need  is  there  that  we  abound 


692  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  lxxi. 

in  prayer  and  supplication,  v.  5.     Henry:  "Poverty  and  necessity  are  very  good 
^leas  in  prayer  to  a  God  of  infinite  mercy." 

14.  Scott:  "No  worldly  possessions  or  distinctions  can  prevent  the  humbled  sinner 
from  feeling  himself  to  be  poor  and  needy;  hence  his  entire  dependence  upon  a 
merciful  God,  and  his  fervent  supplications  to  him." 


Psalm  lxxi. 

1  In  thee,  O  Lord,  do  I  put  my  trust:  let  me  never  be  put  to  confusion. 

2  Deliver  me  in  thy  righteousness,  and  cause  me  to  escape:  incline  thine  ear  unto  me,  and 
save  me. 

3  Be  thou  my  strong  habitation,  whereunto  I  may  continually  resort:  thou  hast  given  command- 
ment to  save  me ;  for  thou  art  my  rock  and  my  fortress. 

4  Deliver  me,  0  my  God,  out  of  the  hand  of  the  wicked,  out  of  the  hand  of  the  unrighteous 
and  cruel  man. 

5  For  thou  art  my  hope,  O  Lord  God:  thou  art  my  trust  from  my  youth. 

6  By  thee  have  I  been  holden  up  from  the  womb :  thou  art  he  that  took  me  out  of  my  mother's 
bowels:  my  praise  shall  be  continually  of  thee. 

7  I  am  as  a  wonder  unto  many;  but  thou  art  my  strong  refuge. 

8  Let  my  mouth  be  filled  tcith  thy  praise  and  with  thy  honour  all  the  day. 

9  Cast  me  not  off  in  the  time  of  old  age ;  forsake  me  not  when  my  strength  faileth. 

10  For  mine  enemies  speak  against  me;   and  they  that  lay  wait  for  my  soul  take  counsel 
together, 

11  Saying,  God  hath  forsaken  liim:  persecute  and  take  him;  for  there  is  none  to  deliver  him. 

12  O  God,  be  not  far  from  me:  O  my  God,  make  haste  for  my  help. 

13  Let  them  be  confounded  and  consumed  that  are  adversaries  to  my  soul ;  let  them  be  covered 
uith  reproach  and  dishonour  that  seek  my  hurt. 

14  But  I  will  hope  continually,  and  will  yet  praise  thee  more  and  more. 

15  My  mouth  shall  shew  forth  thy  righteousness  and  thy  salvation  all  the  day ;  for  I  know  not 
the  numbers  thereof. 

16  I  will  go  in  the  strength  of  the  Lord  God:  I  will  make  mention  of  thy  righteousness,  even 
of  thine  only. 

17  O  God,  thou  hast  taught  me  from  my  youth :  and  hitherto  have  I  declared  thy  wondrous 
works. 

18  Now  also  when  I  am  old  and  grayheaded,  O  God,  forsake  me  not;  until  I  have  shewed  thy 
strength  unto  this  generation,  and  thy  power  to  every  one  that  is  to  come. 

19  Thy  righteousness  also,  O  God,  ts  very  high,  who  hast  done  great  things:  O  God,  who  is 
like  unto  thee ! 

20  Thou,  which  hast  shewed  me  great  and  sore  troubles,  shalt  quicken  me  again,  and  shall 
bring  me  up  again  from  the  depths  of  the  earth. 

21  Thou  shalt  increase  my  greatness,  and  comfort  me  on  every  side. 

22  I  will  also  praise  thee  with  the  psaltery,  even  thy  truth,  O  my  God:  unto  thee  will  I  sing 
with  the  harp,  O  thou  Holy  One  of  Israel. 

23  My  lips  shall  greatly  rejoice  when  I  sing  unto  thee;  and  my  soul,  which  thou  hast  redeemed. 

24  My  tongue  also  shall  talk  of  thy  righteousness  all  the  day  long:  for  they  are  confounded,  for 
they  are  brought  unto  shame,  that  seek  my  hurt. 

LIKE  the  first  tliis  Psalm  has  no  title.  It  required  none.  That  David  wrote  it 
is  generally  admitted.  A  review  of  his  life  near  its  close  probably  suggested  its 
chief  topics.  Hcngstenberg :  "There  may  be  trutli  in  the  assumption  that  David 
here  cumforts  the  suffering  righteous  man  in  his  old  age  with  that  same  comfort 
wherewith  he  himself  had  been  comforted  in  his  old  age."     Clarke  dates  it  about  B. 


PSALM  Lxxi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  693 

C.  1023;  Scott,  B.  C.  1021.     We  have  in  it  th-ee  names  of  the  Almighty,  Jehovah 
Lord,  Elohim  God  and  Adonai  Lord,  on  which  see  Ps.  i.  2 ;  iii.  2  ;  ii.  4. 

Verses  1-3  are,  with  slight  variations,  found  in  Ps.  xxxi.  1-3.  They  are  not  here 
transcribed,  and  the  reader  is  referred  to  the  comment  and  Remarks  on  the  pre- 
vious ode.  Verse  1  in  both  places  is  the  same.  Verse  2  is  slightly  varied,  here  drop 
ping  the  urgent  word  speedily  and  duplicating  the  plea  for  deliverance.  The  ima 
gery  of  v.  3  is  the  same  in  both  pieces.  To  give  commandment  to  save  reveals  a  pur- 
pose and  a  promise  of  salvation,  Ps.  xliv.  4.  On  verses  1-3,  Tholuck  says,  "  The 
old  man,  cast  down  by  the  visitations  of  providence,  appears  before  his  God.  He  is 
supported  by  the  promise  of  the  Lord,  that  those  who  trust  in  him  shall  never  be  put 
to  confusion,  and  by  his  faith,  confirmed  by  the  experience  of  his  whole  life,  that  the 
Lord  is  indeed  a  rock  and  a  fortress." 

4.  Deliver  me,  0  my  God,  out  of  the  hand  of  the  wicked,  out  of  the  hand  of  the  mv- 
righteous  and  cruel  man.  Deliver  me,  in  v.  2,  caiise  me  to  escape;  in  Ps.  xxxi.  2,  and 
elsewhere  as  here.  The  enemy,  whom  he  dreaded  and  from  whose  power  he  sought 
safety,  is  described  1,  as  wicked,  ungodly,  one  that  does  wrong,  Ex.  ii.  13 ;  Ps.  i.  4 ; 
Ps,  vii.  9 ;  2,  as  unrighteous,  unjust,  iniquitous ;  and  3,  as  cruel,  literally  leavened 
violent,  malicious,  or  perhaps  abandoned.  We  say  hitter  persecutors  and  so  describe 
the  same  character.  Though  God  can  sustain  his  people  in  any  trials,  yet  the  temp- 
tation brought  on  us  by  leaving  us  in  the  hands  of  bad  men  is  peculiarly  dreadful  to 
the  righteous,  2  Sam.  xxiv.  14.  By  using  the  singular  man,  he  does  not  intimate  a 
fear  of  one  only.     His  resort  is  to  God  alone. 

5.  For  thou  art  my  hojje,  0  Lord  God  :  thou  art  my  trust  from  my  youth.  Adonai 
Elohim  here  mentioned  is  a  fit  object  of  hope  and  t7-ust,  expectation  and  confidence. 
Tholuck  :  "  He  has  clung  to  faith  and  hope  throughout  the  entire  period  of  his  ex- 
istence." David  relied  on  God  when  he  was  a  mere  lad,  1  Sam.  xvii.  37.  Nay,  he 
now  acknowledges  that  God  took  care  of  him  before  he  knew  his  Preserver. 

6.  By  thee  have  I  been  holden  up  from  the  ivomb.  The  care  of  God  over  little  chil- 
dren by  their  parents,  by  his  angels,  and  by  his  direct  exercise  of  power,  is  astonish- 
ing. If  we  saw  no  other  jiroof  of  God's  providence,  his  care  of  little  children  ought 
to  remove  all  skepticism  on  the  subject.  See  on  Ps.  xxii.  9,  10.  But  David  goes 
back  still  further :  IVioic  art  he  that  took  me  out  of  my  mother's  boivels.  The  wonder  is 
that  any  one  is  ever  born,  or  born  alive.  To  many  the  womb  is  the  grave.  Birth 
is  'a  great  and  wonderful,  though  a  common  and  neglected  work  of  God's  power 
and  goodness.'  "  Blessed  be  God  that  ever  I  was  born,"  said  Halyburton.  My  praise 
shall  be  continually  of  thee.  Such  tokens  of  divine  regard  as  he  had  received  in  his 
formation,  birth  and  protection  demanded  that  his  lips  should  be  opened  in  praise. 
He  declares  his  purpose  never  to  cease  to  speak  to  the  honor  of  his  Creator  and  Pre- 
server. Alexander :  "  In  thee  is  my  praise  ahvays ;  it  originates,  revolves,  and  ends 
in  thee." 

7.  I  am  as  a  wonder  unto  many.  Wonder,  often  so  rendered,  also  sign,  miracle. 
Several  ancient  versions  and  not  a  few  moderns  render  it  prodigy.  Diodati  explains 
it  that  men  '  have  been  afraid  of  me,  because  that  such  strange  accidents  and  afilic- 
tions  have  befallen  me ;  and  have  scorned,  and  had  me  in  abomination  by  reason  of 
my  extreme  miseries.'  Calvin,  Ainsworth,  Green,  Horsley,  French  and  Skinner, 
Alexander  and  others  give  it  the  same  explanation.  But  the  word  rendered  wonder 
may  as  Avell  be  taken  in  a  good  sense.  So  the  Arabic  has  it :  I  am  become  the  ad- 
miration of  many.  Anderson  :  "  Others  suppose  that  the  word  rendered  wonder,  im- 
plies that  the  great  and  many  dangers  to  which  he  had  been  exposed,  and  the  ex- 
traordinary deliverances  from  them  which  he  had  experienced,  marked  him  out  as 
an  object  of  wonder,  so  that  men  looked  upon  him  as  if  he  Avere  exempted  from  the 


()C>4  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  lxxi. 

oomraon  lot  of  niankiiul,  as  if  he  possessed  a  charmed  life,  and  were  invulnerable  to 
all  assaults."  The  translators  of  the  English  Bible  evidently  had  the  first  view ; 
for  they  rendered  the  particle  in  the  next  clause  but ;  yet  its  far  more  common  ren- 
dering is  and,  which  if  used  here  would  have  the  sense  of  for,  and  so  some  do  give 
it.  Bid  thou  art  viy  strong  refuge.  Refuge  as  in  Ps.  xiv.  6 ;  xlvi.  1,  also  rendered 
shelter,  and  figuratively  hope,  meaning  object  of  hope.  Strong,  in  Hebrew  not  an 
adjective  but  a  noun,  and  we  may  read  refuge  and  strength. 

8.  Let  my  mouth  he  filled  with  thy  praise  and  with  thy  honor  all  the  day  long.  The 
Hebrew  verb  is  in  the  future.  Many  think  that  is  the  better  rendering  here.  This 
duty  of  praise  was  most  agreeable  to  David.  He  was  fully  purposed  to  engage  in  it. 
Yet  he  felt  his  dependence  on  God  for  grace  to  do  anything  ai'ight,  and  so  it  gives  a 
good  sense  to  make  it  a  prayer  as  in  the  common  version.  Honor,  a  word  in  Hebrew, 
that  we  have  not  before  had  in  the  Psalms,  often  rendered  as  here,  also  beauty,  glory, 
majesty.  Here  it  seems  clearly  to  mean  declarative  glory.  To  praise  God  he  desires 
and  resolves  shall  be  his  work  all  the  day,  i.  e.,  continually.  An  ingrate  has  no  praises 
for  God  in  the  day  of  adversity ;  but  the  true  child  of  God  praises  him  in  the  darkest 
night.  He  at  least  says,  God  is  holy  and  righteous,  and  adores  him  for  his  perfections. 
He  also  thanks  him  for  mercies  past,  and  for  mercies  left. 

9.  Cast  me  not  off  in  the  time  of  old  age.  Parallel  passages  are  found  in  Ps.  xcii. 
13-15 ;  Isa.  xlvi.  3,  4.  To  cast  off  is  to  cast  aivay,  or  reject  as  valueless  or  offensive. 
Forsake  me  not  when  my  strength  faileth.  Forsake,  often  leave.  It  expresses  the  deser- 
tion of  the  feeble  or  helpless  by  such  as  might  give  aid.  When  his  servant  grew  sick 
and  feeble,  that  Amalekite  went  away  and  left  him,  1  Sam.  xxx.  13.  But  God  never 
so  treats  his  servants.  David  had  given  to  God  the  dew  of  his  youth,  and  the  vigor 
of  his  manhood,  and  God  had  given  him  infallible  tokens  of  divine  acceptance.  He 
might,  therefoi'e,  confidently  plead  that  he  might  not  be  neglected  when  he  most  needed 
God's  help,  seeing  that  he  had  grown  old  in  his  service.  Such  a  ^^lea,  when  true,  God 
never  despised. 

10.  For  mine  enemies  sjjeak  against  me.  Enemies,  always  so  rendered.  For  sjj^^f^ 
against,  several  read  speak  of  me;  Alexander:  have  said  (so)  to  me,  i.  e.,  have  told  me 
that  God  would  forsake  me,  or  had  forsaken  me.  These  enemies  had  spoken  wrong- 
fully, and  David  declares  their  speeches  slanders  against  God,  and  desires  Jehovah  so 
to  prove.  And  they  that  lay  wait  for  my  sold  take  counsel  together.  The  foes  of  David 
were  never  fair,  but  sly  and  cunning,  laying  %vait,  literally  watching,  but  in  a  bad  sense. 
They  were  also  deadly.     They  lay  wait  for  the  soul,  or  the  life. 

11.  Saying,  God  hath  forsaken  him:  persecute  and  take  him;  for  there  is  none  to 
deliver  him.  Hath  forsaken,  the  preterite  of  the  same  verb  found  in  v.  9.  Pursue  is 
better  thsLXi  persecute  here.;  and  catch  is  the  sense  of  take.  The  wicked  often  say  that 
things  are  or  will  be  thus  or  so,  because  thus  and  so  would  they  have  them.  Even 
the  basest  men,  engaged  in  the  most  atrocious  schemes  for  wronging  and  injuring 
others,  often  persuade  themselves  that  Providence  has  put  no  obstacle  in  the  way,  but 
has  even  called  them  to  their  nefarious  deeds.  So  great  a  support  does  the  human 
mind  receive  from  a  persuasion  of  the  divine  sanction,  that  the  wicked  often  assert 
that  God  approves  when  he  abhors  their  whole  procedure.  If  this  Psalm  was  written 
during  Absalom's  rebellion,  as  some  think,  there  is  in  this  verse  probably  an  allusion 
to  the  words  of  Ahithophel  in  2  Sam.  xvii.  1,  2. 

12.  0  God,  be  not  far  from  me;  0  my  God,  make  haste  for  my  help.  The  same 
forms  of  petition  are  found  in  Ps.  xxii.  11, 19;  xxxv.  22;  xxxviii.  21,  22;  Ixx.  1.  It 
has  always  been  an  artifice  of  the  wicked  to  allege  that  God  is  against  his  people,  else 
he  would  not  allow  them  to  be  brought  into  such  straits.  "  It  was  therefore,"  says 
Calvin,  "an  evidence  of  heroic  fortitude  on  the  part  of  David,  thus  to  rise  sui^'.-rior 


PSALM  Lxxi.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  695 

to  their  perverse  judgments,  and,  in  the  face  of  them  all,  to  assure  himself  that  God 
would  be  gracious  to  him,  and  to  betake  himself  familiarly  to  him." 

13.  Let  them  he  confounded  and  consumed  thai  are  adversaries  to  my  soul:  let  them  he 
covered  with  reproach  and  dishonor  that  seek  my  hurt.  The  import  of  these  two  clauses 
is  just  the  same.  Confounded,  often  also  rendered  ashamed;  see  on  Ps.  vi.  10;  xxv. 
2,  3 ;  XXXV.  4.  Consumed,  also  rendered  waxed  old,  as  a  garment,  signifying  useless 
through  age.  Covered,  arrayed,  as  with  a  garment,  or  filled,  as  a  pool  with  rain,  1  Sam. 
xxviii.  14 ;  Isa.  lix.  17  ;  Jer.  xliii.  12 ;  Ps.  Ixxxiv.  6.  Reproach,  commonly  so  ren- 
dered, once  shame  and  twice  rehukc.  Dishonor,  also  rendered  shame,  reproach,  confu- 
sion. All  the  verbs  of  this  verse  in  Hebrew  are  in  the  future ;  and  are  so  rendered 
by  many.  Scott :  "  There  is  no  reason  to  think,  that  David  had  recorded  one  prayei- 
in  the  Psalms,  which  St.  Paul  would  in  similar  circumstances  have  scrupled." 

14.  Bid  I  will  hope  continually.  The  very  perfections  of  God,  which  made  him 
foresee  and  foretell  the  doom  of  his  enemies,  caused  him  to  hope,  ivait,  trust.  All  God's 
nature  inspires  confidence  and  so  quietness  of  mind,  if  we  and  our  cause  are  right. 
Continually,  also  rendered  always,  sometimes  daily.  A^id  [I]  tvill  yet  jyraise  thee  more 
and  more.  Some  read:  I  will  add  to  all  thy  praise;  others:  I  will  add  this  to  thy 
praise;  others:  I  shall  he  added  to  thy  praise.  Horsley  adopts  the  last  and  thinks  the 
sense  is:  Thy  mercies  to  me  will  furnish  the  servants  of  God  with  a  new  topic  of  thv 
praise  and  thanksgiving.  Alexander  prefers  the  first  and  thinks  the  sense  is :  To  all 
thy  praise  which  I  have  uttered  hitherto,  I  will  continue  still  to  add.  The  common 
version  gives  the  exact  sense,  though  it  is  not  so  literal  as  the  first  of  those  suggested. 
Patrick:  "That  shall  be  the  subject  of  my  songs,  to  publish  thy  mercy  and  truth  in 
judging  righteously  between  me  and  my  enemies:  this  shall  be  my  continual  employ- 
ment; though  I  shall  never  be  able  to  tell  the  least  part  of  that  mercy,  which  will 
appear  in  my  deliverance  from  such  formidable  enemies."  Scott:  "Because  thy 
benefits  towards  me  are  innumerable,  I  cannot  but  continually  meditate  on  them,  and 
rehearse  them." 

15.  My  mouth  shall  shew  forth  thy  righteousness  and  thy  salvation  all  the  day.  It  was 
his  purpose  to  do  it  now,  in  confident  expectation  of  deliverance  from  his  persecutors ; 
and  to  do  it  yet  more  hereafter  when  God's  righteousness,  or  justice  should  be  mani- 
fested in  his  deliverance.  This  he  would  do  all  the  day,  or  continually,  for  there  wa^ 
no  danger  of  running  into  excess :  For  I  know  not  the  numbers  thereof  Numbers,  in 
the  plural.  Alexander:  " I  know  not  numbers  to  express  them;"  church  of  England: 
I  know  no  end  thereof  The  Chaldee,  Syriac  and  a  great  weight  of  authority  are  in 
favor  of  the  English  version.  Hammond  thinks  there  is  singular  elegance  in  this  pas- 
sage.    The  verb  show  forth  and  the  word  numbers  are  cognate. 

16.  I  will  go  in  the  strength  of  the  Lord  God.  Go,  a  verb  of  frequent  occurrence, 
rendered  go,  go  in,  come,  come  in,  enter  in.  Some  suppose  it  refers  to  going  into  the 
tabernacle,  but  it  is  applied  to  any  going.  It  may  express  the  tenor  of  the  life. 
Strength,  plural  strengths,  that  is,  abundance  of  strength.  Some  of  the  ancient  ver- 
sions read,  I  will  enter  into  the  strength,  meaning,  I  will  avail  myself  of  his  strength. 
Lord  Jehovah  is  better  than  Lord  God.  I  will  m,ake  mention  of  thy  righteousness,  even 
of  thine  only.  Here  as  in  verse  15,  righteousness  embraces  all  that  is  comprehended  in 
faithfidness,  based  upon  infinite  rectitude.  Make  mention,  or  record,  the  usual  render- 
ing; in  other  forms  commonly  reme7>i&er.  Here  literally:  I  will  cause  to  remember. 
After  our  deliverances  no  righteousness,  faithfulness,  wisdom,  mercy,  or  power  is 
worthy  of  religious  mention,  but  those  of  God  only. 

17.  0  God,  thou  hast  taught  me  from  my  youth.  Divine  teaching  has  been  the  joy 
of  God's  people  in  all  ages.  A  heart  to  praise  is  as  needful  as  a  theme  for  praise.  To 
our  shame  we  often  have  the  occasion  without  the  disposition.     In  David's  case  the 


696  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psai,m  lxxl 

leaching  had  been  effectual :  And  hitherto  have  I  declared  thy  wondrous  works.  De- 
clared them  willingly,  joyfully,  thankfully,  to  thy  honor.  The  verb  is  in  the  fr.ture, 
shall  declare.  Some  make  it  a  vow,  or  the  expression  of  a  purpose  respecting  time  to 
come.  In  that  case  hitherto  should  belong  to  the  first  clause,  and  I  loill  declare  [show 
or  tell]  thy  tvondroics  works  to  the  last.  The  objection  to  this  is  that  it  destroys  the 
connection  with  what  follows.  That  the  grammar  is  not  against  the  common  version 
is  clear.     Hengstenberg  has  it :  Hitherto  have  I  made  knoivn  thy  wonders. 

18.  Noiv  also,  tvhen  I  am  old  and  grayheaded,  0  God,  forsake  me  not.  Forsake,  as 
in  V.  9.  Old  and  grayheaded,  literally  unto  old  age  and  gray  hairs.  Such  mercy  he 
desired  of  the  Lord,  Until  I  have  shewed  thy  strength  unto  this  generation,  and  thy 
power  to  evei'y  one  that  is  to  come.  Strength,  literally  arm,  that  being  in  man  the  chief 
instrument  of  exercising  strength  for  deliverance;  also  rendered  power.  Chaldee: 
The  strength  of  thy  arm.  Power,  also  rendered  might,  strength,  mastery.  Generation 
and  every  one  that  is  to  come,  manj'^  think,  are  in  apposition.  Some  think  the  latter  is 
the  more  comprehensive.  Our  translators  evidently  thought  so.  Shewed  does  not 
iigmiy  furnished  an  instance  of,  but  declared  as  in  v.  17.  The  blessing  here  sought  is 
manifestly  great,  if  we  reflect  on  the  feebleness  of  the  aged,  and  their  absolute  depen- 
dence on  God.     If  God  forsakes  us  all  past  experiences  are  nothing. 

19.  Thy  righteousness  also,  0  God,  is  very  high,  who  hast  done  great  things.  As  in 
vv.  15,  16,  righteousness  includes  not  only  the  essential  rectitude  and  inflexible  justice 
of  God,  but  also  his  faithfulness  in  the  fulfilment  of  all  his  promises,  and  in  the 
exercise  of  all  his  attributes  for  the  defence  of  his  chosen.  In  this  as  in  every  other 
sense  God's  righteousness  is  very  high,  i.  e.,  'it  is  in  itself  very  sublime,  or  it  is  in  the 
eyes  of  those  who  consider  thy  dealings  with  me  very  exalted,  glorious  or  illustrious.' 
Elsewhere  he  says :  "  Thy  righteousness  is  like  the  great  mountains,"  which  are  very 
grand  and  elevated  objects.  Chaldee:  To  the  high  heavens ;  Hengstenberg:  Stretches 
to  heaven.  The  English  version  gives  the  Avhole  sense.  0  God,  who  is  like  unto  thee? 
Compare  Ps.  xxxv.  10;  Ixxxvi.  8;  Ixxxix.  6,  8;  Ex.  viii.  10;  ix.  14;  xv.  11;  Deut. 
iii.  24;  xxxiii.  26;  2  Sam.  vii.  22;  1  Chron.  xvii.  20.     God  is  incomparable. 

20.  Thou,  which  hast  shewed  me  great  and  sore  troubles,  shalt  quicken  me  again,  and 
shalt  bring  me  up  again  from  the  depths  of  the  earth.  Troubles  are  often  spoken  of  as 
depths,  deep  places,  the  sorrowful  as  dead  men,  and  relief  from  trouble  as  a  restoring 
to  life,  Ps.  Ixxxviii.  6;  cxxxviii.  7.  So  w-e  may  understand  this  verse.  The  only 
objection  to  this  explanation  is  that  the  word  rendered  depths  commonly  means  the 
sea.  This  is  true,  especially  in  the  singular  form,  but  we  also  read  of  "the  seas,  and 
all  deep)  places,"  where  we  have  the  same  word  as  here,  Ps.  cxxxv.  6.  Such  bold 
figures  derive  great  force  from  the  doctrine  of  the  resurrection.  Indeed  they  have 
little  or  no  fitness  where  it  is  not  known  and  believed.  Like  other  ancient  worthies, 
David  was  by  it  greatly  sustained.  Without  that  last  great  deliverance — "  a  better 
resurrection" — "the  resurrection  of  the  just" — all  minor  deliverances  were  as  nothing. 

21.  Thou  shalt  increase  my  greatness,  and  comfort  me  on  every  side.  The  expected 
deliverance  was  to  be  followed  by  enlargement  and  increased  blessings.  To  those  in 
covenant  with  God  one  mercy  is  the  forerunner  of  another.  The  resurrection  itself 
will  be  followed  by  inefflible  glories.  Ainsworth  properly  regards  greatness  as  signi- 
tying  magnificence,  majesty,  honor.  Christ  himself  suffered  and  then  entered  into  his 
irlory.  Instead  of  comfort  me  on  every  side,  the  Hebrew  is:  Thou  shalt  compass,  thou 
shalt  comfort  me.  Some  would  read:  Thou  shalt  turn,  thou  shalt  comfort  me,  meaning 
thou  shalt  comfort  me  again;  and  the  verb  does  bear  this  rendering,  but  the  former  is 
perhaps  the  better  view. 

22.  I  will  also  praise  thee  toith  the  psaltery,  even  thy  truth,  0  my  God.  Psaltery,  see 
on  Ps.  xxxiii.  2;  Ivii.  8.     Truth,  the  general  word  for  divine  veracity,  is  here  used 


rsALM  Lxxi.]  STUDIES  IN  THE   BOOK   OF   PSALMS.  697 

as  synonymous  with  faithfulness.  God  is  to  be  adored  for  all  his  attributes.  He  is 
particularly  to  be  praised  for  keeping  covenant.  Unto  thee  will  I  sing  xoith  the  harp. 
0  thou  Holy  One  of  Israel.  Harp,  see  on  Ps.  xxxiii.  2 ;  xliii.  4.  Holy  One  of  Israel 
is  a  title  given  to  Jehovah  not  less  than  thirty  times  in  the  Scriptures;  more  than 
twenty  times  in  Isaiah  alone.  It  is  most  honorable.  He  possesses  all  and  infinite 
perfections.     No  other  god  is  holy. 

23.  3Iy  lips  shall  greatly  rejoice  ivhen  I  sing  unto  thee;  and  my  soul,  which  thou  hast 
redeemed.  Horsley :  3Iy  lips  shall  move  brisJdy,  when  I  sing  unto  thee,  and  my  soxu 
shall  rejoice,  which  thou  hast  redeemed.  Praising  God  is  a  delightful  privilege,  but  a 
miserable  task — the  drudgery  of  hypocrites. 

24.  3Iy  tongue  also  shall  talk  of  thy  righteousness  all  the  day  long.  Talk  of,  literally 
meditate,  then  idter.  Righteousness,  as  in  vv.  2,  15,  16,  19.  For  they  are  confounded, 
for  they  are  brought  unto  shame,  that  seek  my  hurt.  Here  we  have  the  fulfilment  of  the 
prediction  uttered  in  v.  13.  He  Avas  so  confident  of  triumph,  that  he  sang  of  it  before 
it  came.     To  his  mind,  it  was  as  if  judgment  had  been  already  executed. 

Doctrinal  and  Practical  Remarks. 

1.  Without  settled  confidence  in  God,  we  cannot  enter  into  rest,  v.  1. 

2.  Scott :  "  It  is  very  honorable  to  God,  that  his  word  encourages  sinners  to  plead 
their  confidence  in  him,  as  a  reason  why  he  should  save  and  help  them,"  v.  1. 

3.  Dickson :  "  As  long  as  a  child  of  God  liveth  in  the  world,  he  must  look  for 
new  afilictions,  as  here  the  experience  of  the  Psalmist  tossed  in  his  old  age  warneth 
us,"  v.  1. 

4.  Henry :  "  They  that  are  at  home  in  God,  that  live  a  life  of  communion  with 
him,  and  confidence  in  hira,  that  continually  resort  unto  him  by  faith  and  prayer, 
having  their  eyes  ever  toward  him,  may  promise  themselves  a  strong  habitation  in 
him,  such  as  will  never  fall  of  itself,  nor  can  ever  be  broken  through  by  any  invading 
power,"  vv.  1-3. 

5.  God  is  the  best,  the  only  safe  refuge  in  the  day  of  trial,  v.  3. 

6.  It  is  a  great  mercy,  one  highly  to  be  prized,  one  earnestly  to  be  prayed  for,  that 
we  may  be  delivered  from  wicked,  unrighteous,  cruel  and  unreasonable  men,  v.  4 ;  2 
Thess.  iii.  2.  Wild  beasts  are  not  more  dangerous,  and  are  never  so  refined  in  their 
cruelty. 

7.  None  but  God  can  effectually  deliver  us  from  any  threatened  evil,  and  particu- 
larly from  those  terrific  combinations  of  ungodly  men,  which  are  often  formed  against 
his  cause  and  servants,  v.  4.  Dickson  :  "  It  is  a  great  advantage  to  be  a  confederate 
with  God,  when  we  have  to  deal  with  his  enemies  and  ours  in  any  debate." 

8.  If  in  contests  with  men  we  see  our  cause  is  bad,  let  us  abandon  it,  and  ask  God 
to  forgive  us  for  having  engaged  in  it ;  but  if  we  know  that  the  matter  for  which  we 
contend  is  weighty  as  well  as  just,  let  us  not  fear  the  issue,  nor  hesitate  to  bring  our 
complaints  before  Jehovah, 

9.  When  men  are  ungodly,  they  are  so  far  ready  to  be  cruel,  v.  4.  Compare  Luke 
xviii.  2,  4.     Every  sin  has  its  kindred  vices.     Ungodliness  implies  all. 

10.  A  solid  foundation  for  wisdom  and  confidence  is  found  in  a  life-long  experi- 
ence of  the  divine  guidance  and  mercy,  v.  5.  Such  an  experience  gives  a  hope  that 
maketh  not  ashamed.  It  is  a  great  thing  to  be  habituated  from  early  life  to  trust  in 
the  Lord,  and  hope  in  his  mercy.  Happy  are  they  who  seek  the  Saviour  early. 
Slade :  "  Should  they  be  cut  off*,  as  many  are,  when  young,  they  will  be  removed  from 
this  troublesome  world,  to  a  land  of  perfect  peace  and  perfect  beauty ;  transplanted, 
HS  flowers  in  the  bud,  to  bloom  and  ripen  in  paradise.  And  should  they  live  to  be 
old,  their  gi-ay  haii-s  will  be  honorable ;  and  they  will  be  blessed  with  solid  comfort 


6<?S  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxxi. 

and  satisfaction  in  looking  back  upon  the  years,  in  which  they  have  walked  with  God, 
through  the  grace  of  his  Holy  Spirit." 

11.  Very  few  days  of  man's  appointing  are  more  fitly  observed  in  a  serious,  reli- 
gious way,  than  the  anniversary  of  one's  birth,  which  Avas  a  wonder  second  only  to  the 
new  birth.  Eich  is  the  mercy  therein  displayed.  But  for  this  our  "  very  birth  would 
be  an  entrance  into  a  thousand  deaths." 

12.  It  is  a  pious  custom,  adopted  by  all  good  men,  often  and  solemnly  to  review  the 
events  of  providence  in  their  own  lives  and  histories,  v.  6.  In  this  matter  Ave  should 
folloAV  the  wise  and  pious.  If  we  thought  more  on  such  matters,  we  should  oftener 
sing  '  songs  in  the  night.' 

13.  If  ungodly  men  wonder  at  the  righteous  now  for  their  peculiar  principles,  and 
sometimes  for  their  singular  sufierings,  they  will  wonder  still  more  at  the  victories 
which  they  shall  accomplish,  and  the  glory  that  shall  be  revealed  in  them.  Let  not 
the  saints  therefore  be  cast  down  because  they  find  that  they  are  made  gazing-stocks, 
V.  7.  Christ  himself  was  "  a  sign  everywhere  spoken  against."  His  Apostles  were 
reputed  the  off-scouring  of  all  things.  All  this  did  not  in  the  end  diminish  their  haj)- 
piness.     God  was  their  refuge,  and  he  is  as  willing  to  be  ours. 

14.  It  is  right  to  form  a  solemn  purpose  to  praise  God  abundantly,  and  to  offer 
fervent  prayer  that  we  may  be  able  to  keep  our  engagements,  v.  8. 

15.  The  aged  believer  with  his  long  experience,  has  a  solid  ground  of  confidence 
and  assurance  in  approaching  God,  v.  9.  In  his  infinite  mercy  Jehovah  does  not 
reject  a  truly  broken  heart,  offered  him  by  the  aged  sinner,  2  Chron.  xxxiii.  13.  But 
how  hard  it  is  for  inveterate  sinners  to  approach  God  with  any  boldness !  Slade :  "  It 
is  a  sad  thing  to  be  looking  for  religion  in  old  age,  Avhen  we  ought  to  be  enjoying  the 
comforts  of  it — to  be  sowing  when  we  ought  to  be  reaping."  Tholuck  :  "If  God  did 
help  us  in  the  time  of  our  youth  and  manhood,  when  our  strength  aided  us  to  over- 
come many  difficulties,  how  much  more  will  his  strength  deliver  us  when  ours  is  gone, 
especially  when  the  wicked  challenge  his  mighty  arm." 

16.  If  God  should  forsake  us  at  any  stage  of  our  existence  we  should  be  undone. 
But  there  is  peculiar  dreariness  attending  an  old  age  unsupported  by  the  grace  and 
power  of  God.  And  there  is  a  peculiar  sweetness  attending  pious  old  age.  God  is 
not  offended  at  decrepitude.  Scott :  "  As  old  age  approaches,  our  strength  in  many 
respects  Avill  fail  us :  but  God  will  not  cast  off  his  gray-headed  servants,  Avhen  they 
are  no  longer  capable  of  laboring  as  they  have  done.  And  his  people  should  imitate 
his  example,  in  their  kindness  towards  such  as  have  spent  their  health  and  strength 
in  their  service."  Henry  :  "  He  that  Avas  our  Help  from  our  birth  ought  to  be  our 
Hope  from  our  youth.  If  Ave  received  so  much  mercy  from  God  before  Ave  Avere 
capable  of  doing  him  any  service,  Ave  should  lose  no  time  Avhen  Ave  are  cajDable." 

17.  So  long  as  aa'c  live  and  serve  God  Ave  may  expect  to  have  enemies,  Avho  Avill  do 
what  they  can  to  injure  us,  especially  Avith  their  tongues,  v.  10. 

18.  No  man  knoAvs  Avhat  plottings  may  be  going  on  for  his  destruction,  v.  10.  Yet 
they  are  powerless,  if  God  does  not  allow  them  to  gain  head. 

19.  Egregiously  do  the  Avieked  err  in  their  judgments  of  spiritual  things,  and  iji 
particular  of  the  designs  of  God  in  his  providential  dealings  Avith  his  people,  v.  11. 
Calvin :  "  Measuring  the  favor  of  God  only  by  what  is  the  present  condition  of  men, 
they  conceive  that  all  Avhom  he  sufl^ers  to  be  afflicted  are  despised,  forsaken,  and  cast 
off  by  him."  Hoav  different  from  this  is  God's  exposition  of  his  OAvn  government. 
"  As  many  as  I  love  I  rebuke  and  chasten."  Home :  "  They  Avho  saAV  David  as- 
cending Mount  Olivet  in  tears,  Avhen  Absalom  had  driven  him  from  Jerusalem,  and 
they  Avho  beheld  Jesus  led  forth  out  of  the  same  Jerusalem,  to  be  crucified  on  Moi.nt 
Calvary,  Avere  tempted  to  regard  both  the  one  and  the  other,  as  finally  deserted  by 


PSALM  Lxxi.]  STUDllCS    IN   THE   BOOK  OF  PSALMS.  699 

God."     Let  us  not  be  blind  through  unbelief,  nor  talk  to  the  grief  of  those  whom 
God  has  wounded,  Ps.  Ixix.  26. 

20.  The  more  pressing  and  violent  our  foes,  the  more  urgent  may  we  be  with  God 
to  appear  for  us,  vv.  11,  12. 

21.  The  doom  of  the  wicked  is  coming.  Their  woes  will  soon  be  U2)on  them,  and 
they  will  be  dreadful,  yea,  intolerable,  v.  13. 

22.  As  good  men,  however  cast  down,  are  never  quite  in  despair,  so  they  have  a 
right  to  hope  always,  v.  14.  God's  word  and  providence  both  justify  such  confi- 
dence. True  faith  looks  not  so  mucli  at  appearances  as  at  what  God  has  said  and 
done  to  his  people. 

23.  The  longer  we  live  and  the  more  we  know  and  experience,  the  more  should  we 
abound  in  praise  to  God,  v.  14. 

24.  A  sense  of  our  ignorance  and  insufficiency,  and  of  the  inadequacy  of  our  ser- 
vices should  not  deter  us  from  honestly  and  heartily  endeavoring  to  do  our  whole 
duty,  V.  15.     Let  us  know  what  we  can,  and  do  what  we  know. 

25.  All  our  strength  in  living,  in  serving  God,  and  in  suffering  for  him,  is  in  and 
from  the  Lord,  and  should  be  so  declared  by  all,  by  the  aged  in  particular,  v.  16. 
Tholuck  :  "  To  praise  the  righteousness  and  goodness  of  the  Lord  is  the  proper  em- 
ployment of  old  age."     He,  who  fights  without  God,  will  but  beat  the  air. 

26.  God's  righteousness  and  all  his  perfections  throw  all  our  attributes  quite  into 
the  shade,  so  as  to  be  unworthy  of  notice,  v.  16.  God  is  God  alone.  No  glory,  no 
power,  no  love,  no  wisdom,  no  holiness,  no  justice,  no  mercy  in  comparison  of  his 
are  worthy  to  be  mentioned. 

27.  Divine  teaching  is  both  necessary  and  sufficient  to  bring  us  to  think  and  speak 
well  of  God  and  his  marvellous  doings,  v.  17.  Indeed  we  can  do  no  duty  without 
the  help  of  divine  grace. 

28.  Consistent  piety,  exhibited  through  youth  and  manhood  may  be  pleaded  in 
the  day  of  darkness  and  sorrow  as  a  reason  why  God  should  not  forsake  us ;  because 
it  is  most  agreeable  to  his  nature  to  remember  old  friendships,  vv.  17,  18.  Calvin: 
"  His  reasoning  is.  Since  thou,  0  God,  hast  from  the  commencement  of  my  existence 
given  me  such  abundant  proofs  of  thy  goodness,  wilt  thou  not  stretch  forth  thy  hand 
to  succor  me,  when  now  thou  seest  me  decaying  through  the  influence  of  old  age?" 

29.  Aged  saints  have  some  great  advantages  in  speaking  for  God  and  religion ; 
and  they  ought  not  to  keep  silent,  but  utter  the  memory  of  all  his  goodness,  and 
show  forth  his  praise  all  the  day  long,  v.  18.  Tholuck :  "  Are  there  better  preachers 
of  the  works  of  God  to  be  found  than  hoary  parents  in  the  circle  of  their  children, 
or  grand-parents  in  that  of  their  grand-children  ?" 

30.  It  is  to  God's  unspeakable  and  everlasting  glory  that  much  as  he  has  done, 
filling  the  earth  with  the  fame  of  his  deeds,  he  has  yet  done  all  things  in  righteous- 
ness, V.  19.  One  act  of  unrighteousness  or  unfaithfulness  on  his  part  Avould  forever 
destroy  pious  confidence.  It  is  therefore  for  a  perpetual  joy  to  the  church  on  earth 
and  the  church  in  heaven  that  the  Judge  of  all  the  earth  doeth  right,  and  can  do 
no  wrong.  There  is  no  more  glorious  song  sung  in  heaven  or  earth  than  those  found 
in  Deut.  xxxii.  4 ;  Rev.  xvi.  5,  7. 

31.  God  is  incomparable,  v.  19.  Were  it  not  so,  it  would  be  impossible  to  see  how 
his  character  could  be  a  fountain  of  joy,  or  we  find  repose  on  his  bosom.  We  dare 
not  wholly  trust  the  best  men,  or  the  chief  angels.     But  we  can  trust  an  infinite  God. 

32.  There  are  no  depths  of  earthly  woe,  from  which  the  arm  and  mercy  of  God 
cannot  rescue  his  suffering  children,  v.  20.  David  found  it  so.  Calvin :  "  We 
must  be  brought  down  even  to  the  gates  of  death  before  God  can  be  seen  to  be  our 
deliverer." 


700  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psai.m  lxxii. 

33  Henry  :  "Sometimes  God  makes  his  people's  troubles  contribute  to  the  increase 
of  tlicir  greatness,  and  their  sun  shines  the  brighter  for  having  been  under  a 
cloud,"  \.  20. 

34.  It  is  no  small  part  of  heavenly  wisdom  in  times  of  trial  to  seize  upon  the 
sti-ong  doctrines  of  Scripture  for  our  consolation,  such  as  those  of  the  universal 
providence  of  God  and  the  resurrection,  vv.  20,  21. 

35.  Whatever  may  befall  believers  here,  it  is  certain  that  their  career  in  the  next 
world  will  be  brighter  and  brighter  for  ever,  v.  21.  Dickson  :  "  As  no  trouble  cometh 
alone,  but  multitudes  of  troubles  joined  together,  when  the  Lord  will  humble  and 
try  a  man ;  so  no  comfort  cometh  single  or  alone,  when  the  Lord  will  change  the 
man's  exercise,  but  a  multitude  of  comforts  joined  together :  Thou  ivilt  comfort  vie 
on  every  side." 

36.  On  the  use  of  musical  instruments  in  God's  worship^  see  Remarks  on  Ps. 
xxxiii.  2,  3. 

37.  Whei-ever  God  has  a  people,  there  praise  and  joy  should  abound,  vv.  22-24. 
Tholuck  :  "  We  think  it  a  lovely  sight  to  see  an  old  man  spend  his  days  in  singing 
the  praise  of  God  with  trembling  lips  to  the  notes  of  the  harp.  And  there  is  no 
more  beauteous  sight  to  God — and  the  notes  of  the  harp  sound  up  to  the  highest 
heaven."  Morison :  "  The  motives  of  gratitude  and  triumph  under  the  New  Testa- 
ment are  augmented  a  thousand-fold ;  and  the  consecration  of  both  heart  and  life 
should  be  in  proportion  to  the  benefits  enjoyed." 

38.  To  aged  saints  this  Psalm  furnishes  an  excellent  form  of  prayer.  Let  them 
often  employ  it.  Cobbin  :  "  At  all  periods  of  life  there  is  a  necessity  for  prayer,  but 
it  is  most  urgent  in  old  age.  When  the  heart  and  flesh  fail,  who  can  be  our  strength 
but  God  ?  When  worse  enemies  than  Ahithophel  conspire  against  our  peace,  whither 
can  we  flee  but  unto  God  as  our  rock  and  fortress  ?  When  the  earth  is  receding  be- 
neath our  feet,  God  alone  can  be  our  hope  and  trust." 

39.  AVe  cannot  preach  to  the  aged  without  pi-eaching  to  the  young.  This  Psalm  oflers 
fit  occasion  to  say  to  the  young,  Behold  the  wisdom  of  early  piety.  Youth  may  be 
your  only  period  of  life.  If  you  do  not  improve  that,  you  may  be  forever  undone. 
But  if  you  live  to  old  age,  you  will  need  all  the  consolations  arising  from  the  fact  that 
you  early  gave  your  hearts  to  God.  "  Oh  come  to  God,  ye  young  people,  without 
delay ;  or  you  may  never  come  at  all.  The  world  will  tempt  and  court  you ;  but 
believe  it  not ;  it  is  a  wioked  flatterer,  full  of  deceit,  promising  pleasure  but  ending  in 
ruin,"  Matt.  vi.  33. 


Psalm  lxxii. 

A  Psalm  for  Solomon, 

1  Give  the  king  thy  judgments,  O  God,  and  thy  righteousness  unto  the  king's  son. 

2  He  shall  judge  tliy  people  with  righteousness,  and  thy  poor  with  judgment. 

3  The  mountains  shall  bring  peace  to  the  people,  and  the  little  hills,  by  righteousness. 

4  He  shall  judge  the  poor  of  the  people,  he  shall  save  the  children  of  the  needy,  and  shall 
break  in  pieces  the  oppressor. 

5  They  shall  fear  thee  as  long  as  the  sun  and  moon  endure,  throughout  all  generations. 

6  He  shall  come  down  like  rain  upon  the  mown  grass:  as  showers  that  water  the  earth. 

7  In  his  days  shall  the  righteous  flourish  ;  and  abundance  of  peace  so  long  as  the  moon  endureth. 
a  He  shall  have  dominion  also  from  sea  to  sea,  and  from  the  river  unto  the  ends  of  the  earth. 


PSALM  Lxxii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  701 

9  They  that  dwell  in  the  wilderness  shall  bow  before  him ;  and  his  enemies  shall  lick  the  dust. 

10  The  kings  of  Tarshish  and  of  the  isles  shall  bring  presents :  the  kings  of  Sheba  and  Seba 
«hall  offer  gifts. 

11  Yea,  all  kings  shall  fall  down  before  hira  :  all  nations  shall  serve  him. 

12  For  he  shall  deliver  the  needy  when  he  crieth;  the  poor  also,  and  him  that  hath  no  helper 

13  He  shall  spare  the  poor  and  needy,  and  shall  save  the  souls  of  the  needy. 

14  He  shall  redeem  their  soul  from  deceit  and  violence :  and  precious  shall  their  blood  be  in 
his  sight. 

15  And  he  shall  live,  and  to  him  shall  be  given  of  the  gold  of  Sheba :  prayer  also  shall  bi 
made  for  him  continually ;  and  daily  shall  he  be  praised. 

16  There  shall  be  a  handful  of  corn  in  the  earth  upon  the  top  of  the  mountains ;  the  fruii 
thereof  shall  shake  like  Lebanon :  and  they  of  the  city  shall  flourish  like  grass  of  the  earth. 

17  His  name  shall  endure  for  ever:  his  name  shall  be  continued  as  long  as  the  sun :  and  men 
shall  be  blessed  in  him :  all  nations  shall  call  him  blessed. 

18  Blessed  he  the  Lord  God,  the  God  of  Israel,  who  only  doeth  wondrous  things. 

19  And  blessed  be  his  glorious  name  for  ever :  and  let  the  whole  earth  be  filled  with  his  glory 
Amen,  and  Amen. 

20  The  prayers  of  David  the  son  of  Jesse  are  ended. 

ON  supplying  A  Psalm  in  the  title,  see  on  title  of  Ps.  xi.  Scott  and  Clarke  date 
this  ode  B.  C.  1015.  The  names  of  the  Most  High  in  it  are  Elohim  God  and 
Jehovah  Lord,  on  which  see  on  Ps.  iii.  2 ;  i.  2.  For  Solomon,  or  To  Solomon  in  the 
title  is  better  than  Of  Soloynon.  Some  very  respectable  writers  have  conjectured  that 
Solomon  wrote  it,  or  at  least  reduced  it  to  poetical  measure.  But  several  ancient  ver- 
sions, also  Diodati,  Ainsworth,  Calmet,  Patrick,  Henry,  Clarke,  Home,  Pool,  Morison 
and  Dickson  correctly  ascribe  it  to  David.  The  last  verse  is  decisive.  Theodoret 
regarded  Messiah  and  his  reign  as  its  only  theme ;  but  that  is  an  extreme  view.  Sol- 
omon is  certainly  spoken  of,  though  chiefly  as  a  type  of  Christ.  The  Psalm  is  there- 
fore Typical- Messianic.  This  view  is  attended  with  comparatively  few  difficulties. 
Calmet  well  states  the  case :  "  Transported  with  joy  and  gratitude  at  the  crowning  of 
Solomon,  David  addressed  this  Psalm  to  God,  in  which  he  prays  him  to  pour  out  his 
blessings  on  the  young  king  and  upon  the  people.  He  then,  rapt  in  a  divine  enthu- 
siasm, ascends  to  a  higher  subject,  and  sings  the  glory  of  the  Messiah,  and  the  mag- 
nificence of  his  reign.  So  that  in  this  Psalm  we  may  see  a  great  number  of  expres- 
sions, which  cannot  relate  to  Solomon,  unless  in  a  hyperbolical  and  figurative  sense : 
but  applied  to  Christ,  they  are  literally  and  rigorously  exact."  Pool :  "  That  David, 
or  at  least  the  Ploly  Ghost,  who  dictated  this  Psalm,  did  look  beyond  Solomon,  and 
unto  the  Messiah,  of  whom  Solomon  was  an  illustrious  and  unquestionable  type,  seems 
manifest  from  divers  passages  of  this  Psalm,  which  do  not  ui'-ree  to  Solomon,  nor  to 
any  other  king  but  the  Messiah,  and  from  the  confession  of  the  Jewish  doctors  them- 
selves, who  so  understand  it."  Home  and  others  present  similar  views.  See  Isa. 
xxxii.  1-7  ;  Luke  i.  32,  33 ;  John  v.  22,  23. 

1.  Give  the  king  thy  judgments,  0  God,  and  thy  righteousness  unto  the  hinges  son. 
Solomon  was  both  king  and  the  king's  son.  This  honor  pertained  neither  to  David 
nor  Saul,  both  of  whom  were  the  sons  of  obscure  men.  David  prays  and  predicts 
that  to  his  son,  the  king,  Solomon,  God  would  grant  judgments  and  justice,  by  which 
we  are  not  so  much  to  understand  decisions  in  his  favor,  Avhen  he  was  in  the  right,  as 
j^race  and  wisdom  to  give  decisions  pleasing  to  God  and  consistent  with  justice.  "Thus 
his  reign  would  be  an  apt  resemblance,  as  it  was  an  evident  type,  of  the  kingdom  of 
Messiah."  Alexander:  "The  judicial  power,  under  the  theocracy,  was  exercised  in 
God's  name,  and  by  his  representatives ;  see  Deut.  i.  17 ;  Pr.  viii.  15 ;  2  Chron. 
xix.  6."  Very  aptly  does  Solomon,  Avhose  name  fiigni^es  peaceable,  or  perfect,  and  the 
entrance  on  whose  work  was  marked  by  consummate  wisdom,  typify  King  Messiah, 
who  was  the  root  and  offspring  of  David,  Isa.  ix.  7  ;  xi.  3,  4. 


702  STUDIES  IN   THE  BOOK   OF  PSALMS.  [psat.m  i.xxii. 

2.  He  shall  judge  thy  people  iciih  righteousness,  and  thy  poor  with  judgment.  Right- 
eousness and  judgment,  as  in  v.  1.  The  Septuagint,  Ethiopic,  Vulgate  and  Doway 
put  the  \'erh  judge  in  the  infinitive,  and  the  Syriac,  Arabic,  church  of  England  and 
Ainsworth  connect  it  with  v.  1,  so  as  to  give  the  same  sense  as  if  it  were  in  the  infinitive ; 
but  the  Chaldee,  Calvin,  Venema,  Tremellius  and  Junius,  Piscator,  Fabritius,  Jebb, 
Hengstenberg  and  Alexander  follow  the  Hebrew  and  render  it  in  the  future,  without 
any  particle  connecting  it  with  v.  1.  Morison  thinks  there  is  an  obvious  connection 
between  the  petition  of  v.  1  and  the  prediction  of  v.  2,  between  the  gifts  supplicated 
and  the  character  to  be  ultimately  sustained,  and  so  he  commends  the  rendering  of 
the  church  of  England,  of  Green  and  others,  who  begin  v.  2  with  the  word  Then. 
But  if  V.  1  is  as  truly  a  prediction  as  v.  2,  it  is  not  necessary  to  preserve  such  connec- 
tion. People  may  either  designate  the  Jewish  nation,  over  whom  Solomon  reigned,  or 
the  whole  body  of  God's  redeemed,  the  church,  of  which  the  tribes  of  Israel  were  a 
figure.  The  latter  view  best  corresponds  with  the  designations  afterwards  given  of 
God's  servants,  as  the  poor,  humble,  lowly,  afflicted. 

3.  The  mountains  shall  bring  peace  to  the  peojole,  and  the  little  hills,  by  righteousness. 
We  shall  get  the  same  general  idea  from  this  verse,  whether  by  mountains  and  hills 
we  understand  all  parts  of  the  land,  or  regard  them  as  figurative  designations  of  king- 
doms or  governments.  The  proper  effect  of  good  government  is  ^oeace,  a  word  used  in 
Scripture  to  include  not  merely  quiet,  but  the  blessings  of  plenty,  prosperity  and  gene- 
ral happiness.  Morison  :  "  The  word  is  often  used  to  denote  all  manner  of  prosperity." 
All  this  is  produced  in  or  by  righteousness,  i.  e.,  by  a  government  conducted  on  right 
principles.  The  same  is  taught  elsewhere,  2  Sam.  xxiii.  3,  4.  The  blessings  of  good 
government  are  very  great ;  see  1  Kings  iii.  28.  The  blessings  of  Messiah's  reign  are 
greater  than  those  of  all  other  governments.  They  are  unspeakable,  inconceivable. 
Compare  Isa.  Ixiv.  4 ;  1  Cor.  ii.  9  ;  Eph.  iii.  8.  The  word  ^mce  in  the  first  clause  is  to 
be  repeated  in  the  second,  as  in  righteousness  in  the  second  belongs  also  to  the  first. 

4.  He  shall  judge  the  poor  of  the  pieople.  Poor,  as  in  v.  3.  Judge,  often  used  in  the 
sense  of  govern  with  protection,  also  avenge  so  as  to  vindicate,  Judg.  xvi.  31 ;  1  Sam. 
iv.  18  ;  2  Sam.  xviii.  19,  31.  He  shall  save  the  children  of  the  needy.  Judgment  results 
in  salvation.  By  the  needy,  elsewhere  often  rendered  poor,  we  are  to  understand  the 
poor  of  the  preceding  clause,  either  under  Solomon  such  as  from  poverty  were  thought 
to  be  unable  to  contend  with  the  rich  and  powerful,  or  under  Messiah  the  poor  in  spirit. 
And  [he]  shall  hreah  in  pieces  the  oppressor.  Break,  also  rendered  bruise,  crush,  hum- 
ble, destroy,  Isa.  liii.  10  ;  Lam.- iii.  34  ;  Jer.  xliv.  10  ;  Job  vi.  9.  Oppressor,  the  partici- 
ple of  the  verb  rendered  oppjvess,  defraud,  do  ivrong,  do  violence.  The  meaning  is  he 
will  effectually  suppress  wrong  and  outrage.  How  wisely  Solomon  did  this  is  seen  in 
the  first  act  of  his  royal  life.  How  much  more  effectually  Messiah  does  it  by  his 
conquering  grace  is  shown  by  the  sanctifying  power  of  his  word  and  Spirit. 

5.  They  shall  fear  thee  as  long  as  the  sun  and- moon  endure,  throughout  all  generationM. 
Here  we  rise  quite  above  Solomon  to  the  great  antitype  under  whose  reign  men  shall 
be  truly  pious.  Tliee  refers  to  God,  who  is  addressed  in  v.  1.  As  long  as  the  sun, 
literally  luith  the  sun,  i.  e.,  parallel  with  his  career,  as  long  as  the  sun  is  with  them. 
Awl  moon,  literally  before  the  moon,  i.  e.,  as  long  as  the  moon  shines.  These  expres- 
Bions  are  explained  by  the  last  clause  generation  of  generations  or  throughout  all  gene- 
rations. Solomon  reigned  not  more  than  forty  years.  Under  his  descendants  instead 
of  holding  its  own  his  kingdom  lost  much.     Neither  did  piety  flourish  greatly.     So 

'that  this  verse  must  relate  to  the  perpetuity  and  glory  of  Christ's  kingdom. 

6.  He  shall  come  down  like  rain  upon  the  mown  grass :  as  shoicers  that  water  the  earth. 
Solomon's  reign  was  just,  peaceful  and  eminently  suited  to  revive  all  the  interests  of 
his  nation,  for  "every  man  dwelt  safely  under  his  vine  and  fig-tree,  from  Dan  even  to 


p?ALM  Lxxii.]  STUDIES  IN  THE  BOOK   OP  PSALMS.  70o 

Beersheba,  all  the  days  of  Solomon,"  1  Kings  iv.  25.  In  this  it  was  a  fit  tliough 
feeble  type  of  the  beneficent  reign  of  Messiah,  under  whose  authority  all  the  spiri- 
tual and  eternal  interests  of  believers  are  eminently  prospered.  The  way  in  which 
this  is  done  is  most  refreshing,  even  like  rain  upon  meadows  newly  mowed,  where  the 
roots  and  tufts  of  grass,  which  have  long  been  shaded,  are  now  exposed  to  a  scorch- 
ing sun.  In  a  parched  region,  as  Judca  was  for  many  months  of  the  year,  a  pouring 
shower  was  a  very  fit  emblem  of  the  refreshment  of  Messiah's  dominion.  Patrick : 
"He  shall  not  endeavor  to  be  formidable  to  them  like  a  tyrant;  whose  government 
imitates  the  thunder,  storms  and  tempests:  but  condescend  most  graciously  to  the 
meanest,  and  rule  them  in  so  soft  and  gentle  a  manner,  as  shall  make  his  authority 
no  less  acceptable  and  beneficial,  than  the  rain  is  to  the  after-grass,  or  dripping 
showers,  which  fall  in  the  summer  heat,  to  refresh  the  parched  earth."  If  such  was 
the  reign  of  Solomon,  how  much  more  glorious  and  excellent  is  the  dominion  of 
Christ,  who  by  his  blessed  Gospel,  and  the  saving  influences  of  his  Spirit  pours  light, 
life,  peace  and  joy  into  the  hearts  of  men  otherwise  the  most  Avretched  and  afflicted. 

7.  In  his  days  shall  the  righteous  flourish.  Flourish,  grow,  hud,  spring,  blossom. 
Flourish  gives  the  sense,  expressing  the  benign  efiects  accompanying  the  Gospel. 
This  clause  was  but  feebly  fulfilled  in  Solomon's  time.  Though  the  word  righteous 
here  and  in  many  other  places  is  singular,  yet  it  includes  all  the  just.  And  abundance 
of  peace  so  long  as  the  moon  endureth,  [or  till  there  be  no  moon.']  Abundance,  else- 
where much,  great,  manifold,  sufficient.  Though  Christianity  has  not  yet  gained  suffi- 
cient influence  to  expel  national  contests  from  among  men,  yet  finally  it  shall  cause 
men  to  '  learn  war  no  more.'  Just  so  far  as  it  is  truly  embraced,  it  extinguishes  the 
lust  of  power  and  the  fires  of  contention,  and  gives  peace  of  conscience  and  peace 
with  God.  Jesus,  in  a  far  higher  sense  than  any  other,  is  the  Prince  of  peace. 
Under  him  concord  flourishes. 

8.  He  shall  have  dominion  also  from  sea  to  sea,  and  from  the  river  unto  the  ends  of  the 
earth.  The  passages  of  Scripture,  showing  the  correct  understanding  of  these  words 
so  far  as  Solomon's  dominion  is  concerned,  are  Gen.  xv.  18  ;  Ex.  xxiii.  31 ;  Deut.  i.  7  ; 
xi.  24 ;  Josh.  i.  3,  4.  These  contain  the  joromises.  Those  which  declare  the  historic 
verity  are  1  Kings  iv.  21,  24 ;  2  Chron.  ix.  26  ;  Ezra  iv.  20.  Scott :  "  The  queen  of 
Sheba  came  to  Jerusalem  with  munificent  presents,  and  all  the  kings  round  about 
brought  tribute  or  gifts  to  him.  Yet  this  faintly  shadowed  forth  the  Redeemer's 
kingdom."  This  verse  has  and  is  to  have  its  most  glorious  fulfilment  in  the  setting- 
up  of  Christ's  kingdom  in  all  the  world.  Phrases,  like  this,  "  From  Dan  to  Beer- 
sheba," or  like  those  in  this  verse,  seem  soon  to  become  proverbial,  and  denote  the 
whole  region  or  territory  under  consideration;  see  Am.  viii.  12;  Mic.  vii.  12;  Zech. 
ix.  10.  Hengstenberg :  "  The  dominion  of  this  king  extends  from  any  one  sea  to  any 
other  sea,  and  from  any  river  even  to  the  ends  of  the  earth, — it  is  a  kingdom  of 
boundless  extent."  That  this  is  the  right  view  of  these  words  is  clear  from  the  expan- 
sion and  interpretation  they  receive  in  the  following  verses. 

9.  They  that  dwell  in  the  ivilderness  shall  boiv  before  him.  JVilderness  here  does  uot 
seem  to  refer  at  all  to  any  particular  locality,  as  the  wilderness  of  Judea,  of  Shur,  of 
Paran,  or  of  Sin,  but  in  general  to  all  wild,  or  desert  parts  of  the  world.  They  that 
dwell  in  the  wilderness  is  in  Hebrew  all  expressed  by  one  short  noun  Ziim.  In  Isa. 
xiii.  21;  xxxiv.  14;  Jer.  1.  39,  it  is  rendered  ^vild  beasts  of  the  desert.  Here  it  means 
the  wild,  fierce  and  roaming  tribes  of  men.  Shall  boiv,  not  the  verb  rendered  bow 
dotvn  in  the  second  commandment,  Ex.  xx.  5,  and  fall  down  in  v.  11,  also  often  wor- 
"ihip;  but  one  rendered  couch,  bring  low,  cast  doivn,  subdue,  Num.  xxiv.  9;  Jud.  xi. 
35;  Ps.  xvii.  13;  xviii.  39.  The  next  clause  shows  that  complete  mastery  is  designed. 
And,  his  enemies  shall  lick  the  d^ist.     Eneinies,  as  in  Ps.  iii.  7,  and  often.     Lick,  also  ren- 


704  STUDIES  m  THE  BOOK  OF  PSALMS.  [psalm  lxxii. 

dered  lich  up;  see  1  Kings  xviii.  38;  Num.  xxii.  4;  Mic.  vii.  17.  Perhaps  the  phrase, 
lick  the  dust,  had  its  origin  in  the  form  of  curse  pronounced  on  the  serpent,  Gen.  iii. 
14.  Clarke  thinks  it  denotes 'abject  vassalage;'  Hengstenberg,  ' reverence  and  sub- 
mission.' 

10.  TJie  kings  of  Tarshish  and  of  the  isles  shall  bring  presents.  On  Tarshish  see  on 
Ps.  xlviii.  7.  Isles,  places  reached  by  navigation.  Presents  were  tokens  of  good 
will,  feigned  or  sincere.  The  kings  of  Sheha  and  Seba  shall  offer  gifts.  Sheba  and  Seba 
are  first  used  in  Scripture  as  the  names  of  men,  Gen.  x.  7,  28.  They  afterwards  were 
used  to  designate  places.  Alexander:  "The  distant  south  is  represented  by  Sheba,  a 
province  of  Arabia  Felix;  and  Seba,  now  commonly  supposed  to  be  Merce,  a  part  of 
ancient  Ethiopia,  both  famous  for  their  wealth  and  commerce."  It  is  candid  to  say 
that  much  difficulty  attends  the  geography  of  these  places.  But  the  import  of  the 
whole  verse  as  indicating  the  reception  of  Messiah  by  distant  nations  is  undoubted. 
There  is  also  an  evident  prophecy  of  the  visit  of  the  queen  of  the  South  to  Solomon, 
1  Kings  X.  1-10;  2  Chron.  ix.  1-9;  Matt.  xii.  42;  Luke  xi.  31.  The  prophet  Avaxes 
more  bold : 

11.  Yea,  all  kings  shall  fall  doivn  before  him;  all  nations  shall  serve  him.  This  verse 
may  be  admitted  to  have  had  such  a  fulfilment  in  Solomon  as  to  make  him  a  remark- 
able type  of  Christ,  1  Kings  iv.  20,  21 ;  x.  23-25.  But  surely  it  is  not  torturing  the 
passage  to  say  that  its  complete  and  glorious  fulfilment  can  be  found  in  Christ  only, 
and  not  in  him  as  yet,  for  he  is  still  waiting  till  his  enemies  become  his  footstool. 
Scott:  "No  doubt  the  millenium  is  here  foretold."  The  falling  down  and  serving  here 
are  the  very  words,  which  in  the  second  commandment  are  rendered  boio  doivn  and 
sei've.  That  we  are  here  to  understand  religious  homage  and  obedience,  is  evident  from 
the  extent  of  the  homage  and  service  predicted. 

12.  For  he  shall  deliver  the  needy  when  he  crieth.  Deliver,  as  in  Ps.  vii.  1,  2;  xxii. 
20.  Needy,  as  in  v.  4.  Crieth,  an  earnest  word  as  in  Ps.  xviii.  6, 41.  He  shall  deliver 
the pjoor  also,  and  him  that  hath  no  helper.  Poor,  as  in  vv.  2,  4.  "Woe  to  him  that  is 
alone."     In  his  distress  he  has  no  helper,  or  none  helping  him,  Ps.  x.  14. 

13.  He  shall  spare  the  poor  and  needy,  and  shall  save  the  souls  of  the  needy.  Poor, 
not  as  that  in  vv.  2,  4, 12,  but  in  Ps.  xli.  1 ;  in  the  margin  sometimes  rendered  weak,  or 
sick.  Needy,  as  in  vv.  4,  12.  The  word  rendered  spare  is  also  rendered  regard,  pity, 
havejoity.  This  verse  as  well  as  verses  12,14  far  more  fitly  "express  the  spiritual 
blessings  of  Christ's  kingdom,  than  any  temporal  effects  of  the  very  best  government 
on  earth."  Indeed  Solomon  never  saved  men's  soids,  though  he  saved  their  lives,  Avhen 
others  were  seeking  to  destroy  them.     Compare  Job  xxix.  12. 

14.  Se  shall  redeem  their  soid  from  deceit  and  violence.  Redeem,  commonly  so  i-en- 
dercd,  sometimes,  do  the  part  of  a  kinsman,  and  sometimes,  avenge.  The  participle  is 
rendered  avenger,  or  revenger  of  blood.  The  nearest  of  kin  was  to  redeem  and  also,  if 
necessary,  to  avejv^'e.  Deceit,  fraud,  violence,  injustice,  wrong,  cruelty.  And  precious 
shall  their  blood  be  in  his  sight.  So  far  as  Solomon  is  here  alluded  to,  the  meaning  is 
that  "he  will  not  be  prodigal  of  the  lives  of  his  subjects,  casting  them  away  merely  to 
gratify  his  OAvn  revenge,  or  covetousness,  or  insatiable  desire  of  enlarging  his  empire, 
as  earthly  kings  commonly  do,  but,  like  a  true  father  of  his  people,  will  tenderly  pre- 
serve them."  Solomon  wasted  neither  blood  nor  treasure  in  insane  wars.  But  the 
passage  applies  to  Christ  also.  He  will  not  sufter  the  blood  of  his  saints  to  be  shed 
for  nothing.  If  persecuted  even  unto  death,  he  will  avenge  it.  It  shall  cry  to  him 
from  the  ground  and  from  underneath  the  altar,  Gen.  iv.  10;  1  Sam.  xxvi.  21;  2 
Kings  i.  13;  Ps.  cxvi.  15;  Rev.  vi.  9,  10, 

15.  A7id  he  shall  live,  and  to  him  shall  be  given  of  the  gold  of  Sheba:  j)vayer  aiso  shall 
be  made  for  him  continually;  and  daily  shall  he  be  praised.     There  is  a  difference 


PSALM  Lxxii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  705 

among  interpreters  respecting  this  verse,  some  thinking  that  throughout  the  verse 
the  Icing  (Solomon,  or  Christ)  is  spoken  of;  others,  that  the  needy  man  or  poor  man  is 
spoken  of.  In  favor  of  the  former  view,  we  have  Calvin,  Luther,  Diodati,  Ainswortli, 
Venema,  Piscator,  Pool,  Morisou,  Nicolsou,  Patrick,  Dickson  and  Scott.  Indeed  so 
united  have  been  the  views  of  interpreters  that  often  they  do  not  hint  at  another 
exposition.  Gill,  however,  gives  both  views,  seeming  to  prefer  the  latter.  Tholuck, 
Hengstenbcrg  and  Alexander  are  decidedly  in  fiwor  of  the  latter,  although  Alexander 
says  that  the  former  gives  "a  good  sense  in  itself  and  appropriate  to  the  context." 
There  is  not  much  reason  to  doubt  that  the  former  is  correct,  and  that  the  English 
version  gives  the  meaning  of  the  prophet.  Solomon's  happy  reign  ended  with  his 
natural  life.  Jesus,  our  king,  was  dead,  but  is  alive  foreverraore.  Because  he  lives, 
his  people  live  also,  John  xiv.  19.  Tribute  of  gold  was  brought  from  afar  to 
Solomon,  1  Kings  x.  2;  2  Chron.  ix.  1,  13,  14.  Gold  Avas  also  brought  as  a  present 
to  Christ,  Matt.  ii.  11.  But  as  gold  is  precious,  so  tlie  meaning  is  that  the  most 
excellent  offerings  should  be  made  to  him.  Prayer  is  not  to  be  made  for  the 
happiness  and  well-being  of  the  person  of  Christ,  since  his  exaltation ;  but  we  express 
our  good-will  to  him  by  prayer  for  the  spread  and  stability  of  his  kingdom  an<l 
glory,  Ps.  xviii.  4;  Matt.  vi.  10,  and  parallel  passages.  The  church  of  England 
reads:  Prayer  shall  be  made  unto  him;  the  Septuagint:  Prayer  shall  be  made 
concerning  him.  Praise  and  blessing  were  fitly  offered  to  Christ  when  on  earth,  and 
are  fitly  offered  to  him  in  glory,  Matt.  xxi.  9;  Mark  xi.  9;  Luke  xiii.  35; 
Kev.  V.  12,  13. 

16.  There  shall  he  a  handful  of  corn  in  the  earth  upon  the  top  of  the  mountains;  the 
fruit  thereof  shall  shake  like  Lebanon:  and  they  of  the  city  shall  flourish  like  grass  of  the 
earth.  The  word  translated  handful  may  also  be  rendered  heap,  or  abundance,  and  is 
so  rendered  by  the  Syriac,  John  Rogers,  the  Bishops'  Bible,  church  of  England, 
Edwards,  Green,  Rosenmliller,  Tholuck  and  Hengstenberg.  But  the  Genevan  trans- 
lation, Calvin,  Diodati,  Ainsworth,  Amesius,  Meibomius,  Tremellius  and  Junius, 
Piscator,  Seeker,  Nicolson,  Patrick,  Pool,  Henry,  Plorne,  Jebb,  Clarke,  Scott  and 
Alexander  give  their  weight  in  fiivor  of  the  common  version.  The  other  renderings, 
such  as  fii-mament,  do  not  seem  to  be  entitled  to  much  thought.  The  difficulty  arises 
from  the  fact  that  the  word  rendered  handful  is  found  nowhere  else  in  the  Hebrew 
Bible,  and  is  of  doubtful  derivation.  The  English  text  has  antiquity  and  the  analogy 
of  other  Scriptures  to  support  it,  Matt.  xiii.  31;  Mark  iv.  31;  Luke  xvii.  6.  The 
corn  here  referred  to  is  Christ,  who  speaks  of  himself  as  a  corn  of  wheat,  John  xii. 
24.  Gill  says  that  Christ  is  compared  to  wheat  "for  its  choiceness  and  purity,  and 
for  its  usefulness  for  food ;  and  he  may  be  compared  to  a  handful  of  it,  because  of  the 
little  account  he  was  made  of  here  on  earth,  and  the  little  that  was  expected  of  him ; 
and  on  account  of  the  small  beginnings  of  his  kingdom,  which  came  not  with 
observation."  He  also  quotes  R.  Obadiah  Gaon  as  giving  the  same  interpretation : 
"Messiah  shall  be  at  first  as  an  handful  of  corn;  but  afterwards  a  multitude  of  disci- 
ples shall  grow  as  the  grass."  Some  think  the  figure  is  made  stronger  by  supposing 
that  the  mountains  here  mentioned  are  dry  and  barren  places.  Others  imagine  thev 
are  mentioned  because  they  are  conspicuous  objects.  The  things  concerning  Jesu? 
Christ  were  not  done  in  a  corner.  Acts  xxvi.  26.  Lebanon  is  supposed  to  mean  tht 
trees  of  Lebanon.  The  wonders  of  salvation  by  Jesus  Christ  are  grand  indeed. 
Lebanon  has  nothing  so  glorious,  although  its  majestic  cedars  and  firs  wave  to  and 
/ro,  or  shake  under  strong  winds.  Alexander :  "From  the  city  seems  to  mean  from 
Jerusalem  or  Zion,  as  the  centre  of  Messiah's  kingdom  and  his  royal  residence,  out 
of  which  this  productive  influence  was  to  go  forth,"  Isa.  ii.  3;  Mic.  iv.  2. 

17.  His  name  shall  endure  for  ever.     Surely  "a  greater  than  Solomon  is  here." 

89 


706  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  lxxii. 

For  although  he  reigned  longer  than  many  a  king,  and  his  fame  is  still  great,  yet  it 
is  Jesus  Christ  that  has  a  name  above  every  name,  which  shall  last  and  even  increase 
to  everlasting,  or  perpetually,  as  the  original  signifies.  Hia  name  shall  be  continued  as 
long  as  the  sun,  literally  before  the  sun,  or  in  the  presence  of  the  sicn.  Nor  should  he 
be  a  curse  to  men :  And  men  shall  be  blessed  in  him.  Thus  should  be  fulfilled  the 
predictions  recorded  of  old,  Gen.  xii.  3;  xviii.  18;  xxii.  18;  xxviii.  14.  The  form 
of  expression  here  found  was  used  in  later  times,  Jer.  iv.  2.  A  more  literal  rendering 
would  be:  And  in  him  shall  they  bless  themselves,  or  call  themselves  blessed.  All 
nations  shall  call  him  blessed.  In  the  preceding  clause  blessed  is  equivalent  to  receiving 
a  benediction,  as  in  Ps.  v.  12;  in  this  it  is  equivalent  to  very  hap)p)y,  as  in  Ps.  i.  1. 

18.  Blessed  be  the  Lord  God,  the  God  of  Israel,  who  only  doeth  wondrous  things. 
Blessed,  i.  e.,  praised.  It  is  a  doxology.  Jehovah  God  was  the  God  of  the  man  and 
of  the  people  called  Israel.  The  history  of  his  dealings  with  them  showed  how 
marvellous  were  his  works.  There  was  none  like  him.  Scott:  "God  alone  has  done 
most  wonderful  things,  in  blessing  the  nations  by  Jesus  Christ;  and  he  will  do 
wonderful  things."     They  will  all  result  in  the  exaltation  of  his  Son." 

19.  And  blessed  be  his  glorious  name  for  ever.  Blessed,  p>rmsed,  receiving  benedic- 
tion as  in  V.  18.  For  ever,  as  in  v.  17.  His  glorious  name,  literally  his  name  of  glo^ry. 
A  parallel  is  found  in  Neh.  ix.  5.  And  let  the  lohole  earth  be  filled  with  his  glory. 
The  verb  is  in  the  future,  shall  be  filled.  The  prophet  w^as  confident  of  the  event.  A 
parallel  is  found  in  Num.  xiv.  21.  The  prophet  closes  the  verse  with  the  solemn 
words.  Amen,  and  Amen.  On  this  phrase  see  on  Ps.  xli.  13.  The  Septuagint:  So  let 
it  be.  So  let  it  be.     The  repetition  is  significant. 

20.  The  prayers  of  David  the  son  of  Jesse  are  ended.  This  may  mean  either: 
1,  that  this  is  the  last  Psalm,  which  David  ever  composed,  being  written  after 
Solomon  was  actually  king,  and  but  a  short  time  before  David's  death ;  2,  that  this 
was  the  last  composition  he  wrote  w'hich  belonged  to  the  class  called  prayers;  3,  that 
David  having  foretold  and  pirayed  for  the  kingdom  of  Solomon,  and  for  the  glory 
of  Messiah,  he  felt  as  if  he  had  no  more  to  ask  for ;  4,  that  this  is  the  last  Psalm 
which  David  himself  arrranged  for  public  worship,  the  rest  being  collected  by 
Hezekiah  and,  after  him,  by  Ezra;  or,  5,  that  this  is  the  end  of  the  second  book 
of  Psalms,  according  to  the  Jewish  method  of  dividing  the  Psalter.  The  Syria  c 
interprets  it  to  favor  this  last  view.  Yet  it  cannot  be  shown  that  the  book  of  Psalms 
was  at  so  early  a  day  divided  into  five  books  by  the  Jews  themselves.  See  Introduc- 
tion, §  11.  The  Arabic  wholly  omits  this  verse  and  closes  with  Alleluiah.  The 
reader  will  not  forget  Montgomery's  beautiful  hymn  founded  on  this  Psalm : 

"Hail  to  the  Lord's  anointed." 

Doctrinal  and  Practical  Remarks. 

1.  There  can  be  no  more  fit  employment  for  the  aged  than  prayer,  v.  1.  Compare 
Luke  ii.  37.  Parents,  stricken  in  years,  ought  to  pray  much  for  their  children,  espe- 
cially if  called  to  posts  of  difficulty  in  Church  or  State.  They  should  earnestly  sup- 
plicate God's  blessing  in  the  way  of  divine  guidance  and  support.  No  man  is  fit  for 
any  office  without  endoAvments  from  God.  Blessed  is  he  w'ho  by  God's  Spirit  is  pre- 
pared for  his  work.  Scott :  "  Pious  parents  will  be  the  more  earnest  in  prayer  for 
their  children,  in  proportion  to  the  importance  of  those  stations  which  they  are 
likely  to  occupy."     Good  men  will  not  forget  posterity. 

2.  We  are  specially  bound  to  pray  for  our  rulers,  whether  they  are  our  kin  or 
others,  v.l.  Compare  1  Tim.  ii.  1-3.  Dr.  R.  Anderson  :  "All  Avho  desire  the  suc- 
cess of  missions  should  make  continual  '  supplications,  prayers,  intercessions,  and  giv- 
ing of  thanks,'  '  for  kings  and  for  all  that  are  in  authority,'  that  missionaries,  in  th»» 


isALM  Lxxii.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  707 

several  countries  where  they  labor,  '  may  lead  a  quiet  and  peaceable  life,  in  all  godli 
nef?s  and  honesty.'"  We  ought  to  pray  for  others  besides  those  under  whose  govern- 
ment we  live — even  all  rulers. 

3.  The  best  thing  we  can  ask  for  children  or  rulers  is  that  they  may  be  governed 
by  God's  decisions,  and  controlled  by  his  word,  v.  1. 

4.  Good  government  is  a  great  blessing,  whatever  be  its  form,  vv.  2,  3.  Perhaps  the 
worst  settled  government  on  earth  is  not  so  bad  as  anarchy.  But  how  blessed  is 
the  reign  of  Messiah,  Isa.  xxxii.  17,  18.  Indeed  inspired  poets  and  prophets  have 
exhausted  all  the  beauties  of  language  in  foretelling  the  blessedness  of  Christ's  king- 
dom. It  has  every  excellence.  It  is  conducted  by  righteous  rulers  and  laws,  v.  2. 
It  protects  and  provides  for  those  who  cannot  take  care  of  themselves,  v.  3.  It  is 
stable  as  the  mountains.  No  wrong-doer  can  resist  it,  v.  4.  Christ  rules  his  subjects 
not  by  tyranny  and  cruelty,  not  by  racks  and  whips,  but  by  godly /ear,  v.  5.  How- 
ever low  may  be  the  condition  of  Christ's  people  at  a  given  time,  yet  they  shall  be 
revived  and  made  to  flourish.  Nor  is  Christ's  kingdom  composed  of  abjects  and 
wretches,  but  of  souls  righteous  in  the  eye  of  the  law,  and  in  heart  also,  v.  7.  His 
kingdom  is  also  peace,  as  well  as  righteousness  and  joy  in  the  Holy  Ghost,  v.  7.  It  is 
catholic,  embracing  all  lands,  bringing  salvation  to  savage  and  polished  nations,  to 
kings,  peasants  and  paupers,  the  most  exalted  and  the  most  down-trodden,  vv.  8-13. 
"  The  man  that  hath  nothing  within  him  or  without  him  to  commend  him  to  Christ, 
to  assist,  help,  relieve,  or  comfort  him  in  heaven  or  earth,  is  not  despised  by  Christ.'' 
Christ  deals  gently  with  his  people,  and  rescues  them,  not  permitting  tempters  and 
tyrants  to  destroy  or  harm  them,  highly  valuing  their  lives,  v.  14,  Christ's  kingdom 
shall  be  everlasting,  vv.  7,  15,  17.  The  glory  and  excellency  of  the  nations  shall  be 
brought  into  it.  It  shall  be  maintained  not  by  arms  and  craft,  but  by  acts  of  devo- 
tion, especially  by  prayer  and  praise,  v.  15.  Christ  has  no  reluctant  subjects.  All 
his  people  are  willing  in  the  day  of  his  power.  Nor  does  his  kingdom  come  with 
observation,  nor  is  it  dei^endent  on  appearances,  v.  16.  Though  temporal  princes 
may  not  aspire  to  universal  empire,  nor  to  be  like  Christ  in  some  things,  yet  ought 
they  to  imitate  him  in  their  care  of  the  poor,  and  needy,  and  defenceless,  in  seeking 
to  be  beloved  and  justly  praised  as  well  as  revered,  and  in  putting  down  oppression 
and  wrong-doing. 

5.  There  is  hope  for  the  heathen  in  the  promises  and  prophecies  of  God's  word, 
YV.  8-11.  Tholuck  :  "  The  most  uncivilized,  the  most  distant,  and  most  opulent  nations 
shall  pay  their  homage  to  him." 

6.  It  shall  be  for  an  everlasting  joy  that  Christ  shall  die  no  more,  but  is  forever 
beyond  the  reach  of  the  insults  of  the  wicked,  and  the  power  of  evil.  He  shall 
live,  V.  15. 

7.  As  prophecy  foretells,  so  also  duty  requires  that  the  best  g£  everything  shall  be 
given  to  the  service  and  for  the  honor  of  Christ,  v.  15.  To  offer  him  the  lame,  and 
the  torn,  and  the  mean,  and  the  blemished  is  to  imitate  the  Jewish  Church  in  her 
most  corrupt  days. 

8.  In  this  Psalm  we  have  ample  instruction  on  the  matter  of  offering  religious  wor- 
ship to  Christ.  The  fit  object  of  prayer  and  praise  must  be  divine,  v.  15.  Compare 
Acts  vii.  59,  60. 

9.  It  is  our  wisdom  to  conform  all  our  plans  to  the  method  of  God,  which  is  to 
bring  great  results  from  causes  by  carnal  men  esteemed  contemptible,  v.  16.  It  is 
only  fools  who  despise  the  day  of  small  things. 

10.  The  perpetuity  and  enlargement  of  Christ's  kingdom  are  fair  arguments  for  his 
divinity,  vv.  15,  17.  So  thought  Napoleon,  when  he  compared  the  work  of  great 
earthly  conquerors  with  the  work  of  Christ.     For  these  temporal  monarchs,  when 


708  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  Lxxirr. 

(lead  a  lumdred  years,  no  man  was  willing  to  die.     But  Jesus  has  millions  of  followers 
ill  every  age,  who  would  not  hesitate  to  lay  down  their  lives  for  his  canse  and  honor. 

11.  Eternity  will  be  required  to  show  to  angels  and  men  the  greatness  of  the  bless- 
ing, which  Christ  is  to  his  ransomed  ones.  None  are  more  ready  than  they  to  say 
they  cannot  fathom  the  depths,  nor  measure  the  height  of  his  love  and  mercy. 

12.  Benediction  shall  forever  and  ever  be  heaped  upon  him,  who  has  brought  sal- 
vation to  men,  v.  17.     Are  we  now  doing  our  part  in  this  work? 

13.  It  were  to  be  wished  that  God's  people  and  ministers  were  better  acquainted 
with  the  doxologies  of  Scripture,  and  did  more  abound  in  the  use  of  them,  vv.  18,  19. 

14.  As  Christ  shall  live  and  reign,  be  known,  loved  and  adored  eternally,  let  us 
take  his  yoke  upon  us,  for  it  is  light ;  let  us  receive  him  as  the  Lord  our  righteous- 
ness ;  let  us  richly  partake  of  his  Spirit ;  let  us  follow  his  footsteps ;  let  us  be  kind  to 
his  people  and  cast  in  our  lot  w^ith  them  ;  let  us  not  live  to  ourselves,  but  to  him  that 
bought  us  with  his  blood ;  let  us  glory  in  his  cross ;  let  us  not  be  offended  in  him,  uor 
ashamed  of  him  or  his  word ;  let  us  live  and  die  in  his  service  and  to  his  glory. 


Psalm  lxxiii. 

A  Psalm  of  Asaph. 

1  Truly  God  is  good  to  Israel,  even  to  such  as  are  of  a  clean  heart. 

2  But  as  for  me,  my  feet  were  almost  gone ;  my  steps  had  well  nigh  slipped. 

3  For  I  Avas  envious  at  the  foolish,  when  I  saw  the  prosperity  of  the  wicked. 

4  For  there  are  no  bands  in  their  death :  but  their  strength  is  firm. 

5  They  are  not  in  trouble  as  other  men;  neither  are  they  plagued  like  other  men. 

6  Therefore  pride  compasseth  them  about  as  a  chain  ;  violence  covereth  them  as  a  garment. 

7  Tlieir  eyes  stand  out  witli  fatness :  they  have  more  than  heart  could  wish. 

8  They  are  corrupt,  and  speak  wickedly  concerning  oppression  :  they  speak  loftily. 

9  They  set  their  mouth  against  the  heavens,  and  their  tongue  walketh  through  the  earth. 

10  Therefore  his  peojile  return  hither  :  and  waters  of  a  full  cup  are  wrung  out  to  them. 

11  And  they  say,  How  doth  God  know?  and  is  there  knowledge  in  the  Most  High? 

12  Behold,  these  are  the  ungodly,  who  prosper  in  the  world ;  they  increase  in  riches. 

13  Verily  I  have  cleansed  my  heart  in  vain,  and  washed  my  hands  in  innocency. 

14  For  all  the  day  long  have  I  been  plagued,  and  chastened  every  morning. 

15  If  I  say,  I  will  speak  thus ;  behold,  I  .should  offend  against  the  generation  of  thy  children. 

16  When  I  thought  to  know  this,  it  was  too  j^ainful  for  me  ; 

17  Until  I  went  into  the  sanctuary  of  God  ;  then  understood  I  their  end.  " 

18  Surely  thou  didst  set  them  in  slippery  places :  thou  castedst  them  down  into  destruction. 

19  How  are  they  brought  into  desolation,  as  in  a  moment !  they  are  utterly  consumed  with 
terrors. 

20  As  a  dream  when  one  awaketh ;  so,  O  Lord,  when  thou  awakest,  thou  shalt  despise  their 
image. 

21  Thus  my  heart  was  grieved,  and  I  was  pricked  in  my  reins. 

22  So  foolish  was  I,  and  ignorant :  I  was  as  a  beast  before  thee. 

23  Nevertheless  I  am  continually  with  thee:  thou  hast  holden  mc  by  my  right  hand. 

24  Thou  shalt  guide  me  with  thy  counsel,  and  afterward  receive  me  to  glory. 

25  Whom  have  I  in  heaven  hut  tliee  ?  and  there  is  none  upon  earth  that  I  desire  besides  thee. 

26  My  flesh  and  my  heart  faileth :  hut  God  is  the  strength  of  my  heart,  and  my  portion  for  ever. 

27  For,  lo,  they  that  are  far  from  thee  shall  perish :  thou  hast  destroyed  all  them  that  go  a 
whoring  from  thee. 

28  But  it  is  good  for  me  to  draw  near  to  God:  I  have  put  my  trust  in  the  Lord  God,  that  I  mav 
declare  all  thy  works. 


rsALM  Lxxiii.J  STUDIES  IN  THE  BOOK  OF  PSALMS.  709 

PSALMS  1.  Ixxiii. — Ixxxiii.  were  written  by  Asaph.  See  Introduction,  §  4,  and  on 
title  of  Ps.  1.  Alexander :  "  There  is  not  the  slightest  ground  for  doubting  tlu 
correctness  of  the  title,  which  ascribes  the  Psalm  to  Asaph."  If  2  Chron.  xxix.  30 
proves  there  were  two  Asaphs,  as  some  maintain,  it  also  proves  there  were  two  Davids, 
Psalmists.  Scott  dates  it  B.  C.  1020 ;  Patrick,  Jebb,  Rosenraiiller  and  Clarke  give  it 
a  later  date,  some  as  late  as  the  captivity.  In  this  ode  are  five  names  of  the  Creator  ; 
Elohim  God,  El  God,  Gel-yohn  Most  High,  Adonai  Lord  and  Jehovah  Lord,  on  which 
respectively  see  on  Ps.  iii.  2  ;  v.  4 ;  vii.  17  ;  ii.  4  ;  i.  2.  Hengstenberg  thinks  it  is  nearly 
related  to  Psalms  xxxvii.  xlix.  Luther:  "This  is  a  Psalm,  that  instructs  us  againtrt 
that  great  oflfence  and  stumbling-block  concerning  which  all  the  prophets  have  com- 
plained :  namely,  that  the  wicked  flourish  in  the  world,  enjoy  prosperity,  and  increase 
in  abundance,  while  the  godly  suffer  cold  and  hunger,  and  are  afflicted,  and  spit  upon, 
and  despised,  and  condemned ;  and  that  God  seems  to  be  against  his  friends  and  to 
neglect  them,  and  to  regard,  support  and  give  success  to  his  enemies.  This  offence 
has  existed,  and  has  exercised  and  vexed  the  godly  from  the  very  beginning  of  the 
church."  The  modern  Jews  put  this  and  the  sixteen  compositions  next  following  into 
what  they  call  the  third  book  of  Psalms.     But  see  Introduction,  §  11. 

1.  Tridy  God  is  good  to  Israel,  even  to  such  as  are  of  a  clean  heart.  Tridy,  see  on 
Ps.  Ixii.  1.  The  Septuagint  and  the  versions,  Avhich  follow  it,  read,  How  good  is  God; 
Calvin  and  others :  Yet  God  is  good ;  Hengstenberg  and  others :  Only  good  is  God, 
meaning  that  God  is  always  good.  Alexander  thinks  this  verse  is  "  the  theme  of  the 
whole  Psalm."  Israel  is  explained  in  the  last  clause  of  the  verse  as  designating  such 
as  are  of  a  clean  heart.  Scott :  "  The  same  distinction  between  an  Israelite  by  nation, 
and  the  true  Israelite,  which  is  often  made  in  the  New  Testament,  is  here  explicitly 
established."  Compare  Matt.  v.  8  ;  John  i.  47-51 ;  Rom.  ii.  25-29.  Hengstenberg : 
''  The  distinction  which  the  Psalmist  makes  among  the  Israelites  themselves,  at  the 
very  beginning  of  the  Psalm,  goes  directly  against  those,  who  consider  the  Psalm  as 
having  a  national  reference."  Good,  sometimes  rendered  goodness,  Ps.  Ixviii.  10;  cvii. 
9.  God  is  goodness  itself,  Matt.  xix.  17.  Calvin :  "  The  Psalmist  does  not  ascend 
into  the  chair  to  dispute  after  the  manner  of  the  Philosojihers,  and  to  deliver  his  dis- 
course in  a  style  of  studied  oratory ;  but,  as  if  he  had  escaped  from  hell,  he  proclaims 
with  a  loud  voice,  and  with  impassioned  feeling,  that  he  had  obtained  the  victory." 

2.  Bid  as  for  me,  my  feet  loere  almost  gone;  my  steps  had  well  nigh  slipped.  As  for 
me,  well  rendered.  There  is  a  fitness  in  making  it  eraj^hatic.  The  man,  who  makes 
the  profession  in  v.  1,  is  the  very  one,  who  had  endured  the  most  distressing  tempta- 
tions to  an  opposite  belief — temptations  which  were  within  a  very  little  of  casting 
him  into  the  gulf  of  atheism,  leading  him  to  deny  providence,  and  thus  ruining 
him  forever.  Gone,  turned  aside,  gone  down,  declined,  wrested,  j^erverted.  Slipped, 
literally  poured  out,  like  water  flowing  in  any  channel  open  to  it.  We  met  the  same 
word  in  Ps.  xxii.  14.  It  expresses  extreme  sadness  and  dejection.  The  cause  of  this 
dreadful  depression  was  that  he  was  tempted  to  give  up  first  truths  of  religion. 

3.  For  I  was  envious  at  the  foolish,  when  I  saw  the  prosperity  of  the  wicked.  Envious, 
elsewhere  also  rendered  zealous,  and  jealous.  We  had  it  in  Ps.  xxxvii.  1.  It  may 
signify  either  that  he  felt  the  risings  of  sinful  envy  towards  the  wicked  themselves, 
or  that  he  was  jealous  of  God's  love  to  him,  when  he  saw  Jehovah  showering  out- 
ward blessings  on  his  open  enemies.  The  latter  is  the  more  probable.  But  he  may 
have  been  tempted  in  both  ways.  Foolish,  literally  boasters,  those  who  think  and 
say  that  they  are  something  when  they  are  nothing.  The  Chaldee  renders  it  scoffers ; 
Syriac,  the  unjust;  Arabic,  the  lawless;  Boothroyd,  the  madly  j^rofane;  Ainsworth 
and  Fry,  the  vain-glorious ;  Hengstenberg,  the  haughty ;  Alexander,  the  proud.  Pros- 
perity, literally  ^eace,  and  so  the  fruits  of  peace.     Sometimes  the  enemies  of  Grd 


710  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psai.m  lxxi::. 

have  no  sad  changes  for  a  long  time.  The  foolish  of  the  first  clause  are  the  same  as 
the  ivicked,  the  ungodly  of  the  last;  see  on  Ps.  i.  1.  Saw,  in  the  future  s^a^/ see.  What 
Asajjh  saw  he  expected  to  continue  to  see.  He  had  long  noticed  this,  and  perceived 
no  signs  of  a  change. 

4.  For  there  are  no  hands  in  their  death.  Bands,  found  only  here  and  in  Isa.  Iviii. 
6.  It  has  occasioned  much  difficulty.  Le  Clerc  :  They  have  no  pains  when  they  die. 
Hammond  has  an  unusually  long  note  upon  it.  His  conclusion  is  that  we  may  read, 
There  are  no  pangs  in  their  death,  meaning  they  die  with  ease ;  or,  There  are  no  heavy 
bvrdens  bound  on  them  in  their  death,  meaning  no  hard  sufferings ;  or.  There  are  no 
sentences  of  death,  from  courts  or  diseases,  ujjon  them;  or.  There  are  no  conspiracies 
for  their  deaths,  meaning  no  persons  bound  by  agreement  to  destroy  them.  The  idea 
of  band,  or  tie,  in  some  form  is  to  be  preserved  in  the  translation.  Chaldee :  They 
are  not  terrified  nor  troxihled  on  account  of  the  day  of  their  death.  They  think  not 
much  of  dying  before  death  comes.  And  when  they  do  die,  it  is  often  not  with  that 
distress,  or  even  that  concern,  which  one  would  expect.  Jebb  :  They  are  in  no  terror 
of  death.  Diodati :  "  They  do  sweetly  pass  over  their  natural  course  of  life,  and  are 
not  violently  drawn  to  an  untimely  death,  through  sickness  or  other  chances." 
Clarke's  note  is  very  good :  "  Many  of  the  godly  have  sore  conflicts  at  their  death. 
Their  enemy  then  thrusts  sore  at  them  that  they  may  fall ;  or  that  their  confidence 
in  their  God  may  be  shaken :  but  of  this  the  ungodly  know  nothing.  Satan  will 
not  molest  them;  he  is  sure  of  his  prey;  they  are  entangled,  and  cannot  now  break 
their  nets :  their  consciences  are  seared,  they  have  no  sense  of  guilt.  If  they  think 
at  all  of  another  world,  they  presume  on  that  mercy  which  they  never  sought,  and 
of  which  they  have  no  distinct  notion.  Perhaps,  '  they  die  without  a  sigh  or  a  groan ; 
and  thus  go  off  as  quiet  as  a  lamb' — to  the  slaughter."  But  their  strength  is  firtn, 
fat,  rank,  plenteous.  Chaldee :  Their  heart  is  fat  and  brave;  Ainsworth :  Lusty  is 
their  strength ;  Edwards:  But  [they']  are  lusty  a7id  strong ;  Fry:  Their  strength  is  per- 
fect a7id  firm ;  Mudge:  But  they  are  pilump  and  strong ;  Green:  But  [t\\&Y']  are  vigor- 
ous and  strong. 

5.  They  avQ  not  in  trouble  as  other  men;  neither  are  they  plagued  like  oth^r  men. 
Trouble,  a  noun  elsewhere  also  rendered  toil,  labor,  sorrow,  misery,  jiain,  travail,  griev- 
oimiess.  Plagxied,  elsewhere  also  rendered  smitten,  stricken,  literally  touched.  The  cor- 
responding noun  is  commonly  rendered  the  plague.  It  is  so  more  than  fifty  times 
in  Leviticus.  See  also  Gen.  xii.  17 ;  Ex.  xi.  1.  The  proj)het  throughout  this  ac- 
count speaks  not  of  wicked  men  universally,  but  tells  what  often  happens  to  them. 
Nor  does  he  speak  so  much  of  the  reality  as  of  appearances  in  their  case.  The  verb 
is  in  the  future,  signifying  that  ajipearances  are  that  they  xvill  not  be  jylagued  at  any 
time  of  life  like  other  men ;  their  exemption  from  trouble  seems  to  last  a  long  time.  1 

6.  Therefore  pride  compasseth  them  about  as  a  chain.  Pride,  swelling,  haughtiness. 
Chains  of  gold  were  used  for  ornament,  and  some  think  also  as  badges  of  office.  Com- 
pare Gen.  xli.  42;  Cant.  i.  10;  iv.  9;  Ezek.  xvi.  11;  Dan.  v.  7,  16,  29.  Violence 
covereth  them  as  a  garment.  The  Chaldee  divides  and  renders  the  verse  differently  : 
Tlierefore  pride  compasseth  them  al)out:  the  crown  which  they  put  on  their  head  is 
from  their  rapine.  But  the  common  rendering  is  better.  To  be  clothed  or  covered  with. 
any  sin  or  vice  shows  the  great  lengths  men  have  gone  in  evil.  Calvin :  "  David  meant 
to  comprehend,  in  one  word,  the  whole  attire  of  the  person." 

7.  Their  eyes  stand  Old  with  fatness.  Chaldee:  Their  countenance  is  changed  by 
fatness.  Scott:  "Their  looks  discovered  their  excessive  sensuality  and  voluptuousness." 
No  doubt  the  common  version  gives  the  sense.  Morison :  "  They  are  conspicuous  for 
the  grossness  of  their  sensuality."  They  have  more  than  heart  could  wish.  There  Is 
diversity  in  rendering  this  clause.     Church  of  England:  They  do  even  what  tliey  lu-Jt; 


I'SALM  Lxxiii.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  711 

Ainswortli  and  Venemii:  They  j)ass  the  imagiiuitions  of  the  heart;  Amesius:  The 
thoughts  of  their  heart  exceed  all  proper  bounds;  Edwards:  They  are  prosperous  be- 
yond the  imagination  of  their  hearts;  Clarke:  They  surpa.ss  the  thoughts  of  their 
heart.  The  object  of  the  prophet  is  not  so  much  to  tell  how  wicked  they  are,  but  to 
let  us  see  how  prosi^erous  they  appear  to  be.  If  the  common  version  does  not  give 
the  meaning,  it  comes  very  near  it.  Perhaps  tlie  exact  sense  is.  They  have  more  than 
they  expected.     They  have  more  than  a  right  heart  could  wish.  i 

8.  They  arc  corrupt.  I  can  find  no  reason  for  this  rendering.  The  verb  of  which 
the  above  is  a  translation  is  that  from  which  lexicographers  derive  our  English  word, 
mock,  Jerome:  They  have  scoffed ;  Calvin:  They  become  insolent;  Fry:  They  speat 
jestingly  of  evil,  literally,  they  joke  and  talk;  Abu  Walid,  quoted  in  Hammond: 
They  prate  foolishly  in  their  speech;  Hengstenberg:  They  scoff;  Alexander:  They 
mock.  Pretty  certainly  the  sense  is.  They  are  dericlers.  And  [they]  speak  ivickedly 
concerning  oppression.  They  by  speech  suggest,  favor  and  argue  for  oppression,  ex- 
tortion, cruelty.  They  speak  loftily,  or  from  on  high,  as  if  they  were  some  great  ones. 
Clarke:  "They  vindicate  excessive  acts  of  government;  they  push  justice  to  its  rigor. 
They  neither  show  equity,  lenity,  nor  mercy:  they  are  cruel,  and  they  vindicate  their 
proceedings." 

9.  They  set  their  mouth  against  the  heavens.  The  ancient  versions  quite  agree  with 
the  English  in  rendering  this  clause.  So  also  dp  Calvin,  Venema,  Ainsworth,  Tre- 
mellius  and  Junius,  Piscator,  Edwards,  Pool  and  others.  The  sense  then  seems  to  be 
tl'.at  the  prosperous  wicked  speak  impudently  and  profanely  against  God's  name,  word, 
worship,  providence.  Gospel  and  people;  they  pour  contempt  on  all  serious  piety,  they 
make  light  of  eternal  things.  They  blaspheme.  ^  But  the  church  of  England  has  it : 
For  they  stretch  forth  their  mouth  unto  the  heaven;  Fry:  They  set  their  mouths  in 
the  heavens.  This  rendering  is  flxvored  by  Jebb  and  others.  Alexander:  "They 
speak  as  if  they  thought  themselves  superior  beings,  their  mouth  in  heaven."  Thi.- 
view  of  the  passage  is  not  so  good  as  the  first.  It  makes  it  virtually  a  repetition  of 
the  last  preceding  clause,  and  so  there  is  no  progress  in  the  description.  And  their 
tongue  walketh  through  the  earth.  They  say  they  are  licensed  characters.  They  have 
no  bridle  on  their  tongues.  They  roam  at  large  like  wild  beasts.  They  say  what  they 
will  and  of  whom  they  will.  Henry:  "They  take  liberty  to  abuse  all  that  come  in 
their  way.  No  man's  greatness  or  goodness  can  secure  him  from  the  scourge  of  the 
virulent  tongue;  they  take  a  pride  and  pleasure  in  bantering  all  mankind."  They 
are  traducers.  They  are  full  of  reproaches  and  of  bitterness.  Such  a  state  of  society- 
fills  good  men  with  the  deepest  distress. 

10.  Therefore  his  people  return  hither;  and  waters  of  a  full  cup  are  lorung  out  to 
them.  Chaldee:  Therefore  they  are  turned  against  the  people  of  God,  that  they  may 
slay  them,  and  smite  them  with  mauls,  so  that  they  may  shed  tears.  In  Hebrew 
poetry  waters  rather  point  to  adversity  than  prosperity.  In  the  second  clause  them 
refers  to  God's  people,  not  to  the  wicked.  Return,  as  in  Mai.  iii.  18.  It  is  probably 
to  be  taken  for  an  act  of  the  mind,  particularly  of  reflection.  So  Diodati  interprets  it 
as  returning  to  these  thoughts.  Ainsworth:  "By  v:cders  of  a  fidl  cup  are  meant  abun- 
dance of  tears."  God's  people  are  often  filled  with  sorrow,  when  they  look  at  the 
afflictions  of  the  righteous  and  the  success  of  the  wicked.  Against  temptations  arising 
from  such  a  source  David  warns  us  in  Ps.  xxxvii.  Into  this  very  matter  the  weep- 
ing prophet  inquires,  Jer.  xii.  1.  False  reasonings  on  this  subject  involved  Job's  three 
friends  in  their  serious  errors.  Scott:  "The  verse  is  in  the  future,  and  it  seems  most 
natural  to  explain  it,  as  the  Psalmist's  apprehension,  that  the  prosperity  of  daring 
sinners  would  eventually  prove  an  invincible  temptation,  and  a  great  source  of  sorrow 
to  believers."     Alexander  thinks  the  most  natural  interpretation  is  "that  which  under- 


712  STUDIES  IN  THE   BOOK   OF  PSALMS.  [p.?alm  lxxiii. 

rtands  the  sense  to  be,  that  God  still  suffers  or  requires  his  people  to  survey  the  painful 
spectacle  and  di-aiu  the  bitter  draught  presented  by  the  undisturbed  prosperity  of 
wicked  men."  No  commentator  has  better  expressed  the  spirit  of  the  passage  than 
Henry :  "  Because  the  wicked  are  so  very  daring,  therefore  his  people  return  hither ; 
they  are  at  the  same  pause,  the  same  plunge,  that  I  am  at;  they  know  not  what  to  say 
to  it,  any  more  than  I  do,  and  the  rather,  because  waters  of  a  full  cup  are  wrung  out 
to  them ;  they  are  not  only  made  to  drink,  and  to  drink  deep  of  the  bitter  cup  of 
affliction,  but  to  drink  all ;  care  is  taken  that  they  lose  not  a  drop  of  that  unpleasant 
potion,  the  waters  are  wrung  out  unto  them,  that  they  may  have  the  dregs  of  the  cup. 
They  pour  out  abundance  of  tears  when  they  hear  wicked  people  blaspheme  God  and 
speak  profanely."  Ps.  cxix.  136. 

.11.  And  they  say,  How  doth  God  knowf  and  is  there  knowledge  in  the  Most  High? 
The  church  of  England  has  it :  Tush,  say  they,  how  should  God  perceive  it  ?  is  there 
kuoAvledge  in  the  ]\Iost  High  ?  Prosperity  unsanctified  soon  leads  to  practical  atheism ; 
see  on  Ps.  x.  11.  It  is  the  language,  not  of  good  men,  but  of  the  wicked.  So  says 
the  next  verse: 

12.  Behold,  these  VLXQ  the  ungodly,  luho  prosper  in  the  ivorld ;  they  increase  in  riches. 
Ungodly,  in  v.  3  wicked.  The  prosperity  which  the  wicked  have  is  only  in  the  ivorld,  or 
this  age.  The  word  rendered  who  jjrosper,  is  an  adjective,  the  pros])erous,  and  is,  per- 
haps, to  be  regarded  as  nominative  to  the  verb  rendered  increase.  Riches,  also  ren- 
dered ivealth,  substance,  strength,  power,  valor.  It  may  signify  that  these  men  were  to 
all  appearance  growing  in  wealth,  numbers,  and  influence,  so  as  to  carry  everything 
their  own  way. 

13.  Verily  I  have  cleansed  my  heart  in  vain,  and  washed  my  hands  in  innocency. 
Both  clauses  describe  the  man  who  serves  God ;  one  expressing  the  uprightness  of  his 
motives;  the  other,  of  his  life.  In  vain  qualifies  both  clauses.  Fer%,  see  on  v.  1, 
and  on  Ps.  Ixii.  1.  Innocency,  always  so  rendered  when  it  refers  to  moral  character, 
equivalent  to  blamelessness.  The  state  of  the  Psalmist's  mind  was  this:  If  these 
foolish,  wicked,  ungodly  men  are  allowed  to  enjoy  such  quiet  and  prosperity  under  the 
government  of  God  for  a  long  time,  what  am  I  to  think  of  the  laws  of  providence  ? 
As  yet,  my  own  abhorrence  of  wickedness  and  freedom  from  iniquity  appear  to  pro- 
duce no  advantage,  but,  on  the  contrary,  unhappy  results.  Calvin :  "  Truly  I  have 
labored  in  vain  to  obtain  and  px-eserve  a  pure  heart  and  clean  hands,  seeing  continued 
afflictions  await  me,  and,  so  to  sjjeak,  are  on  the  watch  to  meet  me  at  break  of  day. 
Such  a  condition  surely  shows  that  there  is  no  reward  for  innocence  before  God,  else 
he  would  certainly  deal  somewhat  more  compassionately  towards  those  who  serve  him." 

14.  For  all  the  day  long  have  I  been  jylagued,  and  chastened  every  morning.  Plagued, 
as  in  V.  5.  Chastened,  the  Hebrew  word  is  a  noun  elsewhere  rendered  chastisement, 
rebuke,  reproof,  correction.  Alexander :  "  While  they,  though  wicked,  still  increase  in 
wealth,  and  seem  secure  forever,  I,  who  have  faithfully  endeavored  to  avoid  sin  and 
to  do  the  will  of  God,  am  subjected,  every  day  and  all  day,  to  privation  and  distress." 

15.  If  I  say,  I  will  speak  thus;  behold,  I  shoxdd  offend  against  the  generation  of  thy 
children.  Diodati :  "  That  is,  I  do  God's  church  a  great  deal  of  injury,  which  hath 
ahvays  been  under  afflictions,  if  I  think  or  say,  that  all  her  piety  hath  been  without 
hope,  or  her  hope  without  effect."  For  offend,  Ainsworth  has  unfaithfully  ivrong;  Ed- 
wards, betray;  Fry,  wrong;  Horsley,  be  a  traitor  to;  Green,  be  false  to;  Hammond, 
deal  perfidiously  with.  We  do  a  great  wrong  to  believers,  and  a  special  harm  to  weak 
Christians,  when  we  tell  our  foolish  and  wicked  thoughts.  Hengstenberg :  "What 
had  gone  before  was  a  soliloquy.  Those  who  fear  God  never  let  their  inward  doubts 
become  known  abroad.  They  do  not  repair  with  them  to  the  streets,  where  ignorant 
people  would  make  them  the  occasion  of  open  ungodliness ;  but  they  take  them  to  the 


KSALM  Lxxni.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  713 

sanctuary  of  God ;  and  give  expression  to  their  doubts,  like  the  Psalmist,  when  they 
can,  at  the  same  time,  make  known  their  victory."  The  generation  of  God's  children 
here  are  the  same  as  the  generation  of  the  righteous,  Ps.  xiv.  5  ;  the  generation  of  them 
that  seek  God,  Ps.  xxiv.  6 ;  the  generation  of  the  upright,  Ps.  cxii.  2.  Hammond : 
"  The  word  generation  often  signifies  a  set  or  sort  of  men."  The  generation  of  God's 
people  includes  all  who  love  and  fear  God,  profess  his  religion,  maintain  his  worship, 
obey  his  laws  and  trust  his  grace. 

16.  When  I  thought  to  knoio  this  it  was  too  painful  for  me.  There  are  no  subjects 
more  inscrutable  than  the  nature  and  providence  of  God.  No  creature  can  compre- 
hend either.  Such  knowledge  is  high.  We  cannot  attain  unto  it.  ¥ov painftd  Booth- 
royd  has  difficult ;  Green,  hard ;  Horsley,  perplexing.  The  woi'd  rendered  too  painful 
is  a  noun,  elsewhere  in  this  Psalm  rendered  trouble;  see  on  v.  5.  It  is  a  travail,  a 
grievousness  to  even  good  men  to  see  a  course  of  events  which  no  mortal  can  explain, 
and  which,  without  revelation,  must  confound  us.  Calvin  :  "  Whoever,  in  applying 
himself  to  the  examination  of  God's  judgments,  expects  to  become  acquainted  with 
them  by  his  natural  understanding,  will  be  disappointed,  and  will  find  that  he  is  en- 
gaged in  a  task  at  once  painful  and  profitless ;  and,  therefore,  it  is  indispensably  neces- 
sary to  rise  higher,  and  to  seek  illumination  from  heaven."  But  the  Psalmist  is  not 
in  despair.  This  verse  contains  not  a  finished  sentence,  q.  d.,  I  was  for  a  while  con- 
founded, 

17.  Until  I  went  into  the  sanctuai'y  of  God.  Sanctuary,  so  rendered  by  many ;  in 
Ps.  Ixviii.  85,  holy  places.  Horsley  thinks  it  means,  "  Until  I  entered  into  the  secret 
grounds  of  God's  dealings  with  mankind."  Cresswell  thinks  the  meaning  is,  "  Until 
I  entered  into  the  grounds  of  God's  dealings  with  men,  as  explained  by  the  sacred 
writings,  which  are  laid  up  in  the  place  dedicated  to  his  worship."  Luther :  "  Until 
I  hear  or  read  the  word,  and  find  what  God  saith  concerning  the  ungodly ;  and  until 
I  look  into  the  histories  and  behold  the  judgments  of  God,  which  have  been  since  the 
foundation  of  the  world."  God's  word  was  kept  in  the  sanctuary,  it  was  there  illus- 
trated in  public  worship,  and  explained  by  the  priests,  whose  lips  kept  knowledge,  and 
were  commanded  to  expound  it,  Mai.  ii.  7.  In  the  sanctuary  too  for  many  centuries 
God  spake  by  Urim  and  Thummim,  though  we  have  no  evidence  that  in  this  matter 
Asaph  sought  answer  by  oracle.  God's  word  is  wonderful  and  makes  all  plain :  Then 
understood  I  their  end.  The  Bible  brings  this  life  and  the  next,  time  and  eternity, 
human  conduct  and  the  last  judgment,  the  sinner's  career  and  the  sinner's  end  into  view 
at  once.  This  makes  a  vast  difference.  Indeed  it  affords  a  perfect  clearing  up  of 
doubt,  and  quite  removes  perplexity  on  this  hard  point  of  providence.  In  God's  house 
he  learned  that  the  lot  of  the  wicked  was  not  desirable. 

18.  Surely  thou  didst  set  them  in  slippiery places.  In  Moses'  last  great  sermon  we  have 
the  same  idea :  "  Their  feet  shall  slide  in  due  time,"  Deut.  xxxii.  35 ;  compare  Ps.  xxxv.  6. 
In  Job  xxvii.  7,  8  ;  Ps.  xc.  5,  the  same  doctrine  is  taught,  though  in  different  language. 
Many  parallel  passages  are  found  in  the  sacred  writings  given  to  the  church  before 
or  during  the  time  of  Asaph.  Surely,  by  some  rendered  only,  as  in  v.  1 ;  Ps.  Ixii.  1. 
Slijjpery  places,  literally  sUpperinesses,  or  smoothnesses.  Set,  in  v.  28  and  often  rendered 
put.  Here  in  Hebrew  it  is  in  the  future,  wilt  set.  See  Introduction,  §  6.  The  com- 
mon version  doubtless  gives  the  sense.  Thou  castedst  them  dov^i  into  destruction. 
Castedst,  literally  hast  caused  them  to  fall.  Destruction,  plural  destructions,  only  here 
and  in  Ps.  Ixxiv.  3,  where  we  read  desolations.  The  latter  rendering  is  followed  by 
many.  Their  fearful  elevation  makes  their  fall  the  more  dreadful.  "When  the 
wicked  spring  as  the  grass,  and  when  all  the  workers  of  iniquity  do  flourish ;  it  is 
that  they  shall  be  destroyed  for  ever."     The  ox  is  fattened  for  the  slaughter. 

19.  How  are  they  brought  into  desolation  as  in  a  moment!  Desolation,  often  ren- 

90 


7U  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxiii. 

flered  astonisliment,  Deut.  xxviii.  37 ;  Jer.  xxv.  9  ;  Ezek.  xxiii.  33.  They  drink  the 
wine  of  astonishment.  Yea,  They  are  consumed  with  terrors.  There  are  no  greater 
cowards  than  the  greatest  blusterers.  None  finally  suffer  more  with  terrors  than 
those  who  appear  to  be  commonly  most  free  from  apprehension.  Nor  can  such  tell 
at  what  moment  they  may  be  seized  with  the  most  terrible  fears,  and  never  be  able 
to  shake  them  off,  no,  not  while  eternity  endures.  Nor  will  God  himself  then  help  or 
save  or  pity  them,  Isa.  xxvii.  11 ;  Jer.  xiii.  14.     Compare  Zech.  vii.  11-13.     Yea,  more : 

20.  As  a  dream  when  one  aivaketh;  so,  0  Lord,  when  thou  aimhest,  thou  shalt  despise 
their  image.  Chaldee :  As  a  dream  vanishes  from  a  man,  when  he  awakes ;  so,  O 
Lord,  in  the  day  of  great  judgment  when  they  shall  be  raised  from  their  sepulchres, 
thou  wilt  in  wrath  despise  their  image.  Image,  always  so  rendered  except  in  Ps. 
xxxix.  6,  where  it  is  vain  shew.  Horsley  would  so  render  it  here :  Like  the  dream  of 
a  man  beginning  to  wake  publicly,  O  Lord,  thou  renderest  their  vain  show  contemp- 
tible. Green  has  it :  As  a  dream,  when  they  awake,  vanisheth  aivay,  so  shalt  thou,  O 
Lord,  when  thou  rousest  them  up,  make  their  imaginary  happiness  to  disappear.  Dio- 
dati's  paraphrase  is  good :  "  When  these  vain  shadows  of  the  world  shall  be  past,  in 
which  thy  providence  seemeth  to  sleep,  when  thou  shalt  bring  forth  everything  into 
the  light  of  thy  judgment,  thou  shalt  make  it  appear  that  their  prosperity  hath  been  but 
a  false  illusion :  and  thou  shalt  change  this  worldly  lustre  into  everlasting  ignominy." 

21.  Thus  my  heart  ivas  grieved.  Syriac :  My  heart  was  troubled ;  Calvin  and 
Edwards  :  My  heart  was  in  a  ferment ;  Fry  :  My  heart  has  been  vexed.  And  I  was 
pricked  in  my  reins.  Calvin  and  Heugstenberg  :  I  was  pierced  in  my  reins  ;  Edwards :  I 
felt  acute  pains  in  my  reins.  Reins,  see  on  Ps.  vii.  9 ;  compare  Ps.  xvi.  7 ;  xxvi.  2.  Alex- 
ander :  "  The  verbs  are  properly  reflexives,  my  heart  exacerbates  itself,  I  pierce  myself, 
and  are  perhajDS  intended  to  describe  his  sufferings  as  the  fruit  of  his  own  sin  and  folly." 

22.  So  foolish  was  /,  and  ignorayit.  Chaldee  :  I  am  a  fool,  who  know  not ;  Arabic  : 
I  am  vile  and  ignorant ;  Jebb :  I  myself  was  brutish  and  did  not  know ;  Alexander  : 
I  (am)  brutish  and  know  not  (the  true  state  of  the  case.)  Brutish  is  better  than /oo^ 
ish.  I  was  as  a  beast  before  thee.  Beast,  Hebrew,  Behemoth,  either  such  a  monster 
as  is  described  in  Job  xl.  15,  or  in  the  plural  cattle  in  general ;  see  Ps.  viii.  7  ;  1. 10  ; 
any  beast  whatever.  This  verse  and  the  preceding  Clarke  paraphrases :  "  The  differ- 
ent views  which  I  got  of  this  subject  quite  confounded  me :  I  was  equally  astonished 
at  their  sudden  overthrow,  and  my  own  ignorance.  I  felt  as  if  I  were  a  beast  in 
stupidity.  I  permitted  my  mind  to  be  wholly  occupied  with  sensible  things,  like  the 
beasts  that  perish,  and  did  not  look  into  a  future  state ;  nor  did  I  consider,  nor  sub- 
mit to  the  wise  designs  of  an  unerring  Providence."  Compare  Ps.  xlix.  10 ;  xcii.  6 ; 
xciv.  8 ;  Pr.  xxx.  2. 

23.  Nevertheless  I  am  contimially  with  thee :  thou  hast  holden  me  by  my  right  hand. 
The  two  clauses  teach  the  constant  care  and  support  of  divine  providence  towards 
him,  notwithstanding  his  great  errors  and  brutish  ignorance.  "  The  Lord  knoweth 
how  to  deliver  the  godly  out  of  temptations,"  2  Pet.  ii.  9.  By  faith  we  have  hold  on 
God ;  but  our  grip  is  often  feeble.  Our  great  safety  lies  in  this  that  God  holds  us 
with  an  omnipotent  grasp,  and  never  entii'ely  lets  us  go.  The  deliverance  was  as- 
remarkable  as  the  danger  had  been  great.  His  mind  was  now  satisfied  that  a  holy, 
wise  and  powerful  God  was  his  friend,  guide,  and  support.  This  was  attended  with 
confidence  for  the  future  : 

24.  Thou  shalt  guide  me  with  thy  counsel,  and  afterward  receive  me  to  glory.  Of  diffi- 
cult verses  perhaps  none  is  better  translated  than  this.  Cotmsel,  applied  either  to 
God's  word,  or  to  his  plan.  Glory  doubtless  includes  eternal  blessedness,  and  all  that 
leads  to  it.     See  on  Ps.  iii.  3  ;  viii.  5.     Calvin :  "  It  comprehends  the  whole  course  of 


PSALM  Lxxiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  715 

our  happiness  from  the  commencement,  which  is  seen  here  upon  earth,  even  to  the 
consummation  which  we  expect  to  realize  in  heaven." 

25.  Who7)i  have  I  in  heaven  but  thee  ?  and  there  is  none  upon  earth  that  /  desire 
besides  thee.  The  words  supplied  in  the  English  text  doubtless  give  the  sense.  Ed- 
wards: Whom  have  I  in  heaven  but  thee?  and  there  is  nothing  upon  earth  I  love 
equally  with  thee ;  Clarke :  Who  is  there  to  me  in  the  heavens  ?  And  with  thee  I  have 
desired  nothing  in  the  earth ;  Green :  Whom  have  I  in  heaven  but  thee  f  And  on 
earth  I  delight  in  none  besides  thee.  Instead  of  besides  thee,  the^  church  of  Eng- 
land and  Home  read  in  comparison  of  thee.  Alexander :  "  With  thee  can  denote 
either  combination  or  comparison."  There  is  no  protector,  provider,  or  portion  that 
can  be  desired  in  comparison  with  God,  or  that  can  make  us  hapi:iy  without  God. 

26.  My  flesh  and  my  heart  faileth.  Faileth,  also  rendered  is  spent,  is  consumed,  is  ended, 
is  finished.  The  verb  is  in  the  preterite ;  but  the  common  version  probably  gives  the 
sense.  In  ourselves  we  are  poor  creatures.  We  know  nothing,  deserve  nothing,  can  do 
nothing ;  and  withal  we  shall  soon  pass  away.  Our  powers  constantly  tend  to  decay. 
But  God  is  the  strength  of  my  heart.     Strength,  also  rendered  roch.     Sec  on  Ps.  xviii. 

2,  31,  46.  All  our  courage  and  firmness  come  from  Jehovah.  His  strength  is  made 
perfect  in  our  weakness.  Calvin  :  "  No  man  will  cast  himself  wholly  upon  God,  but 
he  who  feels  himself  in  a  fainting  condition,  and  who  despairs  of  the  sufficiency  of  his 
own  powers.  We  will  seek  nothing  from  God  but  what  we  are  conscious  of  wanting 
in  ourselves."  But  the  true  believer  knows  that  all  his  help  must  come  from  God. 
Yea,  more,  he  knows  that  Jehovah  himself  must  not  only  sustain  him  here,  but  satisfy 
him  hereafter :  [God  is]  my  portion  for  ever.  Portion,  also  rendered  inheritance,  that 
which  lawfully  falls  to  one's  share ;  see  on  Ps.  xvi.  5 ;  xvii.  14.  A  child  of  God, 
though  he  suffer  long  and  severely,  fares  well ;  for  he  has  God  for  his  portion.  It  is 
far  otherwise  with  the  wicked  ; 

27.  For,  lo,  they  that  are  far  from  thee  shall  pierish.  Perish,  as  in  Ps.  i.  6 ;  ii.  12; 
see  on  those  places.  To  be  far  from  God  denotes  irreligion  ;  as  to  draiv  near  to  God, 
to  be  brought  nigh  to  God,  and  to  walk  ivith  God  denote  true  piety  and  its  blessings. 
The  reason,  why  the  Psalmist  is  so  confident  that  a  sad  end  will  come  to  the  wicked  is 
that  it  always  has  so  turned  out :  Thou  hast  destroyed  them  that  go  a  whoring  from  thee. 
Chaldee :  Thou  hast  destroyed,  all  them  that  have  wandered  away  from  thy  fear ; 
Edwai'ds :  Thou  cuttest  off  every  one  that  apostatizes  from  thee ;  Fry :  Thou  cuttest 
off  all  who  are  faithless  to  thee.  Sutcliffe :  "  To  forsake  the  true  God  for  false  gods 
is  spiritual  adultery."  Calvin :  "  It  is  the  worst  kind  of  adultery  to  divide  our  heart 
that  it  may  not  continue  fixed  exclusively  upon  God.  Harlotry  is  the  name  given  in 
Scripture  to  a  withdrawing  of  the  affections  from  Jehovah,  and  setting  them  on  things 
below,  whether  they  be  false  gods  or  riches,  or  anything  loved  and  sought  by  carnal 
men.     Compare  Ex.  xxxiv.  15 ;  Num.  xv.  39 ;  Ps.  cvi.  39  ;  Jer.  iii.  9,  20 ;  Ezek.  xxiii. 

3,  5,  7  ;  James  iv.  4. 

28.  But  it  is  good  for  me  to  draw  near  to  God.  The  nearness  of  this  verse  is  in  con- 
trast with  the  being  far  off  in  v.  27.  Such  is  the  form  of  the  original  that  it  may 
mean  either  God's  drawing  near  to  the  Psalmist,  or  the  Psalmist's  drawing  near  to 
God.  Perhaps  both  senses  may  be  gathered  according  to  James  iv.  8  :  "  Draw  nigh 
to  God,  and  he  will  draw  nigh  to  you."  I  have  put  my  trust  in  the  Lord  God,  the 
Lord  Jehovah,  the  self-existent,  eternal,  independent,  unchangeable  Ruler  of  the  world. 
Trust,  so  rendered  here  only,  twice  hope,  twice  shelter,  and  often  refuge ;  see  on  Ps. 
xiv.  6  ;  xlvi.  1.  He  who  has  refuge  in  God  is  courageous — That  I  may  declare  all  thy 
works,  i.  e.,  publish  and  celebrate  with  gratitude  and  praise  God's  doings,  even  the 
very  events  of  providence,  which  at  the  first  seemed  inscrutable. 


716  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxsiii. 


Doctrinal  and  Practical  Remarks. 

1.  However  appearances  may  be  to  the  contrary,  even  for  a  considerable  time,  yet 
God  loves  his  church,  the  true  Israel,  v.  1.  This  we  should  steadfastly  believe. 
"  Good  thoughts  of  God  will  fortify  us  against  many  of  Satan's  temptations." 

2.  All  the  Scriptures  require  holiness.  An  Israelite  with  guile  is  no  Israelite,  v.  1. 
One  may  be  called,  and  by  good  men  esteemed  a  Christian,  he  may  rest  in  the  Gospel, 
and  make  his  boast  of  God  and  of  Christ.  He  may  know  God's  will,  and  in  his  con- 
science and  by  his  profession  approve  the  things  that  are  more  excellent,  being  in- 
structed out  of  the  divine  word,  and  be  confident  that  he  himself  is  a  guide  of  the 
blind,  a  light  of  them  which  are  in  darkness,  an  instructor  of  the  foolish,  a  teacher 
of  babes,  having  the  form  of  knowledge  and  of  the  truth  in  the  Scriptures ;  and  yet 
he  may  want  a  clean  heart,  and  innocence  of  life.  When  one's  heart  is  not  right  in 
the  sight  of  God,  any  seeming  rectitude  of  life  is  delusive ;  and  when  outward  be- 
haviour is  wicked,  it  is  idle  to  plead  that  the  heart  is  right. 

3.  Even  good  men,  though  gifted  and  inspired,  are  in  danger  of  sad  lapses  into  sin 
and  sinful  errors,  v.  2.  Nothing  but  divine  grace  can  preserve  them.  Henry :  "  The 
faith  of  even  strong  believers  may  sometimes  be  sorely  shaken,  and  ready  to  fail  them. 
There  are  storms  that  will  try  the  firmest  anchors.  Those  that  shall  never  be  quite 
undone,  are  sometimes  very  near  it,"  Kom.  xi.  20 ;  1  Cor.  x.  12 ;  1  Pet.  iv.  18. 

'_4.  Of  all  hard  questions  in  divinity  perhaps  none  are  more  suited  to  give  the  tempter 
an  advantage  against  us  than  those  respecting  God's  providence  over  the  Avorld.  Com- 
pare Gen.  xlii.  36  ;  Job  xxi.  7-15 ;  Jer.  xii.  1,  2.  God's  government  is  full  of  insolu- 
ble mysteries.  It  must  be  so.  We  are  worms  and  he  is  wonderful  in  working,  Tho- 
luck :  "  We  all  confess  to  the  indubitable  article  of  faith,  that  God  governs  the  Avorld. 
How  different  would  our  constancy  in  affliction  be,  Avere  we  indubitably  to  believe  it. 
But  affliction  is  generally  accompanied  by  dejection,  dejection  issues  in  doubt,  doubt 
gives  rise  to  mental  conflict ;  the  struggle  becomes  intense."  Calvin  notices  the  case 
of  Brutus,  who  on  his  defeat  by  Antony  said:  "Whatever  I  have  believed  concerning 
virtue  had  no  foundation  in  truth,  but  was  the  invention  of  men."  Mere  nature  can 
go  no  further,  can  say  no  more,  can  do  no  better. 

5.  When  but  half  a  story  is  told,  or  half  a  drama  enacted,  it  is  very  unfair  to  pro- 
nounce on  the  character  of  the  whole.  That  which  is  behind  may  give  an  entirely 
different  face  to  things.  God's  providence  over  his  people  and  his  enemies  must  not 
be  judged  till  time  and  eternity  can  both  be  brought  into  the  estimate,  vv.  4-20. 
Here,  says  Calvin,  "  the  ungodly  for  the  most  part  triumph ;  and  although  they  delib- 
erately stir  up  God  to  anger,  and  provoke  his  vengeance,  yet  from  his  sparing  them, 
it  seems  as  if  they  had  done  nothing  amiss  in  deriding  him,  and  that  they  will  never 
be  called  to  account  for  it.  On  the  other  hand,  the  righteous,  pinched  with  poverty, 
oppressed  with  many  troubles,  harassed  by  multiplied  wrongs,  and  covered  with  shame 
and  reproach,  groan  and  sigh." 

6.  There  is  a  consanguinity  between  all  the  evil  principles  of  unrenewed  men,  vv. 
6,  8,  9,  11,  12.  Although  at  a  given  time  they  may  not  all  be  developed,  they  are 
there,  and  will  come  forth  when  the  occasion  calls  for  them.  Pride  reigns ;  violence 
breaks  forth ;  if  they  car. not  argue,  they  can  at  least  scoff;  they  speak  wickedly ; 
they  regard  injustice,  if  advantageous  for  the  present,  as  something  at  least  excusable; 
they  speak  swelling  words ;  they  utter  sentiments  derogatory  to  God ;  they  claim  ex- 
emption from  the  ninth  commandment,  and,  in  fact,  from  the  whole  decalogue ;  they 
deny  providence,  and  God's  omniscience ;  they  are  ungodly,  or,  as  Paul  expresses  it, 
they  are  free  from  righteousness.     The  Scripture  account  of  human  nature  is  nowhere 


PSALM  Lxxiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  717 

flattering.     Sanctified  affliction  is  a  blessing ;  unsanctified  prosperity,  a  curse.     It  k 

better  to  die  in  faith  than  to  live  in  unbelief. 

7.  Let  the  believer  wait  and  all  will  come  right,  although  now  all  is  dark  and  dis- 
heartening.    Let  him  not  yield  to  the  seducer.     Dickson :  "  A  temptation  sometimes 

may  be  so  powerfully  borne  in  upon  the  spirit  of  a  child  of  God,  as  to  seem  to  be 
admitted,  yielded  unto,  and  subscribed  unto,  as  in  vv.  13,  14,  we  see."  To  yield  to 
any  temptation  is  sinful.  To  yield  to  one  involving  so  much  atheism  is  very  dreadful. 
Let  us  ever  hold  fast  the  doctrine  that  God  is  righteous. 

<  8.  If  we  cannot  exjilain  God's  ways,  let  us  say  nothing  until  such  time  as  we  can 
get  the  key  to  unlock  the  mystery  of  his  providence,  v.  15.  Often  we  best  glorify 
God  by  silence.  The  chief  design  of  some  trials  doubtless  is  to  shut  our  mouths,  Ps. 
xxxix.  2.  Blessed  is  the  man  who  has  grace  to  learn  the  lesson.  In  that  state  of 
mind  he  may  come  to  know  something.  '  All  true  wisdom  among  men  consists  in 
being  docile,  and  in  implicitly  submitting  to  the  teachings  of  God.'  Henry :  "  It  is 
bad  to  think  ill,  but  it  is  worse  to  speak  it."  Dickson :  "  So  long  as  a  temptation 
remaineth  under  dispute,  and  is  not  come  to  a  settled  decree  and  resolved  practice,  it 
hath  not  obtained  full  victory."  Men  adopt  a  false  principle  when  they  say.  We  may 
as  well  speak  out  all  we  think  and  feel. 

9.  In  all  conditions  in  life  there  is  much  in  nature  and  in  providence  above  our 
comprehension,  v.  16.  It  will  probably  be  so  in  all  the  stages  of  our  future  existence. 
It  must  be  so,  while  a  finite  creature  is  the  student,  and  Jehovah  the  subject  of  his 
inquiries.  In  heaven  itself  they  sing  the  song:  "Great  and  marvellous  are  thy  works. 
Lord  God  Almighty."  The  next  world  will  no  doubt  make  plain  much  that  was  here 
inexplicable ;  but  only  to  allow  glorious  mysteries  to  burst  upon  our  enraptured  view 
fqyever. 

/  10.  It  is  for  a  comfort  and  an  encouragement,  that  so  far  as  our  duty  is  concerned, 
and  so  far  as  we  must  understand  things  necessary  to  our  salvation,  God's  word  and 
the  worship  he  has  instituted  make  all  so  plain  that  we  may  most  reasonably  rest  satis- 
fied, V.  17.  Compare  Matt.  v.  3-11 ;  Luke  vi.  20-26.  If  men  are  poor  in  worldly 
goods,  yet  they  may  be  rich  in  faith,  and  that  makes  heaven  sure.  Scott :  "  We  shall 
never  get  ground  against  such  temptations  as  the  Psalmist  had  by  merely  speculating ; 
and  shall  rather  find  our  minds  perplexed  with  new  difficulties  and  objections,  till  we 
bring  the  whole  matter  and  weigh  it  in  the  balance  of  the  sanctuary.  But  attention 
to  the  sacred  Scriptures,  and  fervent  prayer,  will  soon  extricate  us  from  these  laby- 
rinths." 

C  11.  The  more  secure  in  their  own  minds  the  wicked  are,  the  greater  will  be  their 
surprise  and  amazement  when  their  downfall  shall  come,  vv.  18,  19.  The  ruin  which 
they  have  taken  a  life-time  to  work  out,  will  come  upon  them  as  in  a  moment,  and 
they  will  be  consumed  with  terrors.  Compare  Job  xxvii.  20;  Rev.  ii.  27;  xviii.  21. 
The  career  of  God's  foes,  taken  in  connection  with  its  termination,  is  truly  doleful. 

12.  Of  all  the  forms  of  predicting  the  downfall  of  the  wicked,  none  are  more  ter- 
rific to  a  contemplative  mind  than  those  which  declare  that  they  shall  be  lightly 
esteemed,  yea,  despised  by  their  Maker  himself,  v.  20.  Here  God's  tender  mercies  are 
over  all  his  works.  Even  the  wicked  have  many  blessings.  But  by  and  by  God  will 
forget  to  be  gracious.     The  enemies  of  God  will  be  slighted  by  him  that  made  them. 

13.  We  often  gain  our  greatest  victories  by  sinking  into  utter  self-disesteem,  and 
confessing  our  own  nothingness  and  folly,  v.  22.  First  the  Psalmist  says  he  ^yas  fool- 
ish, then  ignorant,  then  that  he  was  like  a  bea.st,  a  brute.  If  any  would  be  wise,  let 
him  become  a  fool  that  he  may  be  wise. 

14.  It  is  an  unspeakable  mercy  to  have  a  sweet  sense  of  the  presence  of  God  at  all 


718  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxhi. 

times,  and  especially  in  the  day  of  temptation,  v.  23.     His  presence  is  life.     The 
weakest  saint  can  do  the  most  difficult  things,  if  God  will  be  Avith  him. 

15.  Nothing  but  faith  will  ever  rectify  the  mistakes  of  reason  on  divine  things, 
vv.  2-24. 

16.  Divine  guidance  is  essential  to  our  attaining  eternal  glory,  v.  24.  Tholuck: 
"The  path  of  the  godly  may  be  slippery  and  rough,  but  an  invisible  hand  will  hold 
their  right  hand,  guide  them  with  a  wise  counsel,  and  ultimately,  after  shame  and 
wretchedness,  lead  them  in  honor  and  glory  to  that  place,  where  they  shall  be  received 
by  him  who  was  their  highest  good  on  earth." 

17.  As  God  is  the  support,  so  also  is  he  the  portion  of  the  soul,  vv.  25,  26.  He  is 
an  all-sufficient  good.  He  is  the  sole  sufficient  good.  There  is  none  like  him,  there  is 
none  beside  him,  there  is  none  with  him.  He  is  unmixed  good,  moral  excellence  itself 
in  perfection.  Without  God  heaven  would  be  no  heaven.  All  the  saints  and  angels, 
all  the  martyrs,  prophets  and  apostles,  though  making  a  goodly  company,  could  not 
make  a  heaven.  "The  Lord  God  giveth  them  light,  and  the  Lamb  is  the  light  thereof" 

18.  At  no  time,  more  than  when  their  hopes  exult,  are  the  frailty  and  mortality  of 
man  welcome  themes  to  pious  souls,  v.  26.  Nor  is  there  any  incongruity  in  this.  A 
good  man's  hope  is  not  in  bodily  vigor,  nor  in  anything  natural,  but  in  him  who  giveth 
us  the  victory  over  death  and  hell  and  all  our  foes.  If  we  are  weak,  he  is  mighty. 
If  we  are  fools,  he  is  wisdom  itself 

19.  It  is  not  strange  that  people  have  often  swooned  away  under  powerful  preach- 
ing, in  which  the  future  misery  of  the  wicked  was  pol"trayed,  v.  27,  Perdition  and 
dedruction  are  fearful  words.  ,:  What  makes  the  matter  the  more  appalling  is  that 
after  all  that  is  said  on  the  subject,  our  conceptions  are  inadequate;  for  eye  hath  not 
seen,  nor  ear  heard,  nor  the  heart  of  man  conceived  the  things  that  God  hath  prepared 
for  them  that  hate  him. 

20.  Sin  must  be  the  worst  thing  in  the  universe,  v.  27.  There  it  is  denominated  a 
being /a?" /ro?)i  God,  and  harlotry,  also  iniquity,  unrighteousness,  defilement,  transgres- 
sion, a  horrible  thing.  God  never  misleads  us  by  the  names  he  gives  things.  He 
never  puts  bitter  for  sweet.  Blessed  is  he,  who  fully  adopts  Bible  views  of  sin,  and 
flees  to  the  only  remedy,  the  blood  and  righteousness  of  Christ. 

21.  Communion  with  God,  accompanied  by  trust  in  him  and  a  heart  to  declare  his 
doings,  is  the  life  of  our  lives.  It  is  the  chief  attainment  of  our  earthly  existence. 
The  reason  why  so  many  good  men  often  cry  out,  My  leanness,  my  leanness,  is  that 
they  so  seldom  have  intimate  fellowshijD  with  the  Father  and  with  his  Son  through  the 
Holy  Ghost. 

22.  The  whole  Psalm  warns  us  not  to  judge  after  the  sight  of  our  eyes,  nor  to  be 
pleased  with  mere  appearances,  however  fair  or  plausible.  Fine  linen  often  covers  an 
aching  heart.  A  pleasing  exterior  is  often  but  the  ornament  of  a  sepulchre  full  of 
dead  men's  bones.     This  world  in  all  its  forms  is  delusive. 

23.  It  is  no  new  thing  for  wickedness  to  be  successful,  and  for  injustice  to  trium}>h 
for  a  season,  Eccle.  v.  8;  ix.  2,  8. 

24.  As  each  one  of  us  must  soon  pass  away,  heart  and  flesh  failing,  let  us  both  labor 
and  pray  for  the  needful  preparation  for  our  last,  great,  solemn  change. 

25.  Henry:  "Those  that  with  an  upright  heart  put  their  trust  in  God  shall  never 
want  matter  of  thanksgiving  to  him." 


PSALM  Lxxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS  719 


Psalm  lxxiv. 

Maschil  of  Asaph, 

1  O  God,  wliy  hast  thou  cast  us  off  for  ever?  why  doth  thine  anger  smoke  against  the  sheep  of 
thy  pasture? 

2  Keiuember  thy  congregation,  lohich  thou  hast  purcliased  of  old;  the  rod  of  thine  inheritance, 
which  thou  hast  redeemed;  tliis  Mount  Zion,  wherein  thou  hast  dwelt. 

3  Lift  up  thy  feet  unto  the  perpetual  desolations;  even  all  that  the  enemy  hath  done  wickedly 
in  the  sanctuary. 

4  Thine  enemies  roar  in  the  midst  of  thy  congregations,  they  set  up  their  ensigns /o?'  signs. 

5  A  man  was  famous  according  as  he  had  lifted  up  axes  upon  the  thick  trees, 

6  But  no\u  they  break  down  the  carved  work  thereof  at  once  with  axes  and  hammers. 

7  They  have  cast  fire  into  thy  sanctuary,  they  have  defiled  by  casting  doivn  the  dwellingplace 
of  thy  name  to  the  ground. 

8  They  said  in  their  hearts,  Let  us  destroy  them  together:  they  have  burned  up  all  the  syna- 
gogues of  God  in  the  land. 

9  We  see  not  our  signs:  there  is  no  more  any  prophet:  neither  is  there  among  us  any  that 
knoweth  how  long. 

10  O  God,  how  long  shall  the  adversary  reproach  ?  shall  the  enemy  blaspheme  thy  name  for 
ever  ? 

11  Why  withdrawest  thou  thy  hand,  even  thy  right  hand?  pluck  it  out  of  thy  bosom. 

12  For  God  is  my  King  of  old,  working  salvation  in  the  midst  of  the  earth. 

13  Thou  didst  divide  the  sea  by  thy  strength :  thou  brakest  the  heads  of  the  dragons  in  the 
waters. 

14  Thou  brakest  the  heads  of  leviathan  in  pieces,  and  gavest  him  to  be  meat  to  the  people  in- 
habiting the  wilderness. 

15  Thou  didst  cleave  the  fountain  and  the  flood:  thou  driedst  up  mighty  rivers. 

16  The  day  is  thine,  the  night  also  is  thine:  thou  hast  prepared  the  light  and  the  sun. 

17  Thou  hast  set  all  the  borders  of  the  earth :  thou  hast  made  summer  and  winter. 

18  Eemember  this,  that  the  enemy  hath  reproached,  O  Lord,  and  that  the  foolish  people  have 
blasphemed  thy  name. 

19  Oh  deliver  not  the  soul  of  thy  turtledove  unto  the  multitude  of  the  wicked:  forget  not  the 
congregation  of  thy  poor  for  ever. 

20  Have  respect  unto  the  covenant:  for  the  dark  places  of  the  earth  are  full  of  the  habitations 
of  cruelty. 

21  Oh  let  not  the  oppressed  return  ashamed:  let  the  poor  and  needy  praise  thy  name. 

22  Arise,  O  God,  plead  thine  own  cause:  remember  how  the  foolish  man  reproacheth  thee 
daily. 

23  Forget  not  the  voice  of  thine  enemies:  the  tumult  of  those  that  rise  up  against  thee  in- 
creaseth  continually. 

ON  Maschil  see  on  Ps.  xxxii.  This  ode  was  for  permanent  use  in  the  church.  It 
is  specially  designed  for  times  of  commotion  and  persecution.  On  the  author- 
ship there  are  various  opinions.  Some  ascribe  it  to  Asajjh,  the  cotemporary  of 
David,  and  the  author  of  Psalms  1.  Ixxiii.  This  is  perhaps  correct.  See  on  Psalm 
1.  and  Introduction,  §  4.  Those,  who  take  this  view,  regard  the  Psalm  as  wholly 
prophetic.  Why  may  it  not  be?  Asaph  was  a  seer.  The  language  of  the  Psalm  is 
indeed  very  much  in  the  preterite  form.  But  this  may  only  show  the  certainty 
of  the  events  predicted.  This  view  relieves  the  interpretation  of  much  difficulty. 
The  ancient  versions  generally  give  us  no  light  on  the  subject;  but  the  Syriac  gives 
Asaph  as  the  author,  and  says  it  respects  the  time  "when  David  saw  the  angel 
destroying  the  people,  and  wept  and  said,  Let  thy  hand  be  against  me  and  my 
offspring,  and  not  against  these  innocent  sheep.  It  is  also  a  prediction  of  the  siege 
of  the  city  of  the  Jews,  forty  years  after  the  ascension  [of  Christ,]  by  the  agod 


720  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxv. 

Vespasian,  and  by  his  son  Titus,  who  slew  myriads  of  Jews  and  destroyed  Jerusalem ; 
and  from  that  time  even  to  the  present  day  the  Jews  have  been  despised."  If  we 
regard  the  Psalm  as  prophetic,  then  there  is  no  difficulty  in  supposing  it  was  written 
by  Asaph  the  seer.  This  view,  though  not  preferred,  is  regarded  as  admissible  by 
Ainsworth,  Patrick,  Pool,  Muis,  Henry,  Scott  and  Morison.  It  is  preferred  and 
defended  by  Gill.  It  has  been  objected  that  such  a  prophecy  uttered  before  the 
building  of  the  temple  would  have  been  a  "great  discouragement  to  the  building 
of  it."  But  Solomon  knew  that  there  was  "a  time  to  break  down,"  as  well  as  "a 
time  to  build  up."  He  knew  that  all  earthly  grandeur  was  fleeting.  Very  soon 
after  the  first  temple  was  built,  God  told  Solomon  that  both  it  and  the  nation  should 
be  brought  to  ruin,  if  Israel  profaned  the  covenant,  1  Kings  ix.  6-8.  No  man  of 
sense  expects  earthly  structures  to  last  forever,  and  Solomon  knew  this  would  not. 
That  this  Psalm  is  a  prophecy  is  admitted  by  many,  who  doubt  or  deny  that  it  was 
composed  in  David's  time.  And  there  is  no  more  difficulty  attending  its  interpreta- 
tion as  a  prediction  uttered  more  than  four  hundred  years  before  the  event,  than  if  it 
had  been  spoken  but  a  short  time  before  the  fall  of  the  city.  Another  opinion  is 
that  the  author  of  this  Psalm  was  indeed  called  Asaph,  but  that  he  was  a  different 
person  from  the  cotemporary  of  David,  who  wrote  Psalms  1.  Ixxiii.  Patrick  con- 
jectures it  may  be  Asaph,  who  was  keej^er  of  the  king's  forest  in  the  days  of  Nehe- 
miah,  Neh.  ii.  8.  Others  think  it  was  penned  by  some  one  called  Asaph,  who  lived 
at  the  time  of  the  captivity.  Others  conjecture  it  was  by  a  cotemporary  of  Isaiah, 
Isa.  xxxvi.  3,  22.  Another  opinion  makes  Asaph  signify  the  jDosterity  and  successors 
of  the  great  singer  and  seer  of  that  name ;  as  Jacob  and  David  are  often  used  for  the 
descendants  of  those  men.  There  seems  to  be  no  reason  for  supposing  that  Jeremiah 
wrote  this  Psalm,  as  a  few  have  conjectured.  Much  less  does  there  seem  to  be  a 
shadow  of  evidence  in  favor  of  the  opinion  of  Geddes  that  Mattathias  mentioned  in 
1  Maccabees  may  have  been  the  author.  He,  who  would  learn  the  use  of  the  name 
Asaph  in  Scripture,  may  consult  2  Kings  xviii.  18;  1  Chron.  vi.  39;  ix.  15;  xv.  17; 
xvi.  7;  XXV.  1,  2,  9;  xxvi.  1,  2;  2  Chron.  v.  12;  xx.  14;  xxix.  13,  30;  xxxv.  15; 
Ezra  ii.  41;  iii.  10;  Neh.  ii.  8;  vii.  44;  xi.  17,  22;  xii.  35,  46;  Isa.  xxxvi.  3,  22. 

To  Avhat  scene  of  desolation  does  the  Psalm  refer?  Grotius  applies  it  to  the 
destruction  of  Shiloh,  the  city  once  so  famous  as  the  place  of  the  tabernacle,  but, 
being  despoiled  of  the  ark  by  the  Philistines,  it  fell  into  decay  and  became  a  proverb 
for  desolation;  see  Josh,  xviii.  1-10;  Ps.  Ixxviii.  60;  Jer.  vii.  12-14.  But  the  taber- 
nacle was  not  burned  at  Shiloh,  though  it  had  not  in  it  the  ark,  2  Chron.  i.  3. 
Moreover  this  Psalm  expressly  refers  to  Mount  Zion,  vv.  3,  7.  A  few  have  applied 
the  Psalm  to  the  invasion  of  Judea  by  Sennacherib.  But  that  haughty  invader  was 
not  permitted  to  enter  Jerusalem,  nor  shoot  an  arrow  into  it,  nor  cast  a  bank  against 
it,  2  Kings  xix.  32,  much  less  to  waste  it  and  destroy  the  sanctuary.  Calvin,  Calmet, 
Pool,  Henry  and  Tholuck  suppose  that  the  Psalm  had  its  fulfilment  in  the  destruc- 
tion of  the  holy  city  by  the  Chaldeans,  about  five  hundred  and  eighty-eight  years 
before  Christ.  The  chief  objection  to  this  is  a  clause  in  v.  9:  "There  is  no  more  any 
prophet."  Jeremiah,  Ezekiel  and  Daniel  survived  this  desolation;  but  neither  of 
them  remained  in  Jerusalem ;  and  for  a  time  they  all  seem  to  have  been  silent.  If 
the  Psalm  is  interpreted  as  applying  to  Nebuchadnezzar's  spoiling  the  holy  city,  the 
phrase  under  consideration  must  mean  there  was  no  seer  left  at  Jerusalem.  This 
would  not  be  overstraining  anything. 

Others  extend  the  scope  of  the  prophecy  so  as  to  include  the  desecration  of  the 
temple  by  Antiochus  Epiphanes  in  the  times  of  the  Maccabees,  one  hundred  and 
sixty-seven  years  before  Christ,  and  of  course  during  the  time  of  the  second  temple. 
Roseumiiller  applies  it  to  this  time.     But  although  Antiochus  did  many  atrocious 


PSALM  Lxxiv.]  STUDIES  IN  THE   BOOK  OF  PSA.LMS.  721 

things,  yet  he  did  none  of  the  things  mentioned  in  vv.  6,  7.  He  defiled  the  temple, 
but  he  did  not  destroy  it.  This  is  urged  by  Theodoret.  So  that  the  reference  to 
this  dreadful  persecutor,  if  real,  cannot  l)e  exclusive.  Others,  following  the  Syriac 
title,  refer  it  to  the  destruction  of  Jerusalem  by  the  Romans.  Clarke :  "  It  is  not  so 
clear  whether  the  desolations  here  refer  to  the  days  of  Nebuchadnezzar,  or  to  the 
desolation  that  took  place  under  the  Romans  about  the  seventieth  year  of  the 
Christian  era."  A  full  and  candid  examination  of  the  whole  subject  would  perhaps 
bring  us  to  think  that  the  Psalmist  here  groups  together  most  of  the  appalling 
incidents  attending  the  desolation  of  the  temple  and  holy  city  from  the  time  of 
Nebuchadnezzar  to  the  days  of  Titus.  One  event  followed  another  till  the  work  was 
complete,  and  the  prophecy  fxdfilled.  Is  there  anything  wild  or  unreasonable  in  this 
suggestion?  See  Jer.  Hi.  4-30;  Matt.  xxiv.  3-22,  compared  with  Maccabees  and 
Josephus.  Morison  calls  this  Psalm  a  "sombre  and  melancholy  ode."  Mant  says: 
"  It  would  be  difficult  to  name  a  finer  specimen  of  elegiac  poetry  than  this  pathetic 
Psalm  of  Asaph."  Its  date  is  decided  very  much  by  authorship.  Clarke  regards  it 
as  a  late  composition.  Scott  dates  it  B.  C.  580.  It  is  probably  four  hundred  and 
eighty  years  older.  In  it  we  have  Elohim  God,  El  God  and  Jehovah  Lokd,  on  which 
see  on  Ps.  iii.  2 ;  v.  4 ;  i.  2. 

1.  O  God,  why  hast  thou  cast  us  off  for  ever  f  Hast  cast  off,  as  in  Ps.  xliii.  2 ;  xliv.  9  ; 
Ix.  1, 10.  In  this  form  the  rendering  is  uniform.  For  ever,  elsewhere  also  rendered  con- 
stantly, alway, perpetually.  Hengstenberg :  "  The  peculiarity  of  this  Psalm  is  marked  by 
the  very  frequent  use  of  the  word /or  ever,  vv.  1,  3,  10."  Why  doth  thine  anger  smoke 
against  the  sheep  of  thy  pasture?  Anger,  as  in  Ps.  ii.  5,  12,  and  often  rendered  wrath. 
Smoke,  always  so  rendered  in  the  English  text  or  margin.  The  figure  is  drawn  from  the 
smoky  vapor  proceeding  from  the  nostrils  of  furious  animals.  Sheep  of  thy  pasture,  a 
favorite  mode  of  representing  the  covenant  relation  between  God  and  his  people,  Ps. 
xxiii.  1 ;  Ixxix.  13  ;  Ixxx.  1  and  often.  The  terrible  sufferings  of  God's  people  by  the 
hand  of  the  Chaldeans,  of  Antiochus,  and  of  Titus,  all  looked  as  if  God  had  finally 
given  them  up  to  destruction.  But  as  the  second  temple  followed  the  first,  as  the  awful 
suflferings  of  God's  people  in  the  second  century  before  Christ  were  followed  by 
greater  glory  than  had  ever  before  been  seen  in  either  temple,  even  Immanuel  himself, 
so  the  fall  of  Israel  was  the  riches  of  the  world  and  the  diminishing  of  them  was  the 
riches  of  the  Gentiles.  See  Rom.  xi.  15.  God  hath  not  forever  cast  off  his  people, 
but  all  Israel  shall  be  saved.  Calvin :  "  It  is  to  be  observed  that  the  faithful,  when 
persecuted  by  the  heathen  nations,  lifted  up  their  eyes  to  God,  as  if  all  the  evils 
which  they  suflfered  had  been  inflicted  by  his  hand  alone.  They  were  convinced  that 
had  not  God  been  angry  with  them,  their  enemies  would  not  have  been  j^ermitted  to 
take  such  license  in  injuring  them."     In  this  they  were  correct,  Amos  iii.  6. 

2.  Remember  thy  congregation,  which  thou  hast  purchased  of  old.  For  jmrchased  of 
old  the  Chaldee  reads  hast  had  from  the  beginning,  hast  redeetned  from  Egypt ;  several 
other  ancient  versions  :  hast  possessed  from  the  beginning ;  Hengstenberg:  hast  acquired 
of  old.  Remember,  dAao  think  uj)on,  as  in  Gen.  xl.  14.  Congregation ,  as  in  Ps.  i.5; 
vii.  7,  commonly  so  rendered,  meaning  the  body  of  the  Jewish  nation,  regarded  as  the 
worshippers  of  the  true  God.  This  peoplehe  calls  the  rod  of  thine  inheritance,  which  thou 
hast  redeemed.  Redeemed  or  ransomed,  viz.,  from  Egypt.  Redemption  was  commonlv 
effected  by  a  kinsman,  who  bought  back  the  lawful  captive  with  money.  But  God 
brought  his  people  out  of  Egypt  by  his  strong  arm  ;  yet  he  saves  sinners  from  wrath 
by  the  blood  of  his  Son.  The  lot  of  thine  inheritance,  is  '  the  heritage  which  thou  hast 
measured  out  for  thyself  Hammond  :  "  It  signifies  a  nation  to  which  through  all 
successions  God  had  a  peculiar  right  and  title."    The  prophet  at  once  shows  his  mean- 

91 


722  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxiv. 

iiig  by  speaking  of  this  mount  Zion  wherein  thou  hast  dwelt     There  God  revealed  him- 
self in  fflory.     There  he  manifested  his  merciful  kindness. 

3.  JAft  up  thy  feet  unto  the  'perpetual  desolations.  Perpetual,  in  v.  1  for  ever.  Any 
of  the  desolations,  supj^osed  to  be  referred  to  in  this  Psalm,  seemed  to  last  a  long  time. 
To  lift  up  the  voice  is  to  speak,  Gen.  xxxix.  18.  To  lift  up  the  hand  is  to  smite,  Isa, 
xxvi.  11.  To  lift  up  the  feet  is  to  come  forth.  Green:  Hasten  thy  steps.  Gejerus 
paraphrases  it :  "  Advance  not  slowly  or  by  stealth,  but  with  large  and  stately  steps, 
full  in  the  vicAV  of  all ;  come  to  thy  sanctuary,  so  long  suffered  to  lie  waste ;  examine 
what  has  been  done  there,  and  let  thy  grace  and  aid,  hitherto  so  much  withheld,  be 
extended  to  us."  The  desolations  are  in  the  latter  clause  of  the  verse  described  as 
embracing  a  general  ruin :  Even  all  that  the  enemy  hath  done  wickedly  in  the  sanctuary. 
This  would  apply  to  the  Chaldeans,  to  Antiochus,  or  to  the  Romans.  Although 
Antiochus  did  not  destroy  the  temple,  yet  he  defiled  it.  Piscator  thinks  the  sense  is : 
"  Speedily  consider  the  desolations  which  the  Babylonians  have  made  in  this  holy 
mountain,  in  which  thou  dAvelledst." 

4.  Thine  enemies  roar  in  the  midst  of  thy  congregations.  Roar,  in  the  Hebrew  pre- 
terite— have  roared.  The  rendering  of  the  verb  is  uniform ;  see  on  Ps.  xxxviii.  8. 
It  is  applied  to  the  roar  of  lions  over  their  px'ey.  For  congregations  Ainsworth,  Ame- 
sius,  Tremellius  and  Junius  have  synagogues ;  as  our  translators  have  in  v,  8.  It  is 
not  certain  when  synagogue  worship  began.  It  is  certain  it  abounded  after  the  resto- 
ration from  Babylon.  All  the  word  can  be  fairly  made  here  to  mean  is  the  set  place 
of  meeting.  Sometimes  it  is  rendered  the  set  time,  the  appointed  time,  for  brevity 
solemnity,  in  the  plural  feasts.  It  is  often  rendered  congregations.  Hengstenberg 
thinks  "  there  is  a  manifest  allusion  to  the  name  of  the  tabernacle  :  '  The  tabernacle 
of  meeting.'  Now  the  import  of  this  name  is  expressly  given  in  Ex.  xxv.  8  ;  xxix. 
42,  48,  45,  46 ;  Num.  xvii.  7.  The  tabernacle  was  so  called,  not  because  the  people 
assembled  there,  but  because  God  met  his  people  there."  These  invaders  not  only 
made  a  violent  and  tumultuous  noise ;  but  they  performed  other  acts  of  like  charac- 
ter. They  set  up  their  ensigns  for  signs.  Ensigns  and  signs  are  the  same  word,  some- 
times rendered  tokens,  wonders.  Here  it  evidently  refers  to  banners  or  emblems  of 
power.  The  import  of  the  phrase  doubtless  is  that  the  tokens  of  their  power  were 
seen  everywhere,  even  in  the  temple,  where  the  tokens  of  Jehovah's  supreme  autho- 
rity had  long  been  displayed. 

5.  A  man  was  famous  according  as  he  had  lifted  up  axes  upon  the  thick  trees.  This 
is  confessedly  a  difiicult  text.  The  renderings  are  various  but  do  not  give  much  light. 
The  senses  gathered  from  it  are  chiefly  two.  One  is  that  among  these  ruthless  invaders 
a  man  Avas  famous  among  his  companions  in  proportion  to  the  part  he  took  in  destroy- 
ing the  curious  wood-work  of  the  temple.  So  Patrick  and  others.  A  still  better 
sense  is  gathered  by  contrasting  this  verse  with  the  next,  q.  d..  In  former  days,  when 
the  temple  was  buildiug,  it  was  esteemed  an  honor  to  fell  and  hew  timber  for  the 
/sanctuary.  Bishop  Hall :  "  It  was  heretofore  thought  an  employment  of  much  honor 
and  merit  in  those  men,  who  did  cut  down  and  square  the  timber-trees  for  the  build- 
ing of  the  holy  sanctuary."  This  seems  also  to  have  been  the  sense  gathered  by  our 
translators : 

G.  Bid  now  they  break  down  the  carved  ivork  thereof  at  once  with  axes  and  hammers. 
What  the  cai-ved  work  of  tlie  temple  was  may  be  seen  in  1  Kings  vi.  18,  29,  32,  35. 
The  utter  destruction  accomplished  by  the  Chaldeans  on  Jerusalem  and  its  buildings 
is  narrated  in  2  Kings  xxv.  8-17;  Jer.  lii.  12-23.  Axes  and  hammers  here  only. 
The  word  rendered  axes  in  v.  5,  is  not  the  same.  Perhaps  that  in  v.  5  is  the  name  of 
axes  proper,  and  this  of  hatchets,  or  small  axes.  Ainsworth  has  beetle;  Jebb  and 
Hengstenberg,  hatchet;  Fry,  hatchets;  and  Alexander,  sledge.     The  reason  for  destroy- 


PSALM  Lxxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  723 

ing  the  carved  wood-work  before  burning  the  temple  was  to  express  contempt  and 
rage,  and  to  secure  the  precious  metal  that  overlaid  the  ceiling  of  the  sanctuary, 

7.  They  have  cast  fire  into  thy  sanctuary.  This  might  suit  the  desecrating  of  the 
holy  city  by  the  Chaldeans,  by  Antiochus,  or  by  the  Romans.  Antiochus  did  not 
burn  the  temple,  but  he  burnt  its  gates.  The  other  invaders  burnt  and  demolished  it. 
They  have  defiled  by  casting  down  the  dwellingplace  of  thy  name  to  the  ground.  Chal- 
dee :  They  have  prostrated  to  the  dust  thy  tabernacle  in  which  thy  name  was  invoked. 
Calvin  :  They  have  polluted  the  dwelling-place  of  thy  name,  levelling  it  with  the  ground. 

8.  They  said  in  their  hearts,  Let  us  destroy  them  together.  Destroy,  never  so  ren- 
dered elsewhere,  but  commonly  vex  or  oppress.  By  them  we  are  to  understand  the 
whole  body  of  the  Jewish  people.  The  enemies  said  all  this  in  their  hearts.  It  was 
their  real  and  cordial  wish.  This  was  shown  by  their  overt  acts :  They  have  burned 
up  all  the  synagogues  of  God  in  the  land.  Synagogues,  see  on  v.  4.  Applied  to  locality 
it  signifies  set  places  of  meeting.  Whether  others  than  the  apartments  of  the  temple 
are  here  referred  to  is  not  certain  ;  but  it  is  highly  probable  that "  places  where  prayer 
was  wont  to  be  made"  and  where  the  law  was  read  and  explained  to  the  people  were 
early  established  in  Judea.  The  fervent  piety  existing  at  times  in  the  Jewish  nation 
would  warrant  the  belief  that  much  was  done  to  cultivate  religious  knowledge  and 
affections  in  social  meetings.  Whether  these  were  held  in  synagogues  properly  so 
called,  or  in  other  structures  we  may  not  now  certainly  know.  But  whatever  the 
edifices  were  invaders  wasted  them  by  fire.  It  is  true  that  all  Israel  were  required  to 
unite  in  the  solemnities  of  the  temple  service  thrice  a  year,  Deut.  xii.  5-16,  and  that 
no  tribe  was  allowed  to  set  up  an  altar  for  itself.  Nor  were  burnt-offerings  at  any 
time  made  in  the  synagogues,  although  sacrifices  by  persons,  or  families  were  allowed 
in  other  places  than  the  temple,  1  Sam.  xvi.  3,  5 ;  xx.  6 ;  1  Kings  xviii.  30-38. 

9.  We  see  not  oiir  signs.  Signs,  see  on  v.  4.  The  meaning  is.  We  no  longer  see  the 
usual  tokens  of  God's  presence  and  supremacy,  to  which  we  have  so  long  been  accus- 
tomed, or.  We  no  longer  see  miracles  wrought  in  our  behalf  as  our  fathers  saw  of  old. 
There  is  no  more  any  prophet.  In  the  first  temple  were  found  the  oracle,  the  holy  fire, 
the  ark  of  the  covenant,  the  cloud  of  glory,  and  the  spirit  of  prophecy.  From  the 
days  of  Nebuchadnezzar,  all  these  were  wanting  except  that  for  a  short  time  God 
sent  Zechariah,  Haggai  and  Malachi  to  prophesy  after  the  Babylonish  cap- 
tivity. The  time  of  the  public  service  of  the  prophets  Jeremiah,  Ezekiel  and  Daniel, 
and  their  relation  to  the  visible  church  after  the  destruction  of  the  first  temple  have 
already  been  explained.  Alexander :  "  The  complaint  of  this,  as  of  a  recent  loss, 
shows  that  the  period  meant  is  not  that  of  the  persecutions  under  Antiochus  Epiphanes, 
when  the  gift  of  prophecy  had  been  withdrawn  for  many  generations."  But  it  is  men- 
tioned as  one  of  the  sad  things  without  saying  how  far  back  it  dated.  And  it  is 
worthy  of  remark  that  the  very  same  thing  is  mentioned  in  1  Maccabees  iv.  46 ;  ix. 
27  ;  xiv.  41.  So  that  this  very  phrase  might  be  used  in  the  songs  of  the  Jews  from  the 
days  of  Jeremiah  to  the  time  of  Zechariah,  and  from  Malachi  to  John  the  Baptist, 
and  from  Titus  to  this  day.  Neither  is  there  among  us  any  that  knoiveth  how  long;  i.  e., 
how  long  these  troubles  shall  last.  On  the  last  two  clauses  compare  Ezek.  vii.  26  ; 
Lam.  ii.  9 ;  Am.  viii.  11  ;  Mic.  iii.  6. 

10.  0  God,  how  long  shall  the  adversary  reproach?  Hoiv  long?  see  on  Ps.  iv.  2; 
vi.  3.  Adversary,  enemy,  foe,  one  tvho  causes  trouble,  sorrow,  distress,  affliction.  Re- 
proach, often  rendered  defy,  also  upbraid,  and  rail  against.  Shall  the  enemy  blaspheme 
thy  name  for  ever?  Enemy,  always  so  rendered ;  also  in  vv.  3,  18.  Blaspheme,  often  so 
rendered,  also  contemn,  despise,  abhor,  provoke.  The  long-suflTering  of  God  could  not  be 
demonstrated,  if  he  sent  condign  punishment  on  the  wicked  as  soon  as  they  go  astray. 


724  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxiv. 

It  is  a  desirable  state  of  miud  and  a  proof  of  a  new  heart  to  be  afflicted  by  wicked- 
ness chiefly  because  it  is  a  dishonor  to  God. 

11.  Why  withdrawest  thou  thy  hand,  even  thy  right  hand?  pluck  it  out  of  thy  bosom. 
Admitting  the  common  version  to  be  correct,  the  sense  seems  to  be,  "  "Why  withholdest 
thou  thy  hand  from  relieving  thy  people  and  putting  down  their  foes  ?  Do  not  stand 
as  an  unconcerned  spectator  of  our  affliction,  with  thy  hand  in  thy  bosom,  but  draw 
it  forth  and  help  thy  people."  This  is  the  best  sense,  perhaps.  But  for  it  some  would 
read  them;  and  for  pluck,  consume.  Several  fine  scholars  gather  this  sense:  "How 
long  wilt  thou  withdraw  thy  hand  ?  Yea,  wilt  thou  withdraw  it  from  the  midst  of 
thy  bosom  ?  Consume,  therefore  these  ungodly  men,  who  so  proudly  despise  thee." 
By  the  right  hand  we  are  to  understand  the  power  of  God.     Strong  pleas  are  urged  : 

12.  Foi'  God  is  my  king  of  old,  working  salvation  in  the  midst  of  the  earth.  The 
first  ground  of  confidence  is  the  long-standing  covenant  relation  of  Israel  with  the 
Almighty ;  he  is  my  king  of  old.  The  second  is  that  he  had  formerly  done  great 
things  for  them  when  oppressed,  working  salvation  (literally  salvations)  for  them  in 
the  midst  of  the  earth,  or  before  the  eyes  of  all  people.  The  history  of  the  Jewish 
nation  and  church  was  made  up  of  a  series  of  well  known  wonders. 

13.  Thou  didst  divide  the  sea  by  thy  strength.  No  doubt  the  reference  is  to  the  pas- 
sage of  God's  chosen  people  through  the  Red  sea,  mentioned  so  often  in  Scripture, 
Ex.  xiv.  16,  21 ;  Josh.  xxiv.  6,  7  ;  Neh.  ix.  11 ;  Ps.  Ixxviii.  13.  But  there  are  allu- 
sions to  the  sea,  which  much  resemble  this,  but  which  have  no  reference  to  the  great 
deliverance  at  the  Red  sea,  as  Job  xxvi.  12 ;  Isa.  li.  15 ;  Jer.  xxxi.  35.  In  all  these 
our  version  speaks  of  dividing  the  sea.  The  verb  is  not  that  used  in  this  verse,  but 
one  that  signifies  to  break,  to  rest,  find  ease,  so  that  to  divide  the  sea  may  mean  to  break 
up  its  waves  so  as  to  make  it  still ;  whereas  the  verb  divide  in  this  vei*se  signifies  to 
sunder,  so  as  to  cleave.  Thou  brakest  the  heads  of  the  dragons  in  the  ^voters.  Drag- 
ons, ivhales  in  Gen.  i.  21 ;  Job  vii.  12 ;  serpents  in  Ex.  vii.  9,  10,  12 ;  sea-monsters 
(margin  sea-calves)  in  Lam.  iv.  3 ;  in  all  other  places  (eight  in  all)  dragons,  Deut. 
xxxii.  33 ;  Neh.  ii.  13 ;  Ps.  xci.  18 ;  cxlviii.  7 ;  Isa.  xxvii.  1 ;  li.  9  ;  Jer.  li.  34,  and  here. 
Perhaps  it  was  not  designed  to  designate  any  particular  kind  of  inhabitant  of  the 
waters.  Mant:  "  What  animal  is  meant  by  this  name  is  not  well  ascertained.  But 
it  seems  to  have  been  some  aquatic  or  amphibious  creature  commonly  known  in  the 
neighborhood  of  Egypt,  but  not  the  crocodile,  as  that  is  noticed  under  a  difierent 
name  in  the  following  verse."  No  sea-monster  had  power  to  hurt  the  Israelites  in 
their  passage  through  the  Red  sea.  Some  of  them  are  said  to  live  a  thousand  years, 
but  God  at  last  breaks,  or  crushes  them,  so  that  they  die.  Alexander  thus  para- 
phrases :  "  Thou  hast  subdued  and  crushed  the  sea  and  its  most  terrible  inhabitants." 
Some  think  that  the  clause  teaches  that  the  cleaving  of  the  waters  of  the  sea  caused 
the  death  of  many  large  fishes.  Others  by  dragons  understand  the  Egyptians,  who 
persecuted  the  Jews.  Some  include  other  foes  besides ;  see  Isa.  li.  9, 10 ;  Ezek.  xxix. 
3,  4.  To  whatever  the  allusion  is,  it  seems  to  designate  an  evil  so  prodigious  as  to 
fill  the  imagination,  Isa.  xxvii.  1 ;  Ezek.  xxxii.  2.  God  controls  all  causes,  all  evils, 
even  such  as  are  monstrous. 

14.  Thou  brakest  the  heads  of  leviathan  in  pieces.  The  word  leviathan  occurs  in 
the  Hebrew  Scriptures  six  times.  In  Job  iii.  8,  it  is  in  the  text  rendered  7»owr?iwi^,  but 
in  the  margin  leviathan.  In  Job  xli.  1,  we  again  have  the  word,  and  the  whole  of 
that  chapter  is  occupied  in  a  description  of  leviathan.  We  have  it  also  in  Ps.  civ. 
26,  and  twice  in  Isa.  xxvii.  1.  The  other  jilace  is  this  verse.  Simonis  thinks  we 
know  neither  the  etymology  of  the  name,  nor  the  language  to  which  it  belongs. 
Perhaps  he  is  right,  though  Gesenius  thinks  otherwise.  Bochart  has  a  lengthened  ar- 
gument to  show  that  the  word  when  used  without  a  figure  means  the  crocodile     Gese- 


PSALM  Lxxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  725 

nius  gives  this  as  the  meaning  in  Job  xli.  1.  A  large  weight  of  modern  authority 
lies  on  that  side.  Some  affirm  that  in  the  Egyptian  language  Pharaoh  signifies  eroGO 
dile.  Here  the  reference  seems  to  be  rather  to  the  princes  of  Egypt  than  to  its  mon- 
arch, for  we  have  heads  of  leviathan,  the  word  rendered  heads  often  signifying  chiefs, 
captains.  Tholuck :  "  He  calls  the  nation  of  the  Egyptians  a  monster,  and  a 
crocodile  of  the  water,  because  that  rapacious  beast  is  peculiar  to  the  river  Nile." 
This  relieves  the  clause  of  considerable  difficulty,  and  there  is  no  place  where  such  a 
view  would  not  give  a  good  sense.  And  [thou]  gavest  him  to  be  meat  to  the  people  in- 
habiting the  wilderness.  If  this  means  that  the  bodies  of  the  Egyptians,  drowned  in 
the  Red  sea  were  washed  ashore,  and  became  food  for  beasts  of  prey,  all  is  plain  and 
easy.  The  original  would  bear  this.  '  The  people  inhabiting  the  wilderness^  is  in 
Hebrew  one  short  Avord,  Ziim.  It  occurs  six  times,  and  is  thrice  rendered  '  wild 
beasts  of  the  desert,'  Isa.  xiii.  21 ;  xxxiv.  14 ;  Jer.  1.  39 ;  see  on  Ps.  Ixxii.  9.  Tho- 
luck: "The  pursuing  hosts  of  Pharaoh  were  drowned  in  the  waters  and  their  bodies 
cast  ashore  to  become  the  food  of  jackals,  the  inhabitants  of  the  wilderness."  Nor 
did  God's  wonders  then  cease. 

15.  Thou  didst  cleave  the  fountain  and  the  flood.  Cleave,  applied  to  hatching  eggs, 
to  splitting  wood  or  rocks,  to  dividing  the  sea,  Isa.  lix.  5 ;  xlviii.  21 ;  Ecc.  x.  9 ;  Ps. 
Ixxviii.  13.  Here  the  reference,  as  some  think,  is  to  the  opening  of  the  Eed  sea  to 
make  a  way  for  the  Israelites,  or  to  the  passage  of  the  Jordan,  as  recorded  in 
Josh.  iii.  14-17.  Alexander  prefers  the  latter.  But  Calvin,  Scott  and  others  apply 
it  to  the  cleaving  of  the  rock,  whence  gushed  the  stream  of  water  for  the  supply  of 
the  wants  of  the  j^eople.  This  is  admissible  ;  and  is  supported  by  the  Chaldee.  It 
makes  the  description  more  rapid,  and  so  coincides  with  the  best  rules  of  poetry. 
Besides,  the  opening  of  rivers  is  specially  named  in  the  next  clause :  Thou  driedst 
up  mighty  rivers.  The  chief  difficulty  here  is  that  more  than  one  river  is  mentioned. 
The  Chaldee  names  three,  the  Arnon,  the  Jabbok  and  the  Jordan.  This  interpre- 
tation is  supported,  in  part,  by  the  record  in  Num.  xxi.  12-16,  from  which  it  is  clear 
that  God  dried  up  at  least  another  river  besides  the  Jordan. 

16.  The  day  is  thine,  the  night  also  is  thine :  thou  hast  prepared  the  light  and  the  sun, 
Geu.  i.  3-5,  14-18 ;  Ps.  viii.  3 ;  xix.  1-6 ;  cxxxvi.  7-9 ;  Isa.  xlv.  7 ;  Matt.  v.  45,  are 
parallel  passages.  The  passage  in  Isa.  xlv.  7,  was  uttered  for  the  very  purpose  of 
claiming  for  God  before  the  Persian  Cyrus  the  honor  of  creating  the  darkness  and  the 
light,  both  of  which,  in  their  alternations,  are  great  blessings. 

17.  ThoM  hast  set  all  the  borders  of  the  earth.  Set,  prepared,  established,  fixed.  Bor- 
ders, elsewhere  bounds,  coasts.  The  earth  has  the  exact  size  and  configuration,  and  the 
precise  quantity  of  sea  and  of  dry  land,  and  is  divided  by  national  boundaries  in  the 
Avay  that  the  Almighty  determined.  He  is  the  author  of  all  nature  and  the  father  of 
all  nations,  Deut.  xxxii.  8;  Ps.  xxiv.  1,  2;  Acts  xvii.  26.  TJiou  hast  7nade  summer 
and  winter.  Though  day  and  night,  summer  and  Avinter,  are  brought  about  according 
to  what  men  call  the  course  of  nature,  yet  the  laws  of  nature  are  nothing  but  the 
usual  modes  of  divine  operation  in  nature.  Alexander :  "  God  is  not  only  the  ordainer 
of  these  changes,  but  the  avithor  of  the  causes  which  produce  them." 

18.  Remember  this,  that  the  enemy  hath  reproached,  0  Lord,  and  that  the  foolish 
people  have  bla.'rphemed  thy  name.  Enemy,  as  in  vv.  3-10.  Foolish,  rendered  also /oo^, 
vile,  2  Sam.  iii.  33  ;  Isa.  xxxii.  5.  On  the  verbs  rendered  reproached  and  blasphemed, 
see  on  v.  10 ;  also  on  v.  22.  Some  govern  the  word  Jehovah  by  reproached.  Others 
have  it  as  in  the  common  version. 

19.  Oh  deliver  not  the  soul  of  thy  turtledove  unto  the  mxdtitude  of  the  wicked.  The 
church  is  here  called  thy  turtledove,  because  she  is  gentle,  sorrowful,  defenceless,  hating 
noise  and  strife,  having  neither  a  disposition  nor  weapons  to  protect  herself,  and  being 


726  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxiv. 

loved  of  God.  Her  enemies  have  always  been  a  multitude,  elsewhere  rendered  a  troop. 
Of  the  wicked  is  supplied  by  our  translators.  The  reference  is  to  the  enemy  of  former 
verses.  He  repeats  the  request  in  other  words :  Forget  not  the  congregation  of  thy  poor 
for  ever.  God's  poor  are  the  meek,  the  humble,  the  afflicted  of  his  church.  Congre- 
gation, in  the  preceding  clause  rendered  multitude ;  but  there  applied  to  the  wicked, 
//,e?-e  to  the  righteous. 

20.  Have  respect  unto  the  covenant.  Have  respect,  elsewhere  consider,  regard,  look  tg. 
Covenant,  so  rendered  with  great  uniformity.  It  refers  to  the  engagement  of  Jehovah 
to  be  the  God  of  his  people.  He  urges  this  the  more.  For  the  dark  j^laees  of  the  earth 
are  full  of  the  habitations  of  cruelty.  Cresswell:  "For  the  dark  places  of  the  earth,  i.  e., 
tiie  caverns  of  Judea,  are  ftdl  of  the  habitations  of  violence,  i.  e.,  of  men  who  live  by 
rai)ine."  Clarke :  "  The  caves,  dens,  woods,  etc.,  of  the  land,  are  full  of  robbers,  cut- 
throats, and  murderers,  who  are  continually  destroying  thy  people ;  so  that  the  holy 
seed  seems  as  if  it  would  be  entirely  cut  off,  and  the  covenant  promise  thus  rendered 
void."  Perhaps  it  is  better  here  to  read  earth  than  land,  and  to  extend  the  description 
to  the  whole  world,  asking  God  to  keep  his  covenant  with  his  people,  else  they  will 
become  like  the  rest  of  the  world  addicted  to  'injustice  and  violence,'  to  'wrong  and 
outrage.' 

21.  Oh  let  not  the  oppressed  return  ashamed:  let  the  poor  and  needy  praise  thy  name. 
Patrick :  "  0  let  not  thy  poor  afflicted  servant,  who  implores  thy  aid  against  these 
barbarous  oppressors,  be  denied  his  suit,  and  go  away  ashamed  to  see  himself  disap- 
pointed of  his  hope ;  but  let  him,  and  all  the  rest  of  thy  miserable  people,  who  were 
never  in  greater  need  of  thy  help,  be  restored  to  praise  thy  goodness  in  their  ancient 
possessions." 

22.  Arise,  0  God,  plead  thine  oum.  cause.  The  cause  of  his  saints  is  the  cause  of 
God.  He  has  united  his  honor  with  their  final  deliverance  and  their  complete  success. 
Whoso  reproaches  God's  people  for  trusting  in  Jehovah  reproaches  the  Almighty  him- 
self: Reme^nheri-  how  the  foolish  reproacheth  thee  daily ;  see  on  v.  18. 

23.  Forget  not  the  voice  of  thine  enemies.  The  petition  is  that  God  in  judging  be- 
tween his  people  and  their  foes  would  decide  the  controversy  according  to  the  tenor 
of  the  language  used  by  the  wicked.  Or  the  prayer  may  import  that  all  sin  has  a 
tongue  and  continually  calls  for  vengeance,  as  did  the  blood  of  Abel,  and  the  sin  of 
Sodom,  Gen.  iv.  10;  xviii.  21.  Both  views  lead  to  the  same  result.  Thctmmdt  of 
those  that  rise  tip  against  thee  increaseth  coniinually.  When  wickedness  is  rampant  and 
outrageous,  it  is  time  for  God  to  work.  The  more  unendurable  any  state  of  things 
becomes,  the  louder  may  we  call  for  help.  It  is  remarkable  that  the  Psalm  closes 
without  any  expression  of  hope  of  deliverance.  Home:  "While  speaking,  the  church 
seems  to  hear  the  tumultuous  clamors  of  the  approaching  enemy,  growing  every  minute 
louder  as  they  advance :  and  we  leave  the  '  turtle-dove'  without  the  divine  assistance, 
ready  to  sink  under  the  talons  of  the  rapacious  eagle." 

Doctrinal  and  Practical  Remakks. 

1.  So  uniform  is  the  experience  of  God's  people  in  all  ages  that  the  Maschils  of 
Asaph  or  David  suit  them  thousands  of  years  after  they  were  w-ritten. 

2.  It  is  not  sinful,  but  oftentimes  a  part  of  our  religious  duty  to  inquire  why  the 
Lord  deals  thus  and  so  Avith  us,  v.  1.  How  else  should  we  discover  the  end  of  the 
Ijord  in  the  chastisements  he  sends  upon  us?     God  did  not  condemn  Job  for  s(/ doing. 

3.  Slade :  "  It  is  sad  and  distressing  for  the  people  of  God  to  behold  the  wicked  in 
the  exercise  of  their  ungodly  power ;  insulting  the  worshippers  and  Avoi-ship  of  their 
Lord,  casting  dislionor  upon  their  holy  religion,  and  ready  to  defile  and  destroy  the 
house  of  God  itself."     Are  you  grieved  for  the  affliction  of  Joseph  ? 


PSALM  Lxxiv.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  727 

4.  We  cannot  too  carefully  guard  both  our  hearts  and  lives  against  everythinj^ 
which  might  tend  to  bring  God's  displeasure  in  the  form  of  public  calamities  upon 
the  church  or  nation.  When  disasters  stalk  abroad,  it  is  often  our  only  comfort  that 
we  have  not  been  willing  instruments  in  the  hands  of  wicked  men  or  fallen  angels, 
in  bringing  down  the  divine  wrath. 

5.  Whatever  God  may  do  with  guilty  nations  and  degenerate  churches,  it  is  a 
blessed  truth  that  he  will  never  destroy  the  sheep  '  whom  he  has  purchased  and  brought 
into  his  pasture,  and  iii  whom  he  dwells  by  his  Spirit,'  v.  1 ;  John  x.  28,  29. 

6.  It  is  no  new  thing  for  the  church  of  God  to  be  left  in  such  circumstances  as  to 
compel  her  to  utter  loud  and  bitter  cries  and  complaints.     This  Psalm  throughout. 

7.  Let  all  God's  people  ever  plead  his  relation  to  them,  and  their  relation  to  him, 
vv.  1,  2,  4,  7,  8,  10,  12,  19.  They  may  well  remind  him  that  they  are  the  sheep 
of  his  pasture,  and  thus  magnify  the  free  and  distinguishing  grace,  which  made  them 
to  differ  from  others.  They  may  call  themselves  his  congregation,  his  company,  his 
assembly;  by  his  gracious  and  merciful  presence,  and  the  indwelling  of  his  Spirit 
distinguished  from  all  other  assemblies,  companies  and  congregations.  '  The  very 
houses  in  which  they  meet  are  the  divelling-places  of  Jehovah's  name.  Even  their  most 
common  places  of  meeting,  whether  called  synagogues,  houses  of  prayer,  schools  of 
the  pi'ophets,  chapels,  or,  in  times  of  persecution,  conventicles,  are  sacred  in  the  eyes 
of  him  who  governs  all  things.  This  is  as  true  under  the  Gospel  as  under  the  old 
dispensation.  Matt,  xviii.  20.  Let  them  ever  plead  that  Jehovah  is  their  King,  and 
that  he  has  been  so  of  old,  ivorhing  salvation  hi  the  midst  of  the  earth.  Let  them  urge 
that  if  the  church  is  weak,  sad,  defenceless,  she  is  still  the  Lord's  turtle-dove. 

8.  It  is  not  possible  that  God  should  be  indifferent  to  the  miseries  of  his  people,  nor 
to  the  violence  of  their  enemies.  In  due  time  he  will  lift  up  his  feet,  he  will  hasten  to 
avenge  his  own  elect,  V.  3 ;  Luke  xviii.  7.  See  2  Maccabees  vi.  14-16.  Though  not 
inspired,  it  embodies  the  substance  of  what  is  often  declared  in  God's  word. 

9.  It  is  not  unusual  with  the  Almighty  to  seem  long  to  delay  deliverances  to  his 
afflicted  people.  Oftentimes  their  desolations  and  tribulations  appear  perpetual,  v.  4. 
Such  an  impression  is  made  by  these  facts:  1.  Sin  is  a  terrible  evil,  very  difficult  to 
cure,  and  requiring  severe  chastisement;  2.  When  we  are  sufieriug,  time  seems  much 
longer  to  us  than  when  Ave  are  in  the  midst  of  enjoyments. 

10.  The  more  cruel,  brutish  and  violent  men  are,  the  more  earnestly  should  God's 
people  call  on  his  holy  name,  vv.  4,  6,  7,  8,  10,  18,  22,  23. 

11.  Any  voluntary  and  hearty  connection  with  the  cause  of  God  is  honorable,  and 
shall  be  so  declared  in  the  last  day.  God  took  it  well  of  David  that  he  meditated 
the  building  of  the  temple.  He  made  men  famous,  who  even  did  the  carved  work  of 
the  sacred  edifice,  v.  5.  Under  the  Gospel  even  the  giving  of  a  cup  of  cold  water  to 
a  disciple  out  of  love  to  Christ,  shall  meet  an  everlasting  reward. 

12.  We  do  but  deceive  ourselves  when  we  believe  that  the  unregenerate  delight  in 
anything  more  than  in  the  destruction  of  all  good,  vv.  6,  7,  8.  Be  not  surprised,  0 
child  of  God,  when  thou  seest  false  professors  or  avowed  enemies,  doing  wickedly  in 
the  church,  scattering  fire-brands,  arrows  and  death,  boasting  of  their  triumphs  and 
trophies,  insulting  the  humble,  hindering  much  good  and  offending  against  the  genera- 
tion of  God's  children. 

13.  The  hearts  of  God's  people  must  be  sad  when  they^ck  the  usual  tokens  of 
God's  presence,  v.  9.  Especially  is  this  true  when  they  are  driven  from  his  house  and 
his  ordinances.     How  could  it  be  otherwise? 

14.  Afflictions  seldom,  if  ever,  come  single.  What  an  assemblage  of  miseries  is  re- 
corded in  this  one  ode!  Commonly  it  happens,  as  saith  the  prophet  Ezekiel,  vii, 
26,  27. 


728  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxiv. 

15.  To  us  who  have  a  full  revelation  of  the  mind  and  will  of  God  on  all  matters 
affecting  truth,  duty  and  destiny,  it  may  seem  a  small  matter  to  want  the  presence  of 
a  living  prophet.  But  it  was  far  different  with  the  church  of  old,  v.  9.  Then  many 
of  the  most  glorious  truths  of  religion  both  as  to  the  course  of  providence  and  the 
plan  of  salvation  were  but  dimly  shadow'ed  forth. 

16.  Yet  even  we  may  long  for  light,  and  desire  to  know  more  than  we  do,  and  to 
inquire  how  long  our  calamities  shall  last,  v.  9. 

17.  It  may  give  us  an  insight  into  the  true  nature  of  wickedness,  when  we  see  that 
rising  to  its  height,  it  reproaches  and  blasphemes  God  himself,  vv.  10,  18,  22.  The 
wicked  foam  out  their  own  shame.     They  outrageously  insult  the  God  of  heaven. 

18.  We  may  well  ask  God  to  work,  v.  11.  Every  day  our  enemies  are  too  mighty 
for  us.  Always,  except  when  checked  by  his  almighty  power,  they  are  gaining  some 
advantage  against  the  truth. 

19.  God's  people  should  '  intermingle  meditations  with  their  prayers.'  Thus  they 
-liall  'acquire  renewed  vigor  to  their  faith,  and  stir  up  themselves  to  greater  earnest- 
ness' in  supplication,  v.  12.  Especially  let  them  think  over  the  history  of  the  church 
in  troublous  times  and  in  days  of  persecution. 

20.  God  has  ever  been  famous  for  doing  great  things  and  mighty,  marvellous  things 
which  men  do  well  to  tell  to  one  another,  vv.  12-17. 

21.  It  is  for  the  unspeakable  consolation  of  God's  people  that  the  author  of  crea- 
tion and  of  universal  providence,  is  the  author  of  redemption,  vv.  13-17.  Therefore, 
they  need  not  fear. 

22.  Inspired  men  did  not  rail  or  revile,  but  taught  a  simple  and  important  truth,  when 
they  asserted  that  sin  was  folly  and  sinners  fools,  vv.  18, 22. 

23.  As  the  feebleness  and  poverty  of  the  church  are  good  reasons  for  committing  her 
to  the  care  of  God,  so  Ave  are  assured  that  for  these  things  God  will  not  cast  her  off*, 
but  will  rather  save  her,  vv.  19,  21. 

24.  Those  persons  and  preachers,  who  decline  to  think  and  speak  of  gospel  mercies 
and  free  salvation  as  secured  by  covenant,  do  deprive  themselves  and  others  of  much 
of  the  blessed  comforts  of  God's  word.  Such  was  not  the  manner  of  the  inspired 
Psalmist,  v.  20.  Tholuck :  " '  Look  upon  the  Covenant.'  This  is  the  eternal  asylum 
of  the  saints  of  God  even  in  the  greatest  peril.  And  though  they  have  broken  it, 
shall  the  unbelief  of  man  make  the  faithfulness  of  God  without  effect  ?  Rom.  iii.  3 ;" 
2  Tim.  ii.  13. 

25.  How  extreme  the  wretchedness  of  not  having  the  true  religion,  v.  20.  Truly 
they  do  multiply  their  sorrows  that  hasten  after  another  God. 

26.  When  we  can  truly  plead  that  our  cause  is  God's  own  cause,  we  need  never 
fear  the  want  of  success  in  prayer,  though  the  answer  may  for  awhile  be  delayed,  v.  22. 

27.  If  we  are  compelled  to  close  our  most  solemn  and  urgent  devotions,  and  our 
most  earnest  supplications,  without  seeing  one  ray  of  light  beaming  upon  our  path,  it 
may  comfort  us  to  remember  that  so  the  pious  Psalmist  closed  this  complaint,  v.  23. 
To  hope  against  hope  is  the  most  blessed  kind  of  hope. 

28.  Let  us  pray  without  ceasing.  "  We  may  do  more  by  our  prayers  than  the 
mightiest  by  their  weapons :  the  poor  may  do  as  much  as  the  rich  ;  and  more,  if  they 
be  poor  in  spirit" 

29.  It  is  well  when  our  complaints  relate  chiefly  not  to  our  own  temporal  interests, 
but  to  the  injury  done  to  religion  by  the  course  of  the  wicked,  and  to  the  want  of  the 
gracious  presence  of  God.  Asaph  did  not  complain  of  personal  discomforts,  nor  of 
the  want  of  armies,  or  of  captains,  or  of  horsemen,  but  of  the  absence  of  God's  pre- 
sence, and  of  the  dishonor  done  to  religion. 

30.  The  only  liope  of  the  church  is  in  God  himself     Unless  he  be  with  us  and  for 


PSALM  Lxxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  729 

us  '  there  is  no  stacding  before  an  enraged  multitude,  especially  when  armed  with 
power  and  filled  with  barbarous  rage.' 


Psalm  lxxv. 

To  the  chief  Musician,  Al-taschith,  A  Psalm  or  Song  of  Asaph. 

1  Unto  thee,  O  God,  do  we  give  thanks,  imto  thee  do  we  give  thanks :  for  that  thy  name  is  near 
thy  wondrous  works  declare. 

2  When  I  shall  receive  the  congregation  I  will  judge  uprightly. 

3  The  earth  and  all  the  inhabitants  thereof  are  dissolved:  I  bear  up  the  pillars  of  it.     Selah. 

4  I  said  unto  the  fools,  Deal  not  foolishly :  and  to  the  wicked.  Lift  not  up  the  horn : 

5  Lift  not  up  your  horn  on  high :  speak  not  with  a  stiff  neck. 

6  For  promotion  cometh  neither  from  the  east,  nor  from  the  west,  nor  from  the  south. 

7  But  God  is  the  judge :  he  putteth  down  one,  and  setteth  up  another. 

8  For  in  the  hand  of  the  Lord  there  is  a  cup,  and  the  wine  is  red ;  it  is  full  of  mixture ;  and  he 
poureth  out  of  the  same :  but  the  dregs  thereof,  all  the  wicked  of  the  earth  shall  wring  themi  out, 
and  drink  them. 

9  But  I  will  declare  for  ever;  I  will  sing  praises  to  the  God  of  Jacob. 

10  All  the  horns  of  the  wicked  also  will  I  cut  off;  but  the  horns  of  the  righteous  shall  be  exalted. 

ON  the  title  see  on  titles  of  Psalms  iv.  xxx.  Ivii.  On  the  authorship  of  this  poem 
see  Introduction,  §  4,  and  on  Psalms  1.  Ixxiii.  Ixxiv.  There  is  no  good  reason 
for  doubting  that  it  was  written  by  the  author  of  those  compositions.  It  is  but  can- 
did, however,  to  say  that  many  learned  men  ascribe  it  to  a  much  later  writer  than 
the  cotemporary  of  David.  Of  those,  who  thus  hold,  some  admit  with  Hengstenberg, 
that  the  Psalm  is  prophetic.  If  so,  it  at  once  removes  one  of  the  chief  arguments  in 
favor  of  a  later  authorship.  Scott  dates  it  B.  C.  1048.  Clarke  affixes  no  date. 
Alexander :  "  The  immediate  historical  occasion  we  have  no  direct  means  of  ascer- 
taining." This  is  quite  true.  It  is  mere  conjecture  that  fixes  it  to  David's  accession 
to  the  throne,  the  pestilence  sent  for  numbering  the  people,  or  the  destruction  of  Sen- 
nacherib's army.  We  have  here  Elohim  God  and  Jehovah  Lord,  on  which  see  on 
Ps.  iii.  2 ;  i.  2.     On  Selah  see  Introduction,  §  15. 

1.  TJnto  thee,  0  God,  do  we  give  thanks,  unto  thee  do  we  give  thanks.  Give  thanks, 
as  in  Ps.  vi.  5  ;  also  rendered  praise,  confess.  The  repetition  expresses  much  liveliness. 
The  Hebrew  verb  is  in  the  preterite,  but  is  no  doubt  correctly  rendered  here.  Calvin 
gives  it  in  the  future.  The  cause  for  such  worship  is  next  stated  :  For  that  thy  name 
is  near  thy  wondrous  works  declare.  Near,  nigh,  at  hand.  There  is  no  better  rendering. 
God's  name  is  here  put  either  for  God  himself,  or  for  that  by  which  he  makes  himself 
known.  Both  senses  are  authorized.  God's  presence  is  declared  by  his  wondrous 
works,  miracles,  or  marvellous  works.  God's  providence  is  always  bringing  wonders 
to  pass  and  evincing  his  presence  with  his  people.  Hengstenberg :  "  One  of  God's 
wonders  placed  before  the  eyes  gives  reality  also  to  all  the  others." 

2.  When  I  shall  receive  the  congregation  I  ivill  judge  uprightly.  There  is  some  doubt 
whether  the  translation  of  this  verse  is  correct ;  although  it  is  supported  by  Fabri- 
tius,  Piscator,  Junius  and  Tremellius,  Calvin,  Venema,  Amesius,  Hare,  Jebb  and  the 
church  of  England.  Some  of  the  variations  are  unintelligible ;  some  convey  a  poor 
sense ;  others  substantially  support  the  common  version.     Of  the  latter  class  a  few  arc 

92 


730  STUDIES  IN  THE  BOOK  01    PSALMS.  [psalm  lxxv. 

cited  :  Ainsworth  :  When  I  shall  receive  the  appointment,  I  will  judge  righteousness  ; 
Green :  When  I  shall  receive  again  the  courts  of  justice,  I  Avill  judge  uprightly ; 
Edwards:  AVhcu  the  proper  time  is  come,  I  execute  righteous  judgment ;  Hengstenberg 
(with  whom  some  agree)  is  still  different :  For  I  shall  fix  a  time  when  I  shall  judge  right- 
eously. Evidently  one  person  is  the  speaker  here.  That  person  is  either  David  as  king 
of  Israel,  or  Messiah  as  typified  by  David  or  God  as  Judge  of  the  whole  earth.  If  we 
regard  the  speaker  as  David  or  as  Christ,  the  common  version  is  perhaps  best.  Then 
the  sense  is  that  David  as  type,  or  Messiah  would  reign  in  equity.  But  if  the  speaker  is 
God,  the  Judge  of  all,  then  the  sense  is  that  God  has  set  the  time,  when  in  his  infinite 
wisdom  and  mercy  he  will  deliver  his  people,  and  that  the  whole  matter  of  administering 
succor  is  in  his  power,  not  in  theirs,  and  that  he  will  effectually  do  all  they  need, 
though  it  involves  the  overthrow  of  their  enemies.  Arnd :  "  Our  God,  who  governs 
the  world  by  his  omnipotence  and  wisdom,  has  appointed  to  all  things  a  boundary, 
and  has  also  fixed  a  time  and  an  hour  for  his  judgment,  and  when  this  comes,  he 
reveals  his  judgments,  and  no  man  can  hinder  them."  Alexander  :  "  The  parties  to 
be  tried  are  the  foes  and  oppressors  of  God's  people." 

3.  The  earth  and  all  the  inhabitants  thereof  are  dissolved.  The  ancient  versions  are 
quite  uniform  in  their  rendering,  except  that  for  dissolved  or  melted  the  Syriac  has 
abased  or  laid  low.  We  have  no  right  to  change  the  Hebrew  text,  as  Houbigant 
does,  so  as  to  read :  The  earth  and  all  the  inhabitants  are  established.  The  meaning 
of  the  clause  is  well  given  by  Clarke :  "  The  earth  and  all  its  inhabitants  depend  on 
me;  and  whenever  I  withdraw  the  power  by  which  they  exist  and  live,  they  are 
immediately  dissolved."  Dissolved,  in  Ps.  xlvi.  6,  melted.  The  clause  declares  that 
nothing  has  stability  but  as  God  gives  it,  and  that  though  the  whole  world  were 
leagued  against  God  and  his  church,  yet  at  his  will  they  should  melt  away.  He  has 
power  to  do  anything.  I  bear  up  the  pillars  of  it  [the  earth.]  The  Chaldee  and 
several  other  ancient  versions :  I  have  established  its  pillars  forever ;  Calvin :  I  will 
establish  the  pillars  of  it.  The  Hebrew  verb  is  in  the  preterite  and  primarily 
signifies  to  iveigh.  He,  who  made  the  earth,  can  easily  destroy  it,  or  do  anything 
else  requiring  the  exertion  of  omnipotent  power.  He  can  defend  his  church  against 
all  her  adversaries. 

4.  I  said  to  the  fools,  deal  not  foolishly.  The  speaker  in  this  verse  is  no  doubt  the 
prophet,  inspired  by  the  Holy  Ghost.  Fook,  literally  boasters.  Foolishly,  boastfully. 
Bythner  thinks  madness  enters  into  the  meaning  of  those  words.  No  doubt  all 
wicked  exultation  is  an  act  of  madness.  The  triumph  of  the  wicked  is  short.  And 
to  the  wicked.  Lift  not  up  the  horn.  The  fools  of  the  first  clause  are  the  wiclced,  or 
ungodly  of  this.  Two  explanations  are  given  of  lifting  up  the  horn.  One  is  that  the 
"metaphor  is  borrowed  from  the  habits  of  horned  animals,  and  is  nearly  equivalent 
to  the  act  of  holding  the  head  high,  as  a  sign  of  pride."  Perhaps  a  better  explana- 
tion is  that  some  eastern  nations  to  this  day,  on  occasions  of  celebrating  victory  or 
of  making  merry,  use  an  ornament  for  the  head  made  in  the  shape  of  a  horn.  This  horn 
is  of  a  conical  form,  and  when  massive  necessarily  gives  to  the  Avearer  an  appearance 
of  stiffness  in  the  neck.    If  this  is  correct,  it  explains  well  the  words  of  the  next  verse. 

5.  Lift  not  up  your  neck  on  high:  speak  not  urith  a  stiff  neck.  For  stiff'  neck  Park- 
hurst  reads  retorted  neck,  and  remarks  that  "this  is  a  well-known  gesture  of  pride, 
contempt  or  disdain."  The  word  rendered  stiff  is  elsewhere  rendered  hard,  grievous 
and  arrogancy,  1  Sam.  ii.  3;  Ps.  xxxi.  18;  xciv.  4.  The  prophet  further  warns  the 
wicked  against  their  haughtiness  by  reminding  them  that  any  apparent  advantage 
one  man  has  over  another  is  solely  by  the  ordering  of  providence: 

6.  For  promotion  cometh  neither  from  the  east,  nor  from  the  west,  nor  from  the  south. 
Promotion,  in  the  Hebrew  plural,  rendered  by  Calvin  exaltations;  by  Piscator,  Fab- 


PSALM  Lxxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  731 

ritius,  Junius  and  Tremellius,  Amesius,  Edwards,  Jebb  and  Fry,  exaltation;  by- 
Green,  advancement.  But  for  exaltations  some  read  vioimtains.  Veuema  has  it: 
Because  nothing  is  from  the  east  and  the  west,  from  the  desert  and  the  mountains.  The 
north  is  not  mentioned,  unless  it  is  inchided  under  the  word  we  render  south,  Avhich  is 
literally  desert;  by  wliich  it  is  generally  agreed  there  is  reference  to  the  great  desert 
on  the  south:  but  others  include  the  wilderness  of  Damascus,  which  lay  to  the  north, 
1  Kings  xix.  15.  If  this  is  correct  every  quarter  is  included.  However  we  may 
understand  particular  phi-ases,  we  can  hardly  doubt  that  the  meaning  of  the  prophet 
is,  that  tlie  threatened  evils  could  not  be  averted,  the  impending  ruin  could  not  be 
turned  aside  by  human  aid  from  any  quarter.  All  this  was  to  prepare  the  mind  for 
the  truth  of  the  next  verse : 

7.  But  God  is  the  judge:  he  putteth  down  one,  and  setteth  iq)  another.  It  is  by  him 
that  kings  reign,  and  princes  decree  justice.  Hammond  well  says  that  the  word 
rendered  judge  "signifies  somewhat  more  than  an  oYdinaij  justic^iary ;  for  to  such  it 
scarcely  belongs  to  bestow  honors  and  preferments  at  pleasure.  It  is  the  style  by 
which  the  captains  and  managers  of  the  wars  of  the  people  of  Israel  were  styled,  as 
Gideon  and  Samson."  Jehovah  "being  the  sovereign  Lord  and  Governor  of  the 
world  easily  lays  those  low  that  proudly  exalt  themselves  against  his  authority ;  and 
lifts  up  those  that  humbly  submit  themselves  unto  him."  Warner  thinks  here  is  an 
allusion  to  astrology,  and  that  the  meaning  is  that  the  fortunes  of  men  are  not 
governed  by  the  planets  but  by  God's  providence.  Although  the  general  tenor  of 
God's  providence  is  mild  and  long-suffering,  yet  even  he  will  not  permit  the  wicked 
always  to  go  unj)unished: 

8.  For  in  the  hand  of  the  Lord  there  is  a  cup,  and  the  wine  is  red;  it  is  full  of 
mixture;  and  he  poxireth  oid  of  the  same:  hut  the  dregs  thereof,  all  the  ivicked  of  the  earth 
shall  umng  them  out,  and  dri^ik  them.  It  was  common  to  represent  a  portion  good 
or  bad  by  a  cup.  Blessings  are  so  represented  in  Ps.  xvi.  5;  xxiii.  5.  But  evils, 
afflictions,  and  awful  judgments  are  frequently  represented  in  the  same  way,  Ps.  xi. 
16;  Ixxiii.  10;  Isa.  li.  17;  Jer.  xxv.  15;  Ezek.  xxiii.  31-34;  Matt.  xx.  22;  xxvi.  39; 
John  xviii.  11 ;  Rev.  xiv.  10 ;  xvi.  19.  There  is  probably  a  reference  to  wines  drugged 
till  they  produced  the  most  terrible  effects.  But  whether  this  is  so  or  not,  the  general 
character  of  the  imagery  unmistakably  represents  'fear,  distress,  despondency,  horror, 
infatuation,  anguish  and  despair.' 

9.  But  I  will  declare  for  ever ;  I  will  sing  praises  to  the  God  of  Jacob.  The  God  of 
Jacob  was  he,  who  wrought  marvellous  deliverances  from  mighty  and  enraged  enemies. 
The  first  and  second  clauses  are  parallel.  Jehovah  had  so  delivered  his  people  and 
punished  his  enemies,  that  it  was  the  duty  of  piety  humbly  and  tremblingly  to  adore 
and  sing  praises,  sing  psalms,  or  make  music. 

10.  All  the  horns  of  the  wicked  also  will  I  cut  off;  but  the  horns  of  the  righteous  shall 
be  exalted.  For  an  explanation  of  the  metaphors  here  used,  see  on  vv.  4,  5.  There  is 
less  difficulty  in  making  God  the  speaker  here,  than  in  supposing  that  these  are  the 
words  of  Asaph,  or  of  David  represented  by  Asaph,  or  of  the  church ;  though  the 
latter  would  be  admissible,  and  is  adopted  by  Calvin  and  others. 

Doctrinal  and  Practical  Remarks. 

1.  Luther  says,  "this  is  a  Psalm  of  consolation  against  all  turbulent  and  hardened 
hypocrites,  who  boast  of  their  church  and  their  name,  and  despise  all  threatenings, 
and  all  exhortations ;  ever  speaking  like  those  arrogant  hypocrites  in  Ps.  xii.  '  Who  is 
Lord  over  us  ?' "     Let  the  wicked  tremble. 

2,  The  righteous  shall  never  cease  to  give  thanks,  v.  1.  Their  mercies  shall  never 
cease  to  flow ;  and  their  hearts  shall  never  be  unmoved  by  the  divine  kindness. 


732  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxv. 

3.  Neither  here  nor  in  the  next  world  are  marvels  wanting  to  God's  people,  v.  1. 
Henry :  "  There  are  many  works  which  God  does  for  his  people,  that  may  truly  be 
called  wondrous  works,  out  of  the  common  course  of  providence,  and  quite  beyond 
our  expectation." 

4.  By  terrible  things  in  righteousness  God  often  keeps  the  world  in  awe.  The 
xvondroiis  works,  which  save  his  people,  often  confound  his  enemies,  v.  1.  Morison : 
"  The  signs  of  an  avenging  deity  are  the  exertions  of  his  mighty  power  and  outraged 
forbearance." 

5.  Christ's  kingdom  over  the  world,  like  God's  whole  government,  is  righteous,  v. 
2.  In  any  government  nothing  can  compensate  the  want  of  essential  justice.  Christ's 
righteousness  was  not  wrought  out  nor  is  it  manifested  by  trampling  on  law. 

6.  God,  who  made,  can  easily  dissolve,  destroy  the  most  stable  things  known  on  earth, 
V.  3.  Nothing  is  too  hard  for  him.  He  will  work  and  none  can  hinder.  Tholuck : 
"  When  all  around  us  is  in  confusion,  and  the  firmest  strong-holds  give  way,  w^e  should 
still  retain  the  belief,  that  God  is  only  waiting  for  his  set  time." 

7.  He  who  can  thus  dissolve  all  nature  can  also  bear  up  all  things,  so  that  nothing 
shall  perish  but  at  his  bidding,  v.  3.  By  him  all  things  stand  together.  His  power 
is  infinite. 

8.  No  new  thing  happens  to  the  world  when  everything  falls  into  confusion,  when 
rapine  and  injustice  carry  the  day,  when  insolence  holds  the  sceptre  over  the  heads  of 
the  innocent,  Ecc.  v.  8. 

9.  Nothing  is  more  vain  or  mad  than  glorying  in  a  thing  of  nought ;  and  such  is 
everything  but  God,  his  nature,  his  word,  his  grace,  his  blessing,  v.  4.  Man  is  vanity 
and  lies.  Dickson :  "  Such  as  are  acquainted  with  true  wisdom  justly  account  all 
wicked  men  to  be  fools,  forsakers  of  God's  teaching,  and  followers  of  their  own  wit 
and  will,  to  the  ruin  of  their  own  bodies,  souls,  houses  and  fame."  The  higher  the 
wicked  rise  the  more  dreadful  shall  be  their  fall. 

10.  Insolence  is  a  common  ingredient  of  sin  manifested  either  towards  God  or  man, 
v.  5.  There  is  a  general  impression  that  pride  was  the  first  sin  ever  committed.  Per- 
haps it  may  have  been.     Pride  will  make  hell  insufferable. 

11.  The  world  is  full  of  practical  atheism,  vv.  6,  7.  Few  men  really  believe  that 
Jehovah  governs  this  world,  that  everything  happens  by  his  ordering,  and  that  all 
causes,  agents  and  means  are  nothing  without  him.  Forgetfulness  of  God  is  as  com- 
mon as  it  is  dreadful. 

12.  All  we  have  we  have  received ;  and  all  we  have  received  is  from  God,  v.  7. 
This  is  as  true  of  temporal  as  of  spiritual  blessings.     All  come  from  God. 

13.  Much  of  the  language  of  Scripture  respecting  the  punishment  of  the  wicked  is 
admitted  to  be  figurative ;  but  the  figures  used  are  often  of  the  most  terrible  character, 
v.  8.  How  dreadful  must  be  the  doom  of  the  finally  impenitent,  when  the  Bible,  the 
best  expressed  volume  in  the  world,  employs  the  most  terrific  imagery  to  portray  it. 

14.  The  redeemed  on  earth  always  have,  and  the  redeemed  in  glory  ever  shall  have 
themes  of  admiring  gratitude,  calling  them  to  glorify  God  and  to  publish  his  honors 
abroad,  v.  9. 

15.  No  argument  for  the  divine  goodness  to  believers  is  more  fair  or  more  conclu- 
sive than  the  historical,  v.  0.  The  God  of  Jacob,  of  Daniel,  of  Paul  is  still  the  God 
of  all  saints. 

16.  Could  the  righteous  see  how  soon  and  how  terribly  the  wicked  shall  be  cut  off, 
they  would  not  murmur,  or  repine,  or  indulge  envy  at  any  prosperity  granted  to  the 
enemies  of  righteousness,  v.  10. 

17.  Tholuck :  The  "  Psalmist  cannot  grow  weary  with  praising.     His  imperishable 


PSALM  Lxxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  733 

theme  is  the  truth  that  the  righteous  shall  finally  prevail,  v.  10.     To  God's  people 
good  days  are  coming. 

18.  Scott:  "Let  Christian  magistrates  remember  their  obligations  to  him,  from 
whom  they  have  their  authority  ;  that  they  may  judge  righteously,  maintain  by  the 
improvement  of  their  talent,  and  by  all  Scriptural  means,  the  cause  of  piety ;  that 
they  may  crush  the  haughty  oppressor,  and  protect,  advance  and  exalt  the  righteous. 
And  let  the  people  recollect,  from  whom  their  rulers  have  their  authority ;  that  they 
*  may  be  subject  not  only  for  wrath,  but  also  for  conscience'  sake.'" 


Psalm  lxxvi. 

To  the  chief  Musician  on  Neginoth,  A  Psalm  or  Song  of  Asaph. 

1  In  Judah  is  God  known :  his  name  is  great  in  Israel. 

2  111  Salem  also  is  his  tabernacle,  and  his  dwellingplace   in  Zion. 

3  There  brake  he  the  arrows  of  the  bow,  the  shield,  and  the  sword,  and  the  battle.     Selah. 

4  Thou  art  more  glorious  and  excellent  than  the  mountains  of  prey. 

5  The  stouthearted  are  spoiled,  they  have  slept  their  sleep :  and  none  of  the  men  of  might  have 
found  their  hands. 

6  At  thy  rebuke,  O  God  of  Jacob,  both  the  chariot  and  horse  are  cast  into  a  dead  sleep. 

7  Thou,  even  thou,  art  to  be  feared :  and  who  may  stand  in  thy  sight  when  once  thou  art  angry? 

8  Thou  didst  cause  judgment  to  be  heard  from  heaven ;  the  earth  feared,  and  was  still, 

9  When  God  arose  to  judgment,  to  save  all  the  meek  of  the  earth.     Selah. 

10  Surely  the  wrath  of  man  shall  praise  thee :  the  remainder  of  wrath  shalt  thou  restrain. 

11  Vow,  and  pay  unto  the  Lord  your  God:  let  all  that  be  round  about  him  bring  presents  unto 
him  that  ought  to  be  feared. 

12  He  shall  cut  off  the  spirit  of  princes :  he  is  terrible  to  the  kings  of  the  earth. 

ON  the  title  see  on  titles  of  Psalms  iv.  xxx.  The  argument  for  the  authorship  is 
the  same  as  in  Ps.  Ixxv.  Luther  thinks  the  subject  matter  of  this  is  the  same 
as  that  of  Ps.  xlvi.  Alexander  thinks  this  had  respect  originally  to  the  same  histori- 
cal occasion  as  Ps.  Ixxv.  only  that  the  former  was  a  prediction,  while  this  is  a  com- 
memoration of  the  great  event  of  delivering  God's  people.  The  Septuagint  and  many 
moderns  refer  the  Psalm  to  the  occasion  of  the  invasion  of  llie  Assyrians  under  Sen- 
nacherib. Some  think  it  refers  to  the  victory  obtained  by  David  over  the  Philistines 
in  the  valley  of  Rephaim.  The  former  of  these  views  is  the  more  probable.  Neither 
is  certain.  Both  Scott  and  Clarke  date  it  B.  C.  710.  The  names  of  the  Most  High 
in  it  are  Elohim  God  and  Jehovah  Lord,  on  which  respectively  see  on  Ps.  iii.  2 ;  i.  2. 
On  Selah  see  Introduction,  §  15. 

1.  In  Judah  is  God  known.  Tholuck  :  "  The  tribe  of  Judah  designates  the  entire 
nation,  as  in  Ps.  cxiv.  2."  Judah  was  a  powerful  tribe  and  the  seat  of  political  power 
for  the  whole  nation.  God  was  known  by  the  whole  history  of  the  Jewish  nation,  by 
the  laws  and  statutes  he  gave  his  people,  and  by  the  judgments  he  executed.  His 
name  is  great  in  Israel.  God's  name  is  that  by  which  he  makes  himself  known,  Ps. 
cxxxviii.  2.  Israel  was  the  fit  name  of  Jacob  as  the  founder  of  the  Jewish  nation. 
It  here  specially  designates  those  who  know  God  in  prayer,  who  are  Israel  after  the 
Spirit.     "  The  church  of  true  believers  is  now  the  theatre  of  the  glory  of  God." 

2.  In  Salenn  also  is  his  tabernacle.  Salem  and  Jerusalem  are  here  identical.  Many 
of  the  best  scholars,  Jewish  and  Christian,  maintain  that  they  are  always  so,  though 


784  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxvt. 

a,  fe\N  ingenious  writers  have  expressed  a  different  opinion.  The  principal  Scripture.s 
cited  in  the  discussion  are  Gen.  xiv.  18 ;  Josh.  x.  1,  3 ;  xviii.  28 ;  Judges  xix.  10. 
Tabeimacle,  tent,  covert,  pavilion.  And  his  dwellingplace  in  Zion.  Divellingplace, 
refuge,  habitation,  is  strictly  parallel  to  tabernacle ;  as  is  Zion  to  Salem. 

3.  There  brake  he  the  arrows  of  the  bow,  the  shield,  and  the  sword,  and  the  battle. 
Calvin  :  "  The  Assyrians  were  compelled  to  raise  the  siege  by  the  miraculous  interfer- 
ence of  God,  who  in  one  night  destroyed  that  army  with  dreadful  slaughter  by  the 
hand  of  his  angel,  2  Kings,  xix.  35."  To  whatever  event  the  prophet  refers,  the 
breaking  consisted  in  rendering  useless  these  weapons,  and  powerless  the  hostile  array. 
God  often  did  this. 

4.  Thou  art  more  glorious  and  excellent  than  the  mountains  of  prey.  John  Rogers' 
translation:  Thou  art  of  more  honoure  and  myght  than  the  hylles  of  robbei's.  Moun- 
tains are  the  figurative  representations  of  kingdoms,  and  mountains  of  prey  are  king- 
doms that  practise  rapine  and  spoliation.  The  figure  is  drawn  from  mountains  made 
terrible  by  being  inhabited  by  powerful  animals  that  live  on  prey.  Cant.  iv.  8  ;  Nah. 
ii.  11,  12 ;  iii.  1.  The  Psalmist  says  that  God  is  over  and  above  all  earthly  dynasties, 
however  exalted  and  terrible.  Their  glory  fills  a  little  part  of  this  world ;  his  fills 
heaven  and  earth.  Their  glory  is  derived  and  finite ;  his  is  infinite  and  underived. 
Their  glory  is  fleeting;  his  is  eternal.  Their  excellence  may  come  to  nought  in  a  mo- 
ment.    His  is  unchangeable. 

5.  The  stoxdhearted  are  spoiled.  The  Assyrians  and  many  others  invaded  distant 
lands  for  prey,  but  instead  of  getting  it,  their  treasures  carried  with  them  became  a 
spoil  to  the  invaded.  Tholuck :  "  They  came  to  the  mountains  of  Jerusalem  for  prey, 
but  they  were  obliged  to  leave  prey  behind  them  on  those  very  mountains."  All  this 
was  according  to  the  prediction,  Isa.  xiv.  25.  They  have  slep)t  their  sleep.  "They 
slept,  but  never  waked  again."  The  sleep  here  is  the  sleep  of  death.  The  historic 
account  is  brief  and  striking:  "It  came  to  pass  that  night,  that  the  angel  of  the  Lord 
went  out,  and  smote  in  the  camp  of  the  Assyrians  an  hundred  and  four-score  and 
five  thousand :  and  when  they  arose  early  in  the  morning,  behold,  they  were  all  dead 
corpses,"  2  Kings  xix.  35.  Sleep  is  more  than  once  used  in  the  Old  Testament  for 
death,  Ps.  xiii.  3;  Jer.  li.  39,  67;  Nah.  iii.  18.  T\\q  stoxd-hearted  fall  and  perish  as 
easily  as  any  others  before  the  wasting  jiestilence.  They  may  call  themselves  the  lords 
of  the  world.  But  God  often  crushes  them  before  the  moth.  And  none  of  the  men 
of  might  have  found  their  hands.  Chaldee:  They  could  not  take  their  weapons  in  their 
hands ;  Arabic  :  They  were  not  able  to  fill  their  hands.  Hammond  thinks  the  sense 
is,  They  have  not  been  able  to  use  their  hands  for  resistance,  for  offence,  or  even  for 
defence.  Compare  2  Chron.  xxxii.  21.  If  this  Psalm  does  not  refer  to  the  destruc- 
tion of  the  Assyrian  army,  yet  the  failure  of  that  invasion  at  least  furnishes  apt  illus- 
trations of  the  end  of  all  daring  schemes  of  wickedness,  however  magnificently  got- 
ten up. 

6.  At  thy  rehike,  0  God  of  Jacob,  both  the  chariot  and  horse  are  cast  into  a  dead 
sleep.  The  chariot  is  put  for  those  that  rode  in  it  in  stateliiiess.  The  allusion  to  the 
horse  teaches  that  eitlier  their  horses  were  destroyed  by  the  angel,  or  that  their  mas- 
ters being  dead  they  soon  perished  for  want  of  care.  The  historic  narrative  does  not 
mention  what  liecarae  of  the  horses,  though  the  chariots,  drawn  by  the  horses,  are 
mentioned,  and  seem  to  have  been  much  trusted  in.  But  tlie  God  of  Jacob,  the  God 
who  defended  Jacob,  brought  all  their  pomp  to  nothing.  The  dead  sleep  is  death. 
Tholuck:  "The  poet  describes  the  scene,  as  if  we  were  walking  along  with  him 
through  the  camp,  which  so  lately  was  so  full  of  life,  but  is  now  silent  as  death." 

7.  Thou,  even  thou,  art  to  be  feared.  The  repetition  of  thou  gives  a  sense  much  as 
if  the  Psalmist  had  said,  Thou  alone.     To  be  feared,  very  commonly  so  rendered. 


PSALM  Lxxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  735 

To  those,  who  oppose  God,  he  is  terrible.  They  have  good  cause  for  ircmbling.  And 
who  may  stand  in  thy  sight  xohen  once  thou  art  angry  f  This  clause  is  parallel  to  the 
preceding.  Stand,  the  opposite  of  fall,  Ps.  i.  5.  Clarke  :  "  In  the  moment  thy  wrath 
is  kindled,  in  that  moment  judgment  is  executed." 

8.  Thou  didst  came  judgment  to  he  heard  from  heaven :  the  eaiih  feared  and  was  still. 
Hammond  supposes  that  the  descent  of  the  angel  to  destroy  the  Assyrian  army  was 
accompanied  with  "  sensible  attestations  from  nature,  thunders  and  earthquakes," 
as  when  Jonathan  smote  the  Philistine  garrison,  and  "  there  was  trembling  in  the 
host,  in  the  field,  and  among  all  the  people :  the  garrison,  and  the  spoilers,  they  also 
trembled,  and  the  earth  quaked  :  so  it  was  a  very  great  trembling,"  1  Sam.  xiv.  15. 
The  effect  of  the  fear  was  stillness,  that  is,  when  the  Assyrians  were  filled  with  fear, 
for  a  time  there  was  peace,  the  land  of  Israel  had  rest.  Alexander  :  "  The  last  He- 
brew verb  is  especially  applied  to  repose  after  the  noise  and  agitation  of  war.  See 
Josh.  xiv.  15  ;  Judg.  v.  31  ;  Isa.  xiv.  7."     This  remarkable  efiect  was  produced, 

9.  When  God  arose  to  judgment,  to  save  all  the  meek  of  the  earth.  To  judgment,  i.  e., 
to  execute  judgment  upon  his  foes  and  in  behalf  of  his  people,  who  are  the  meek, 
the  humble,  the  poor,  the  afl[licted  of  the  earth. 

10.  Surely  the  lurath  of  man  shall  praise  thee.  God  often  overrules  the  wickedness 
of  men  to  his  own  glory,  as  in  the  cruelty  of  Joseph's  brethren,  in  the  hardness  of 
Pharaoh's  heart,  in  the  betrayal  and  crucifixion  of  Jesus  Christ,  and  here  in  discom- 
fiting the  greatest  and  best  equipped  armies.  Some  think  it  refers  to  the  effects  of 
judgments  on  angry  men  themselves,  bringing  them  to  be  true  worshippers,  Isa. 
xxvi.  9  ;  ITos.  v.  15.  But  the  former  sense  is  the  more  obvious  and  is  commonly  re- 
ceived. Where  the  wicked  passions  of  men  cannot  be  made  conducive  to  God's 
glory,  he  refuses  to  let  them  loose :  The  remainder  of  wrath  shall  thou  restrain.  Re- 
mainder, remnant,  residue.  Restrain,  gird,  gird  in,  well  rendered  restrain.  Clarke : 
"  God  often  so  counterworks  the  evil  designs  of  men  against  his  cause  and  followers, 
that  it  turns  out  to  their  advantage,  and  his  glory ;  nor  does  he  permit  them  to  go 
to  the  extent  of  what  they  have  purposed,  and  of  what  they  are  able  to  perform.  Pie 
suffers  them  to  do  some  mischief,  but  not  all  they  would  or  can  do." 

11.  Vow,  and  pay  unto  the  IjOUH  your  God.  Fou's  were  either  conditional  or  un- 
conditional. The  former  were  made  before  the  benefit  was  received,  and  in  the  hope 
of  making  it  sure.  Such  was  Jacob's  voav  recorded  in  Gen.  xxviii.  20-22.  Uncon- 
ditional vows  were  made  in  gratitude  for  mercies  already  received.  This  was  the 
kind  of  vow  here  called  for.  Jehovah  had  wrought  a  great  deliverance.  It  was 
right  to  renew^  promises  and  engagements  to  be  his,  and  to  serve  him.  These  vows 
could  not  be  innocently  broken  or  forgotten ;  they  must  be  ^^aiVL  The  breach  of 
lawful  vows  is  accompanied  with  great  guilt.  The  next  clause  further  explains  this  : 
Let  all  that  be  round  about  him  bring  jyresents  unto  him  that  ought  to  be  feared.  Those 
round  about  the  Lord  ai"e  his  worshippers,  who  have  seen  his  wondrous  works,  and 
not  the  heathen  nations  around  Judea.  Presents  here  are  votive  offerings.  JJnio 
him  that  ought  to  be  feared,  in  Hebrew  one  word,  literally  to  the  fear,  i.  e.,  to  the  proper 
object  of  fear;  see  Gen.  xxxi.  53;  Isa.  viii.  13. 

12.  He  shall  cut  off  the  spirit  of  princes,  i.  e.,  of  such  princes  as  rise  up  against 
him,  and  persecute  his  church.  Look  at  Pharaoh,  Adoni-bczek,  Saul,  Belshazzar 
and  Sennacherib,  who  soon  after  his  flight  was  slain  by  the  hands  of  his  sons,  Ad- 
rammelech  and  Sharezer,  "  as  he  was  worshipping  in  the  house  of  Nisroch  his  God." 
2  Kings  xix.  37.  Alexander :  "  The  future  form  of  the  verb  includes  a  potential 
sense.  He  can  do  it  when  he  will,  and  he  will  do  it  when  he  has  occasion."  He  is 
terrible  to  the  kings  of  the  earth,  i.  e.,  the  ambitious  and  cruel  kings,  who  wished  to 
live,  and  rule  as  if  there  was  no  God  to  call  tliem  to  account.     Terrible,  the  same 


736  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxvi. 

form  of  the  same  word  is  in  v.  7,  rendered  to  be  feared.     God  is  known  even  to  the 
heathen  by  the  judgments,  which  he  executeth. 

Doctrinal  and  Practical  Remarks, 

1.  Of  vast  importance  to  Christian  comfort  is  the  doctrine  of  God's  unchange- 
ableness.  Cobbin :  "  He  Avho  miraculously  defeated  Sennacherib  can  as  easily  over- 
throw all  the  enemies  of  his  church.  Individual  rebels  must  bend  before  him  or 
break.  Collective  powers  opposed  to  his  kingdom  will,  in  his  own  time,  sleep  the 
sleep  of  death." 

2.  Though  it  does  not  appear  from  the  Psalm  itself,  yet  from  the  history  of  the 
Assyrian  invasion  given  in  2  Kings  xix.  15-19,  we  learn  that  the  wonderful  deliver- 
ance wrought  for  Israel  was  in  answer  to  prayer,  Isa.  xxxvii.     Let  all  men  pray. 

3.  Every  people  have  evidence  of  Jehovah's  being,  power  and  Godhead ;  but  none 
know  him  as  his  Church,  vv.  1,  2,  The  innermost  things  of  the  sanctuary  are  the 
most  excellent. 

4.  Dickson  :  "  It  is  not  for  the  worthiness  of  any  people  or  place,  that  the  Lord  is 
among  them,  or  manifested  there ;  but  it  is  his  own  free  choice,  among  whom,  and  where 
he  will  reside.  The  place  where  the  vile  Canaanite  had  been,  and  the  place  longest 
possessed  and  abused  by  the  Canaanite,  will  he  choose  for  his  chief  dwellings ;  he 
will  turn  the  Canaanites'  Salem  to  be  Jerusalem  :  and  the  stronghold  of  the  Jebusites 
to  be  the  place  of  his  temple,"  v.  2. 

5.  The  privileges  of  God's  people  under  the  Sinaic  covenant  were  great;  but  they 
are  much  greater  under  the  Gospel.  The  harmony  of  God's  attributes  was  visible 
even  then,  but  now  it  is  illustrious  in  the  cross  of  Christ,  vv.  1,  2. 

6.  God  has  many  ways  of  defeating  the  wicked,  v.  3.  Compare  Isa,  xxxvii.  29. 
Luther :  "  It  is  a  terrible  thing  to  kick  and  fight  against  him,  who  can,  in  a  moment, 
take  away  that  which  is  the  chief  thing  in  battle — the  spirit  of  a  man!" 

7.  How  little  is  human  greatness,  how  feeble  is  human  strength,  how  marred  is 
human  worth,  when  compared  Avith  God's,  v.  4. 

8.  Even  the  most  puissant  men  are  seen  to  be  powerless  when  they  fall  in  death,  v. 
5.     A  live  dog  is  better  than  a  dead  lion. 

9.  The  best  appointed  armies,  the  most  magnificent  warlike  preparations  under  God's 
rebuke  soon  come  to  nought,  v.  6. 

10.  It  would  be  an  unspeakable  mercy  to  this  world  if  it  were  possible  to  bring  the 
minds  of  all  its  inhabitants  directly  and  powerfully  under  the  control  of  the  fear  of  God, 
vv.  7,  11,  12.  Morison:  "Compared  with  the  Eternal  there  is  no  object  of  legitimate 
fear  in  the  universe.  He  can  do  whatsoever  seemeth  good  to  him.  Before  him  no 
enemy  can  possibly  stand,  when  once  his  wrath  is  kindled.  Beneath  his  shadow  the 
most  inveterate  and  formidable  foes  cannot  injure  the  objects  of  his  unchanging 
love." 

11.  Those,  who  deny  God's  providence  over  this  world,  do  yet  sometimes  hear  such 
awful  judgments  of  the  Almighty  as  to  make  them  tremble  at  his  terrible  majesty, 

vv.  8,  9. 

12.  Dickson:  "When  ordinary  means  and  advertisements  do  not  make  the  persecu- 
tors of  the  church  cease,  God  hath  extraordinary  judgments  from  heaven  whereby  he 
will  speak  to  his  adversaries,"  v.  8. 

13.  God's  meek,  lowly,  afflicted  ones  are  safe  come  what  will,  v.  9.  Even  sometimes 
by  terrible  things  in  righteousness  will  he  answer  them  and  save  them.  Tholuck: 
"Believers  may  with  unshakfen  confidence  look  at  the  rage  of  man." 

14.  Morison:  "What  an  unspeakable  consolation  to  know  that  the  permitted  oppo- 


PSALM  Lxxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  737 

sition  of  the  church's  bitterest  enemies  shall  contribute  to  her  good,  and  that  there  i.« 
a  voice  which  says  to  every  invading  foe,  'thus  far  shalt  thou  come,  and  no  farther.'  " 

15.  Let  us  be  more  concerned  that  God  be  glorified  than  that  we  be  free  from  dis- 
tress and  suffering,  v.  10.  So  that  he  is  praised  and  honored,  the  saints  have  in  all 
ages  been  content  to  endure  pain,  and  })overty,  and  persecution.  There  is  no  higher 
wisdom  given  to  mortals.  It  is  an  exeicise  of  the  sublimest  faith.  We  must  often 
wait,  and  give  God  time  to  work  out  his  platis  before  we  form  a  judgment  of  them. 
Some  things  may  for  a  season  look  as  if  God  was  permitting  his  name,  cause  and  peo- 
ple to  be  covered  with  dishonor,  but  when  his  chosen  are  duly  tried,  humbled  and 
purified,  then  he  will  glorify  himself  and,  in  due  time,  his  people  also. 

16.  Whatever  the  malice  of  man  may  be,  he  is  a  chained  lion,  v.  10.  Henry : 
"  Men  must  never  permit  sin,  because  they  cannot  check  it  when  they  will ;  but  God 
can." 

17.  There  is  no  end  to  human  malice  and  human  wickedness,  till  the  grace  of  God 
r<;news  the  heart,  v.  10.  Even  terrible  judgments  falling  on  the  wicked  do  not  remove 
the  "  remainder  of  wrath." 

18.  Respecting  vows  as  a  part  of  religious  worship,  see  on  Ps.  xxii.  25. 

19.  If  there  should  be  no  other  way  of  saving  his  people  from  cruelty,  God  will 
destroy  their  foes,  v.  12.  This  he  can  do  in  the  twinkling  of  an  eye.  Clarke:  "Even 
in  the  midst  of  their  conquests,  he  can  fill  them  with  terror  and  dismay,  or  cut  them 
oft'  in  the  career  of  victory."  Luther:  "The  Almighty  Warrior  is  our  Captain.  He 
holds  in  his  hand  the  hearts  and  spirits  of  our  enemies.  Without  arms  or  weapons  of 
men,  he  can  lay  our  adversaries  prostrate  in  a  moment." 

20.  Dickson:  "The  use  of  the  Lord's  deliverances  of  his  church,  which  the  people 
of  God  should  make,  is  to  call  on  God  in  their  troubles,  engage  themselves  to  glorify 
him  in  word  and  deed  for  his  mercies,  and  to  entertain  the  consciousness  of  their  obli- 
gation," V.  11. 

21.  Home:  "If  such  should  have  been  the  gratitude  and  devotion  of  Israelites,  for 
a  temporary  deliverance  from  the  fury  of  an  earthly  tyrant;  how  much  higher  ought 
that  of  Christians  to  rise,  for  eternal  redemption  from  the  great  oppressor." 


Psalm  lxxvii. 

To  the  chief  Musician,  to  Jeduthun,  A  Psalm  of  Asaph. 

1  I  cried  unto  God  with  my  voice,  even  unto  God  with  my  voice ;  and  he  gave  ear  unto  me. 

2  In  the  day  of  my  trouble  I  sought  the  Lord:  ray  sore  ran  in  the  night,  and  ceased  not:  my 
«oul  refused  to  be  comforted. 

3  I  remembered  God,  and  was  troubled :  I  complained,  and  my  spirit  was  overwhelmed.  Selah. 

4  Thou  boldest  mine  eyes  waking:  I  am  so  troubled  that  I  cannot  speak. 

5  I  have  considered  the  days  of  old,  the  years  of  ancient  times. 

6  I  call  to  remembrance  my  song  in  the  night:  I  commune  with  mine  own  heart:  and  my  spirit 
made  diligent  search. 

7  Will  the  Lord  cast  off  for  ever?  and  will  he  be  favourable  no  more? 

8  Is  his  mercy  clean  gone  for  ever?  doth  his  promise  fail  for  evermore? 

9  Hath  God  forgotten  to  be  gracious?  hath  he  in  anger  shut  up  his  tender  mercies?     SeiRfl. 

10  And  I  said,  This  is  my  infirmity :  but  I  will  remember  the  years  of  the  right  hand  of  the  Most 
High. 

11  I  will  remember  the  works  of  the  Lord:  surely  T  will  remember  thy  wonders  of  old. 

93 


738  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psai.m  lxxvii, 

12  I  will  meditate  also  of  all  thy  work,  and  talk  of  thy  doings. 

13  Thy  way   O  God,  is  in  the  sanctuary:  who  is  so  great  a  God  as  our  God! 

14  Thou  art  the  God  that  doest  wonders:  thou  hast  declared  thy  strength  among  the  people. 

15  Thou  hast  vith  thine  arm  redeemed  thy  people,  the  sons  of  Jacob  and  Joseph.     Selali. 

IG  The  waters  saw  thee,  O  God,  the  waters  saw  thee;  they  were  afraid:  the  depths  also  were 
fcroubled. 

17  The  clouds  poured  out  water:  the  skies  sent  out  a  sound:  thine  arrows  also  went  abroad. 

18  The  voice  of  thy  thunder  rvas  in  the  heaven:  thy  lightnings  lightened  the  world:  the  earth 
trembled  and  shook. 

19  Thy  way  i^  in  the  sea,  and  thy  path  in  the  great  waters,  and  thy  footsteps  are  not  known. 
'20  Thou  leddest  thy  people  like  a  flock  by  the  hand  of  Moses  and  Aaron. 

ON  the  title  see  on  titles  of  Psalms  iv.  xxxix.  Ixii.  On  tlie  authorship  see  Intro- 
duction, §  4  and  on  Psalms  1.  Ixxiii.  Ixxiv.  Alexander :  "  If  the  particular  his- 
torical occasion  be  the  crisis  of  affairs  in  the  reign  of  Josiah,  the  name  Asaph  must 
be  understood  as  a  description  of  the  family,  and  not  of  its  progenitor."  But  there 
is  nothing  requiring  us  to  give  the  ode  a  connection  with  any  special  piece  of  history. 
Calvin  :  "  Whoever  was  the  penman  of  this  Psalm,  the  Holy  Spirit  seems,  by  his 
mouth,  to  have  dictated  a  common  form  of  prayer  for  the  church  in  her  afflictions, 
that  even  under  the  most  cruel  persecutions  the  faithful  might  not  fail  to  address 
their  prayers  to  heaven."  Tholuck  calls  it  a  "a  melancholic  song  of  complaint, 
deriving  consolation  from  the  wonderftil  works  of  God  in  the  past."  Hengstenberg  : 
'  Our  Psalm  is  related  in  such  a  striking  manner  to  the  3d  chapter  of  Habakkuk, 
that  the  agreement  can  only  be  explained  by  the  supposition  that  the  one  writer  made 
use  of  the  expressions  of  the  other."  Luther:  "  This  Psalm  sets  forth  to  us  God  and 
the  ways  of  God :  that  is,  how  he  works,  and  what  he  does,  in  his  church  and  in  the 
saints."  Scott  admits  that  the  date  is  uncertain,  but  favors  the  opinion  that  it  was 
written  as  early  as  the  time  of  David,  and  by  that  Asaph,  who  was  his  contemporary. 
In  it  we  have  Elohim  God,  Adonai  Lord,  El  God,  Gel-yohn  Mod  High  and  Jah  Lord, 
on  which  see  on  Ps.  iii.  2 ;  ii.  4 ;  v.  4 ;  vii.  17  and  on  Ps.  Ixviii.  at  the  beginning.  On 
Selah  see  Introduction,  §  15. 

1.  I  cried  unto  God  with  my  voice,  even  unto  God  with  my  voice.  The  meaning  is, 
prayed  very  earnestly  and  fervently ;  q.  d.,  I  prayed,  O  I  prayed  earnestly.  Nor  was 
his  prayer  in  vain :  And  he  gave  ear  unto  me,  see  on  Ps.  v.  1. 

2.  /«  the  day  of  my  trouble  I  sought  the  Lord.  He  means  that  he  sought  God's 
assistance  and  favor.  He  implored  divine  interposition.  This  he  did  in  the  most 
painful  state  of  mind,  in  trouble,  affliction,  adversity,  distress.  My  sore  ran  in  the  night 
and  ceased  not.  Clarke:  "  This  is  a  most  unaccountable  translation :  the  literal  mean- 
ing of  the  words,  which  we  translate  my  sore  ran,  is  my  hand  was  stretched  out,  i.  e.,  in 
prayer."  This  is  supported  by  the  margin,  Jerome,  Calvin,  Piscator,  Symmachus, 
Fabritius,  Ainsworth,  Hammond,  Edwards,  Patrick,  Fry,  Jebb,  Scott,  Tholuck  and 
Alexander.  Tlie  other  renderings  are  generally  mere  interpretations  and  not  trans- 
lations. The  phrase  teaches  that  the  Psalmist  was  importunate  in  prayer,  and  per- 
severed in  that  holy  exercise  even  in  the  night,  when  men  generally  seek  rej)ose  in 
.=leep.  His  distress  was  great.  He  was  inconsolable  :  3Iy  soxd  refused  to  be  comforted. 
When  our  affliction  assumes  such  a  cast  that  we  nurse  our  grief,  it  is  wrong  and 
becomes  a  great  tormentor.     Yet  grief  may  often  be  great  without  being  sinful. 

3.  I  remembered  God,  and  was  troubled.  The  latter  verb  is  also  reudercd  mourned, 
made  a  noise,  was  moved,  was  disquieted,  roared.  It  expresses  deep  and  painful  agita- 
tion. Some  think  the  meaning  of  the  prophet  is,  '  Though  I  remembered  God,  yet 
it  brought  me  no  consolation  :  ray  grief  continued.'  On  two  occasions  tlioughts  of 
God  may  afflict  believers,  first,  when  they  are  borne  down  by  a  sense  of  guilt,  and 
fear  that  he  is  angry  witli  them  ;  secondly,  when  they  remember  how  he  formerly 


PSALM  Lxxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  789 

appeared  for  their  deliverance,  but  now  seems  to  have  forgotten  them,  and  to  pass 
over  their  case  and  their  judgment.  The  latter  was  probably  the  case  here.  Thoiuck 
gives  another  turn  to  the  thought :  "  There  are  moments  in  the  life  of  every  believer 
when  God  and  his  ways  become  unintelligible  to  them.  They  get  lost  in  profound 
meditation,  and  nothing  is  left  to  them  but  a  desponding  sigh."  I  complained,  and 
my  spirit  xms  ovenvhelmed.  Complaiiied,  mused,  meditated ;  here  ipYohaMy  meditated. 
3Iy  spirit,  my  inmost  soul.  Calvin  :  "However  much  we  may  experience  of  fretting, 
sorrow,  and  disquietude,  we  must  persevere  in  calling  upon  God  even  in  the  midst  d' 
these  impediments." 

4.  IVtou  holdest  mine  eyes  ivaking.  This  rendering  is  substantially  supported  by  the 
Chaldee,  church  of  England,  Piscator,  Tremellius  and  Junius,  Fabritius,  Amesius, 
Ainsworth,  Edwards,  Horsley,  Green,  Fry,  Thoiuck,  Clarke,  Scott  and  Alexander. 
The  sense  then  is,  'Up  to  this  time  my  grief  is  so  great  that  I  cannot  sleep.'  As  the 
Psalmist's  grief  banished  sleep,  so  did  it  language :  I  am  so  troubled  that  I  cannot 
speak.  Arnd :  "  In  such  troubles  a  man  is  often  quite  powerless,  so  that  he  cannot 
speak,  but  only  thinks  upon  God,  and  hopes  in  him ;  thus  his  thoughts  and  his  hope 
are  instead  of  words ;  and  God,  who  searches  the  heart,  knows  what  is  the  mind  of 
the  spirit."  Sometimes  griefs  are  light  and  merely  disturb  enough  to  lead  men  to 
express  them  in  colloquy,  in  soliloquy,  or  in  sighs  and  complaints.  At  other  times 
they  are  so  overwhelming  as  to  stun  and  produce  silence.  Nor  are  the  feelings  of 
God's  people  unvarying  even  under  the  same  sad  dispensation  of  providence.  Some- 
times silence  is  followed  by  prayer  and  lamentation ;  and  these  are  sometimes  followed 
by  silence.  Compare  Ps.  xxxii.  3.  Such  a  state  of  mind,  and  trouble  so  deep  would 
naturally  arouse  all  the  intellectual  powers,  especially  the  memory  and  the  powers  of 
comparison  and  judgment : 

5.  /  have  considered  the  days  of  old,  the  years  of  ancient  times.  Considered,  thought 
of,  counted,  reckoned.  He  brought  them  under  review.  Ancient  times,  ages,  perpe- 
tuities. It  here  means  all  past  times.  In  such  a  review  he  looked  for  marked 
deliverances  in  cases  like  his  own,  as  he  also  contrasted  God's  dealings  towards 
himself  and  others  on  former  occasions,  with  his  present  low  state. 

6.  I  call  to  remembrance  my  song  in  the  night.  Call  to  remembrance,  the  same  form 
of  the  same  verb  rendered  in  v.  7  remembered,  and  in  v.  11  twice,  will  remember.  It 
is  in  the  future,  as  are  all  the  verbs  of  this  verse.  Song,  a  kind  of  song  to  be  used 
with  stringed  instruments.  In  the  night.  He  had  previously  seen  God's  mercies  in 
a  way  that  so  impressed  him  as  to  make  him  give  praises  in  the  dead  hours  of  the 
night.  Scott:  "He  determined  to  recollect  his  own  experience  of  such  mercies  and 
deliverances,  as  had  led  him  to  spend  a  part  of  the  night  in  singing  praises  to  God." 
I  commune  with  mine  own  heart.  Commune,  quite  as  in  v.  3  rendered  complained,  and 
in  V.  12,  ivill  talk.  On  the  exercise  of  mind  thus  described  see  on  Ps.  iv.  4,  though 
the  verb  there  used  is  not  the  same  as  here.  And  my  spirit  made  diligent  search. 
Tlie  Avord  indicates  a  careful  scrutiny,  a  searching  inquiry.  Three  things  proper  to 
be  inquired  into  in  times  of  calamity  are,  1,  Wherefore  does  God  thus  afflict  us? 
2,  What  is  our  present  duty?  3,  When  and  how  may  we  hope  for  deliverance?  But 
oftentimes  unbelief  suggests  foolish  and  wicked  questions: 

7.  8,  9.  Will  the  Lord  cast  off  for  ever?  and  will  he  be  favourable  no  more?  is  his 
mercy  clean  gone  for  everf  doth  his  promise  fail  forevermoref  hath  God  forgotten  to  be 
gracious f  hath  he  in  anger  shid  up  his  tender  mercies f  Scott:  "He  was  strongly 
tempted  to  conclude  that  God  had  cast  him  off  forever,  and  would  show  him  no  more 
favor.  'But,'  says  he,  'can  this  be?  Can  he  who  was  known  to  delight  in  mercy 
cease  to  be  merciful?  Will  he  break  his  own  promise?  Is  he  so  angry  as  no  more 
to  pardon  the  penitent  and  pity  the  miserable?     This  cannot  be.     I  will  reject  with 


740  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxvu. 

abhorrence  the  dishonorable  thought.' "     It  is  one  of  the  sorest  trials,  when  the  word 
or  promise  of  God  seems  to  be  of  none  effect. 

10.  And  I  said,  This  is  my  infirmity.  Infiiinity,  variously  rendered  as  disease, 
sickness,  wound,  desertion,  ajfliction,  petition,  death,  dejection.  If  this  clause  is  to  stand 
by  itself,  infirmity  is  the  best  rendei'ing.  Some  unite  it  with  the  next,  But  I  will 
remember  the  years  of  the  right  hand  of  the  Most  High,  and  render  them  thus :  This 
my  affliction  is  a  change  of  the  right  hand  of  the  Most  High.  But  this  is  not  good. 
Anderson  well  gives  the  sense:  "The  Psalmist  acknoAvledges  his  sin  in  questioning 
or  yielding  to  a  feeling  of  suspicion  in  reference  to  the  divine  love,  and  the  truth 
of  the  divine  promises;  and  confesses  that  this  flowed  from  the  corruption  of  his 
nature  and  the  weakness  of  his  faith."  Good  men  know  what  a  tormentor  discour- 
agement is.  They  flee  from  it.  They  war  against  it  by  resorting  to  the  higher 
truths  of  religion : 

11.  /  imll  remember  the  xvorhs  of  the  Lord  [Jah.']  Will  remember,  in  v.  6  will  call 
to  retnembrance.  It  is  found  in  the  next  clause.  He  would  so  remember  God's 
dealings  with  his  people  of  old  as  to  meditate  upon  them  and  be  encouraged  by 
them.  Surely  I  will  remember  thy  tvonders  of  old.  History  and  prophecy  are  the  two 
great  sources  of  comfort  to  the  saints.  The  former  tells  us  what  God  has  done;  the 
latter,  what  he  will  do.  To  faith  they  both  reveal  wondrous  things.  God  never 
changes.     He  is  of  one  mind. 

12.  I  will  meditate  also  of  all  thy  work,  and  talk  of  thy  doings.  The  first  verb  is  in 
the  preterite,  but  may  be  rendered  in  the  future  as  here,  or  it  may  signify  '  I  have 
long  thought  over  God's  providence.  Of  course  I  will  do  so  now,  as  no  other 
resource  is  left  me.' 

13.  Thy  ivay,  0  God,  is  in  the  sanctuary.  The  Chaldee,  Syriac,  John  Rogers' 
translation,  Bishops'  Bible,  church  of  England,  Edwards  and  Green  read,  Thy  way, 
0  God,  is  holy;  the  Arabic,  Piscator,  Fabritius,  Tremellius  and  Junius,  Amesius, 
Houbigant,  Waterland,  Mudge,  Horsley,  Fry,  Jebb,  Hengstenberg  and  Alexander 
all  give  this  sense,  Thy  way,  0  God,  is  in  holiness.  If  this  is  correct,  then  the  prophet 
declares  that  God  is  a  God  of  spotless  rectitude  in  all  his  ways.  But  many  scholars 
favor  the  common  rendering.  Scott:  "The  way  of  God  is  in  holiness;  and  so  consists 
with  his  testimonies,  his  promises,  and  his  covenant.  It  is  '  in  the  sanctuary ;'  and 
being  beyond  the  reach  of  man's  wisdom  cannot  be  understood,  except  by  those  who 
enter  into  the  sanctuary,  and  weigh  all  things  in  the  balances  of  the  sanctuary;" 
Clarke :  "  I  must  go  to  the  sanctuary  to  get  comfort,  as  I  went  before  to  get  instruction, 
see  Ps.  Ixxiii.  17;"  Calvin:  "The  word  sanctuary  is  to  be  taken  either  for  heaven  or 
for  the  temple.  I  am  rather  inclined  to  refer  it  to  heaven,  conceiving  the  meaning 
to  be,  that  the  ways  of  God  rise  high  above  the  world,  so  that  if  we  are  truly  desirous 
to  know  them,  we  must  ascend  above  all  heavens."  The  temple  Avas  the  type  of 
heaven,  and  God's  plans  and  ways  were  there  sufficiently  explained  to  faith,  obedi- 
ence, submission  and  consolation,  though  not  enough  to  reason  and  curiosity.  Who 
is  so  great  a  God  as  our  God?  Our  God  made  this  world.  He  has  always  governed 
it.  In  every  conflict  between  the  power  of  Jehovah  and  that  of  the  gods  of  heathen 
nations  the  victory  has  always  been  with  the  Most  High.  Nothing  can  resist  c 
defeat  him.     All  the  gods  of  the  heathen  are  vanities,  Ps.  cxv.  2-8. 

14.  Thou  art  the  God  that  doest  wonders.  The  annals  of  false  gods  are  filled  with 
fables,  and  follies,  and  vagaries.  The  record  of  Jehovah's  doings  is  the  true  history 
of  the  universe,  every  part  of  which  teems  with  wonders,  marvels,  wondrous  ivories.  Thoii 
hast  declared  thy  strength  among  the  people.  Declared,  made  known,  as  the  same  form 
of  the  same  verb  is  rendered  in  Ps.  xcviii.  2.  Strength,  might,  poivei',  i.  e.,  effective 
energy.     People,  plural,  peoples,  Gentiles,  the  nations,  Rom.  i.  19,  20. 


PSALM  Lxxvii.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  741 

15.  Thou  hast  ivith  tliine  arm  redeemed  thy  people,  the  sorts  of  Jacob  and  Joseph 
Pious  Israelites  never  forgot  the  great  deliverance  from  Egyptian  bondage  and 
cruelty.  They  repeated  it  when  they  read  the  ten  commandments,  Avhen  they  wor- 
shipped in  the  temple,  when  they  abode  at  home,  and  when  they  went  abroad.  The 
ai^m  is  the  emblem  of  the  strength  referred  to  in  the  preceding  verse.  Both  Jacob  and 
Joseph  are  favorite  names  in  Hebrew  poetry.  Either  of  them  designates  the  people  Israei. 
The  use  of  both  of  them  is  emphatic,  designating  all  the  people  descended  from  Jacob. 
Walford  gives  another  reason,  viz.,  that  as  the  Israelites  derived  their  birth  from 
Jacob,  so  they  were  sustained  by  Joseph  in  Egypt,  who  became  to  them  a  second 
parent. 

16.  The  waters  saw  thee,  0  God,  the  waters  saw  thee;  they  ivere  afraid:  the  depths 
also  were  troubled.  Home :  "  The  waters  of  the  Red  sea  are  here  beautifully  repre- 
sented as  endued  with  sensibility ;  as  seeing,  feeling,  and  being  confounded,  even  to 
the  lowest  depths,  at  the  presence  and  power  of  their  great  Creator,  when  he  com- 
manded them  to  open  a  way,  and  to  form  a  wall  on  each  side  of  it,  until  his  people 
were  passed  over."  There  may  also  be  an  allusion  to  the  passage  of  the  Jordan.  But 
waters  and  seas  are  also  emblems  of  overwhelming  distresses  and  calamities ;  and  these 
are  under  the  control  of  the  Almighty.     At  his  rebuke  they  flee  away. 

17.  The  clouds  poured  out  water :  the  skies  sent  oid  a  sound:  thine  arrows  also  ivent 
abivad. 

18.  The  voice  of  thy  thunder  ^y as  in  the  heaven:  thy  lightnhigs  lightened  the  world: 
the  earth  trembled  and  shook.  Some  refer  these  words  to  all  the  terrible  commotions 
and  agitations  of  the  heavens  in  storms  and  tempests.  And  it  is  certain  that  God 
controls  all  the  elements,  that  he  is  the  father  of  the  rain,  that  the  thunder  is  his 
voice,  that  he  sends  forth  the  lightning  like  arrows.  But  may  we  not  apply  both 
verses  specially  to  the  destruction  of  the  Egyptians  at  the  Red  sea  ?  Josephus  says : 
"  As  soon  as  the  whole  Egyptian  army  was  within  the  Sea,  it  flowed  to  its  own  place, 
and  came  down  with  a  torrent  raised  by  storms  of  wind,  and  encompassed  the  Egyp- 
tians. Showers  of  rain  also  came  down  from  the  sky,  and  dreadful  thunders  and 
lightning,  with  flashes  of  fire.  Thunderbolts  also  were  darted  upon  them ;  nor 
was  there  anything  which  used  to  be  sent  by  God  upon  men,  as  indications  of  his 
wrath,  which  did  not  happen  at  that  time ;  for  a  dark  and  dismal  night  oppressed 
them."  See  Ex.  xiv.  xxiv.  On  the  phenomena  of  storms  and  tempests  see  on  Rs.  xviii. 
7-16.     Compare  Hab.  iii.  3-15. 

19.  Thy  tvay  is  in  the  sea,  and  thy  path  in  the  great  waters,  and  thy  footsteps  are  not 
known.  All  this  was  shown  in  the  passage  of  the  Red  sea.  God  then  led  his  people 
in  a  way  never  travelled  before  nor  since,  never  mai'ked  out  by  mortal  man. 

20.  Thoti  leddest  thy  people  like  a  flock  by  the  hand  of  Moses  and  Aaron.  Clarke  : 
"In  the  eastern  countries,  the  shepherd  does  not  drive,  but  leads  his  flock."  Mant: 
"  After  the  sublime  and  awful  imagery  of  the  four  preceding  verses,  in  which  thun- 
ders and  lightnings,  storms  and  tempests,  rain,  hail  and  earthquakes,  the  ministers  of 
the  Almighty's  displeasure,  are  brought  together  and  exliibited  in  the  most  impressive 
colors ;  nothing  can  be  more  exquisite  than  the  calmness  and  tranquillity  of  this  con- 
cluding verse,  on  which  the  mind  reposes  with  sensations  of  refreshment  and  delight." 
-Num.  xxxiii.  1 ;  Ps.  Ixxx.  1  ;  Mic.  vi.  4. 

Doctrinal  and  Practical  Remarks. 

1.  Prayer  should  be  earnest  and  fervent.  We  should  cry  unto  God,  v.  1.  Languid 
devotion,  that  moves  not  our  heai-ts,  can  hardly  be  expected  to  move  God. 

2.  Such  cries  God  will  hear,  v.  1.  He  never  turns  away  his  ear  from  the  fervor  of 
true  faith  pleading  his  promises. 


742  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxvii. 

3.  Is  any  afflicted  ?  let  him  pray,  v.  2.  Moaning,  sighing  and  complaining  will 
do  no  good  till  we  lift  our  hearts  and  send  our  petitions  on  high.  Henry  :  "  Days  of 
trouble  must  be  days  of  prayer." 

4.  Prayer  should  be  importunate  and  persevering.  It  should,  if  necessary  last  all 
7iight,  V.  2.  God's  elect  cry  day  and  night  unto  him,  Luke  xviii.  7.  Tholuck ; 
"  They  are  real  men  of  prayer  with  whom,  when  answers  fail  to  be  forthcoming,  the 
thirst  for  prayer  gets  not  weakened,  but  inflamed  with  great  ardor." ' 

5.  A&  far  as  possible  we  should  conti'ol  our  griefs.  They  ought  not  to  be  immod- 
erate. Nor  ought  we  to  refuse  proper  consolation,  v.  2.  If  God  offers  us  comfort,  let 
us  accept  it  thankfully. 

6.  It  is  dreadful  when  a  remembrance  of  God  troubles  a  believer,  v.  3.  It  shows 
how  sad  hLs  state  is,  and  how  feeble  his  faith  must  be.  Henry :  "  Spiritual  trouble  is, 
of  all  others,  most  grievous  to  a  gracious  soul.  Nothing  wounds  and  pierces  it  like 
the  apprehensions  of  God's  being  angry,  the  suspending  of  his  favor,  and  the  supersed- 
ing of  his  promise." 

7.  In  our  meditations  on  divine  things  let  us  not  venture  on  thoughts  too  deep  for 
us,  V.  3.  The  old  enemy  delights  in  drawing  us  into  things  too  painful  for  us.  He  is 
a  wise  man,  who  knows  the  limits  of  his  own  mind. 

8.  Let  the  anxious,  careworn,  but  humble  believer  remember  that  it  is  no  new  thing 
to  spend  sleepless  nights,  v.  4.  Morison :  "  When  the  pressure  of  great  calamity  is 
felt,  and  when  the  soul  is  withered  with  burning  grief,  the  blessing  and  refreshment 
of  sleep  almost  forsake  the  wakeful  sufferer."  Death  will  give  such  long  repose, 
Isa.  Ivii.  2. 

9.  It  is  better  to  be  dumb  than  to  speak  foolishness — to  be  unable  to  speak  at  all 
than  to  utter  sinful  words,  v.  4.  "Small  troubles  are  loquacious;  the  great  ax-e  dumb." 
Often  silence  is  the  sum  of  our  duties. 

10.  The  right  study  of  the  history  of  God's  dealings  with  ourselves  or  others  is 
always  useful,  though  it  is  humiliating  and  sometimes  depressing,  v.  5.  Luther:  "You 
will  find  that  the  works  and  doings  of  God  from  the  beginning  have  been  these, — to 
be  merciful  to  and  to  save  and  help  the  sorrowful,  the  distressed,  the  destitute,  and  the 
afflicted ;  and  to  visit,  in  vengeance,  the  secure,  the  proud,  the  despisers,  and  the 
wicked." 

IL  It  is  a  great  part  of  heavenly  wisdom  to  know  how  to  make  a  right  use  of  past 
mercies  and  deliverances,  when  God  gave  us  songs  in  the  night,  v.  6.  Some  abuse  them 
by  so  relying  on  them  as  not  to  care  much  for  present  experiences.  Others  quite  fbi- 
get  all  God  has  formerly  done  for  them,  and  are  as  unbelieving  as  Israel  after  beinp- 
brought  through  the  Red  sea. 

12.  Morison :  "  How  necessary  it  is  for  those  who  would  come  to  any  right  under- 
standing why  God  contendeth  with  them,  to  commune  ivith  their  own  heart  and  make 
diligent  search.  It  is  only  in  this  way  that  the  cause  of  the  divine  chastisements  can 
be  discerned,  and  that  the  rebellious  heart  of  man  can  be  brought  to  acquiesce  in  the 
inflictions  of  God's  paternal  discipline." 

13.  True  piety  will  reject  the  conclusions  of  unbelief,  however  they  may  seem  sup- 
ported by  appearances,  vv.  7-10.  Cobbin :  "  Good  men  are  sometimes  greatly  de- 
pressed. Faith  is  not  always  in  lively  exercise.  The  harp  is  often  hung  upon  the 
willows.  This  is  not  owing  to  the  possession  of  i-eligion,  but  to  a  deficiency  of  it.  It 
is  the  good  man's  infirmity."  Unbelief  says.  There  is  no  hope,  there  is  no  help  even 
in  God.  Faith  says.  When  I  sit  in  darkness  the  Lord  shall  be  a  light  unto  me. 
Henry :  "  Despondency  of  spirit,  and  distrust  of  God,  under  affliction,  are  to^i  often 
the  infirmities  of  good  people,  and,  as  such,  are  to  be  reflected  upon  by  us  with  sorrow 
and  shame." 


i-sALEi  Lxxvin.]  STUDIES  IN  THE   ROOK  OF  PSALMS.  743 

14.  Good  resolutions  are  good  things,  vv.  11,  12.  If  we  ever  rise  to  communion 
with  God,  or  attain  to  the  wisdom  of  the  just,  it  will  be  in  consequence  of  a  solemn, 
deliberate  purpose,  made  in  reliance  on  divine  grace. 

15.  If  we  would  know  and  experience  more  of  divine  things,  we  must  meditate  more 
upon  them,  and  upon  God's  methods  of  graciously  dealing  with  his  people.  "The 
works  of  the  Lord  for  his  people  have  been  wondrous  works."  We  may  well  study 
them. 

^,  16.  Religious  conference  is  an  important  duty.     We  should  talk  of  God's  doings, 
not  only  with  our  hearts,  but  also  with  our  friends,  v.  12.     Compare  Mai.  iii.  16,  17. 

17.  God  never  does  wrong.  His  way  is  in  holiness,  v.  13.  O  what  matter  of  rejoic- 
ing is  this !     The  opposite  thought  would  drive  the  saints  to  distraction. 

18.  If  we  would  know  God  aright,  we  must  study  him  not  only  in  the  stars,  the 
trees,  the  birds,  the  beasts,  the  fishes  and  the  flowers,  but  we  must  study  him  in  the 
Sanctuary.     There  is  his  luay,  v.  13. 

19.  We  must  not  judge  the  Lord  by  any  rules  we  would  apply  to  men,  or  even  to 
angels.     He  is  a  God  that  doeth  wonders,  and  so  is  above  all  creatures,  v.  14. 

20.  The  heathen  are  '  without  excuse'  for  living  in  so  gross  ignoi'ance  of  the  glori- 
ous perfections  of  Jehovah,  v.  14.  If  they  liked  to  retain  God  in  their  knowledge, 
they  would  not  be  sunk  down  into  so  gross  superstition. 

21.  If  '  history  is  philosophy  teaching  by  example,'  church  history  is  religion  speak- 
ing by  flicts,  and  surely  ought  to  be  studied  with  care,  vv.  15,  20. 

22.  All  nature  is  subject  to  God.  Who  is  more  lawless,  less  controlled  by  reason 
than  waters  and  lightnings,  and  yet  they  obey  God,  as  the  ox  doth  his  driver,  vv. 
16-18. 

23.  Dickson  :  "  The  Lord  draweth  deep  in  working  out  the  delivery  and  salvation 
of  his  own  people,  bringing  them  at  first  into  extremity  of  danger,  and  then  making 
a  plain  and  clear  escape  from  all  their  straits,"  v.  19.  Tholuck  :  "  The  Lord  of  hosts 
has  a  way  of  his  own,  on  which  none  can  follow  him."  Our  great  business  is  to  hear, 
obey,  acquiesce,  not  to  judge,  comprehend,  nor  explain  God's  ways. 

24.  When  God  has  a  work  to  accomplish,  he  will  be  at  no  loss  for  fit  instruments 
to  bring  it  about.  He  can  raise  up  Moses  from  the  bulrushes,  and  make  Aaron  his 
brother  eloquent,  v.  20. 

25.  Horne :  "  Give  us,  O  blessed  Lord  Jesus,  those  meek  and  lowly  and  teachable 
dispositions  which  become  the  sheep  of  thy  pasture ;  set  over  us  skilful  and  watchful 
shepherds,  and  be  thou  ever  both  with  them  and  with  us :  until  having  surmounted  all 
difficulties  and  dangers,  led  by  thy  grace,  and  supported  by  thy  providence,  we  al^ 
come,  in  perfect  safety,  to  the  land  of  everlasting  rest,  there  to  live  with  thee,  one  foW 
under  one  Shepherd,  world  without  end." 


Psalm  lxxviii. 

Maschll  of  Asaph. 


1  Give  ear,  O  my  people,  to  my  law :  incline  your  ears  to  the  words  of  my  mouth. 

2  I  will  open  my  mouth  in  a  parable :  I  will  utter  dark  saying's  of  old: 

3  Which  we  have  heard  and  known,  and  our  fathers  have  told  us. 

4  We  will  not  hide  them  from  their  children,  showing  to  the  generation  to  come  the  praises  of 
ihe  Lord,  and  his  strength,  and  his  wonderful  works  that  he  hath  done. 


744  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ulxviu. 

5  For  he  established  a  testimony  in  Jacob,  and  appointed  a  law  in  Israel,  which  he  commanded 
our  fathers,  that  they  should  make  them  known  to  their  children : 

6  That  the  generation  to  come  might  know  them,  even  the  children  which  should  be  born  ;  who 
nhould  arise  and  declare  them,  to  their  children  : 

7  That  they  might  set  their  hope  in  God,  and  not  forget  the  works  of  God,  but  keep  his  com- 
mandments : 

8  And  might  not  be  as  their  fathers,  a  stubborn  and  rebellious  generation  ;  a  generation  that  set 
not  their  heart  aright,  and  whose  sjiirit  was  not  steadfast  with  God. 

9  The  children  of  Ephraim,  being  armed,  and  carrying  bows,  turned  back  in  the  day  of  battle. 

10  They  kept  not  the  covenant  of  God,  and  refused  to  walk  in  his  law; 

11  And  forgat  his  works,  and  his  wonders  that  he  had  showed  them. 

12  Marvellous  things  did  he  in  the  sight  of  their  fathers,  in  the  land  of  Egypt,  in  the  field  of 
25oan. 

13  He  divided  the  sea,  and  caused  them  to  pass  through ;  and  he  made  the  waters  to  stand  as 
a  heap. 

14  In  the  daytime  also  he  led  them  with  a  cloud,  and  all  the  night  with  a  light  of  fire. 

15  He  clave  the  rocks  in  the  wilderness,  and  gave  them  drink  as  out  of  the  great  depths. 

16  He  brought  streams  also  out  of  the  rock,  and  caused  waters  to  run  down  like  rivers. 

17  And  they  sinned  yet  more  against  him  by  provoking  the  Most  High  in  the  wilderness. 

18  And  they  tempted  God  in  their  heart  by  asking  meat  for  their  lust. 

19  Yea,  they  spake  against  God;  they  said.  Can  God  furnish  a  table  in  the  wilderness? 

20  Behold,  he  smote  the  rock,  that  the  waters  gushed  out,  and  the  streams  overflowed ;  can  he 
give  bread  also  ?  can  he  provide  flesh  for  his  people  ? 

21  Therefore  the  Lord  heard  this,  and  was  wroth :  so  a  fire  was  kindled  against  Jacob,  and  an- 
ger also  came  up  against  Israel ; 

22  Because  they  believed  not  in  God,  and  trusted  not  in  his  salvation : 

23  Though  he  had  commanded  the  clouds  from  above,  and  opened  the  doors  of  heaven, 

24  And  had  rained  down  manna  upon  them  to  eat,  and  had  given  them  of  the  corn  of  heaven. 

25  Man  did  eat  angel's  food :  he  sent  them  meat  to  the  full. 

26  He  caused  an  east  wind  to  blow  in  the  heaven :  and  by  his  power  he  brought  in  the  south 
wind. 

27  He  raineth  flesh  also  upon  them  as  dust,  and  feathered  fowls  like  as  the  sand  of  the  sea : 

28  And  he  let  it  fall  in  the  midst  of  their  camp,  round  about  their  habitations. 

29  So  they  did  eat,  and  were  well  filled  :  for  he  gave  them  their  own  desire ; 

30  They  were  not  estranged  from  their  lust :  but  while  their  meat  was  yet  in  their  mouths, 

31  The  wrath  of  God  came  upon  them,  and  slew  the  fattest  of  them,  and  smote  down  the  chosen 
men  of  Israel. 

.32  For  all  this  they  sinned  still,  and  believed  not  for  his  wondrous  works. 

33  Therefore  their  days  did  he  consume  in  vanity,  and  their  years  in  trouble. 

34  When  he  slew  them,  then  they  sought  him :  and  they  returned  and  inquired  early  after  God. 

35  And  they  remembered  that  God  ivas  their  rock,  and  the  high  God  their  redeemer. 

36  Nevertheless  they  did  flatter  him  with  their  mouth,  and  they  lied  unto  him  with  their  tongues. 

37  For  their  heart  was  not  right  with  him,  neither  were  they  steadfast  in  his  covenant. 

38  But  he,  being  full  of  compassion,  forgave  their  iniquity,  and  destroyed  ^Aemnot:  yea,  many  a 
time  turned  he  his  anger  away,  and  did  not  stir  up  all  his  wrath. 

39  For  he  remembered  that  they  were  but  flesh ;  a  wind  that  passeth  away,  and  cometh  not 
again. 

40  How  oft  did  they  provoke  him  in  the  wilderness,  and  grieve  him  in  the  desert ! 

41  Yea,  they  turned  back  and  tempted  God,  and  limited  tlie  Holy  One  of  Israel. 

42  They  remembered  not  his  hand,  nor  the  day  when  he  delivered  them  from  the  enemy : 

43  How  he  had  wrought  his  signs  in  Egypt,  and  his  wonders  in  the  field  of  Zoan : 

44  And  had  turned  their  rivers  into  blood ;  and  their  floods,  that  they  could  not  drink. 

45  He  sent  divers  sorts  of  flies  among  them,  which  devoured  them ;  and  frogs,  which  destroyed 
mem. 

46  He  gave  also  their  increase  unto  the  caterpillar,  and  their  labour  unto  the  locuBt. 

47  He  destroyed  their  vines  with  hail,  and  their  sycamore  trees  with  frost. 

48  He  gave  up  their  cattle  also  to  the  hail,  and  their  flocks  to  hot  thunderbolts. 

49  He  cast  upon  them  the  fierceness  of  his  anger,  wrath,  and  indignation,  and  trouble,  by  send- 
ing evil  angele  among  them. 


I'SALM  ].xxvni.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  745 

■">0  He  made  a  way  to  his  anger;  he  spared  not  their  soul  from  death,  but  gave  their  life  over 
lo  the  pestilence ; 

')!  And  sinote  all  the   firstborn  in  Egypt ;  the  chief  of  their  strength  in  the  tabernacles  of  Ham ; 

52  But  made  his  own  people  to  go  forth  like  sheep,  and  guided  them  in  the  wilderness  like  a 
flock. 

•5.3  And  he  led  them  on  safely,  so  that  they  feared  not :  but  the  sea  overwhelmed  their  enemies. 

•Vl  And  he  brought  them  to  tlie  border  of  his  sanctuary,  even  to  this  mountain,  which  his  righi 
liand  had  purchased. 

55  He  cast  out  the  heathen  also  before  them,  and  divided  them  an  inheritance  by  line,  and  made 
the  tribes  of  Israel  to  dwell  in  their  tents. 

56  Yet  they  tempted  and  provoked  the  most  high  God,  and  kept  not  his  testimonies : 

57  But  turned  back,  and  dealt  unfaithfully  like  their  fathers :  they  were  turned  aside  like  » 
deceitful  bow. 

58  For  they  provoked  him  to  anger  Avith  their  high  places,  and  moved  him  to  jealousy  -with 
their  graven  images. 

59  When  God  heard  this,  he  was  wroth,  and  greatly  abhorred  Israel : 

60  So  that  he  forsook  the  tabernacle  of  Shiloh,  the  tent  which  he  placed  among  men ; 

61  And  delivered  his  strength  into  captivity,  and  his  glory  into  the  enemy's  hand. 

62  He  gave  his  people  over  also  unto  the  sword ;  and  was  wroth  with  his  inheritance. 

63  The  fire  consumed  their  young  men ;  and  their  maidens  were  not  given  to  marriage. 

64  Their  priests  fell  by  the  sword ;  and  their  widows  made  no  lamentation. 

65  Then  the  Lord  awaked  as  one  out  of  sleep,  and  like  a  mighty  man  that  shouteth  by  reason 
of  wine. 

66  And  he  smote  his  enemies  in  the  hinder  parts :  he  put  them  to  a  perpetual  reproach. 

67  Moreover  he  refused  the  tabernacle  of  Joseph,  and  chose  not  the  tribe  of  Ephraim : 

68  But  chose  the  tribe  of  Judah,  the  mount  Zion  which  he  loved. 

69  And  he  built  his  sanctuary  like  high  palaces,  like  the  earth  which  he  hath  established 
for  ever. 

70  He  chose  David  also  his  servant,  and  took  him  from  the  sheepfolds : 

71  From  following  the  ewes  great  with  young  he  brought  him  to  feed  Jacob  his  people,  and 
Israel  his  inheritance. 

72  So  he  fed  them  according  to  the  integrity  of  his  heart;  and  guided  them  by  the  skilfulness 
of  his  hands. 

|N  Maschil  see  on  title  of  Ps.  xxxii.  The  Arabic  calls  this  poem  A  Sermon  of 
Asaph  to  the  people.  On  the  authorship  see  Introduction,  §  4,  on  Psalms  1. 
Ixxiii.-lxxvii.  Clarke  thinks  it  was  written  "  after  the  separation  of  the  ten  tribes 
of  Israel ;  and  after  the  days  of  Rehoboam,  and  before  the  Babylonish  captivity." 
Scott  says,  "  it  is  probable  that  Asaph  wrote  it  some  time  after  the  death  of  David. 
As  nothing  is  referred  to,  later  than  David's  advancement  to  the  throne,  and  his  sub- 
sequent conduct,  there  is  no  ground  for  supposing  that  it  was  written  at  a  much  later 
period."  There  seems  to  be  no  good  reason  for  supposing,  with  Calmet,  that  it  com- 
memorates the  events  occurring  in  the  days  of  Asa,  and  noticed  in  2  Chron.  xv.  xvi. 
Alexander  gives  it  an  earlier  date  than  Scott,  and  thinks  it  may  have  been  written 
before  David  "  was  acknowledged  by  the  whole  race  of  Israel,  2  Sam.  v.  5."  Heng- 
Btenberg  is  probably  correct  in  giving  the  famous  Asaph  as  the  author.  The  general 
design  of  the  ode  is  to  give  instruction.  This  is  done;  1,  by  a  succinct  rehearsal  of 
God's  mercies  to  Israel ;  2,  by  recounting  the  ingratitude  and  disobedience  of  an- 
cient Israel ;  3,  by  giving  fit  and  earnest  warnings ;  and  4,  by  giving  solemn  and 
seasonable  exhortations.  The  doctrine  of  the  divine  sovereignty  in  exalting  Judah 
above  Ephraim,  and  David  above  all  others  in  Israel  is  also  clearly  stated.  We 
have  here  four  names  of  the  Almighty,  Jehovah  Lord,  El  God,  Elohim  God  and 
Gel-yohyi  Most  High,  on  which  respectively  see  on  Ps.  i.  2 ;  v.  4 ;  iii.  2 ;  vii.  17. 

1.  Give  ear,  0  my  people,  to  my  law.  The  speaker  here  is  the  prophet,  not  God. 
In  many  cases  the  righteous  claim  a  special  interest  in  God's  people,  as  their  own, 
Judg.  xii.  2;  xiv.  3;  Ruth  i.  16;  1  Chron.  xxviii.  2;  Ps.  cxliv.  2.  It  is  an  affection- 
U 


74G  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  Lxxviir, 

ate  mode  of  address.  There  has  always  been  a  recognized  unity  among  God's  people. 
They  are  members  of  the  same  body,  fellow-heirs  of  the  same  kingdom.  A  reference 
to  Prov.  iii.  1;  iv.  2;  vii.  2,  shows  that  it  is  not  unusual  for  inspired  teachers  to  apply 
the  phrase  iny  law  to  their  own  instructions,  just  as  Paul  calls  the  Gospel  my  Gospel,  2 
Tim.  ii.  8.  Law;  it  occurs  more  than  hco  hundred  times,  and  is  uniformly  rendered. 
The  Arabic  reads  my  precepts;  Calvin,  Diodati  and  Ainsworth  think  it  means  viy 
doctrine.  It  is  best  rendered  law.  It  was  of  binding  force.  Incline  your  ears  to  the 
words  of  my  moidh.  Because  they  were  right  words,  solemn  words,  words  of  truth  and 
soberness,  the  words  of  God,  he  claims  eager  attention  to  them,  Ps.  x.  17. 

2.  I xoill  open  my  mouth  in  a  parable.  By  parable,  Calvin  understands  "grave  and 
striking  sentences,  such  as  adages,  or  proverbs,  or  apothegms."  It  comes  from  a  verb, 
which  signifies  to  reign,  to  bear  rule,  to  have  power.  Here  it  has  much  the  same  sig- 
nification as  the  word  rendered  law  in  v.  1.  The  matters  to  be  presented  were  of  great 
weight  and  worthy  of  good  heed.  They  should  be  delivered  in  few  words,  and  those 
well  chosen.  This  ode  embodies  the  substance  of  the  eventful  history  of  the  Israelites 
for  a  long  time.  I  will  tdter  dark  sayings  of  old.  For  darh  sayings  the  Chaldee,  Cal- 
vin and  Jebb  have  enigmas;  Syriac,  parables ;  Arabic,  rnysteries ;  Septuagint,  Vulgate, 
Ethiopic  and  Doway,  propositions ;  Ainsworth.,  hid  thi7igs ;  Street,  pointed  triUhs;  Ed- 
wards, weighty  truths;  Green,  dark  trxdhs;-  Hengstenberg  and  Alexander,  riddles.  In 
the  English  Bible  the  word  is  eight  times  rendered  riddle,  once  proverb,  once  dark  say- 
ing, (in  the  plural)  once  dark  speeches,  once  dark  sentences  and  twice  dark  sayings. 

3.  Wliich  we  have  heard  and  known,  and  our  fathers  have  told  us.  The  matter  is  not 
new ;  but  the  summing  up  is  new.  The  law  required  a  careful  and  frequent  recital  of 
divine  doings  and  teachings  by  the  aged  to  the  young,  Deut.  iv.  9 ;  vi.  6-9. 

4.  We  will  not  hide  them  from  their  children,  shounng  to  the  generation  to  come  the 
jyraises  of  the  Lord,  and  his  strength,  and  his  wonderful  works  that  he  hath  done.  Chil- 
dren, literally  sons.  Strength,  might.  Wonderful  works,  in  Ps.  ix.  marvellous  tvorks;  in 
Ps.  Ixxv.  1,  wondrous  works.  The  things,  of  which  the  prophet  was  about  to  speak, 
were  not  fables,  nor  human  inventions.  They  were  not  only  written  in  the  sacred 
books,  but  were  woven  into  the  history  and  traditions  of  the  whole  nation. 

5.  For  he  established  a  testimony  in  Jacob.  Testimony,  commonly  so  rendered,  or 
vjitness,  see  on  Ps.  xix.  7.  God  gave  his  law  and  his  ordinances  to  Israel  that  the  na- 
tion might  to  all  the  earth  witness  of  the  truth.  And  [he]  appointed  a  law  in  Israel, 
which  he  commanded  our  fathers,  that  they  should  make  them  known  to  their  children. 
Law,  as  in  v.  1. 

6.  That  the  generation  to  come  might  know  them,  even  the  children  which  shoxdd  be 
born,  who  shoidd  arise  and  declare  them  to  their  children.  Children,  in  each  case  sons. 
The  rule  was.  The  father  to  the  sons,  the  elder  to  the  younger  shall  make  known  the 
words  and  works  of  Jehovah.  See  Gen.  xviii.  19;  Isa.  lix.  21;  2  Tim.  iii.  15.  All 
this  was  not  done  for  the  sake  of  pomp  or  ceremony,  but, 

7.  That  they  might  set  their  hope  in  God.  They,  i.  e.,  both  fathers  and  children, 
each  successive  generation.  The  sin  and  misery  of  man  is  that  he  has  hope  in  him- 
self, in  the  creature,  in  vanity,  in  a  thing  of  nought.  The  end  of  all  sound  religious 
instruction  is  to  withdraw  the  desires  and  expectations  from  all  finite  things  and  to 
raise  them  to  God  alone.  And  not  forget  the  works  of  God.  If  all  our  expectation 
is  from  God  and  is  built  on  the  history  of  his  mercy  to  those,  who  have  gone  before 
us,  and  on  his  testimony,  we  cannot  easily /or<7e<  him  or  his  doings.  But  keep  his  com- 
viandmenU.  Practice  is  the  life  of  piety.  All  true  religion  is  practical.  Tlie  great 
design  of  the  Mosaic  dispensation  was  not  to  increase  the  national  glory  of  Isjael;  but 
to  teach  the  people  obedience  to  God's  will,  and  so  to  secure  to  them  temporal  and 


psAi.M  Lxxviii.]  STUDIES  IN  THE  BOOK  01-^  PSALMS.  747 

eternal  good  through  Jesus  Christ.     All  God's  wonders  were  made  known  to  successive 
generations  that  they  might  do  these  things: 

8.  And  might  notbe  as  their  fathers,  a  stubbor)i  and  rebellious  generation;  a  generation 
that  set  not  their  heart  aright,  and  whose  spirit  was  not  steadfast  with  God.  Stubborn,  also 
rendered  revolting,  revolters,  backsliding,  rebellious.  Rebellious,  in  vv.  17, 40, 56  rendered 
provoking;  in  1  Kings  xiii.  21,  disobedient.  Aright,  also  rendered  right,  fashioned, 
prepared,  made  ready,  established,  ordered,  fixed.  See  on  Ps.  li.  10;  Ivii.  7.  Steadfast, 
faithful.  Calvin  enumerates  the  four  sins  mentioned  in  this  verse  as  'apostacy,  provo- 
cation, treachery  and  hypocrisy.'  The  history  of  the  generation  of  Israelites,  that 
came  out  of  Egypt  is  so  full  of  unfaithfulness,  murmuring  and  rebellion  that  to  this 
day  it  is  for  a  profound  and  inexplicable  wonder. 

9.  The  children  of  Ephraim.,  being  armed,  and  carrying  bows,  turned  back  in  the  day 
of  battle.  We  have  no  historic  account  of  any  particular  act  of  cowardice  and  shame- 
ful retreat  on  the  part  of  the  tribe  of  Ephraim,  though  some  think  this  place  records 
the  fact.  But  many  regard  Ephraim  in  this  case  as  designating  all  the  tribes,  because 
Ephraim  was  a  very  numerous  and  powerful  tribe,  and  because  the  ark  of  the  cove- 
nant, in  the  time  of  the  judges,  was  kept  at  Shiloh  in  the  bounds  of  that  ti-ibe.  This 
explanation  is  accompanied  with  so  few  difficulties,  and  the  contrary  with  so  many, 
that  a  large  number  of  the  best  commentators  speak  very  confidently.  JSTurabers  xiv. 
and  Josh.  vii.  record  sad  defeats  to  the  Israelites.  The  books  of  Joshua  and  Judges 
both  show  how  slow  the  Israelites  were  to  take  full  possession  of  the  land  given  them. 
To  be  armed  with  bows  was  to  be  well  equipped.  For  those  thus  prepared  for  battle  to 
turn  back  was  an  act  of  disgraceful  cowardice  and  gross  unbelief 

10.  They  kept  not  the  covenant  of  God,  and  refused  to  %mlk  in  his  law.  How  faith- 
less and  disobedient  the  Isx'aelites  were,  in  all  their  history,  is  declared  by  their  own 
prophets.     Their  eai'ly  history  was  no  exception. 

11.  And  [they]  for  gat  his  worship,  and  his  wonders  that  he  had  shelved  them.  A 
deliverance  seemed  only  to  be  made  an  occasion  of  denying  God's  power  and  mercy 
so  soon  as  any  new  difficulty  arose.  The  levity,  childishness  and  stubbornness  of  the 
nation  brought  out  of  Egypt,  because  described  by  an  inspired  writer,  seem  to  us 
without  a  parallel.  But  would  not  our  own  behaviour,  if  justly  recorded,  apjDear  in 
even  a  worse  light  ? 

12.  Marvellous  things  did  he  in  the  sight  of  their  fathers,  in  the  land  of  Egyjyt,  in  the 
field  of  Zoan.  The  inarvellous  things  of  this  verse  are  the  wonders  of  v.  11.  Scott : 
"  Zoan  was  a  principal  city  of  Egypt,  in  which  perhaps  Pharaoh  kept  his  court."  It 
was  the  centre  from  which  went  forth  the  plagues,  which  are  well  called  wonders. 
Alexander :  "  Zoan  was  by  the  Greeks  called  Tanis,  and  was  the  ancient  capitol  of 
Lower  Egypt."  Clarke  :  "  It  was  situated  in  the  Delta,  on  one  of  the  most  easterly 
branches  of  the  Nile."  Tholuck  :  "  In  its  place  there  remains  to  the  present  day  the 
village  of  San."  Some  think  Zoan  is  synonymous  with  Egypt,  as  the  name  of  the 
place  Avhere  the  government  is  located  often  designates  the  whole  land.  After  the 
plagues,  came  the  marvellous  passage  of  the  Eed  sea : 

13.  He  divided  the  sea,  and  caused  them  to  pass  through;  and  he  made  the  waters  to 
stand  as  a  heap.  See  on  Ps.  Ixxvii.  16.  Calvin  :  "  The  order  of  nature  was  reversed 
when  the  waters  stopped  in  their  course,  and  were  even  raised  up  into  solid  heaps  like 
mountains."     See  Ex.  xv.  8  ;  Josh.  iii.  13 ;  Ps.  xxxiii.  7  ;  Hab.  iii.  15. 

14.  In  the  daytime  also  he  led  them  with  a  cloud,  arid  all  the  night  with  a  light  of  fire. 
See  Ex.  xiii.  21,  22.  That  pillar  of  glory  was  the  emblem  of  the  divine  presence  and 
providence.  It  has  not  before  been  noticed  in  the  Psalms.  But  it  is  spoken  of  in 
Ps.  xcix.  7  where  we  learn  that  God's  voice  was  sometimes  heard  from  that  excellent 
gl(»iy  •  and  m  Psw  (.v.  39,  where  we  learn  that  in  the  daytime  the  cloud  was  foi'  a  covering. 


748  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  lxxviii. 

Here  it  is  said  to  have  been  a  light  all  night.  In  both  respects  it  must  have  been  a 
^rcat  comfort,  perhaps  more,  a  necessity.  It  is  not  necessary  for  us  to  know  the  pre- 
cise appearance  of  this  pillar  either  by  day  or  by  night.  The  centre  of  this  cloud  or 
fire  rose  up  towards  heaven  in  the  form  of  a  column  ;  but  to  Avhat  height  we  know  not. 
The  Scriptures  give  no  minute  account  of  it.  Towards  his  people  it  had  a  bright 
side,  but  towards  his  enemies  dark,  Ex.  xiv.  19,  20.  The  prophet  next  refers  to  the 
miraculous  supply  of  water : 

15.  He  clave  the  rocks  in  the  wilderness  and  gave  them  drink  as  out  of  the  great  depths. 

16.  He  brought  streams  also  out  of  the  rock,  and  caused  waters  to  run  down  like  rivers. 
See  Ex.  xvii.  1-7  ;  Num.  xx.  1-13.  Allusions  to  the  same  thing  are  found  in  Ps.  cv. 
41 ;  cxiv.  8.  The  spiritual  signification  of  such  wonders  is  well  expressed  in  Isa.  xli. 
18 ;  xliii.  20 ;  John  vii.  37  ;  1  Cor.  x.  4 ;  Rev.  xxii.  1,  17.  All  this  gushing  forth  of 
water  prefigured  the  blessings  secured  by  the  Mediator.  "  The  rock  that  followed 
them  was  Christ."  To  modern  travellers  a  particular  rock  is  sometimes  shown,  with 
the  statement  that  it  was  one  of  the  rocks,  smitten  by  Moses,  that  yielded  water  to  the 
Israelites.  But  of  this  there  is  no  certainty,  although  appearances  are  said  to  favor 
the  supposition.  Wilderness,  found  also  in  vv.  19,  40,  52,  often  rendered  desert.  See 
on  Ps.  xxix.  8 ;  Ixxv.  6.  Marvellous  as  were  God's  mercies,  they  had  but  little 
efiect  for  good : 

17.  And  they  sinned  yet  more  against  him  hy  provoking  the  Most  High  in  the  wilder- 
ness. The  special  reference  seems  to  be  to  Ex.  xvii.  7,  although  the  words  suit  many 
acts  in  the  history  of  that  wonderful  people.  Provoking,  in  v.  8  the  same  word  is  ren- 
dered rebellious;  in  v.  56,  provoked.  Alexander:  "The  very  means,  which  should 
have  made  them  more  obedient,  made  them  more  rebellious."  None  but  Jehovah 
could  help  or  save  in  that  great  desert  through  which  they  were  passing. 

18.  And  they  tempted  God  in  their  heart  by  asking  meat  for  their  lust.  Brown : 
"  Men  tempt  God  when  they  unseasonably  and  irreverently  require  proofs  of  his  pre- 
sence, power  and  goodness ;  when  they  expose  themselves  to  danger  from  which  they 
cannot  escape  without  the  miraculous  interposition  of  his  providence ;  and  when  they 
sin  with  such  boldness  as  if  they  would  try  whether  God  could  or  would  know  and 
punish  sin,  Ex.  xvii.  2  ;  Matt.  iv.  7  ;  Mai.  iii.  15  ;  Acts  v.  9."  The  form  of  tempting 
here  noticed,  consisted  in  '  requiring  unnecessary  proof  of  Avhat  should  have  been 
promptly  believed.'  Further  trial  may  be  necessary  to  evince  human  charactei-,  but 
not  divine  excellence.  God  has  abundantly  shown  in  his  works  of  creation,  provi- 
dence and  grace,  in  nature  and  in  revelation  what  he  is  and  what  he  will  do.  They 
tempted  God  in  their  heart,  i.  e.,  in  the  fountain  of  all  moral  conduct.  Sin  is  first 
conceived,  then  brought  forth.  For  their  lust,  literally  for  their  souls,  meaning  that  they 
said  they  could  not  support  life  without  it,  or  that  they  wished  it  for  the  gratification 
of  the  inordinate  desires  of  their  will,  as  the  same  word  is  rendered  in  Ps.  xli.  2,  or  for 
their  pleasure,  as  we  have  it  in  Ps.  cv.  2.  Anderson  thinks  the  word  means  "  the  sen- 
sitive or  ayiimal  appetites."  Calvin  :  "  The  siu  with  which  the  Israelites  were  chargeable 
consisted  in  this,  that  nnt  content  with  the  food  which  God  had  appointed  them,  they 
gave  loose  reins  to  their  lust,"  Ex.  xvi.  2 ;  Nu.  id.  4 ;  1  Cor.  x.  6 ;  Jas.  iv.  2,  3. 

19.  Yea,  they  spake  against  God;  they  said,  Can  God  furnish  a  table  in  the  wilder- 
ness? They  limited  the  Almighty,  as  the  phrase  is  in  v.  41.  How  they  spake  against 
God  is  told  us  in  Nu.  xi.  4.  How  great  this  sin  is  may  be  seen  from  2  Chron.  xxxii. 
19;  Job  xxxiv.  37  ;  Rom.  ix.  20  ;  Rev.  xiii.  6.  Alexander:  "The  unreasonableness 
of  the  doubt  is  aggravated  by  the  use  of  a  divine  name  [El]  which  implies  omnipo- 
tence.    As  if  they  had  said,  Can  he  do  this,  who  can  do  everything?" 

20.  Behold,  he  smote  the  rock,  that  the  ivatcrs  gushed  out,  and  the  streams  overflowed. 
If  this  composition  is  constructed,  as  some  think,  with  careful  attention  to  the  chrono- 


MAT.M  Lxxviii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  749 

logical  order  of  events,  then  the  sole  reference  is  probably  to  Nu.  xx.  11.  In  that 
case  verse  15  refers  solely  to  Ex.  xvii.  1-7.  But  there  is  nothing  gained  by  exclud- 
ing allusion  to  both  miracles  in  each  verse.  The  people  were  unbelieving  about 
everything.  One  miracle  for  their  relief  seemed  only  to  awaken  distrust  of  God's 
power  and  goodness  in  another  matter,  and  they  said.  Can  he  give  bread  also?  can  he 
provide  flesh  for  his  people  f  Bread,  commonly  so  rendered,  sometimes  meat,  food, 
loaves,  victuals.  See  Ps.  xiv.  4 ;  xlii.  3.  Used  specifically,  it  signifies  what  we  mean 
by  bread.  Flesh,  found  also  in  v.  27;  also  rendered /oof?  in  Ex.  xxi.  10.  When  speci- 
fic, it  signifies  animal  not  vegetable  substance.  They  say  :  "  He  has  given  us  water  ; 
but  can  he  give  us  bread  or  meat  ?" 

21.  Therefore  the  Lord  heard  this,  and  was  wroth:  so  afire  was  kindled  against  Ja- 
cob, and  anger  also  came  up  against  Israel.  See  Num.  xi.  1-15.  Jacob  and  Israel  are 
both  names  for  the  whole  body  of  the  people.  See  Ps.  xiv.  7.  God  was  not  angry 
without  cause.  As  a  judge  hears  a  matter  before  he  pronounces  sentence,  so  God 
heard  the  whole  matter  of  these  complaints,  had  '  full  and  jjerfect  knowledge'  of  their 
criminality.  In  both  Testaments  fire  is  an  emblem  of  the  consuming  wrath  of  God. 
See  on  Ps.  xi.  6;  1.  3.  Compare  Matt.  iii.  10;  xviii.  8.  Whether  there  was  an  actual 
bui-sting  forth  of  flame,  and  if  so,  whether  it  had  an  unusual  appearance,  or  whether 
the  fire  was  the  invisible  consuming  curse  of  God,  we  need  not  decide.  The  curse  was 
the  fire,  whether  visible  or  not,  Tholuck :  "  The  fire  was  a  real  fire."  Scott :  "  Pro- 
bably some  of  them  were  destroyed,  as  Nadab  and  Abihu  had  been,  by  fire  from  the 
Lord,  or  by  flashes  of  lightning,  perhaps  from  the  fiery  pillar."  The  place  was  called 
Taberah,  a  Burning.  All  this  came  upon  them  for  their  murmurings,  which  sprang 
from  a  discontented  mind,  which  sprang  from  unbelief: 

22.  Because  they  believed  not  in  God,  and  trusted  not  in  his  salvation.  The  great 
sin  of  the  world  in  all  ages  has  been  want  of  faith  in  God's  power,  goodness  and  ve- 
racity. Without  faith  it  is  impossible  to  please  God,  or  to  be  pleased  with  God.  If 
he  cannot  be  believed,  he  cannot  be  trusted ;  and  so  misery  and  guilt  will  mark  the 
course  of  the  unfaithful.     That  their  unbelief  was  not  cured  is  the  more  remarkable : 

23.  Though  he  had  commanded  the  clouds  from  above,  and  opened  the  doors  of  heaven, 

24.  And  had  rained  down  manna  u2)on  them,  to  eat,  and  had  given  them  of  the  corn 
of  heaven. 

25.  Man  did  eat  angels^  food :  he  sent  them  meat  to  the  full. 

Of  the  manna  we  know  no  more  than  the  Bible  tells  us,  especially  in  Ex.  xvi.  4-35 ; 
Num.  xi.  7-9.  That  it  was  very  suitable  food  is  certain,  for  it  was  prepared  and  sent 
by  God  in  love,  and  as  an  emblem  of  the  food  and  life  sinii  rs  should  find  in  God's 
dear  Son,  John  vi.  29-58  ;  1  Cor.  x.  3.  To  open  the  doors  or  gates  of  heaven  signifies 
the  same  as  opening  the  windows  of  heaven  in  Mai.  iii.  10.  It  denotes  the  pouring  out 
of  a  great  blessing,  heavenly  in  its  origin.  The  manna  was  rained,  Ex.  xvi.  4.  It  is 
called  corn  because  it  was  found  in  gi-ains,  as  wheat  is.  It  is  called  corn  of  heaven, 
because  it  came  from  above,  Cruden :  "  It  is  called  angels'  food,  which  may  insinuate 
fither  that  it  was  made  and  prepared  by  their  ministry;  or  that  angels  themselves,  if 
they  had  need  of  any  food,  could  not  have  any  that  was  more  agreeable  than  manna 
was ;  it  being  of  heavenly  original,  and  of  singular  vigor  and  efficacy  for  preserving 
and  nourishing  those  who  used  it  according  to  God's  appointment :  Or,  as  it  is  in  the 
margin,  evoij  one  did  eat  the  bread  of  the  mighty ;  that  is,  even  the  common  Israelites 
fed  upon  it  as  delicious  food,  as  the  greatest  nobles  and  princes  did."  Angels,  never 
elsewhere  so  rendered,  but  mighty  ones,  strong  ones.  The  word  usually  rendered  angels 
signifies  messengers.  But  the  angels  are  mighty  ones,  (they  excel  in  strength,  Ps.  ciii. 
20,)  and  so  our  version  probably  gives  the  sense.  The  Chaldee :  Men  ate  the  food 
which  descended  from  the  habitation  of  angels.     The  ancient  versions  all  lend  their 


750  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  i.xxyiii. 

authority  to  our  English  translation ;  but  modern  scholars  very  generally  prefer  mighty 
ones  to  angels.  3fcat,  the  word  so  rendered  occurs  ten  times  in  the  Hebrew  Bible.  In 
Gen.  xxvii.  3,  it  is  rendered  venison;  in  Gen.  xlii.  25;  xlv.  21,  it  is  rendered  provision ; 
it  is  sis  times  rendered  victual,  or  victuals;  in  this  place  only,  meat  The  corresponding 
noun  is  hunter,  so  that  the  primary  signification  of  the  word  nearly  corresponds  to  our 
English  word  game.     The  quails  sent  were  usually  taken  in  hunting. 

26.  He  caused  an  east  ivind  to  bloiv  in  the  heaven:  and  by  his potuer  he  brought  in  the 
south  tvind.  Often  in  Scripture  is  the  stormy  wind  said  to  be  caused  and  also  allayed 
by  God,  Gen.  viii.  1 ;  Ex.  xv.  10;  1  Kings  xix.  11 ;  Ps.  cxxxv.  7;  cxlvii.  18;  Isa. 
xxvii.  8.  East  wind,  see  on  Ps.  xlviii.  7.  Soxdh  wind,  not  elsewhere  found  in  the 
Psalms,  literally  so%dh,  meaning  the  south  wind  here,  as  also  in  Cant.  iv.  16.  These 
winds  brought  the  abundance  of  fowls  mentioned  in  the  verses  following. 

27.  He  rained  flesh  also  upon  them  as  dxist,  and  feathered  fowls  like  as  the  sand  of 
the  sea : 

28.  And  he  let  it  fall  in  the  midst  of  their  camp,  round  aboxd  their  habitations. 

29.  So  they  did  eat  and  were  well  filled :  for  he  gave  them  their  oxvn  desire.  Rained, 
as  in  v.  24.  Like  the  rain  it  came  from  over  their  heads,  and  it  fell  abundantly.  The 
historic  record  is  in  Ex.  xvi.  12,  13 ;  and  especially  in  Num.  xi.  31-34.  The  least 
quantity  of  fowls  gathered  by  any  man  was  ten  homers,  over  ninety  bushels.  For 
two  whole  days  and  al  whole  night  the  people  gathered  flesh.  The  fowls  were  piled 
up  more  than  three  feet  deep  around  the  camp  to  the  distance  of  a  day's  journey  in 
every  direction.  This  Psalm  does  not  determine  whether  the  flesh  they  had  was  all 
of  one  kind,  but  in  Ex.  xvi.;  Num.  xi. ;  Ps.  cv.  we  are  told  that  quails  were  sent; 
the  word  so  rendered  is  thought  to  describe  a  species.  Habitations,  dwelling-places, 
iahemacles.  Well  filled,  fxdl,  filled,  satisfied,  satiate.  They  ate  till  they  could  eat  no 
more,  till  they  had  the  object  of  their  desire,  their  greediiiess,  their  lust,  to  the  full.  Yet 

30.  They  ivere  not  estranged  from  their  Inst.  Estranged,  alienated,  i.  e.,  weaned. 
lAist,  same  as  desire  in  v.  29  ;  only  here  it  means  the  wicked  lust  itself,  and  not  the 
object  of  it.     Bid  ivhile  their  meat  was  yet  in  their  nioxdhs, 

31.  The  wrath  of  God  came  upon  them,  and,  slew  ilie  fattest  of  them,  and  smote  down 
the  chosen  men  of  Israel.  The  place  where  all  this  happened  was  well  called  Kibroth- 
hattaavah,  i.  e.,  the  graves  of  lust.  The  manner  of  destruction  is  described  in  v.  21. 
Fattest  of  them,  literally  the  fatness  of  them,  meaning  the  most  luxurious,  those  who 
most  pandered  to  their  own  appetites,  and  most  pampered  their  flesh.  Chosen,  often 
also  rendered  young,  because  such  were  selected  to  go  forth  to  war,  those,  who  would 
have  been  selected  as  the  best  specimens  of  health  and  vigor. 

32.  For  all  this  they  sinned  still.  For,  rather  in,  or  after,  or  in  respect  to.  Sinned, 
offended,  trespassed.  They  went  on  sinning,  and  believed  not  for  his  wondrous  xvorks. 
That  is,  even  his  great  wonders,  or  miracles  did  not  bring  them  to  believe.  Neither 
speculative  atheism,  nor  atheism  of  heart,  nor  jwactical  atheism  was  ever  cured  by  mir- 
acle, because  they  are  all  found  in  a  wicked  disposition.  "  Men  are  not  always  in  a 
mood  to  be  convinced."  It  is  not  want  of  evidence,  but  the  want  of  right  dispositions 
that  keeps  men  from  believing  God. 

33.  Therefore  their  days  did  he  consume  in  vanity,  and  their  years  in  trouble.  The 
great  fact,  that  forty  years  were  spent  in  accomplishing  the  journey  of  a  few  days, 
and  that  when  Israel  was  on  the  verge  of  the  promised  land,  they  Avere  required  to 
begin  new  and  painful  wanderings  for  nearly  txvo-fifths  of  a  century,  forcibly  illustrates 
this  verse.  Patrick :  "  Though  they  travelled  up  and  down,  very  much  and  very 
long,  yet  it  was  to  no  purpose ;  for  they  were  never  nearer  to  their  journey's  end ;  nor 
were  ever  free  from  one  plague  or  other,  till  they  (that  generation)  were  utterly  de- 
stroyed."    Vanity,  anptiness,  fruitlessness.     Trouble,  terror ;  see  Lev.  xxvi.  16. 


PSALM  Lxxvni.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  751 

34.  When  he  slew  them,  then  they  sought  him :  and  they  returned  and  inquired  early 
after  God.  It  is  according  to  fallen  human  nature  to  be  very  gracious  when  the 
pangs  are  upon  us,  Jer.  xxii.  23;  but  when  suffering  is  over,  or  judgments  are  averted, 
we  soon  relapse  into  former  carelessness  and  unbelief,  unless  we  have  special  grace 
given  us.  The  awful  death  of  some  was  well  suited  to  beget  awe  in  the  minds  of 
their  wicked  companions.  It  shoAved  them  that  they  had  to  deal  with  omnipotence. 
For  a  short  time  a  sore  judgment  had  some  effect.  They  returned  from  their  open 
rebellion,  but  they  did  not  return-  unto  the  Lord  their  God,  Hos.  vii.  10.  They  sowjhi, 
searched,  inquired,  yea,  to  the  eye  of  man  they  seemed  to  inquire,  seek  early,  betimes, 
diligently,  literally  in  the  morning;  but  there  was  no  thorough  moral  revolution  effected 
in  their  characters : 

35.  And  they  remembered  that  God  ^oas  their  rock,  and  the  high   God  their  redeemer. 
They  were  overwhelmingly  convinced  in  their  judgments  and  intellects,  as  they  had 

often  been,  and  now  called  to  remembrance  how  they  had  often  yielded  assent  to  the 
truth  that  God  was  their  I'ock,  strength,  strong-hold ;  see  on  Ps.  xviii.  2.  In  the  last 
clause  we  have  three  names  of  God.     Bedeemer,  see  on  Ps.  xix.  14. 

36.  Nevertheless  they  did  flatter  him  with  their  mouth,  and  they  lied  unto  him  with 
their  tongues.  They  did  not  honestly  intend  to  fulfil  their  promises.  They  engaged 
to  do  enough  ;  but  they  did  nothing.  Deceit  underlaid  all  their  religious  acts.  How 
often  they  did  this  their  history  shows  : 

37.  For  their  heart  was  not  right  ivith  him,  neither  loere  they  steadfast  in  his  covenant. 
Right,  prepared,  fixed,  established ;  see  on  Ps.  li.  10.  Steadfast,  faithful,  established. 
They  did  not  take  firm  hold  of  the  covenant.  They  were  not  true  to  their  engage- 
ments.    See  on  Ps.  xxv.  10. 

38.  But  he,  being  fidl  of  compassion,  forgave  their  iniquity,  and  destroyed  them  not  : 
yea,  many  a  time  turned  he  his  anger  aivay,  and  did,  not  stir  up  all  his  wrath.  Fidl  of  com- 
passion,  in  Hebrew  one  word,  several  times  rendered  as  here,  more  frequently  merciful. 
Forgave,  in  Hebrew  the  verb  is  in  the  future,  but  is  best  rendered  in  the  preterite;  else- 
where rendered  pardon,  purge,  reconcile,  more  commonly  make  atonement.  Here  the 
meaning  is  that  he  so  overlooked  their  evil  conduct  as  not  utterly  to  destroy  il\em  as  a 
nation,  or  people.  Many  a  time,  literally  he  multiplied,  as  in  the  margin  of  Isa.  Iv.  7 ; 
or,  as  in  the  English  text  of  that  place,  he  did  it  abundantly.  Anger,  in  Ps.  ii.  5, 
wrath;  see  on  Ps.  xviii.  7.      Wrath,  fury,  hot  displeasure ;  see  on  Ps.  vi.  1. 

39.  For  he  remembered  that  they  were  but  flesh ;  a  wind  that  passeth  away,  and  cometh 
not  again.  A  striking  parallel  passage  is  found  in  Ps.  ciii.  14-16.  Alexander: 
"  Flesh,  a  common  Scriptural  expression  for  humanity  or  human  nature,  as  distin- 
guished from  superior  beings,  and  especially  from  God."  Wind,  by  some  rendered 
breath,  by  others  spirit.  Clarke  much  prefers  the  latter :  The  spirit  goeth  away,  and 
it  doth  not  return.  He  argues  earnestly  for  it.  The  sense  is  the  same  whether  we  use 
ivind,  breath,  or  spirit;  only  if  we  read  wind,  or  breath,  we  use  a  figure;  if  we  read 
spirit,  we  speak  plainly. 

40.  Hoiv  oft  did  they  provoke  him  in  the  ivilderness,  and  grieve  him  in  the  desert ! 
Their  history  was  filled  with  the  records  of  great  mercies,  great  wickedness  and  ter- 
rible judgments.  Cresswell :  "They  provoked  God  at  least  ten  times,  (Num.  xiv.  22,) 
during  the  first  two  years  of  their  journey  through  the  wilderness :  1.  At  the  Red  sea, 
(Ex.  xiv.  11,  12;)  2.  At  the  waters  of  Marah,  (Ex.  xv.  24;)  3.  In  the  wilderness  of 
Sin,  (Ex.  xvi.  2 ;)  4.  When  they  kept  the  manna  until  the  following  day,  (Ex.  xvi. 
20;)  5.  When  the  manna  was  collected  on  the  Sabbath,  (Ex.  xvi.  27  ;)  6.  lu  Rephi- 
dim,  where  there  was  no  water,  (Num.  xx.  2,  13 ;)  7.  At  Horeb,  when  a  molten  calf 
was  made,  (Ex.  xxxii.  1,  etc.;)  8.  At  Taberah,  (Num.  xi.  1,  2,  3;)  9.  When  they 
lusted  for  flesh,  (Num.  xi.  4;)  10.  When  they  murmured  at  the  news  brought  by  the 


752  STUDIES  IN    THE   BOOK  OF  PSALMS.  [psalm  lxxviii. 

men  who  had  been  sent  to  search  the  land,  (Nura.  xiv.  1,  etc.)"  These  outbursts  of 
wickedness  were  signs  of  what  was  going  on  in  their  hearts  all  the  time.  Wildernes.^ 
ind  desert  are  here  used  interchangeably,  although  in  Hebrew  they  are  different  words, 
the  former  not  uniformly  implying  sterility,  as  the  latter.  Provoke,  rebel  against. 
as  in  vv.  8,  17.  Grieve,  elsewhere  displease,  vex,  1  Kings  i.  6 ;  Isa.  Ixiii,  10.  See  on 
Ps.  Ivi.  5. 

41.  Yea,  they  turned  back  from  their  engagements,  from  their  temporary  reforma- 
tions, from  God,  from  his  law,  from  his  service.  They  returned  to  their  former  evil 
ways.  A7id  tempted  God,  see  on  v.  18.  And  limited  the  Holy  One  of  Israel.  Limited^ 
the  Hebrew  word  signifies  to  set  marks.  They  questioned  whether  he  could  do  all 
things.  They  refused  to  believe  in  his  infinite  perfections  and  providence,  unless  he 
would  do  all  things  according  to  their  plan.  In  short,  they  thought  the  Almighty 
very  much  such  an  one  as  themselves,  Ps.  1.  21.  Holy  One  of  Israel,  see  on  Psalm 
Ixxi.  22. 

42.  They  remembered  not  his  hand,  nor  the  day  when  he  delivered  thein  from  the 
enemy.  All  sin  disinclines  the  mind  to  retain  the  memory  of  God's  nature  and 
ways ;  so  that  forgetfidness  of  God  is  a  synonyme  for  wickedness.  Enemy,  also  ad- 
versary, but  more  commonly  rendered  trouble,  tribxdation,  distress,  anguish,  affliction ; 
especially  denoting  trouble  caused  by  foes.  Calvin  thinks  the  enemy  is  Pharaoh. 
The  reference  seems  to  be  to  the  afflicted  condition  of  Israel  in  Egypt. 

43.  Hoiv  he  had  wrought  his  signs  in  Egypt,  and  his  tvonders  in  the  field  of  Zoan. 
Signs,  marks,  tokens,  miracles,  often  as  here  followed  by  loonders.  See  on  Ps.  Ixxiv. 
4,  9.     On  Zoan,  see  on  v.  12.     Here  begins  an  enumeration  of  the  plagues  of  Egypt. 

44.  And  had  turned  their  rivers  into  blood ;  and  their  floods  thai  they  could  not  drink. 
The  record  of  this  plague  is  in  Ex.  vii.  19-25.  See  also  Ps.  cv.  29.  This  plague 
lasted  seven  days.     All  the  running  Avater  of  the  land  was  corrupted. 

45.  He  sent  divers  sorts  of  flies  amo7ig  them,  which  devoured  them.  For  divers  sorts 
of  flies  the  Chaldee  has  mixtures  of  living  creatures  of  the  wood;  other  ancient  versions 
Venema  and  Alexander,  the  dog  fly,  or  dog  flies;  Calvin,  a  mixture;  Ainsworth,  o 
mixed  swarm;  Piscator,  Fabritius  and  Edwards,  a  swarm  of  insects;  Amesius,  Tre- 
mellius  and  Junius,  a  pest  of  animals;  Bythner,  a  mixed  collection  of  beasts;  Fry, 
the  fly;  Mor'ison,  pernicious  a7id  destmctive  i7isects ;  Walford,  the  horsefly;  Mant,  the 
ravening  fly ;  Hengstenberg,  ?;erOTMi;  Tholuck,  mosquitoes.  Hammond:  "  The  word, 
I  suppose,  comprehends  all  creatures  of  equivocal  generation,  which  so  frequently 
change  from  reptile,  and  back  again."  Alexander :  "  The  best  interpreters  are  noAv 
agreed  that  it  means  the  Egyptian  dog-fly."  Of  dog-flies  Philo  says:  "They  rest 
not  until  they  have  satisfied  themselves  with  blood  and  flesh."  Schafer :  "  The  dog- 
fly  gorges  itself  with  blood,  and  makes  bloody  boils,  severe  pains."  Anderson  thinks 
it  was  the  Ethiopian  fly,  called  Zimb.  Bruce  says :  "  As  soon  as  this  plague  ap- 
pears, and  their  buzzing  is  heard,  all  the  cattle  forsake  their  food,  and  run  wildly 
about  the  plain,  till  they  die,  worn  out  with  fatigue,  fright  and  hunger.  No  remedy 
remains  but  to  leave  the  black  earth  and  hasten  down  to  the  sands  of  Atbara ;  and 
there  they  remain,  while  the  rains  last,  this  cruel  enemy  not  daring  to  pursue  them 
further."  Whatever  creatures  were  intended,  they  were  great  tormentors  and  fatal 
to  life.  They  devoured.  Scott :  "  This  word,  devoured,  shows  that,  besides  the  loath- 
someness of  flies,  and  their  maggots ;  a  variety  of  venomous  insects,  reptiles,  or  ani- 
mals, were  sent  among  the  Egyj^tians,  to  bite,  and  sting,  and  harass  them ;  and  that 
in  many  instances  their  bite  or  sting  was  mortal."  Every  warm  climate  abounds 
with  pernicious  flies  and  insects.  In  this,  Africa  excels.  Every  traveller  has  his 
tale  to  tell  of  noisome  insects.  The  last  is  no  exception.  Du  Chaillu  (p.  321.:) 
"  We  were  troubled  on  the  prairie  by  two  very  savage  flies,  called  by  the  negroes  the 


rsAr.M  T.XXVIII.]  STUDIES   IN  THE  BOOK   OF  PSALMS.  753 

boco  and  the  nchauna.  These  insects  attacked  us  with  a  terrible  persistency  which 
left  us  no  peace."  The  historic  record  of  this  plague  is  in  Ex.  viii.  20-24,  where  the 
word  files  is  in  every  case  supplied  by  our  translators.  And  frogs,  which  destroyed 
them.  Frogs,  in  our  English  Bible  and  in  all  the  ancient  versions  uniformly  ren- 
dered. The  word  signifies  generally  all  kinds  of  frogs  and  toads,  some  of  which  are 
said  to  be  venomous.  How  terrible  this  plague  was  may  be  seen  from  the  record  in 
Ex.  viii.  1-15.  The  frogs  came  into  every  Egyptian  house,  and  bed-chamber,  and 
bed,  and  oven,  and  kneading-trough.  See  also  Ps.  cv.  80.  The  vast  quantities  of 
these  creatures,  besides  tormenting  all  human  beings  by  their  invasion  of  every  place, 
became,  when  they  died,  the  means  of  poisoning  the  air  with  putrid  animal  matter. 

46.  He  gave  also  their  increase  unto  the  caterpillar.  Caterpillar,  always  so  rendered 
in  our  version.  It  signifies  devourer,  because  these  creatures  consumed  every  green 
tiling.  Anderson  :  "  We  are  so  little  acquainted  with  the  various  kinds  of  destruc- 
tive insects  that  ravage  eastern  countries,  that  it  is  somewhat  difficult  to  determine 
the  particular  species  meant  by  this  term.  It  is  distinguished  from  the  locust  in 
Solomon's  prayer  at  the  dedication  of  the  temple,  2  Chron.  vi.  28,  and  in  Joel  i.  4, 
where  it  is  mentioned  as  eating  up  what  the  locust  had  left."  We  find  no  record  of 
a  plague  of  caterpillar  separate  from  that  of  the  locitst.  And  their  labor  unto  the  lo- 
cust. If  the  devourer  was  the  locust;  then  the  latter  clause  explains  the  former. 
Compare  Ex.  x.  13-15.  See  on  Ps.  cv.  34,  35.  Locmt.  as  in  Ex.  x.  4,  12,  13,  14, 
19.  It  is  sometimes  rendered  grasshop)per,  these  creatures  being  generically  the  same. 
Anderson :  "  The  locust  receives  no  fewer  than  ten  diflTerent  names  in  Scripture,  each 
of  which  indicates  something  characteristic.  The  name  here  given  is  from  its  fecun- 
dity. No  animal  is  more  prolific."  Alexander:  "Both  the  animal  names  in  thij^ 
verse  are  really  designations  of  the  locust,  one  meaning  the  devourer,  and  the  other 
denoting  the  vast  numbers  of  that  insect." 

47.  He  destroyed  their  vines  with  hail.  See  Ex.  ix.  22-35;  Ps.  cv.  33.  Vines, 
always  so  rendered.  Hail,  see  on  Ps.  xviii.  12.  And  their  sycamore  trees  with  frost. 
Sycamore,  a  tree  wholly  and  generically  different  from  the  American  and  Engiisli 
sycamore.  Anderson:  "It  bears  fruit  resembling  the  fig,  whilst  its  leaves  are  like 
those  of  the  mulberry-tree;  whence  its  name  (sycos)  a  fig-tree,  and  (moros)  a  mulberry- 
tree."  It  was  valuable  as  a  wood,  it  gave  a  fine  shade,  and  it  furnished  much  food 
for  the  common  people.     Frost,  margin  great  hailstones,  here  only. 

48.  He  gave  tip  their  cattle  also  to  the  hail,  and  their  flocks  to  hot  thunderbolts.  Hail, 
as  in  V.  47.  Hot  thunderbolts,  in  HebrcAV  one  word,  elsewhere  rendered  burning  heat, 
burning  coals,  coals,  arrows;  see  on  Ps.  xviii.  12.  Cattle  and  flocks,  or  beasts  and  cattle, 
meaning  all  usefol  domestic  animals,  see  Ex.  ix.  23-25.  Gave  up,  i.  e.,  so  shut  up 
and  delivered  over  that  they  could  not  escape. 

49.  He  cast  upon  them  [the  Egyptians]  the  fierceness  of  his  anger,  wrath,  and  indigna- 
tion, and  trouble,  by  sending  evil  angels  among  them.  Fierceness,  elsewhere  also  fitry, 
wrath,  sore  displeasure.  Anger,  as  in  Ps.  ii.  5,  12;  vi.  1;  xviii.  7.  Wrath,  commonly 
so  rendered.  Indignation,  also  rendered  rage,  anger,  see  on  Ps.  xxxviii.  3.  Ti'ouble, 
also  rendered,  distress,  anguish,  afiiiction,  tribulation,  adversity,  as  in  Ps.  ix.  9.  There 
was  a  vast  accumulation  of  ills  upon  Pharaoh  and  his  kingdom,  all  proceeding  from 
the  great  displeasure  of  Jehovah.  These  calamities  came  by  angels  of  evils,  not 
intending  wicked  angels,  as  the  Septuagint  would  seem  to  teach,  but  such  as  were 
messengers  of  evil  things,  bringing  curses  and  not  blessings.  By  angels  Abenezra 
and  Fr)^  understand  Moses  and  Aaron.  The  traditionary  exposition  given  in  the 
Apocrypha  is  very  striking;  see  Wisdom  of  Solomon  xvii.  2-11.  Verses  50,  51  show 
that  verse  49  refers  to  the  awful  night  of  the  slaying  of  the  first-born.  The  historic 
record  of  that  event  is  found  in  Ex.  xii.  29,  30.     In  Ex.  xii.  23,  the  work  of  death  :.- 

9b 


754  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxxviii. 

said  to  have  been  done  by  a  destroyer;  see  also  Heb.  xi.  28.  As  in  Ps.  xxxiv.  7,  the 
lingular,  destroyer,  may  be  put  for  the  plural,  or  for  one  angel,  having  others  under 
his  command.  Calvin:  "We  may  simply  consider  the  angels  here  spoken  of  as 
termed  evil,  on  account  of  the  work  in  which  they  were  employed, — because  they 
inflicted  upon  the  enemies  of  the  people  of  God  terrible  plagues  to  repress  their 
tyranny  and  cruelty." 

50.  He  made  a  %oay  to  his  anger;  he  spared  not  their  soul  from  death,  but  gave  their 
life  over  to  the  pestilence; 

51.  And  smote  all  the  first-born  in  Egypt;  the  chief  of  their  strength  in  the  tabernacles 
of  Ham.  A  way,  a  path,  meaning  an  avenue,  or  channel.  Anger,  as  in  v.  49.  Life 
over  to  pestilence  is  on  several  accounts  a  better  rendering  than  that  of  the  margin, 
beasts  to  the  murrain,  although  that  curse  did  also  come  on  Egypt,  Ex.  ix.  3-7.  But 
that  is  not  the  subject  here  spoken  of  Pestilence,  in  Ex.  ix.  3,  murrain.  The  slaying 
of  the  first-born  included  animals  as  well  as  men.  Alexander:  "The  poetical 
description  of  the  first-born  in  the  last  clause  of  v.  51  is  derived  from  Gen.  xlix.  3, 
(compare  Deut.  xxi.  17,)  and  that  of  Egypt  from  Gen.  x.  6."  The  children  of  Ham 
settled  Africa. 

52.  Bid  made  his  oivn  j^eople  to  go  forth  like  sheep,  and  guided  them  in  the  wilderness 
like  a  fiock.  People,  nation,  the  Israelites.  The  chief  resemblance  between  these 
people  and  s/ieep  or  flocks  was  in  their  feebleness  and  incapacity  to  guide  and  take 
care  of  themselves,  and  in  the  excellent  care  they  received  from  their  Shepherd. 
Calvin:  "It  is  a  singular  token  of  the  love,  which  God  bare  towards  them,  that  he 
did  not  disdain  to  humble  himself  so  far  as  to  feed  them  as  his  own  sheep."  Jehovah 
was  their  banner,  protector,  provider  and  portion. 

53.  And  he  led  them  on  safely,  so  that  they  feared  not.  There  is  special  reference  to 
the  passage  of  the  Red  sea,  which  was  accomplished  without  difficulty  or  apprehen- 
sion, Ex.  xiv.  22,  29,  30;  xv.  19;  Heb.  xi.  29.  They  were  amply  protected.  The 
allusion  is  not  to  their  wicked  unbelief  and  the  fears  thence  arising,  (see  Ex.  xiv.  11 ; 
XV.  23,  24;  Num.  xi.  1;  xiv.  1-4;  xvi.  41;  Ps.  cvi.  7,  8,)  but  to  the  fact  that  there 
was  left  no  cause  of  rational  fear.  Bid  the  sea  overwhelmed  their  enemies,  Ex.  xiv. 
26-28;  XV.  19;  Heb.  xi.  29.  While  the  world  shall  stand,  the  overthrow  of  Pharaoh 
and  his  host  shall  remain  a  grand  display  of  the  retributive  justice  of  the  Almighty. 

54.  And  he  brought  them  to  the  border  of  his  sanctuary,  even  to  this  mountain,  which 
his  right  hand  had  purchased.  For  border  of  his  sanctuary  Edwards  has  his  holy  land ; 
Hengstenberg,  his  holy  boundary.  The  precise  sense  is  given  by  Alexander:  "The 
frontier  of  the  land  which  he  had  set  apart  as  holy;"  or  by  the  Chaldee:  "The 
boundary  of  the  place  of  the  house  of  the  sanctuary."  The  latter  best  suits  the  next 
clause,  which  says  the  reference  is  to  this  mountain,  though  Tholuck  and  some  others 
think  that  expression  equivalent  to  "mountainous  country,"  but  this  is  not  well 
sustained  by  usage.  Mountain,  rendered  hill  in  Ps.  ii.  6;  iii.  4.  Purchased,  elsewhere 
bought,  redeemed,  possessed,  got,  attained.  Here  it  is  used  in  the  sense  of  obtained,  or 
acquired.     Eight  hand,  the  emblem  of  power. 

65.  He  cast  out  the  heathen  also  before  them.  See  on  Ps.  xliv.  2,  3.  And  divided 
them  an  inheritance  by  line.  "The  lines  are  lallen  unto  me  in  pleasant  places,"  Ps.  xvi. 
6,  shows  a  like  use  of  the  same  word,  which  is  also  rendered  cord,  lot,  coast,  region.  The 
whole  clause  designates  a  portion  measured  out  and  so  assigned.  And  made  the  tribes 
of  Israel  to  dwell  in  their  [the  Canaanites']  tents.  Josh.  xiii.  7;  xix.  51. 

56.  Yet  they  tempted  and  provoked  the  most  high  God.  Tempted,  as  in  vv.  18,  41. 
Provoked,  in  v.  8  rebellious,  on  Avhich  see.  Most  High,  as  in  v.  17;  in  v.  35,  high;  see 
on  Ps.  vii.  17.     And  kept  not  his  testimonies.     Kept,  see  on  Ps.  xii.  7;  xvii.  4.     The 


PSALM  I.XXVIII.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  755 

meaning  of  the  clause  is,  They  were  without  hearty  love  to  the  word  of  God,  though 
he  had  often  borue  witness  for  the  truth  and  against  them. 

57.  But  turned  back,  and  dealt  unfaithfully  like  their  fathers.  Turned  back,  in  Prov 
xiv.  14,  the  participle  of  the  same  verb  is  rendered  backslider.  Dealt  unfaithfully,  one 
verb,  commonly  rendered  dealt  treacherously,  sometimes  dealt  deceitfully;  in  Ps.  Ixxiii. 
15,  offend.  Like  their  fathers,  i.  e.,  the  new  generation  was  much  like  the  old.  "In 
every  age  they  showed  themselves  to  be  an  impious  and  wicked  people."  They  were 
turned  aside  like  a  deceitful  bow.  DeceitfiU  bow,  literally  bow  of  guile;  the  same  form 
of  expression  is  found  in  Hos.  vii.  16,  where  the  context  would  indicate  that  want  of 
strength  to  carry  the  arrow  to  the  mark,  allowing  it  always  to  foil  short,  was  the  chief 
point  of  resemblance  intended.  Aside  is  not  in  the  Hebrew,  though,  if  our  idiom 
required,  it  might  be  inserted.     The  Hebrew  simply  implies  any  turning. 

58.  For  they  provoked  him  to  anger  with  their  high  places,  and  moved  him  to  jcalou&y 
ivith  their  graven  images.  How  contrary  these  practices  were  to  the  law  under  which 
they  lived  is  clear  from  Deut.  xii.  1-4.  The  high  pilaces  were  the  tops  of  hills  com- 
monly shaded  where  the  Canaanites  had  worshipped  their  false  gods.  They  proved  a 
continual  snare  to  the  Israelites.  See  2  Kings  throughout.  Compare  Ex.  xx.  4,  5. 
Idolatry  is  pleasing  to  the  flesh.  It  leaves  the  soul  to  wallow  in  its  sins.  It  requires 
no  real  piety  to  be  ever  so  much  devoted  to  the  worship  of  false  gods.  Yea,  the  more 
earnest  and  hearty  the  devotee,  the  more  is  God  displeased : 

59.  When  God  heard  this,  he  was  ivroth,  and.  greaMy  abhorred  Israel.  Heard,  as  in 
vv.  3,  21.  Wroth,  the  corresponding  noun  is  in  verse  49  rendered  wrath.  The  same 
preterite  participle  is  so  rendered  in  Ps.  Ixxxix.  38.  The  future  participle  is  so  ren- 
dered in  vv.  21,  59  of  this  Psalm.  It  expresses  great  anger.  Abhorred,  elsewhere 
also  refused,  rejected,  cast  off,  cast  away,  contemned;  in  Ps.  liii.  5,  despised;  in  Jer.  vi.  30, 
the  participle  is  rendered  rejirobate. 

60.  So  that  he  forsook  the  tabernacle  of  iShiloh,  the  tent  which  he  placed  among  men. 
How  God  set  up  his  glorious  worship  in  Shiloh  is  recorded  in  Josh,  xviii.  1,  and 
noticed  in  1  Sam.  i.  3.  How  the  ark  was  taken  thence  never  to  be  returned  is  recorded 
in  1  Sam.  iv.  10,  11.  By  the  weeping  prophet  the  ruin  of  Shiloh  as  a  city  of  solem- 
nities is  used  to  prefigure  the  ruin  of  Jerusalem,  Jer.  vii.  12,  14;  xxvi.  6,  9. 

61.  And  delivered  his  strength  into  captivity,  and  his  glory  into  the  enemy's  hand.  The 
ark  is  twice  spoken  of  as  the  emblem  of  God's  strength,  2  Chron.  vi.  41 ;  Ps.  cxxxii. 
S,i.  e.,  "The  seat  of  his  powerful  and  glorious  presence,  whence  he  put  forth  and  mani- 
fested his  strength  in  behalf  of  his  people."  Over  it  rested  the  glory,  and  so  the  ark 
is  called  the  glory  in  1  Sam.  iv.  22;  Rom.  ix.  4.  It  is  true  that  they  are  different 
words  rendered  glory  here  and  in  1  Sam.  iv.  22;  but  each  word  is  rendered  glory,  honor. 

62.  Se  gave  his  people  over  also  unto  the  sword.  There  is  probably  a  special  allusion 
to  1  Sara.  iv.  10.  Gave  over,  as  in  v.  50 ;  gave  up,  in  v.  48.  And  was  wroth  with  his  in- 
heritance. Wroth,  as  in  v.  59.  The  fact  that  the  Israelites  were  above  all  others  God's 
people  and  his  inheritance  is  here  mentioned  as  a  circumstance  showing  the  greatness 
of  the  provocation  given. 

63.  The  fire  consumed  their  young  men.  Calvin:  "This  language  is  metaphorical, 
as  is  evident  from  the  histoxy  of  the  event  referred  to,  which  informs  us,  that  those 
that  perished  who  were  of  the  chosen  of  Israel,  to  the  number  of  thirty  thousand  men, 
fell  by  the  sword  of  the  enemy,  and  not  by  fire,  1  Sam.  iv.  10.  This  figure  points  out 
the  suddenness  of  the  dreadful  calamity."  This  figure  is  found  in  the  pentateuch, 
Num.  xxi.  28.  Compare  v.  21.  Young  men,  in  v.  31  rendered  chosen  men.  The  cor- 
responding verb  is  in  this  Psalm  thrice  rendered  chose,  vv.  67,  68,  70.  And  their 
mataens  were  not  given  to  marriage.  Not  given  to  marriage,  literally,  not  praised;  but 
our  version  gives  the  sense.     Simonis  explains  thus:  "Not  praised  or  celebrated  in 


756  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  lxxviii. 

nuptial  songs;"  Luther:  " They  must  remain  unmarried ;"  Bythner:  " Eemaiued  un- 
oiarried;  as  marriage  songs  were  sung  at  nuptials;"  Clarke:  "Were  not  celebrated 
with  marriage  songs;"  Diodati:  "They  had  not  been  honored  with  nuptial  songs 
according  to  the  customs  of  those  times:  see  Jer.  vii.  34;  xvi.  9;  xxv.  10.  The  mean- 
ing is,  they  had  not  been  honorably  married,  because  that  men  were  grown  scarce  by 
reason  of  the  wars,  Isa.  iv.  1 ;  Jer.  xxxi.  22.  Or,  they  had  been  married  without  any 
solemnity,  like  poor  bond-women;  or  privately,  as  in  the  time  of  public  calamities." 

64.  Their  priests  fell  by  the  sxvord.  The  reference  is  to  the  death  of  the  sons  of  Eli, 
1  Sam.  iv.  11, 17.  And  their  widows  made  no  lamentation.  We  have  a  similar  phrase 
in  Job  xxvii.  15.  The  historic  reference  seems  to  be  to  the  wife  of  Phinehas,  1  Sam. 
iv.  19-22.  She,  however,  was  but  one  of  a  class.  No  doubt  many  other  distressing 
cases  occurred.  The  widows  were  so  occupied  with  their  own  dangei's,  or  with  the 
public  calamities,  that  they  seemed  to  forget  to  lament  their  husbands ;  or  the  bodies 
of  their  husbands  lying  on  the  battle-field  and  not  brought  home  for  burial,  the  usual 
lamentation  was  not  made  over  them ;  or  the  Avidows  were  carried  into  captivity,  and 
were  afraid  to  lament,  'lest  they  should  enrage  their  conquerors.' 

But  God  is  merciful.  His  anger  will  not  burn  for  ever  against  his  people.  For 
a  season  he  may  seem  not  to  regard.     But  to  his  people  he  will  in  due  time  send  help. 

65.  Then  the  Lord  awaked  as  one  out  of  sleep,  and  like  a  mighty  man  that  shouteth  by 
reason  of  wine.  Then  is  better  than  any  other  rendering  and  is  fully  sustained  by 
authority  and  usage,  as  in  v.  34.  It  marks  the  conjuncture  when  God  undertook 
their  cause.  He  puts  forth  great  energy,  as  one  refreshed  by  wine.  Some  think  the 
wine  made  the  sleep  profound.  But  surely  that  is  not  the  sense.  John  Rogers' 
translation :  Injke  a  gyaunte  refreshed  luith  ivyne ;  Hengstenberg :  Like  a  ivarrior 
rejoicing  tvith  wine.  Clarke :  "  One  w-ho,  going  forth  to  meet  his  enemy,  having  taken 
a  sufficiency  of  wine  to  refresh  himself,  and  become  a  proper  stimulus  to  his  animal 
spirits,  shotds,  gives  the  ivar-signal  for  the  onset;  impatient  to  meet  the  foe,  and  sure 
of  victory."     The  consequence  of  God's  undertaking  their  cause  was : 

66.  And  he  smote  his  enemies  in  the  hijider  parts.  The  reference  seems  to  be  to 
1  Sam.  V.  6, 9, 12 ;  vi.  1-18.  The  precise  form  of  the  disease  called  emerods  mentioned 
in  those  places  is  not  certainly  known.  See  the  Bible  dictionaries.  Thus  he  put  them 
to  a  perpetual  reproach.  Scott :  "  By  the  emerods,  the  Lord  disgraced  as  well  as  dis- 
comfited the  Philistines,  and  constrained  them  to  send  back  the  ark:  and  by  the 
golden  images  of  the  emerods  and  of  the  mice  that  marred  the  land,  they  were  led 
to  publish  and  perpetuate  their  own  disgrace."  Hinder  2}(i')'ts,  see  Ex.  xxvi.  12 ; 
xxxiii.  23 ;  1  Kings  vii.  25 ;  2  Chron.  iv.  4.  Having  humbled  the  Philistines,  God 
now  executed  a  purpose  long  before  announced,  (Gen.  xlix.  10)  to  put  the  seat  of 
power  for  the  nation  in  the  bounds  of  the  tribe  of  Judah,  though  for  a  time  it  had 
been  at  Shiloh  in  the  tribe  of  Ephraim  : 

67.  Moreover  he  refused  the  tabernacle  of  Joseph,  and  chose  not  the  tribe  of  Ephraim. 
Joseph  was  the  father  of  Ephraim,  and  so  the  tabernacle  takes  his  name.  His 
descendants  bore  this  mark  of  the  divine  displeasure  for  their  sins. 

68.  But  he  chose  the  tribe  of  Judah,  the  mount  Zion  which  he  loved.  He  had  long 
before  by  prophecy  declared  his  intention  of  making  Judah  the  seat  of  the  theocracy. 
In  2  Sam.  v.  6-10  we  have  the  fii-st  mention  of  Zion.  From  that  time  it  became 
famous,  an  emblem  of  the  true  churcli,  a  figure  of  heaven  itself  After  the  Phiiis 
tines  restored  the  ark,  it  rested  at  various  points  until  finally  by  divine  direction  its 
abode  was  fixed  on  mount  Zion. 

69.  And  he  built  his  sanctuary  like  high  palaces.  Some  have  thought  this  a  predic- 
tion of  the  grandeur  of  the  temple,  or  a  declaration  of  its  magnificence  as  already 
built;   but  the  word  rendered  sanctuary  designated  the  tabernacle  for  hundreds  of 


i-SALM  Lxxviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  757 

years.  The  word  palaces  is  supplied  by  our  translators.  The  Syriac,  Hare,  Seeker 
and  Edwards  read  on  high ;  Tholuck,  like  the  heights  of  heaven ;  Hengstenberg,  like 
high  viountains ;  Alexander :  "  The  construction  most  agreeable  to  usage  is  that  whi(!h 
supplies  hills  or  mountains."  Like  the  earth  which  he  hath  established  forever.  Zion 
])eyond  the  literal  evidently  has  also  a  figurative  sense.  Its  great  exaltation  is  not  its 
literal  elevation.  Nor  was  it  the  abode  of  the  ark  but  for  a  few  centuries.  But  the 
church  of  God  lasts  for  ever.     Nothing  can  subvert  it. 

70.  He  chose  David  also  his  servant.  He  chose  David  in  preference  to  Saul,  a  Ben- 
jaraite  and  not  a  scrvaiit  of  God,  David  and  not  any  Ephraimite,  to  make  him  tlu^. 
great  instrument  of  organizing  his  public  worship  with  Psalms,  and  also  to  make  him 
so  striking  a  type  of  Messiah,  that  it  is  often  difficult  to  tell  whether  a  portion  of 
Hebrew  poetry  relates  only  to  David,  solely  to  Christ,  or  first  to  David  as  a  type,  and 
then  to  Christ  as  the  antitype.  In  the  prophets  Christ  more  than  once  bears  the 
name  of  David.  Nor  did  God  choose  David  because  of  his  high  birth.  And  [he] 
took  him  from  the  sheep  folds : 

71.  From  following  the  etves  great  with  young  he  brought  him  to  feed  Jacob  Im  people, 
and  Israel  his  inheritance.  From  following,  a  frequent  rendering  of  our  translators. 
To  feed,  keep,  be  a  shepherd  to.  The  participle  of  the  verb  is  often  rendered  shepherd. 
See  on  Ps.  xxiii.  1.     Compare  Ps.  Ixxx.  1 ;  Zech.  xiii.  7. 

72.  So  he  [David]  fed  them  according  to  the  integrity  of  his  heart ;  and  guided  them 
by  the  skilfulness  of  his  hands.  Guided,  as  a  shepherd  guides,  often  rendered  led,  Ps. 
xxiii.  3 ;  Ixxvii.  20.  To  lead  and  to  feed  the  flock  was  the  sum  of  the  shepherd's 
office.  From  the  last  Hebrew  verb  being  in  the  future  some  have  thought  that  when 
Asaph  was  writing  this  Psalm,  David  was  still  on  the  throne  with  prospect  of  reign- 
ing for  some  time  to  come.  Integrity,  elsewhere  also  simplicity,  uprightness,  2)erfection. 
Skilfulness,  wisdom,  understanding,  applied  both  to  God  and  man,  to  finite  and  infinite 
wisdom,  Ps.  cxxxvi.  5  ;  cxlvii.  5  ;  Pr.  xiv.  29  ;  xv.  21.     David  was  divinely  taught. 

Doctrinal  and  Practical  Remarks. 

1.  The  language  and  deportment  of  teachers  to  learners  and  of  ministers  to  people 
should  be  kind  and  affectionate,  using  tones  and  terms  of  endearment,  v.  1. 

2.  People  should  be  invited  and  in  all  proper  ways  urged  to  pay  close  and  earnest 
attention  to  the  calls  of  God  and  the  lessons  of  wisdom.  Men  must  be  awaked  and 
aroused.  Dickson  :  "  Such  is  our  dulness  and  slowness  of  heart  to  understand  and 
believe  what  the  Lord  saith  to  us,  that  we  have  great  need  to  be  admonished  and 
stirred  up  to  attention  and  hearing  with  faith." 

3.  Preachers  should  study  with  care,  not  seeking  meretricious  ornament,  l)ut  labor- 
ing to  teach  sound  doctrine  in  those  forms  of  speech  best  suited  to  impress  divine 
truth,  V.  2.     See  Ecc.  xii.  9-11. 

4.  It  is  no  objection  to  divine  truth  that  it  is  often  uttered  in  parables  and  in  say- 
ings dark  to  carnal  men,  v.  2.  This  mode  of  teaching  is  delightful  to  such  as  love 
the  truth.  Jesus  adopted  it.  Matt.  xiii.  34 ;  Mark  iv.  34.  Those  who  have  the  riglit 
spirit  are  sure  to  learn  and  remember. 

5.  We  should  not  despise  truths  because  they  are  old,  vv.  2,  3.  Such  are  often  tlie 
most  important.  In  religion  that  which  is  new  is  worthless.  "  Divine  doctrine  is  no 
new  doctrine."     The  Bible  and  its  truths  are  venerable  for  antiquity. 

6.  If  in  God's  mercy  we  are  made  acquainted  with  weighty  truths  involving  the 
divine  glory  and  human  salvation,  let  us  not  conceal  them,  but  faithfully  transmit 
th^im  to  others ;  especially  to  the  young  committed  to  our  care,  vv.  4,  5,  6.  Clarke : 
'■  Five  generations  appear  to  be  mentioned  in  these  verses, — 1.  Fathers;  2.  Their  cliil- 
dren;  3.  The  generation  to  come;  4.  And  their  children;  5.  And  their  children. 


758  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxviii. 

They  were  never  to  lose  sight  of"  these  things.  Morison :  "  With  what  scrupulous 
'iiliweuce  should  the  heads  of  families  in  every  age  train  their  offspring  for  God." 
Scott:  "To  perform  this  important  duty  to  good  purpose,  we  must  enforce  our  instruc- 
tions by  a  consistent  example.  It  is  awful  to  think  how  many  parents,  by  their  negli- 
gence and  wickedness,  become  the  murderers  of  the  souls  of  their  children." 

7.  Those  great  religious  truths  which  suit  one  generation,  are  no  less  applicable  to 
all  who  come  after  them,  vv.  5,  6.  This  fact  is  no  mean  evidence  of  the  divine  origin 
of  Scripture.     The  Bible  is  for  all  times.     Its  author  knew  what  was  in  man. 

8.  The  Scriptures  are  a  great  blessing.  They  are  to  us  God's  testimomj,  v.  5.  Com- 
pare Rom.  iii.  2.  Oh  that  the  families  and  nations  who  have  God's  word  would  love 
it,  obey  it  and  spread  it  according  to  its  infinite  value. 

9.  All  religious  knowledge  and  culture  which  fail  to  raise  us  to  right  affections 
towards  God  and  communion  with  him,  are  of  no  avail,  v.  7.  Till  we  set  our  hope 
in  God,  remember  his  Avorks,  and  keep  his  commandmenis,we  are  undone. 

10.  In  all  the  Bible  there  is  not  once  a  name  given  to  sin,  indicating  that  God 
regards  it  as  a  trifle.  On  the  contrary  it  is  called  shibhornness,  rebellion,  wrong-heart- 
edness,  instability,  cowardice,  covenant-breaking,  refusal  to  follow  the  only  perfectly  good 
rule,  vv.  8-10.  Left  to  themselves,  men  often  call  good  evil  and  evil  good ;  but  God 
and  inspired  men  never  commit  such  errors.     Sin  must  be  a  horrible  thing. 

11.  Displeasing  God  sooner  or  later  brings  defeat,  v.  9.  Sin  makes  men  cowards, 
Pr.  xxviii.  1.  Home:  "  How  often  is  this  the  case  with  the  Christian  soldier!  Let 
not  him  Avho  hath  just  put  on  his  spiritual  armor  boast  like  him  who  is  putting  it  off 
when  the  fight  is  over  and  the  victory  obtained."  Arms,  numbers,  former  successes 
will  not  save  us. 

12.  Forgetfulness  of  God  is  a  sin  of  all  nations  and  ages,  vv.  11,  42.  It  is  the 
source  of  innumerable  iniquities.     It  attends  all  depravity.     It  is  a  universal  sin. 

13.  Truly  great  events  bear  frequent  recital,  vv.  12-64.  Yet  it  is  remarkable  how 
inspired  writers  dwell  much  on  things  which  profane  historians  think  unworthy  of 
notice.  How  infrequent  are  even  allusions,  in  modern  classics,  to  any  portion  of  the 
mighty  events  recorded  in  this  Psalm.  Yet  what  class  of  occurrences  has  ever  more 
affected  the  destinies  of  the  world  ? 

14.  All  nature  is  controlled  by  God,  vv.  13-16,  20,  23,  26.  The  seas,  all  waters, 
the  clouds,  the  fires  of  heaven,  the  rocks,  the  great  deep,  fowls  of  every  description, 
all  creatures,  all  winds,  all  elements  obey  his  voice  and  do  his  Avill.  Of  coui'se  nothing 
can  of  its  own  power,  without  divine  permission,  hurt  any  child  of  God,  Ezek.  xxxiv. 
25-28  ;  Hos.  ii.  18. 

15.  There  is  a  mystery  in  iniquity.  If  there  is  no  power  beyond  the  inherent  force 
of  discipline  and  instruction,  it  is  incurable.  Men's  persistency  in  sin  is  inscrutable,  vv. 
17,  30,  32,  40,  56,  57.  We  read  the  history  of  the  Israelites  and  we  marvel.  We 
honestly  look  at  our  own  history  and  we  see  the  same  record  of  ingratitude  and  per- 
verseness,  and  we  are  confounded.  Home  :  "  Mercies  are  followed  by  provocations  ; 
provocations  are  punished  with  judgments ;  to  judgments  succeed  repeated  provoca- 
tions, which  call  down  fresh  judgments." 

16.  In  all  ages  the  parent  sin  of  men  has  been  unbelief,  vv.  19,  20,  22,  32.  By 
reason  thereof  "the  world  despises,  more  unconcernedly  than  all  things  else,  the 
threatenings  of  God  and  his  promises  also."  Tholuck:  "Unbelief  is  so  deeply  rooted 
in  the  human  heart,  that  when  God  performs  miracles  on  earth,  unbelief  doubts  whether 
he  can  perform  them  in  heaven,  and  when  he  does  them  in  heaven,  whether  he  can  do 
them  on  earth,  Matt.  xvi.  1."  Doubting  any  perfection  of  God  is  tantamount  to  rn)>- 
bing  liim  of  his  glory. 


vsxjM  Kxxviii.]  STUDIES   IN  THE   BOOK   OF  PSALMS.  TSO 

17.  "  Mercies  abused  are  in  general  the  precursors  of  God's  righteous  judgment.s 
upon  individuals,  families  and  nations,"  vv.  20,  21. 

18.  The  greater  the  gift,  the  greater  is  the  sin  of  lightly  esteeming  it.  Dickson : 
"  Had  the  Lord  fed  Israel  with  the  dust  of  the  earth,  or  roots  of  grass,  or  any  other 
mean  thing,  they  would  have  had  no  reason  to  complain :  but  when  he  giveth  them  a 
new  food,  created  every  morning  for  their  cause,  sent  down  from  heaven  fresh  every 
day,  of  such  excellent  color,  taste,  smell,  and  wholesomeness ;  what  a  provocation  of  • 
God  was  it,  not  to  be  content  now,  in  special,  when  he  gave  them  abundantly  of  it?" 
vv.  23-25. 

19.  God's  plan  of  feeding  Israel  in  the  desert  was  to  prove  and  humble  them,  Deut. 
viii.  16.  Every  dispensation  of  God's  providence,  whether  prosperous  or  adverse,  is 
suited  more  or  less  to  show  what  is  in  us.  But  the  manna  was  to  humble  as  well  as 
try.  John  Newton  says :  "  I  could  not  understand  this  for  a  time.  I  thought  they 
were  rather  in  danger  of  being  proud,  when  they  saw  themselves  provided  for  in  such 
an  extraordinary  way.  But  the  manna  would  not  keep ;  they  could  not  hoard  it  up, 
and  were  therefore  in  a  state  of  absolute  dependence  from  day  to  day :  this  appoint- 
ment was  well  suited  to  humble  them.  Thus  it  is  with  us  in  spirituals.  We  should 
be  better  pleased,  perhaps,  to  be  set  up  with  a  stock  or  sufficiency  at  once,  such  an 
inherent  portion  of  wisdom  and  power,  as  we  might  depend  upon,  at  least  for  common 
occasions,  without  being  constrained,  by  a  sense  of  indigence,  to  have  continual  recourse 
to  the  Lord  for  everything  we  want.     But  his  way  is  best." 

20.  Both  Christ  and  Paul  clearly  teach  that  the  manna  was  a  type  of  our  Saviour, 
John  vi.  32,  33,  35 ;  1  Cor.  x.  3,  4.  Why  do  men  still  despise  this  bread  from 
heaven  ?  Not  only  do  poor  blinded  Jews  generally  reject  him ;  but  millions,  who 
have  not  an  intellectual  doubt  of  his  Messiahship,  will  not  believe  on  him  with  the 
heart.  If  it  was  a  sin  to  loathe  the  manna,  what  must  be  the  sin  of  rejecting  Jesus 
Christ  ?  Why  are  men  offended  in  him  ?  Ho  is  the  Son  of  God  ;  the  sinner's  Fi-iend. 
0  shall  we  not  give  thanks  for  such  a  Saviour  ?  Reader,  wilt  thou  not  receive  him 
joyfully  ?     Wilt  thou  not  eat  this  bread  of  heaven  and  live  forever  ? 

21.  Our  desires  for  particular  forms  of  temporal  good  things  should  be  very 
moderate.  We  know  not  that  they  will  prove  blessings.  They  may  turn  out  to  be 
curses.  It  was  so  when  Israel  lusted  after  flesh,  vv.  26-31.  With  God's  blessing  an 
affliction  is  a  mercy.  Without  his  blessing  any  good  thing  is  a  curse,  Mai.  ii.  2.  Com- 
pare Hos.  xiii.  11. 

22.  From  the  terms  employed  and  from  the  efiects  produced,  as  well  as  from  the 
examples  recorded,  there  must  be  something  exceedingly  terrible  in  the  divine  dis- 
pleasure, vv.  31,  33,  34,  44,  51,  53,  55,  59.  It  is  called  the  fierceness  of  anger,  wrath, 
indignation.  Its  effects  are  dreadful.  It  slays,  it  smites,  it  makes  life  a  vanity,  a 
trouble,  it  turns  rivers  into  blood,  it  makes  man  the  sport  of  winged  insects,  and  of  all 
creatures,  even  the  most  loathsome,  it  renders  fruitless  the  greatest  toil  and  industry, 
it  sends  destructive  hail  and  tempests,  it  wastes  flocks  and  herds  by  pestilence  and 
casualty,  it  makes  the  good  angels  ministers  of  evil  things,  it  opens  channels  to  God's 
hot  displeasure  where  nothing  but  good  was  expected,  it  blasts  the  fondest  hopes  of 
parental  love,  it  overwhelms  men  with  sudden  and  total  ruin. 

23.  The  history  of  every  people  shows  the  absolute  necessity  of  divine  gi'ace  to 
change  the  heart  and  purify  the  life.  For  help  and  strength  from  God  there  is  no 
substitute,  John  xv.  5.  If  mercies  and  wonders  without  number  are  sent  on  men, 
without  the  grace  of  God's  Spirit,  the  recoi-d  will  ever  be,  for  all  thii  they  sinned 
still,  V.  32. 

24.  Sometimes  even  here  God  lets  us  see  how  utterly  vain  and  fruitless  are  the  lives 
and  toils  of  sinners,  v.  33.     In  eternity  sin  in  every  case  will  appear  to  be  folly. 


760  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  lxxvjii. 

25.  When  zealous  young  preachers  begin  their  labors,  they  often  have  strong  hopes 
of  being  useful  to  unconverted  men  on  sick  and  dying  beds ;  but  as  they  advance  in 
life  their  experience  commonly  very  much  represses  the  ardor  of  their  expectations, 
vv.  34,  35.  The  more  wisdom  they  acquire  in  these  things,  the  stronger  is  their  im- 
pression that  generally  men  die  as  they  live.  Religious  impressions,  begotten  by 
terror,  commonly  soon  pass  away. 

26.  Fair  appearances  of  piety  are  of  no  avail,  where  the  affections  are  not  truly 
engaged.  Without  holiness  no  man  can  see  the  Lord.  Without  love,  and  faith,  and 
hope,  and  all  the  graces  of  the  true  Christian,  our  vows,  our  worship,  our  professions 
are  flattery  and  lies,  v.  36. 

27.  Without  a  right  heart,  there  can  be  no  stability  of  Christian  character,  no  siead- 
Jadness  in  God's  covenant,  v.  37.  But  a  i^ght  heart  is  obtained  only  in  conversion ; 
and  conversion  is  by  the  renewal  of  the  Holy  Ghost.  How  careful  then  ought  all  to 
be  not  to  quench,  resist,  grieve  or  vex  that  blessed  agent,  the  author  of  all  piety 
in  man. 

28.  Inspired  writers  never  grow  weary  of  celebrating  the  love  and  compassion  of 
God,  v.  38.  The  reason  is,  the  theme  is  worthy  of  their  best  songs,  and  their  hearts 
cannot  forget  the  debt  they  owe  to  the  love  of  God. 

29.  It  is  for  an  unspeakable  joy  that  God  employs  his  infinite  knowledge  in  tenderly 
considering  our  frailty,  our  liability  to  err,  our  natural  weakness,  and  the  shortness 
and  uncertainty  of  our  lives,  v.  39.  He  pities  us,  not  because  we  'deserve  pity,  but 
because  he  loves  to  show  mercy  to  such  as  need  and  seek  it. 

30.  One  of  the  greatest  sins  we  can  commit  is  to  limit  the  Holy  One  of  Israel,  v. 
41.  This  we  do,  when  we  think  God  is  such  an  one  as  ourselves,  when  we  doubt  his 
ability  or  readiness  to  fill  the  penitent  with  good  things,  when  we  pervert  his  fatherly 
chastisements  to  discouragement,  when  we  think  our  case  so  sad  that  God  himself  can- 
not deliver  us,  when  we  prescribe  to  him  times,  and  plans,  and  methods  of  succor,  or 
when  we  '  set  bounds  to  his  power,  truth,  wisdom,  or  mercy.' 

31.  God's  judgments  on  others,  esi^ecially  those  sent  for  our  sakes,  should  deeply 
affect  us,  vv.  43-51.  We  should  often  speak  of  them,  fear  him  whose  wrath  is  so 
terrible,  whose  love  for  his  children  is  so  great  that  he  will  rebuke  kings  and  root  up 
kingdoms  rather  than  see  his  chosen  perish.     Compare  Pr.  xxiv.  17  ;  Obad.  12. 

32.  God's  people  are  never  safer  than  when  his  and  their  enemies  are  perishing  all 
around  them,  vv.  52-54.  Noah,  Lot,  and  the  Christians  at  Jerusalem  give  us  like 
patterns. 

33.  There  are  few  if  any  families  on  earth  inhabituig  lands,  which  were  not  taken 
from  others  by  some  awful  judgment  of  God  in  the  convulsions  of  nations. 

34.  The  fact  that  human  nature  shows  the  same  moral  obliquities  from  age  to  age, 
through  all  generations,  is  irrefragable  proof  that  human  depravity  is  hereditary, 
and  that  there  is  original  sin,  v.  57.  No  fairer  argument  can  be  constructed.  If  we 
act  like  our  fathers,  it  is  because  like  them  and  through  them  we  are  fallen  creatures. 

35.  The  human  heart  is  very  deceitfod,  v.  57.  It  promises  well,  and  performs  ill. 
It  is  deceitful  above  all  things.  If  God  were  not  omniscient,  it  would  deceive  him. 
It  often  deceives  our  neighbor.     It  more  frequently  deceives  ourselves. 

36.  We  cannot  too  carefully  guard  the  worship  of  God  against  all  corruption,  es- 
pecially by  the  use  of  images  or  pictures,  whether  material  or  existing  only  in  our 
own  imaginations,  vv.  58,  59.     Compare  Ex.  xx.  4,  5 ;  Ps.  xcvii.  7. 

37.  It  is  a  great  wonder  that  God  has  not  been  driven  by  our  iniquities,  utterly  k, 
withdraw  from  the  earth  as  he  did  from  Shiloh  every  token  of  his  gracious  presence, 
V.  60. 

38.  In  all  ages  God  has  set  but  little  store  by  the  externals  of  religion  comnared 


PSALM  Lxxix.]  STUDIES   IN   THE  BOOK   OF  PSALMS.  7tJl 

with  the  estimate  in  wliich  he  has  held  vital  piety.  A  very  precious  vessel  was  the 
ark  of  tlic  covenant !  It  contained  the  tables  of  the  law,  the  pot  of  manna,  and 
Aaron's  rod  that  budded.  Over  it  stood  the  cherubim.  On  it  rested  the  Shechinah, 
the  visible  glory  of  God.  It  was  the  mercy-seat.  It  had  carried  Israel  safely  through 
perils  of  the  worst  kind.  Yet  when  his  chosen  people  rebelled  against  God,  and  for- 
got the  true  source  of  their  safety,  he  gave  up  the  ark  to  their  bitterest  foes,  v.  61. 

39.  Plow  just  and  terrible  are  inspired  descrijitions  of  the  horrors  of  war,  vv.  61- 
64.  See  Isaiah  xiii.  2-18  ;  Jeremiah  iv.  19-31.  If  original  sin  may  be  argued  from 
the  sinful  likeness  of  the  child  to  the  parent,  surely  actual  depravity  is  proven  by  the 
existence  of  war,  Jas.  iv.  1,  2.  Oh  that  all  Christians  would  remember  that  war 
shall  be  banished  by  the  prevalence  of  principles  now  taught  by  Christianity,  and 
not  by  some  new  revelation  hereafter  to  be  received. 

40.  If  God  intends  to  save,  he  will  surely  accomplish  his  purpose,  v.  65.  His  de- 
liverances are  as  glorious  to  him  as  they  are  cheering  to  his  people.  The  most 
puissant  principalities  in  the  hands  of  God  have  no  power  of  resistance. 

41.  We  are  taught  in  v.  66,  that  some  punishments  inflicted  by  God  in  this  life 
are  highly  and  permanently  disgraceful.  In  many  cases  we  see  the  like  ourselves. 
Why  may  it  not  turn  out  at  last  that  all  sin  shall  be  for  dishonor  ?  It  shall  in  every 
case,  Dan.  xii.  2.  Henry :  "  Sooner  or  later,  God  will  glorify  himself  by  putting 
disgrace  upon  his  enemies,  then  when  they  are  most  elevated  with  their  successes." 

42.  God  is  a  sovereign  and  will  do  what  he  pleases  with  his  own,  vv.  67-70.  He 
only  is  fit  to  govern  this  world.  He  rejects  Ephraim  and  chooses  Judah ;  he  rejects 
Shiloh  and  chooses  Jerusalem ;  he  rejects  Saul  and  chooses  David.  Ephraim,  Shi- 
loh  and  Saul  have  no  right  to  complain  because  no  injustice  is  done;  Judah,  Jeru- 
salem and  David  have  no  I'ight  to  boast  because  mercy  is  shown. 

43.  Let  no  one  despise  the  day  of  small  things,  vv.  70-72.  Jesse  brought  not  his 
little  son  to  the  sacrifice.  But  God,  who  looketh  not  on  the  outward  appearance  but 
on  the  heart,  chose  the  neglected  David  and  raised  him  step  by  step  till  his  thi'one 
was  settled  and  his  kingdom  established.  He  had  been  faithful  over  a  few  things 
and  God  made  him  ruler  over  many  things. 

44.  How  sad  is  the  history  even  of  churches  planted  by  the  Lord.  How  soon  and 
how  sadly  the  best  of  them  forget  their  calling  and  their  privileges,  and  go  after  folly. 
Left  to  themselves  their  former  strict  profession  of  God's  truth  and  zeal  in  his  wor- 
ship become  mere  occasions  of  hardening  them  in  pride.  The  natural  consequences 
are  heresies,  schisms,  superstition,  vain  jangling,  loss  of  charity  and  of  comfortable 
walking  with  God. 


Psalm  lxxix. 

A  Psalm  of  Asaph. 

1  O  God,  the  heathen  are  come  into  thine  inheritance;  thy  holy  temple  have  they  defiled; 
they  have  laid  Jerusalem  on  heaps. 

2  The  dead  bodies  of  thy. servants  have  they  given  to  be  meat  unto  the  fowls  of  the  heaven,  tli<> 
flesh  of  thy  saints  unto  the  beasts  of  the  earth. 

3  Their  blood  have  they  shed  like  water  round  about  Jerusalem ;  and  there  was  none  to  bury  them, 

4  We  are  become  a  reproach  to  our  neighbours,  a  scorn  and  derision  to  them  that  are  round 
tbout  us. 

5  How  long,  Lord?  wilt  thou  be  angry  for  ever?  shall  thy  jealousy  burn  like  fire? 

6  Pour  out  tliy  wrath  upon  the  heathen  that  have  not  known  thee,  and  upon  the  kingdoms  that 
have  not  called  upon  thy  name. 

96 


762  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxix. 

7  For  they  have  devoured  Jacob,  and  laid  waste  his  dwellingplace. 

8  Oh  remember  not  against  us  former  iniquities :  let  thy  tender  mercies  speedily  prevent  us ; 
for  we  are  bronglit  very  low. 

9  Help  us,  O  God  of  our  salvation,  for  the  glory  of  thy  name :  and  deliver  us,  and  purge  away 
our  sins,  for  thy  name's  sake. 

10  Wherefore  should  the  heathen  say,  Where  is  their  God?  let  him  be  known  among  the 
heathen  in  our  sight  by  tlie  revenging  of  the  blood  of  thy  servants  ivhieh  is  shed. 

11  Let  the  sighing  of  the  prisoner  come  before  thee;  according  to  the  greatness  of  thy  power 
preserve  thou  those  that  are  appointed  to  die ; 

12  And  render  unto  our  neighbours  sevenfold  into  their  bosom  their  reproach,  wherewith  they 
have  reproached  thee,  O  Lord. 

13  So  we  thy  people  and  sheep  of  thy  pasture  will  give  thee  thanks  for  ever:  we  will  show 
forth  thy  praise  to  all  generations. 

ON  the  title  see  on  title  of  Ps.  iii.  On  the  authorship,  object  and  date  of  this  ode 
see  on  Ps.  Ixxiv.  and  places  there  referred  to.  Luther  thinks  it  is  a  prayer  to 
God  against  future  destruction  by  Chaldeans.  Calvin  is  confident  that  "  it  was  com- 
posed long  after  the  death  of  David."  Because  verses  6,  7,  are  found  in  Jeremiah 
X.  25,  Mudge  thinks  it  is  not  unlikely  that  it  was  written  by  that  weeping  prophet. 
Horsley  thinks  it  was  composed  during  the  distresses  of  Manasseh's  reign.  But  is 
it  not  prophetic  ?  At  least  may  it  not  have  been  written  before  the  calamitous 
events,  in  which  it  had  its  most  striking  fulfilment?  Commentators  are  pretty  gene- 
rally agreed,  that  this  Psalm  is  nearly  related  to  Ps.  Ixxiv.  Several  critics  think  they 
find  a  great  similarity  in  the  Asaphic  Psalms.  Does  not  this  obtain  to  such  a  de- 
gree as  to  discourage  the  idea  of  different  authorships  ?  Scott  dates  this  ode  B.  C. 
588 ;  Clarke  says,  "  Undoubtedly  the  Psalm  was  composed  during  the  Babylonish 
Captivity."  The  names  of  the  Almighty  found  in  it  are  Elohim  God,  Jehovah  Lord 
and  Adonai  Lord,  on  whicli  see  on  Ps.  iii.  2 ;  i.  2 ;  ii.  4. 

1..  0  God,  the  heathen  are  come  into  thine  hiheritance.  Heathen,  nations,  Gentiles, 
as  in  Ps.  ii.  1.  Inheritance,  as  in  Ps.  ii.  8;  Ixxviii.  55,  62,  71.  The  theory  of  a 
serial  fulfilment  of  the  things  here  written,  1,  in  the  invasion  of  Nebuchadnezzar; 
2,  in  the  persecution  of  Antiochus  Epiphanes ;  3,  in  the  utter  ruin  of  Jerusalem  by 
the  Romans,  is  perhaps  the  best  mode  of  exposition  if  it  be  regarded  as  prophetic. 
There  Avas  no  invasion  of  Judea  in  Asaph's  time,  followed  by  such  efifects  as  are  here 
described.  The  tense  of  the  verbs  does  not  at  all  weakeu  this  mode  of  exposition; 
see  on  Ps.  Ixxiv.  Calvin :  "  The  prophet  complains  that  when  the  heathen  came  into 
the  heritage  of  God,  the  order  of  nature  was,  as  it  Avere,  inverted."  Thy  holy  temple 
have  they  defiled.  Temple,  ov palace  as  in  Ps.  v.  7;  xi.  4.  Heugstenberg:  "The, p)olhi'- 
tion  of  the  temple  by  the  heathen  presupposes  its  previous  pollution  by  the  Israelites," 
Ezek.  V.  11;  xxiii.  38.  Tholuck:  "They  treated  the  temple  as  if  he  had  ceased  to 
exist,  to  whose  honor  it  had  been  built."  They  have  laid  Jerusalevi  on  heaps.  Heaps, 
not  the  word  rendered  heap  in  Ps.  Ixxviii.  13,  which  signifies  a  wall;  this  word 
signifies  ruins. 

2.  The  dead  bodies  of  thy  servants  have  they  given  to  be  meat  unto  the  fowls  of  the 
heaven,  and  the  flesh  of  thy  saints  unto  the  beasts  of  the  earth.  How  great  was  the 
dishonor  of  being  denied  sepulture,  and  how  great  was  the  horror  of  such  an  end 
may  be  learned  from  1  Sam.  xvii.  44-46.  Indeed  the  Scriptures  arc  full  of  this 
matter,  Ps.  Ixiii.  10;  Isa.  xiv.  11,  18,  19;  1  Sam.  xxxi.  8-13;  2  Sam.  iv.  12;  xxi. 
9,  10;  1  Kings  xiv.  11-14;  Jer.  vii.  33;  viii.  2;  xvi.  4;  xxxiv.  20;  Ezek.  xxix.  5; 
xxxii.  4;  xxxix.  17-20.  Very  early  in  their  history  did  the  Jews  regard  the  burial 
of  the  dead  as  a  religious  duty.  All  Christian  churches  carefully  attend  to  this 
weighty  matter.     It  would  be  shocking  if  a  diverse  sentiment  prevailed.     Calviu : 


PSALM  Lxxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  763 

"Meu  have  always  liad  such  a  sacred  regard  to  the  burial  of  the  dead,  as  to  shrink 
from  depriving  even  their  enemies  of  the  honor  of  sepulture."  These  dreadful 
calamities  come  not  merely  on  wicked  and  hypocritical  men,  but  also  on  God's 
servants  and  saints,  two  terms  which  clearly  designate  pious  people. 

3.  Their  blood  have  theij  shed  like  water  round  about  Jerusalem;  and  there  was  ')ion(: 
to  bury  them,  i.  e.,  there  was  no  friend  or  relative  left  in  the  land  to  perform  the  last 
sad  offices,  they  having  been  carried  into  captivity ;  or,  if  any  such  remained,  they 
were  afraid  to  show  so  much  affection  as  to  bury  the  bodies  of  their  loved  ones;  or. 
there  were  so  many  dead  they  could  not  be  buried  by  the  survivors.  Calvin:  "God 
having  intended  that,  in  the  burial  of  men,  there  should  be  some  testimony  to  the 
resurrection  at  the  last  day,  it  was  a  double  indignity  for  the  saints  to  be  despoiled 
of  this  right  after  death."  On  such  sufferings  coming  on  the  righteous,  see  1  Cor.  xi. 
29-32;  1  Pet.  iv.  17,18. 

4.  We  are  become  a  reproach  to  our  neighbours,  a  scorn  and  derision  to  them  that  are 
round  about  us.  This  verse  with  very  slight  change  is  taken  from  Ps.  xliv.  13,  on 
which  see.  They  endured  this  scorn  from  men  for  the  Lord's  sake,  and  it  is  fitly 
pleaded  as  a  reason  why  God  should  show  pity.  God  has  graciously  taught  this 
doctrine,  Isa.  xxxvii.  22,  23.  Neighbours  may  include  Canaanites  in  their  midst, 
invaders,  and  surrounding  nations.  Clarke:  "The  Idumeans,  Philistines,  Phoenicians, 
Ammonites  and  Moabites  all  gloried  in  the  subjugation  of  this  people;  and  their 
insults  to  them  were  mixed  with  blasphemies  against  God." 

5.  How' long,  Lord?  ivilt  thou  be  angry  for  ever?  shall  thy  jealousy  burn  like  jiref 
How  longf  see  on  Ps.  vi.  3.  Be  angry,  as  in  Ps.  ii.  2,  12;  Ixxxv.  5.  Jealousy,  often 
so  rendered,  also  zeal,  see  on  Ps.  Ixix.  9.  Here  it  expresses  God's  inflexible  determi- 
nation to  vindicate  his  own  honor  and  authority  against  those  who  offend,  even 
though  they  be  his  servants  and  his  saints. 

6.  Potir  out  thy  un'ath  iqyon  the  heathen  that  have  not  knoivn  thee,  and  upo7i  the 
kingdoms  that  have  not  called  upon  thy  name.  Heathen,  plural  as  in  v.  1.  Gentiles, 
nations,  parallel  to  kingdoms.  To  have  the  knowledge  of  God  is  to  have  the  true 
religion,  Pr.  ii.  5 ;  Hosea  iv.  1 ;  John  xvii.  3.  To  call  on  the  name  of  the  Lord  is  to 
worship  him,  Gen.  iv.  26;  1  Cor.  i.  2.  Not  to  know  God,  nor  to  call  on  his  name  is 
to  be  heathen,  without  the  knowledge  or  practice  of  the  true  religion.  Pour  oid,  in 
Hebrew  as  in  English — in  the  imperative ;  see  Introduction,  §  6.  Calvin:  "Lord,  how 
is  it  that  thou  afflictest  us  so  severely,  upon  whom  thy  name  is  invoked,  and  sparest 
the  heathen  nations  who  despise  thee?"  Alexander:  "As  if  he  had  said.  If  thou  must 
pour  out  thy  wrath  let  it  rather  be  on  those  who  neither  know  nor  worship  thee  than 
on  thine  own  peculiar  people;"  Tholuck:  "Shall  not  the  heathen  now  as  in  days 
of  old  be  brought  to  the  knowledge  that  the  King  of  kings  is  ruler  in  Israel?" 
Perhaps  it  is  better  to  regard  the  verse  as  a  prediction.  Yet  it  is  true  that  God's 
people  cannot  be  saved  without  the  overthrow  of  their  incorrigible  foes;  nor  is  there 
a  doubt  of  the  perfect  righteousness  of  all  the  judgments  sent  by  God. 

7.  For  they  have  devoured  Jacob  and  laid  waste  his  divellingplace.  If  Jacob  deserved 
evil  at  the  hands  of  God,  he  did  not  deserve  it  at  the  hands  of  these  people.  If  they 
were  executing  Jehovah's  will,  it  was  not  because  they  regarded  the  honor  of  the  Most 
High.  If  they  glorified  him,  they  did  it  unintentionally.  These  predictions  of  evil 
find  a  parallel  in  Isa.  x.  12-15.  ^ 

8.  Oh  remember  not  against  us  former  iniquities.  The  church  of  England  reads  old 
gins.  If  God's  children  forsake  him,  he  will  visit  their  iniquities  with  a  rod,  and  their 
transgressions  with  sti'ipes.  It  is  well  when  men  are  punished  for  their  sins  in  time 
and  not  in  eternity ;  so  that  we  may  properly  confess,  and  bewail,  and  forsake,  and 
obtain  pardon  for  them  all.     Time  may  obliterate  our  remembrance  of  sin,  but  with 


764  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psAT,m  lxxix. 

God  it  never  grows  out  of  date.  Humble  confession  and  true  repentance  do  not  always 
avert  the  temporal  consequences  of  evil  doings ;  it  is  an  infinite  mercy  that  to  the 
penitent  the  divine  displeasure  goes  no  farther  than  the  grave.  For  God  to  ranemher 
sin  is  to  punish  it,  not  to  pardon  it,  Ps.  xxv.  7.  Alexander  thinks  by  former  iniquities 
we  are  to  understand  the  iniquities  of  former  generations.  But  doubtless  all  past  sin."? 
are  referred  to.  Let  thy  tender  mercies  speedily  prevent  us.  Tender  mercies,  as  in  Ps. 
xxv.  6  ;  xl.  11;  li.  1.  Prevent,  come  before,  or  go  before.  What  the  best  of  mere  men 
have  always  needed  and  shall  always  need  at  God's  hands  is  not  justice,  but  infinite 
compassions.  If  we  cannot  obtain  forgiveness  because  it  will  glorify  the  riches  of 
God's  grace,  we  cannot  obtain  it  at  all.  Our  wretchedness  may  move  God  to  show- 
mercy,  and  to  hasten  the  application  of  it,  and  so  it  is  added,  for  ive  are  brought  very 
low,  i.  e.,  in  outward  estate,  in  civil  condition,  in  distresses. 

9.  Selp  us,  0  God  of  our  salvation,  for  the  glory  of  thy  name,  and  deliver  us  and 
purge  axvay  our  sins,  for  thy  name's  sake.  Help  and  deliver,  commonly  so  rendered. 
Purge  away,  pardon,  forgive,  expiate ;  see  on  Ps.  Ixv.  3 ;  Ixxviii.  38.  The  appeal  to 
the  glory  of  the  divine  name  is  ancient  and  prevalent.  If  that  move  not  God,  noth- 
ing will.  Of  him,  and  through  him,  and  to  him  are  all  things.  God  will  not  deny 
himself 

10.  Wherefore  shoidd  the  heathen  say.  Where  is  their  Godf  The  appeal  is  still  to 
the  regard  God  is  known  to  have  to  the  honor  of  his  name,  especially  among  the  Gen- 
tiles, as  in  Ex.  xxxii.  12-14;  Num.  xiv.  11-20.  Let  him  be  known  among  the  heathen 
in  our  sight  by  the  revenging  of  the  blood  of  thy  servants,  which  is  shed.  Let  him  be 
known,  literally,  He  shall  be  knoivn.  To  revenge  blood  was  condignly  to  punish  crimi- 
nals by  proper  authority,  Deut.  xxxii.  43. 

11.  Let  the  sighing  of  the  prisoner  come  before  thee.  Perhaps  Judea  was  seldom  if 
ever  successfully  invaded,  and  lives  taken,  that  prisoners  were  not  also  captured  and 
carried  away.  This  was  fearfully  the  case  in  the  time  of  Nebuchadnezzar.  The  lives 
of  such  were  sad  in  the  extreme.  Here  we  read  of  their  sighing.  In  Ps.  cii.  the  same 
word  is  rendered  groaning,  and  in  Mai.  ii.  13,  crying  out.  The  church  of  England 
has  it,  sorrowful  sighing.  It  expresses  any  mourning  noise.  How  sad  was  the  case  of 
the  captives  of  Babylon  may  be  learned  from  Ps.  cxxxvii.,  as  well  as  from  the  book 
of  Jeremiah.  According  to  the  greatness  of  thy  power  preserve  thou  those  that  are  ap- 
pointed to  die.  Those  that  are  ajjpointed  to  die,  literally,  the  sons  of  death,  meaning 
those  who  are  in  peril  of  instant  death,  perhaps  here  such  as  were  likely  to  be  put  to 
death  by  their  cruel  captors.  Some  think  it  admits  that  before  God  they  were  w'orthy 
of  death.  The  prayer  is  that  the  people  of  Israel,  though  captives,  might  not  be  wasted, 
but  that  God  would  give  them  favor  even  when  in  the  power  of  their  enemies.  Such 
is  the  greatness  of  God's  power,  even  the  poor  captives  in  Babylon  cannot  be  destroyed, 
if  God  will  undertake  for  them. 

12.  And  render  unto  our  neighbors  sevenfold  into  their  bosom  their  reproach,  wherewith 
Hiey  have  reproached  thee,  0  Lord.  Reproach,  as  in  Ps.  xv.  3.  Reproached,  see  on 
Ps.  xlii.  10.  As  the  reproach,  wherewith  the  wicked  reproach  God,  falls  upon  the 
saints,  so  the  reproach  of  the  wicked  poured  ujn.n  the  saints  is  regarded  by  the  Lord 
as  despite  towards  hims-clf.  Render,  return,  bring  back.  The  Hebrew  is  in  the  im- 
perative. Neighbors,  as  in  v.  4.  Sevenfold,  i.  e.,  to  the  full,  seven  being  the  num- 
ber of  perfection.     The  retributive  justice  here  allude^  to  is  the  same  as  in  Ps.  xviii.  25. 

13.  So  we  thy  people  and  sheep  of  thy  pasture  will  give  thee  thanks  for  ever:  we  will 
shew  forth  thy  praise  to  all  generations.  Sheep  of  thy  pasture,  sheep  whom  thou  keepest, 
or  feedejit.  To  give  thanks  and  shoiv  forth  praise  is  the  proper  fruit  of  God's  mercy  on 
all  right-minded  beings.  So  far  as  they  are  truly  pious  they  -will  solemnly  purpose  to 
spend  their  eternity  in  so  blessed  employment.     Compare  Isa.  xliii.  21. 


PSALM  Lxxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  76/> 

Doctrinal  and  Practical  Kemarks. 

1.  How  excellent  is  God's  word.  It  suits  the  state  of  his  church  from  agv'  to  age. 
Hundreds  of  times  has  this  Psalm  been  sung  as  suiting  the  state  of  God's  chrrch. 

2.  It  is  not  merely  dreadful  events,  but  dreadful  events,  tending  to  impair  the  power 
of  religion,  and  hinder  the  cause  of  Christ,  that  most  deeply  penetrate  with  grief  the 
hearts  of  the  pious,  as  we  see  in  this  ode. 

3.  When  we  are  in  any  trouble,  our  best  resort  is  to  proper  acts  of  devotion,  as  we 
learn  from  this  Psalm.  If  we  can  bring  our  woes  before  God  in  prayer,  we  have  done 
the  best  possible  thing. 

4.  Dreadful  calamities,  involving  church  and  state,  saint  and  sinner,  public  ijiterests 
and  private  happiness,  are  no  new  thing,  vv.  1-8.  Morison  :  "  How  mournful  is  the 
scene  here  described!  The  armies  of  the  idolaters  in  possession  of  the  land  of  promise 
— the  temple  defiled  by  their  unsanctified  mirth — the  fair  city  of  Zion  in  the  dust — 
the  bodies  of  the  slain  Israelites  devoured  by  the  fowls  of  heaven — their  blood  flowing 
in  rivers  round  about  Jerusalem — the  rites  of  sepulture  altogether  denied — and  shout- 
ings of  derision  and  of  unholy  triumph  heard  on  every  side."  Calvin:  "How  cruelly 
the  Assyrians  conducted  themselves  is  well  known.  And  under  the  tyranny  of  Anti- 
ochus,  if  a  man  dared  simply  to  open  his  mouth  in  defence  of  the  pure  worship  of 
God,  he  did  it  at  the  risk  of  immediately  forfeiting  his  life." 

5.  It  is  an  unspeakable  blessing,  seldom  duly  prized,  to  live  in  times  free  from 
bloody  persecutions. 

6.  The  opposition  of  false  religion  to  that  which  is  from  heaven  is  deadly,  vv.  1-3. 
Dickson :  "  Nothing  is  to  be  expected  of  God's  enemies  towards  God's  people,  when 
they  fall  into  their  hands,  but  savage  cruelty,  and  barbarous  inhumanity,  for  which  they 
are  to  answer  to  God,  to  whom  the  complaint  of  the  living,  and  the  cry  of  the  blood 
of  the  slain  call  for  vengeance." 

7.  One  of  the  horrible  fruits  of  war  is  found  in  its  brutalizing  effects  on  many,  v.  2. 
When  men  become  '  drunk  on  blood,  they  vomit  crime.'  An  '  insatiable  thirst  for 
slaughter,'  if  generally  prevalent  in  a  community,  very  soon  makes  life  a  burden. 

8.  Home :  "  To  behold,  or  even  to  imagine,  heaps  of  slaughtered  bodies  lying  un- 
buried,  and  exposed  to  birds  and  beasts  of  prey,  is  inexpressibly  shocking  to  humanity. 
But  with  what  unconcern  are  we  accustomed  to  view,  on  all  sides  of  us,  multitudes 
*  dead  in  trespasses  and  sins,'  torn  in  pieces,  and  devoured  by  wild  passions,  filthy 
lusts,  and  infernal  spirits  those  dogs  and  vultures  of  the  moral  world !  Yet  to  a 
discerning  eye,  and  a  thinking  mind,  the  latter  is  by  far  tho  more  melancholy  sight 
of  the  two." 

9.  Our  Saviour  will  watch  the  sleeping  dust  of  all  his  saints  whether  they  have  an 
honorable  burial  or  not.  We  may  therefore  safely  commit  that  whole  matter  to  him ; 
yet  in  ordinary  circumstances  it  is  as  impossible  as  it  is  undesirable  for  us  to  cultivate 
a  total  indifference  to  the  treatment  of  our  mortal  remains  when  Ave  are  dead  and  gone. 
See  Jer.  xxii.  19  ;  xxxvi.  30. 

10.  Dickson :  "  Falling  in  battle  before  the  enemies  may  prove  that  God  hath  a 
just  cause  against  the  party  overcome ;  but  it  cannot  prove  that  the  victor's  cause 
is  good,"  V.  2. 

11.  Whoso  learns  to  sin  without  remorse  will  soon  learn  to  sin  without  measure,  v.  3. 

12.  When  men  mock  our  miseries  and  laugh  at  our  calamities  there  is  a  dreadful 
keenness  of  edge  given  to  all  our  other  afllictions,  v.  4.  "  There  is  a  persecution 
sharper  than  that  of  the  axe.  There  is  an  iron  that  goes  into  the  heart  deeper  than 
the  knife.  Cruel  sneers,  and  sarcasms,  and  pitiless  judgments,  and  cold-hearted 
calumnies — these  are  persecutions."      True,  if  we  are  reproached  for  the  name  of 


T()6  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxix. 

Christ,  we  are  happy  not  for  the  reproach,  but  because  the  spirit  of  glory  and  of  God 
rests  upon  us,  1  Pet.  iv.  14. 

13.  God's  dehiys  in  sending  relief  often  seem  long  and  even  tedious,  v.  5.  But  let 
us  remember  that  such  delays  are  doubtless  needful,  that  God's  honor  is  of  more  im- 
portance than  our  ease,  that  God  always  sees  in  us  just  cause  for  every  stroke  he 
inflicts,  that  the  wicked  can  go  no  further  than  infinite  w  isdom  permits,  that  the  least 
sin  is  a  greater  evil  than  any  merely  temporal  calamity,  and  that  one  design  of  all 
our  chastisements  is  to  cure  our  foolish  impatience. 

14.  God's  anger  is  terrible.  It  burns  like  fire,  v.  5.  But  this  is  the  joy  of  believers, 
'  When  they  deserve  punishment,  his  wrath  burns  fiercely  indeed  but  not  eternally.' 

15.  The  coming  doom  of  the  heathen  is  so  terrible  that  it  may  well  afflict  any 
pious  soul,  V.  6.  Richard  Baxter  said  that  none  of  his  petitions  were  more  fervent  or 
affecting  to  his  own  heart  than  those  for  poor,  benighted  Heathen  and  Mohammedan 
nations. 

16.  We  have  great  need  to  ask  forgiveness  for  our  old  sins,  vv.  8,  9.  Those 
enlightened  from  above  do  habitually  trace  their  sufferings  to  some  particular  sin  or 
sins  or  to  their  sinfulness  in  general.  Nor  can  solid  peace  ever  be  secured  without  an 
interest  in  the  precious  blood  and  infinite  righteousness  of  Jesus  Christ. 

17.  Nor  will  a  little  mercy  answer  our  purpose.  We  need  mercies,  yea,  tender 
mercies,  yea,  a  multitude  of  his  tender  mercies,  v.  8. 

18.  When  we  come  to  God  in  prayer,  we  should  fill  our  mouth  with  arguments,  vv. 
8-10.  We  may  plead  our  low  estate,  we  may  argue  that  God  has  helped  us  hitherto ; 
that  present  deliverance  will  be  for  his  glory;  and  that  if  he  fails  to  hear  us,  the 
enemj'^  w'ill  reproach  both  him  and  us,  both  his  cause  and  ours. 

19.  The  worse  our  case,  the  greater  will  be  the  honor  to  our  deliverer,  v.  8. 

20.  It  is  an  unspeakable  privilege  to  search  the  annals  of  antiquity,  and  encourage 
ourselves  by  the  records  of  God's  works  of  mercy  to  his  people  of  old,  v.  9.  It  is  far 
different  with  carnal  men.  Hengstenberg :  "  The  woi'ld,  when  it  prays,  prays  only  as 
an  experiment,  having  no  connection  with  history." 

21.  If  God  shall  help  us,  he  must  find  cause  of  mercy  in  himself,  and  not  in  us,  v. 
9.     We  are  vile.     He  is  perfect  and  infinite. 

22.  It  is  a  blessed  comfort  to  find  that  good  men  have  borne  the  taunts  and  derision 
of  the  vile  in  all  ages,  and  yet  have  made  good  their  escape  to  heaven,  v.  10.  It  is 
sufficient  that  the  servant  be  as  his  Lord,  and  the  disciple  as  his  Master.  Let  us  imi- 
tate our  Saviour,  who,  when  he  was  reviled,  reviled  not  again :  when  he  suffered,  he 
threatened  not ;  but  committed  himself  to  him  that  judgeth  righteously. 

23.  We  may  rest  assured  that  the  blood  of  all  the  saints  will  be  avenged,  v.  10. 
All  the  Scriptures  so  declare,  and  none  more  clearly  than  the  last  book  of  the  sacred 
volume.  Rev.  xviii.  4-8 ;  xix.  1-6. 

24.  It  is  a  proof  of  the  dreadful  depravity  of  man  that  from  age  to  age,  poor  pri- 
soners are  so  generally  ill-treated ;  w-hile  at  the  same  time,  it  is  a  proof  of  the 
kindness  of  God  that  their  case  is  distinctly  and  repeatedly  mentioned  in  his  holy 
word,  V.  11. 

25.  Ought  not  pious  people  more  closely  to  imitate  their  heavenly  Father  in  caring 
for  those  who  have  been  condemned  to  die?  An  eminent  Christian  lady  keeps  a 
record  of  all,  Avho  have  been  sentenced  to  death,  so  far  as  she  hears  of  them,  and 
prays  for  them  every  day  till  their  end  come.  Is  not  such  conduct  in  sympathy 
with  the  heart  of  God  ? 

26.  He  can  have  but  feeble  support  who  relies  on  any  created  arm ;  but  he,  who 
trusts  in  God's  almightiness  shall  never  fail,  nor  be  disappointed,  v.  11. 

27.  Tlie  day  of  scorners  is  coming,  assuredly  and  awfully  coming,  v.  12.     As  Shiraei 


PSALM  Lxxx.]  STUDIES  IN   THE  BOOK  OF  PSALMS.  7(37 

was  brought  to  humble  himself,  so  shall  it  finally  be  with  every  despiser,  especially 
every  scorncr  of  Gospel  grace. 

28.  As  much  as  possible  let  our  lives  abound  in  thanksgiving  and  praise,  that  thus 
we  may  glorify  God  and  be  abundantly  prepared  to  honor  him  in  the  same  way  to  all 
eternity.  "  Those  lives  that  are  entirely  devoted  to  God's  praise,  are  assuredly  taken 
under  God's  protection." 


Psalm  lxxx. 

To  the  chief  Musician  upon  Shoshannim-Eduth,  A  Psalm  of  Asaph. 

1  Give  ear,  O  Shepherd  of  Israel,  thou  that  leadest  Joseph  like  a  flock ;  thou  that  dwellesf 
between  the  cherubim,  shine  forth. 

2  Before  Ephraim  and  Benjamin  and  Manasseh  stir  up  thy  strength,  and  come  and  save  us. 

3  Turn  us  again,  O  God,  and  cause  thy  face  to  shine ;  and  we  shall  be  saved. 

4  O  LoKD  God  of  hosts,  how  long  wilt  thou  be  angry  against  the  prayer  of  thy  people? 

5  Thou  feedest  them  with  the  bread  of  tears ;  and  givest  them  tears  to  drink  in  great  measure. 

6  Thou  makest  us  a  strife  unto  our  neighbours :  and  our  enemies  laugh  among  themselves. 

7  Turn  us  again,  O  God  of  hosts,  and  cause  thy  face  to  shine ;  and  we  shall  be  saved. 

8  Thou  hast  brought  a  vine  out  of  Egypt:  thou  hast  cast  out  the  heathen,  and  planted  it. 

9  Thou  preparedst  room  before  it,  and  didst  cause  it  to  take  deep  root,  and  it  filled  the  land. 

10  The  hills  were  covered  with  the  shadow  of  it,  and  the  boughs  thereof  were  like  the  goodly  cedars. 

11  She  sent  out  her  boughs  unto  the  sea,  and  her  branches  unto  the  river. 

12  Why  hast  thou  then  broken  down  her  hedges,  so  that  all  they  which  pass  by  the  way  do 
pluck  her  ? 

13  The  boar  out  of  the  wood  doth  waste  it,  and  the  wild  beast  of  the  field  doth  devour  it. 

14  Keturn,  we  beseech  thee,  O  God  of  hosts :  look  down  from  heaven,  and  behold,  and  visit 
this  vine ; 

15  And  the  vineyard  which  thy  riglit  hand  hath  planted,  and  the  branch  that  thou  madest 
strong  for  thyself. 

16  It  is  burned  with  fire,  it  is  cut  down :  they  perish  at  the  rebuke  of  thy  countenance. 

17  Let  thy  hand  be  upon  the  man  of  thy  right  hand,  upon  the  son  of  man  whom  thou  madest 
strong  for  thyself. 

18  So  will  not  we  go  back  from  thee :  quicken  us,  and  we  will  call  upon  thy  name. 

19  Turn  us  agian,  O  Lord  God  of  hosts,  cause  thy  face  to  shine ;  and  we  shall  be  saved. 

ON  the  several  clauses  of  the  title  see  on  titles  of  Psalms  iii.  iv.  xlv.  Ix.  Ixix. 
Calvin  :  "  Those  who  are  most  learned  adduce  nothing  but  probable  conjectures 
upon  the  words  Shoshannim  and  EdutJi."  Calvin  and  Clarke  think  there  is  a  close 
affinity  between  this  and  Ps.  Ixxix. ;  Plengstcnberg,  between  this  and  Ps.  Ixxvii. 
Calvin  calls  this  "  a  sorrowful  prayer,  in  which  the  faithful  beseech  God  that  he 
would  be  graciously  pleased  to  succor  his  afflicted  church."  Tholuck  calls  it  "  a  song 
of  complaint,  composed  at  a  time  when  the  worst  had  not  yet  happened  to  Israel,  but 
when  various  heathen  nations  were  wasting  the  country."  Luther  says  it  "  is  a  prayer 
against  those  most  bitter  and  daily  enemies,  the  neighboring  Philistines,  Syrians, 
Moabites,  Edomites,  etc."  Home  thinks  it  was  composed  Avhen  the  church  was  "  still 
in  captivity."  Calvin  thinks  "  it  was  composed  in  behalf  of  the  ten  tribes,  after  that 
kingdom  began  to  be  wasted  by  various  calamities."  Was  Benjamin  (mentioned  in 
v.  2)  one  of  the  ten  tribes?  Calvin  seems  to  take  this  for  granted.  Hengstenberg 
argues  for  it.  Alexander  accepts  it  as  probable.  But  the  great  mass  of  scholars 
ddUDt  not  that  Jutlali  and  Benjamin  remained  united  in  the  temple  service.     Tlie 


7(1 8  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psat.w  lxxx. 

support  of  this  view  is  clear  and  full,  1  Kings  xii.  21.  A  part  of  the  very  ground, 
on  which  the  temple  and  the  holy  city  stood  belonged  to  the  tribe  of  Benjamin.  If 
any  ask,  then,  why  does  the  prophet  mention  Eiihraim  and  Manassehf  several  i-easou,-- 
may  be  assigned.  1.  Those  tribes  and  Benjamin  followed  the  ark  in  the  march  to 
Canaan,  Nu.  ii.  17-23.  The  ark  was  the  token  of  God's  strength.  In  v.  2,  we  may 
have  a  poetic  allusion  to  the  order  of  the  camps.  2.  Merrick  thinks  these  tribes 
mentioned  to  show  that  the  Psalm  was  written  when  some  foe  was  hovering  on  their 
borders  and  beginning  to  devastate  the  land.  This  supposes  the  tribes  all  yet  united, 
at  least  in  sympathy  with  each  other.  3.  Patrick  and  some  others  think  the  Psalm 
may  relate  to  the  time  when  Hezekiah  wrote  a  letter  to  the  remnant  ascaped  from 
Assyria;  especially  to  Ephraim  and  Manasseh  inviting  them  to  Jerusalem  to  keep  the 
passover  which  invitation  was  accepted  by  some,  2  Chrou.  xxx.  1-23.  4.  Merrick : 
"  If  the  Psalm  was  not  written  on  any  such  occasion,  it  may  be  most  reasonable  to 
suppose  that  Benjamin,  Joseph's  only  brother  by  the  same  mother,  and  Ephraim  and 
Manasseh  his  sons,  are  in  the  second  verse  equivalent  to  Joseph  who  in  the  preceding 
verse  represents  the  whole  posterity  of  Israel."  Clarke  is  confident  that  this  and  Ps. 
Ixxix.  were  written  by  the  same  author.  Most  commentators  speak  diffidently  of 
authorship.  Whether  Asaph  wrote  it  the  reader  must  judge.  See  Introduction,  §  4, 
on  Ps.  1.  and  Ps.  Ixxiii-lxxix.  This  Psalm,  may  be  prophetical  or  it  may  have  had  a 
historical  occasion.  Of  those  who  take  the  latter  view,  some  think  it  was  written  on 
occasion  of  the  destruction  of  the  holy  city  by  the  Chaldeans ;  others,  on  occasion  of 
the  carrying  away  of  the  ten  tribes ;  yet  others,  on  occasion  of  the  invasion  of  Sen- 
nacherib. This  latter  view  is  favored  by  the  Septuagint,  which  styles  it  "  A  Psalm 
for  the  Assyrian."  If  we  regard  the  Psalm  as  Avritten  in  prophecy  to  suit  the  church 
in  any  and  all  her  distressing  circumstances,  we  give  it  the  widest  use.  In  it  we  find 
these  names  of  the  supreme  Being,  Elohim  God,  Jehovah  Lokd  and  El  God,  on  which 
see  on  Ps.  iii.  2 ;  i.  2 ;  v.  4.     On  Selah  see  Introduction,  §  15. 

1.  Give  ear,  0  Shepherd  of  Israel.  Give  ear,  as  in  Ps.  v.  1 ;  xvii.  1.  Shepherd,  as 
in  Ps.  xxiii.  1,  a  participle,  one  that  feeds,  or  acts  the  part  of  a  shepherd.  The  allu- 
sion is  probably  to  Genesis  xlviii.  15,  where  Ave  have  the  same.  God  had  long  been  a 
Guide,  a  Support,  a  Protector  to  the  descendants  of  Jacoli,  hence  the  title  Shepherd 
of  Israel.  Thou  that  leadest  Joseph  Wee  a  flock.  Joseph  here  is  equivalent  to  Israel 
in  the  pi"eceding.  Each  name  may  be  applied  to  the  Avhole  nation  descended  from 
Jacob.  The  participle  rendered  thou  that  leadest  may  refer  to  the  past,  2  Sam.  vi.  3  ; 
or  to  the  present,  Ecc.  ii.  3  ;  or  to  the  future,  Isa.  xi.  6.  God  had  all  along  taken  good 
care  of  the  Israelites.  Thou  that  dwellest  between  the  cheruhivi,  a  form  of  speech  of 
frequent  occurrence,  Ex.  XXV.  22 ;  Ps.  xcix.  1.  Such  language  is  not  used  after  the 
captivity,  though  it  might  be  in  allusion  to  history.  The  cherubim  (or  cherubs)  stood 
over  the  mercy-seat,  or  propitiatory.  Between  them  the  Shechinah  appeared.  At  the 
captivity  the  ark  disappeared  and  was  never  replaced.  Neither  did  the  visible  glory 
of  the  Lord  appear  any  more.  Shine  forth.  As  the  sun  long  obscured  at  last  bursts 
through  the  clouds  and  gladdens  all  creation  by  shining  in  his  strength,  so  the  Psalm- 
ist desires  God  to  be  as  the  light  of  the  morning  when  the  sun  riseth,  even  a  morning 
without  clouds. 

2.  Before  Ephraim  and  Benjarfiin  and  Manasseh  stir  up  thy  strength.  The  ark  was 
a  token  of  God's  power.  It  is  more  than  once  called  the  ark  of  God's  strength.  Go- 
ing through  the  wilderness  the  tribes  here  named  marched  behind  the  ark,  Num.  ii.  18- 
24.  This  is  perhaps  the  most  natural  and  approved  explanation.  But  Mudgo  followed 
by  Dodd  and  Clarke  gives  another,  viz.,  that  these  tribes  represent  the  whole  nation, 
Benjamin  being  incorporated  Avith  Judah,  Manasseh  comprehending  the  country  beyond 
Jordan,  and   Ephi-aini   all   the  rest.     This   gives  a  very  good   sense  and  is  iiot  over- 


PSALM  Lxxx.].  STUDIES  IN   THE   BOOK   OF  PSALMS.  769 

strained.     Stir  up  thy  strength,  arouse  thy  might,  exert  tliy  power.     And  come  and  save 
vs,  or,  go  forth  for  salvation  to  us. 

3.  Twn  lis  again,  0  God.  Restore  or  rescue  us  as  the  same  verb  is  rendered,  Gen. 
XX.  7;  Ps.  XXXV.  17.  And  cause  thy  face  to  shine.  See  on  Ps.  iv.  6;  xxxi.  16.  And 
ive  shall  be  saved.  This  rendering  is  literal  and  declares  the  effect  of  God's  restoring 
his  people  and  causing  his /ace  to  shine.  The  petitions  of  this  verse  ask  for  the  reviv- 
ing of  God's  work  of  grace,  and  for  the  kindly  aspects  of  his  providence. 

4.  0  Lord  God  of  hosts,  how  long  wilt  thou  be  angry  against  the  prayer  of  thy  peo- 
ple f  The  Lord  of  Sabaoth,  or  the  God  of  Sabaoth  is  a  title  of  great  honor.  It  is 
given  some  hundreds  of  times.  God  commands  the  hosts  of  the  starry  worlds,  the 
vast  armies  of  angels  and  of  saints  in  glory,  the  great  armies  of  men  on  earth,  and 
the  vast  array  of  causes  at  work  in  all  worlds.  This  great  God  is  the  right  one  to 
manage  our  affairs.  When  he  hides  his  face  we  are  troubled.  His  silence  is  dreadful. 
Delay  to  answer  our  prayers  may  be  misinterpreted  as  denial  of  our  petitions,  bul 
almost  uniformly  "the  faithful  fear  God's  anger,  when  they  perceive  that  their  prayers 
are  not  forthwith  heard."     On  Hon}  longf  see  on  Ps.  iv.  2. 

5.  Thou  feedest  them  with  the  bread  of  tears.  Bread  of  tears  and  bread  of  affliction, 
are  forms  of  expression  but  little  liable  to  be  misunderstood,  though  purely  Hebraistic. 
The  meaning  is  that  Isi'ael  ate  tears  instead  of  bread,  or  bread  wet  with  teai's,  or  that 
while  they  ate  bread  they  wept.  And  givest  them  tears  to  drink  in  great  measure. 
Hengstenberg :  "This  clause  can  only  be  translated:  Thou  causest  them  to  drink  with  a 
measure  of  tears f^  Home:  "There  cannot  be  a  more  striking  picture  of  Zion  in  cap- 
tivity. Her  bread  is  dipped  in  tears;  and  her  cup  is  filled  to  the  brim  with  them." 
Tholuck:  "Their  bread  was  so  steeped  in  tears  that  they  became  their  food,  and  so 
copious  was  their  tveeping,  that  their  tears  became  their  drink." 

6.  Tho%i  makest  us  a  strife  xmto  our  neighbors.  The  meaning  is  either  1.  They  strive 
with  us;  or  2.  They  strive  among  themselves  concerning  us.  There  is  a  rivalry  among 
them  which  shall  do  us  the  most  harm.  Both  were  true.  Neighbors,  as  in  Ps.  xxxi. 
11;  xliv.  13;  Ixxix.  4,  12.  It  adds  much  to  the  weight  of  our  griefs,  when  they  axe 
brought  on  us  by  those,  from  whom  we  had  a  right  to  expect  something  very  different. 
And  our  enemies  laugh  among  themselves.  They  laugh  at  our  miseries.  They  are  glad 
to  see  us  suffering.  They  rejoice  and  triumph  over  us.  They  mock  our  sorrows. 
Calvin:  "They  talk  among  themselves  by  way  of  sport  and  mockery  at  our  adversi- 
ties." Enemies,  the  word  commonly  so  rendered,  as  in  Ps.  iii.  7;  vi.  10.  Both  the 
verbs  are  in  the  future. 

7.  Turn  us  again,  0  God  of  hosts,  and  cause  thy  face  to  shine;  and  we  shall  be  saved'.. 
See  on  v.  3.  God  of  hosts,  as  in  v.  4.  Calvin:  "God  did  not  here  intend  to  indite 
for  his  people  a  vain  repetition  of  words:  his  object  was  to  encourage  them,  wlien 
bowed  down  under  the  load  of  their  calamities,  boldly  to  rise  up,  heavy  though  the 
load  might  be.  This  ground  of  support  was  often  presented  to  them ;  and  it  is  repeated 
the  third  time  in  the  concluding  verse  of  the  Psalm." 

8.  Thou  hast  brought  a  vine  old  of  Egypd.  Here  begins  as  perfect  a  specimen  of 
allegory  as  is  to  be  found  in  any  language.  It  is  a  Avhole.  It  has  in  it  nothing  super- 
fluous. The  church  of  God,  embodied  in  the  Jewish  nation,  was  brought  out  of 
Egypt,  as  a  vine.  This  is  a  favorite  and  beautiful  figure  of  Scripture.  Home:  "The 
vine  is  a  plant  weak  and  lowly,  and  needing  support;  when  supported,  wild  and  luxu- 
riant, unless  restrained  by  the  pruning-knife;  ca2:)able  of  producing  the  most  valuable 
fruit;  but,  if  barren,  the  most  unjirofitable  among  trees.  In  all  these  respects  it  is  a 
lively  emblem  of  the  church,  and  used  as  such  by  Isaiah  v.  7,  by  Ezekiel  xv.  xvii. 
xix.,  and  by  our  Lord  himself,  Matt.  xxi.  33."  The  bringing  of  this  vine  out  of 
Egypt  is  much  celebrated  in  the  Scriptures  of  both  Testaments.     This  was,  says  the 

97 


770  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psai.m  lxxx. 

elder  President  Edwards,  "the  most  reraarkable  of  all  the  deliverances  noticed  in  the 
Old  Testament,  the  greatest  pledge  and  forerunner  of  future  redemption  by  Christ, 
and  much  more  insisted  on  in  Scripture  than  any  other.  Indeed  it  was  the  greatest 
tvpe  of  Christ's  redemption  of  any  providential  event  whatsoever."  Thou  hast  cast 
out  the  heathen.  When  the  heathen  nations  inhabiting  Canaan  had  filled  up  the  meas- 
ure of  their  iniquity,  they  were  by  God's  command  destroyed,  expelled  or  subjugated. 
The  mode  of  ejecting  them  was  chiefly  by  wars  waged  by  the  Israelites  at  the  com- 
mand of  God,  and  rendered  decisive  by  divine  assistance.  And  planted  it.  The  settle- 
ment of  the  Israelites  in  the  promised  land  was  attended  by  so  many  marvellous 
circumstances  as  to  be  clearly  of  God. 

9.  Thou  preparedst  room  before  it.  Arabic :  Thou  hast  prepared  the  way  before  it ; 
Calvin :  Thou  hast  cleansed  the  ground  before  it.  The  meaning  is  that  God  had 
removed  the  mighty  nations,  who  would  have  been  hindrances  to  Israel's  settlement 
in  Canaan.  And  didst  cause  it  to  take  deep  root.  Chaldee,  Arabic  and  Vulgate:  Thou 
didst  plant  its  roots;  Calvin:  Thou  hast  rooted  its  roots.  That  is,  after  planting  it, 
thou  didst  cause  it  to  grow.  And  it  filled  the  land.  Its  growth  was  vigorous  and 
rapid.  The  powerful  nations,  that  had  inhabited  the  promised  land,  rapidly  lost  polit- 
ical power,  and  Israel  succeeded. 

10.  The  hills  toere  covered  ivith  the  shadoxv  of  it,  and  the  boughs  thereof  were  like 
the  goodly  cedars.  Goodly  cedars,  literally  cedars  of  God,  i.  e.,  great  cedars,  see  on 
Ps.  xxxvi.  6.  Some  European  Commentators,  who  are  accustomed  to  see  the  small 
cultivated  vines  of  the  old  world,  seem  rather  surprised  at  the  boldness  of  the  figure 
in  this  and  in  the  next  verse.  But  1,  we  have  here  an  allegory ;  2,  in  countries 
where  the  forests  are  unbroken,  the  vine  attains  a  great  size,  rising  to  the  top  of  the 
most  majestic  trees  and  covering  them  with  its  fruit  and  foliage.  Anderson  has 
collected  some  testimonies  on  this  subject  from  the  history  of  the  Barbaiy  States, 
and  from  the  history  of  Virginia.  Rosenmliller  in  like  manner  speaks  of  the  vine 
in  Persia  as  rising  to  great  heights. 

11.  She  sent  oxd  her  boughs  unto  the  sea,  and  her  branches  unto  the  river.  The  sea 
here  mentioned  is  the  Mediterranean  ;  the  river,  the  Euphrates,  Gen.  xv.  18  ;  Deut. 
xi.  24 ;  Josh.  i.  4;  1  Kings  iv.  20,  21 ;  Ps.  Ixxii.  8. 

12.  Why  hast  thou  then  broken  down  her  hedges,  so  that  all  they  tvhich  pass  by  the 
way  do  pluck  her  f  Jehovah  himself  was  a  wall  of  protection  to  his  people.  His 
perfections  and  providence  put  a  hedge  about  them,  Job  i.  10 ;  Ps.  xxxiv.  7  ;  Is.  v. 
2.  "When  he  Avithdraws  they  are  sadly  exposed.  This  verse  and  the  next  contain 
the  gist  of  the  allegory.  How  comes  it  that  God,  who  is  wise  and  just,  should  have 
taken  such  pains  with  a  vine  for  long  years,  and  then  leave  it  exposed  to  utter  de- 
struction ?  Berleberg  Bible:  "Shall  all  this  be  for  nought  and  in  vain?  Or  hast 
thou  planted  it  on  this  account,  that  the  enemies  might  devour  it?" 

13.  The  boar  out  of  the  wood  doth  waste  it,  and  the  wild  beast  of  the  field  doth  de- 
vour it.  By  the  boar  Patrick  thinks  reference  is  had  to  the  king  of  Assyria  and  the 
havoc  made  by  his  barbarous  soldiers,  2  Kings  xix.  23-26.  By  the  wild  beast 
Theodoret  understands  Nebuchadnezzar.  The  Berleberg  Bible  names  Pul,  Tiglath- 
pileser,  Shalmaneser,  and  Sennacherib.  If  this  Psalm  is  prophetic  and  applicable 
to  all  the  times  of  the  church's  distress,  it  is  best  by  boar  and  Avild  beast  to  under- 
stand generally  the  fierce  and  cruel  enemies  of  Israel.  The  Talmud  notices  that  the 
middle  letter  of  the  word  rendered  ivood  in  this  verse  is  the  middle  letter  of  the  He- 
brew Psalter. 

14.  Return,  we  beseech  thee,  0  God  of  hosts.  Return,  in  vv.  8,  7,  19;  Ps.  Ixxxv. 
4,  turn.  It  is  best  to  supply  us.  If  so,  then  see  on  vv.  3,  7.  If  we  read  return,  then 
the  plea  is  for  a  restoration  of  God's  presence.     Look  down  from  heaven,  and  behold, 


PSALM  Lxxx.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  771 

and  visit  this  vine.     Clarke :  "  Let  thine  eye  affect  thine  heart."     The  meaning  is, 
Visit  in  mercy  and  bless. 

15.  A)id  the  vineyard  which  thy  right  hand  hath  planted.  According  to  the  English 
translation  the  verbs  of  the  preceding  clause  are  to  be  understood  as  repeated  here ; 
but  some  take  the  first  Avord  to  be  a  verb,  and  render  it  'maintain,  establish,  protect, 
or  sustain.  This  is  better.  To  put  vineyard  for  vine  is  to  cliange  and  even  mar  the 
figure.  Protect  that  tvhich  thy  right  hand  hath  planted,  is  the  better  rendering.  The 
right  hand  denotes  skill  and  strength.  God  had  shown  great  wisdom  and  power  in 
establishing  the  Jewish  nation.  And  the  branch  that  thou  madest  strong  for  thyself 
The  radical  idea  of  this  allegorj'  is  probably  found  in  Gen.  xlix.  22,  where  the  word 
here  rendered  branch  is  twice  rendered  bough;  not  that  rendered  branch  in  Zech. 
iii.  8  ;  vi.  12.  It  is  hundreds  of  times  rendered  son,  in  the  plural,  sons.  Taken  with- 
out a  figure  it  is  a  prayer  for  Israel  as  a  son,  whom  God  had  raised  up.  But  the  Clial- 
dee,  Abenezra  and  R.  Obadiah  by  the  branch  understand  Messiah  himself.  The 
Septuagint,  Vulgate,  Syriac,  Arabic  and  Ethiopic,  read  Son  of  man.  If  it  refers  to 
Messiah,  this  is  the  first  place  where  he  is  called  the  Son  of  man.  Many  favor  this 
interpretation.  The  prophets,  always  esteeming  the  coming  Saviour  a  welcome  theme, 
oftentimes  give  no  notice  that  they  are  about  to  introduce  that  high  matter.  It  may 
be  so  here,  though  it  must  be  confessed  that  it  would  be  an  unusual  interruption  of  a 
form  of  discourse  demanding  an  unbroken  connection.  For  the  very  next  words  are: 

16.  It  is  burned  with  fire,  it  is  cid  doivn.  That,  which  God's  right  hand  had 
planted,  was  burned.  Israel,  containing  the  visible  church,  was  in  a  sad  state,  like 
a  vine  over  which  hot  flames  had  passed  and  it  was  then  cut  down,  or,  as  the  same 
word  is  elsewhei'e  rendered,  cid  up.  They  perish  at  the  rebuke  of  thy  countenance. 
They  refers  to  those  that  wasted  and  destroyed  the  vine.  So  Street,  Green,  Jebb, 
Horsley,  Fry.  But  Calvin,  Patrick,  Pool,  Hammond,  Scott,  Tholuck,  Hengstenberg 
and  Alexander  apply  the  phrase  to  the  people  of  Israel.  Home  is  doubtful  whether 
it  refers  to  the  adversaries,  or  to  the  Israelites. 

17.  Let  thy  hand  be  upon  the  man  of  thy  right  hand,  upon  the  son  of  man  whom  thou 
madest  strong  for  thyself.  The  best  commentators  admit  that  this  refers  to  Christ.  If 
so,  it  strengthens  the  conjecture  that  the  same  forms  of  expression  in  v.  15  referred 
to  him  also.  The  ma7i  of  thy  right  hand,  may  mean  the  man  raised  up  by  thy  right 
hand  or  raised  up  to  sit  at  thy  right  hand.  Let  thy  hand  be  xipon  him  is  thus  ex- 
plained by  Alexander :  "  Let  thy  hand  fall  not  on  us  but  on  our  substitute."  Scott : 
"  '  The  man  of  God's  right  hand'  and  '  the  son  of  man'  point  out  the  promised  Mes- 
siah very  cleai'ly." 

18.  So  will  not  ive  go  back  from  thee.  The  stability  of  a  people  or  of  a  church 
could  never  be  predicated  or  pledged  upon  the  courage,  success  or  piety  of  a  tem- 
poral prince.  The  Son  of  man  exalted  at  God's  right  hand  can  give  to  his  people 
steadfastness,  preserve  them  from  backsliding  and  keep  them  from  falling,  Luke 
xxii.  .32 ;  Heb.  iv.  14 ;  x.  23.  Quicken  us,  and  we  will  call  upon  thy  name.  For  a 
time  they  had  been  in  a  dead  state.  Now  they  desired  to  be  made  alive.  New  life 
being  imparted,  they  would  delight  in  his  worship  and  religion  would  be  greatly 
revived. 

19.  Turn  us  again,  0  Lord  God  of  hosts,  cause  thy  face  to  shine;  and  tve  shall  be 
saved.     See  on  vv.  3,  7,  14. 

Doctrinal  and  Practical  Remarks. 

1.  So  surely  as  God  hides  his  face,  so  surely  will  the  righteous  be  in  trouble.  If 
he  withdraws,  it  matters  little  who  else  is  present.  If  he  does  not  shine,  the  tapers 
of  oarth  will  be  found  very  dim,  v.  1. 


772  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxx. 

2.  If  we  have  a  heart  to  pray,  we  may  confidently  expect  that  God  will  have  on 
ear  to  hear,  v.  1.  If  we  have  a  case,  and  desire  to  present  it,  we  may  know  that  Gcd 
holds  his  court  open. 

3.  AVhile  we  should  neither  deny  nor  forget  any  of  the  attributes  of  God,  we 
should  specially  call  to  mind  the  gentleness  and  loving-kindness  of  God  in  times  of 
our  deep  affliction.  Then  too  we  should  recall  and  revive  the  memory  of  the  his- 
tory of  his  past  favors  to  all  his  people,  v.  1. 

4.  AVe  may  always  in  faith  and  earnestness  plead  God's  relations  to  us,  as  our 
Shepherd  and  as  the  glorious  God  dwelling  behveen  the  cherubim,  v.  1.  There  is  no 
trutli  in  theology  that  may  not  bring  consolation  to  a  trembling  believer. 

5.  God  has  power  to  save,  whenever  he  chooses  to  exert  it,  v.  2.  Sometimes  his 
omnipotence  seems  to  slumber,  but  when  he  stirs  it  up,  all  enemies  flee,  stand  aghast, 
or  are  consumed. 

6.  If  we  fall  into  any  decay  of  nature  or  of  grace,  God  alone  can  recover  and 
deliver  us,  vv.  2,  3,  7,  14,  19.  This  should  make  us  speed  our  flight  to  the  mercy- 
seat.     We  do  but  lose  time  when  we  go  to  others  before  we  go  to  the  Lord. 

7.  Children  should  be  taught  and  encouraged  to  cry  mightily  to  the  God,  who 
heard  and  helped  their  fathers,  v.  2.  He  is  a  God  that  changes  not.  What  he  has 
done  once,  he  will  do  again,  if  the  necessities  of  his  people  or  the  honor  of  his  name 
require  it. 

8.  Dickson :  "As  the  apostasy  of  God's  people  from  God  is  the  fountain  of  all  their 
calamity;  so  their  repentance  and  returning  unto  God  is  the  first  step  unto  their 
relief  from  procured  misery  of  captivity,  or  any  other  calamity,"  v.  3. 

9.  How  mysterious  the  whole  doctrine  of  repentance  and  conversion  must  be  to 
those  Avho  think  themselves  naturally  good,  v.  3.  Scott:  "We  can  neither  exjiect 
the  comforts  of  his  love,  nor  the  protection  of  his  powerful  arm,  except  we  are 
partakers  of  his  converting  grace."  It  is  madness  for  carnal  men  to  expect  God  to 
treat  them  as  dear  children. 

10.  Delay  is  not  denial.  God's  time  and  w-ay  of  answering  our  prayers  are  the 
best.  Let  us  trust  him.  Let  us  not  misinterpret  him,  v.  4.  This  would  give  the 
adversary  the  very  advantage  he  seeks. 

11.  Yet  if  our  prayers  are  not  answered,  we  ought  to  inquire  the  cause,  and  be 
concerned,  till  we  have  a  token  for  good,  v.  4.  Prayer  is  but  a  means  to  the  divine 
blessing.  Great  and  long-continued  trials  call  for  deep  heart-searchings,  as  well  as 
for  earnest  appeal  to  God. 

12.  It  is  mournful  to  be  compelled  to  believe  that  after  all  the  religious  rites  and 
forms  in  the  world,  there  is  but  little  hearty  devotion  and  acceptable  prayer  ofiered 
to  God.  Else  why  should  there  remain  so  much  that  looks  as  if  God  were  really 
and  terribly  angry  with  us?  v.  4. 

13.  One  of  the  great  troubles  of  the  Christian  life  is  that  we  are  naturally  so  much 
more  affected  and  oppressed  AvHith  natural  than  with  moral  evil,  with  our  sufferings 
than  with  our  sinfulness.  "The  tears  of  repentance  are  very  rare,  and  soon  dried 
up,  but  the  tears  of  sorrow  for  affliction  easily  flow."  It  is  well  when  worldly  grief 
is  followed  by  godly  sorrow. 

14.  It  is  a  great  blessing  to  have  neighbors!  What  an  awful  desolation  earth 
would  be,  if  each  man,  or  each  family  Avere  in  perpetual  solitude.  And  yet  how 
often  do  neighbors  themselves  become  chief  sources  of  our  miseries,  v.  6.  They  envy, 
annoy,  suspect,  revile,  persecute  us.     They  seek  our  ruin. 

15.  Laughter,  mockery,  railing,  ridicule  arc  not  new,  though  they  are  very  keen 
weapons,  v.  6.  Let  us  not  render  railing  for  railing,  but  rather  let  us  speak  kind 
words  for  angry,  good  words  for  evil,  and  leave  our  re\ilers  in  God's  hands. 


rsALM  Lxxx.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  773 

16.  God  is  in  history,  v.  8.  Let  us  often  look  at  the  generations  of  old.  The 
lessons  of  the  past  are  full  of  instruction.  Especially  should  great  chains  of  provi- 
dence be  studied  link  by  link.     They  reveal  wonders. 

17.  God  has  filled  our  mouths  with  the  most  amazing  arguments  to  be  pleaded 
with  him  for  accomplishing  our  full  and  final  deliverance,  vv.  8-12.  When  we  can 
truly  urge  that  God  has  begun  a  work,  wc  have  an  irrefragable  argument  put  into 
our  mouths.  How  can  he  leave  his  work  incomplete?  Shall  he  not  finish  the  house, 
whose  foundations  he  has  laid?  Shall  he  plant  a  vine,  and  then  lay  and  leave 
it  waste? 

18.  Unfruitfulness  in  churches  or  in  persons  is  just  cause  for  the  divine  displeasure; 
and  the  measure  of  the  sins  of  men  and  nations,  unless  brought  to  deep  repentance, 
will  be  full  after  awhile,  v.  8.  If  God  destroys  one  nation  for  its  sins,  and  its 
successor  is  not  by  such  divine  judgments  deterred  from  adding  iniquity  to  iniquity, 
even  more  horrible  woes  will  come  on  the  latter  than  on  the  former.  The  Jewish 
nation  sufiered  far  more  terribly  in  its  final  overthrow  than  did  the  seven  nations 
of  Canaan,  that  preceded  them. 

19.  Nations  are  planted  and  transplanted  by  the  Lord,  v.  8.  Man  could  not 
make  a  nation.     It  is  everywhere  in  Scripture  claimed  to  be  the  work  of  Jehovah. 

20.  The  good  providence  of  God  over  nations  in  their  later  history  is  as  necessary 
as  it  was  in  the  beginning,  v.  9.  If  they  tahe  root,  it  must  be  wholly  owing  to  divine 
culture. 

21.  God's  mercy  can  make  great  the  smallest  things  and  people,  vv.  9,  10,  11,  15. 
He  can  take  Israel  from  a  hard  bondage  in  the  brick-kilns  and  make  him  renowned 
over  the  whole  world  for  his  puissance.  He  can  take  David  from  the  sheep-cote  and 
sejad  his  name  over  all  the  earth  as  the  sweetest  of  lyric  poets,  as  a  great  prince  and 
a  warrior,  who  had  slain  his  tens  of  thousands. 

22.  If  calamities  overtake  us  we  may  rest  assured  either  that  God  would  correct 
in  us  something  wrong,  or  make  us  useful  to  others  as  examples  of  suffering  affliction, 
V.  12.     "The  curse  causeless  shall  not  come." 

23.  Dickson:  "As  present-felt  misery  commendeth  prosperity  past,  so  past  pros- 
perity augmenteth  present  misery,  where  the  two  conditions  are  compared,"  vv.  8-14. 

24.  Seldom  if  ever  do  troubles  come  alone,  vv.  12,  13.  Where  there  has  been 
much  sinning  we  may  expect  much  suffering.  If  Israel  apostatizes  from  God,  and 
practises  ingratitude,  idolatry,  pride,  unbelief,  covetousness,  that  people  may  expect 
evil  in  many  a  form. 

25.  How  welcome  to  the  humble  believer  are  discoveries  here  and  there,  all 
through  Scripture,  of  the  Branch,  the  Stem  of  Jesse,  the  Plant  of  renown,  the  Root 
and  the  Offspring  of  David,  the  Son  of  man,  vv.  15,  17.  And  as  the  prophets  asked 
no  formal  leave  to  bring  in  this  matter,  so  neither  need  we  apologize  for  dwelling  on 
so  glorious  a  personage.     Jesus  should  always  be  to  us  a  welcome  theme. 

26.  It  is  impossible  for  us  to  be  too  careful  to  avoid  backsliding,  v.  18.  It  is  the 
bane  of  piety,  the  misery  of  Christians.  If  we  are  kept  from  declension,  it  must  be 
by  the  power  of  God  through  Jesus  Christ.  Let  us  by  solemn  covenant  engagements, 
by  prayer,  by  ceaseless  vigilance,  by  self-exhortation  guard  against  so  great  a  sin 
and  miseiy  as  will  overtake  us  if  we  go  back  from  God. 

27.  Let  not  our  faith  be  staggered  at  the  terrible  indiscriminateness,  with  which 
the  divine  judgments  seem  to  fall  on  communities  composed  of  saints  and  sinners; 
see  this  Psalm;  Ecc.  ii.  14;  ix.  3.  In  times  of  public  calamity  the  righteous,  from 
the  refined  sensibility  of  their  nature,  if  from  no  other  cause,  often  suffer  even  more 
than  the  wicked. 

28.  Let  every  people,  enjoying  the  blessings  of  peace  and  ordinary  prosperity,  of 


774  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxi. 

civil  and  religious  liberty,  remember  that  they  hold  their  franchises  and  immunities 
solely  by  the  bounty  of  God.  Every  people  have  sinned  enough  to  provoke  the  wrath 
of  the  Almighty.  Let  them  humble  themselves  and  cry  for  mercy.  Let  them  put 
away  their  idols  and  do  works  meet  for  repentance. 

29.  Let  those  who  are  in  the  most  afflicted  circumstances  not  forsake  the  throne  of 
grace.  Rather  let  them  with  great  liveliness  and  warm  desires  cleave  to  the  Lord  with 
purpose  of  heart. 


Psalm  lxxxi. 

To  the  chief  Musician  upon  Gittith,  A  Psalm  of  Asaph. 

1  Sing  aloud  unto  God  our  strength:  make  a  joyful  noise  unto  the  God  of  Jacob. 

2  Take  a  psalm,  and  bring  hither  the  timbrel,  the  pleasant  harp  with  the  psaltery. 

3  Blow  up  the  trumpet  in  the  new  moon,  in  the  time  appointed,  on  our  solemn  feast  day. 

4  For  this  ivas  a  statute  for  Israel,  and  a  law  of  the  God  of  Jacob. 

5  This  he  ordained  in  Joseph  for  a  testimony,  Avhen  he  went  out  through  the  land  of  Egypt : 
where  I  heai'd  a  language  that  I  understood  not, 

G.  I  removed  liis  shoulder  from  the  burden :  his  hands  were  delivered  from  the  pots. 

7  Thou  calledst  in  trouble,  and  I  delivered  thee ;  I  answered  thee  in  the  secret  place  of  thun- 
der: I  proved  thee  at  the  waters  of  Meribah.     Selah. 

8  Hear,  O  my  peo})le,  and  I  will  testify  unto  thee :  O  Israel,  if  thou  wilt  hearken  unto  me ; 

9  There  shall  no  strange  god  be  in  thee ;  neither  shalt  thou  worship  any  strange  god. 

10  I  am  the  Lord  thy  God,  which  brought  thee  out  of  the  land  of  Egypt :  open  thy  month 
wide,  and  I  will  fill  it. 

11  But  my  people  would  not  hearken  to  my  voice;  and  Israel  would  none  of  me. 

12  So  I  gave  them  up  to  their  own  hearts'  lust:  and  they  walked  in  their  own  counsels. 

13  Oh  that  my  people  had  hearkened  unto  me,  and  Israel  had  walked  in  my  ways! 

14  1  should  soon  have  subdued  their  enemies,  and  turned  my  hand  against  their  adversaries, 

15  The  haters  of  tlie  Loud  should  have  submitted  themselves  unto  him :  but  their  time  should 
have  endured  for  ever. 

IG  He  should  have  fed  them  also  with  the  finest  of  the  wheat :  and  with  honey  out  of  the  rock 
should  I  have  satisfied  thee. 

ON  the  title  see  on  titles  of  Psalms  iv.  viii.  xi.  On  the  date  and  authorship  see 
Introduction,  §  4,  on  Psalms  1.  Ixxiii.-lxxx.  Alexander :  "  In  the  absence  of 
any  proof  to  the  contrary,  the  Asaph  of  this  title  must  be  assumed  to  be  the  cotem- 
porary  of  David."  Clarke  gives  no  date,  Scott  dates  it  B.  C,  1045,  Horsley  is 
confident  that  it  is  older  than  the  time  of  David,  but  he  assigns  no  sufficient  ground 
for  such  an  opinion.  Hengstenberg  is  clear  that  this  Psalm  has  a  "  prophetic  char- 
acter." Tholuck :  "  Asaph,  the  cotemporary  of  David,  is  probably  the  author." 
There  is  not  entire  agreement  as  to  the  specific  object  or  design  of  the  Psalm. 
Clarke :  "  It  is  pretty  generally  agreed  that  it  was  either  written  for,  or  used  at  the 
celebration  of  the  feast  of  Trumpets,  (Lev.  xxiii.  24,)  which  was  held  on  the  first 
day  of  the  month  Tisri,  which  was  the  beginning  of  the  Jewish  year ;  and  on  that 
day  it  is  still  used  in  the  Jewish  worship.  According  to  Jewish  tradition,  credited 
by  many  learned  Christians,  the  world  was  ci'eated  in  Tisri,  Avhich  answers  to  our 
September.  Tlie  l*salm  may  have  been  used  in  celebrating  the  feast  of  trumpets  on 
the  first  day  of  Tisri,  the  feast  of  tabernacles  on  the  fifteenth  of  the  same  month,  the 
creation  of  the  world,  the  feasts  of  the  new  moons,  and  the  deliverance  of  the  Israel- 
ites from  Egypt;  to  all  which  circumstances  it  appears  to  refer,"     Tholuck  calls  it. 


psAi.M  i-xxxT.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  775 

"  A  passovcr  Psalm,  whicli  contains  at  the  same  time  a  sermon  of  God  to  his  peri- 
ple."  Ilcngstenberg,  Alexander  and  others  take  much  the  same  view.  Luther 
thinks  it  was  sung  at  the  feast  of  tabernacles.  The  fact  is,  this  ode  is  fit  to  be  sung 
on  any  joyous  occasion  of  worship  in  Israel.  The  names  of  the  Most  High  found 
in  this  Psalm  are  Elohim  God,  El  God  and  Jehovah  Lord,  on  which  see  on  Psalms 
iii.  2;  i.  2 ;  v.  4.     On  Selah  see  Introduction,  §  15. 

1.  Sim/  aloud  unto  God  our  drength.  Sing  aloud,  elsewhere  sing,  shout,  cry,  cry  out, 
shout  for  joy,  rejoice,  greatly  rejoice,  triumph.  The  ancient  versions  have  prav^e,  sing 
praises,  rejoice  exceedingly.  Strength,  the  word  so  often  used  in  declaring  that  Jeho- 
vah is  the  source  of  all  the  might  of  his  people,  Ps.  xxviii.  7  ;  xlvi.  1.  In  the  Psalter 
the  word  first  occurs  in  Ps.  viii.  2.  Mahe  a  joyful  noise  unto  the  God  of  Jacob.  The 
verb  is  elsewhere  rendered  cry,  cry  aloud,  shout,  shoxd  for  joy,  trnimph.  It  is  the  word 
used  to  describe  the  joyful  worship  of  angels  at  the  completion  of  creation,  Joli 
xxxviii.  7.  The  two  clauses  are  a  loud  call  to  the  public  and  joyful  worship  of  Je- 
hovah. The  patriarch  Jacob  had  rich  experience  of  God's  almightiness,  because  by 
it  the  enraged  heart  of  Esau  was  so  changed  that  he  became  kind.     SeeonPs.  xx.  1. 

2.  Take  a  Psalm.  Psalm,  the  original  twice  so  rendered,  and  twice  melody.  The 
cognate  verb  is  commonly  sing,  sing  Psalms,  sing  2^'i'<^i''ises,  praise.  The  rendering  of 
the  common  version  is  good.  This  clause  calls  for  the  use  of  words  of  praise.  And 
bring  hither  the  timbrel.  Timbrel,  the  Hebrew  word  occurs  seventeen  times,  is  eight 
times  rendered  as  here,  and  nine  times  tabret.  It  designates  any  drum,  or  tambou- 
rine known  to  the  Israelites.  This  instrument  is  first  noticed  in  Job  xxi.  12 ;  Gen. 
xxxi.  27.  It  was  played  by  women.  [And  take]  the  pleasant  harp  with  the  psaltery. 
On  harp  and  psaltery  see  on  Ps.  xxxiii.  2. 

3.  Bloiv  up  the  trumpet.  The  trumpets  or  cornets  of  Scripture  were  of  various 
shapes  and  materials.  They  were  used  to  call  assemblies,  to  celebrate  sacrifices,  to  pro- 
claim the  jubilee,  and  on  occasion  of  several  feasts.  In  the  new  moon  is  explained  by  two 
otlicr  phrases  closely  following,  in  the  time  appointed,  on  our  solemn  feast  day.  Many 
think  there  is  special  reference  to  some  one  annual  feast.  If  this  is  so,  it  was  pro- 
bably the  passover.     See  introductory  remarks  on  this  Psalm,  also  v.  5. 

4.  For  this  Avas  a  statute  for  Israel,  and  a  law  of  the  God  of  Jacob.  Statute,  com- 
monly so  rendered.  Law,  commonly  rendered  judgyneiit.  Each  word  signifies  a  fixed 
ordinance.  The  latter  is  sometimes  rendered  right,  as  in  Ps.  ix.  4.  Some  so  read  it 
here.     Israel,  the  people  descended  from  Jacob. 

5.  This  he  ordained  in  Joseph  for  a  testimony,  when  he  ivent  out  through  the  land  of 
Egypt.  Whatever  was  pleasant  in  the  condition  of  the  Israelites  in  Egypt  was  mainly 
through  the  influence  of  Joseph  ;  for  when  there  arose  another  Pharaoh,  who  knew 
not  Joseph,  they  fell  into  great  affliction.  So  that  there  is  peculiar  propriety  in  here 
using  Joseph  as  a  name  for  the  nation.  On  testimony  see  on  Ps.  xix.  7.  The  passover 
was  not  only  a  fixed  ordinance;  it  was  a  standing  testimony.  The  pronoun  Ae  may 
refer,  1,  to  God,  Avhen  he  went  forth  to  destroy  all  the  first-born  in  the  land ;  and  then 
led  Joseph  forth  from  Egypt;  or,  2,  to  Joseph  (i.  e.,  the  Israelites)  when  he  publicly 
went  out  of  Egypt.  The  latter  is  the  more  common  interpretation.  The  preposition 
through  might  be  upon  or  over,  implying  the  triumphant  character  of  the  march  out 
of  Egypt.  Where  I  heard  a  language  that  I  understood  not.  What  does  this  mean? 
Four  views  are  taken.  1.  Joseph  (meaning  the  Israelites)  heard  the  language  of  the 
Egyptians,  which  Avas  to  them  a  foreign  tongue,  "  a  strange  language,"  Ps.  cxiv.  1. 
The  chief  difficulty  lies  in  the  use  of  the  pronoun  I,  instead  of  he.  The  Syriac,  Ara- 
bic, Septuagint,  Vulgate  and  Ethiopic  read,  he,  instead  of  I.  In  this  view  the  lan- 
guage heard  by  the  Israelites  was  the  Egyptian.  2.  Some  think  the  language  meant 
is  that  found  in  the  next  verse:  "I  removed  his  shoulder,"  etc.,  i.  e.,  Israel  heard  words 


770  STUDIES   IN   THE   BOOK   OF  PSALMS.  [psalm  lxxxi. 

of  great  delight,  when  God  undertook  to  deliver  his  people.  The  great  objection  to 
this  is  that  the  word  rendered  language  does  not  mean  sentence,  but  language  or  tongtie, 
(literally  lip)  as  in  Gen.  xi.  1,  6,  7.  Yet  some  think  it  means  that  Israel  heard  the 
roice  of  God  as  on  Mount  Sinai,  instructing  them  in  the  way  they  should  walk.  It 
was  then  they  said,  "Let  not  God  speak  with  us  lest  we  die."  3.  Another  interpreta- 
tion is  that  God  is  the  speaker  hei-e,  and  that  by  a  figure  of  speech  he  represents  him- 
self as  not  being  acquainted  with  the  language  spoken  by  the  Egyptians,  or  by  the 
Hebrews  after  their  long  residence  in  Egypt.  It  was  strange  to  him.  This  figure  is 
no  more  bold  than  that  where  God  says  he  had  known  no  other  nation  but  that  of 
Israel,  Amos  iii.  2.  4.  Doederlein  "  interprets  the  words  as  an  abrupt  exclamation  of 
the  Psalmist  upon  feeling  himself  suddenly  influenced  by  a  divine  afilatus,  and  upon 
hearing  an  oracle  addressed  to  him  by  God,  which  consisted  of  what  immediately  fol- 
loAvs,  from  v.  6  to  the  close  of  the  Psalm,  and  which  is  spoken  in  the  person  of  God." 
Is  not  this  overstrained  ?  The  second  view  has  for  its  support  more  authority  than 
either  of  the  others.  But  the  third  makes  the  grammatical  construction  very  easy 
and  simple.  All  agree  that  in  v.  6  God  is  the  speaker.  Why  may  he  not  be  in  this 
clause? 

6.  I  removed  his  shoulder  from  the  burden.  How  heavy  the  burdens  on  the  children 
of  Israel  were  may  be  seen  in  Ex.  v.  5-19  ;  vi.  6,  7.  His  hands  were  delivered  from 
the  'pots.  Pots,  in  the  English  version  elsewhere  rendered  seething  pots,  kettles,  caldrons, 
baskets.  Job  xli.  20 ;  1  Sam.  ii.  14 ;  2  Chron.  xxxv.  13  ;  Jer.  xxiv.  2.  By  pots  here 
Clarke  understands  "the  moulds  and  furnaces  in  which  they  formed  and  baked  their 
bricks."  Kennicott  thinks  they  were  large  vessels  in  which  the  earth  was  mixed  and 
worked  up  for  making  bricks.  Hengstenberg :  "  Baskets  of  this  kind  were  found  in 
the  sepulchral  vaults  of  Thebes,  of  which  Rosellini  first  furnished  drawings  and 
descriptions :  the  Israelites  used  them  for  carrying  from  one  place  to  another  the  clay 
and  manufactured  bricks."  Pool :  "  In  the  general,  the  word  seems  to  note  all  those 
vessels,  wherein  they  carried  water,  straw,  lime,  bricks,  etc."  Scott  thinks  it  doubtful 
whether  the  word  means  earthen  vessels  made  by  the  Israelites,  or  the  kilns,  where 
bricks  were  burnt,  or  baskets  used  in  their  work,  or  the  flesh-pots  which  they  afterwards 
regretted.  The  parallelism  would  make  them  baskets  in  which  burdens  were  borne. 
From  these  their  hands  were  delivered  or  passed  away,  literally  ivill  jxiss  aivay,  imply- 
ing not  only  that  Egyptian  servitude  was  ended,  but  should  never  return. 

7.  Thou  calledst  in  trouble,  and  I  delivered  thee.  The  historic  account  of  the  cry 
of  the  oppressed  Israelites  is  found  in  Ex.  ii.  23-25 ;  iii.  7,  9.  Their  deliverance  was 
in  several  respects  the  most  famous  and  important  event  in  ancient  history.  /  an- 
swered thee  in  the  secret  place  of  thunder.  The  verb  is  in  the  future,  u'ill  ansioer,  as  is  also 
the  verb  of  the  next  clause,  will  prove.  But  see  Introduction,  §  6.  Those,  who  should 
insist  on  reading  these  clauses  in  the  future,  would  of  course  make  them  prophetic. 
But  it  seems  certain  that  this  Psalm  was  not  w^ritten  till  after  the  events  mentioned  in 
this  verse.  This  clause  has  received  three  interpretations.  1.  Scott:  "Some  think 
that  the  secret  place  refers  to  the  cloudy  pillar,  from  the  hidden  recess  of  which 
Jehovah  spoke  in  mercy  to  his  people,  and  in  thunder  to  his  enemies."  2.  Calvin : 
"  The  meaning  simply  is  that  the  people  were  heard  in  a  secret  and  wonderful  manner, 
while,  at  the  same  time,  manifest  tokens  Avere  given  by  which  the  Israelites  might  be 
satisfied  that  they  were  succored  by  the  divine  hand."  3.  Alexander  following  Lowth 
and  Walford  :  "  The  secret  or  hiding-place  of  thunder  is  the  dark  cloud  charged  with 
tempest,  which  overhung  Mount  Sinai  at  the  giving  of  the  law,  Ex.  xx.  18."  See 
also  Deut.  iv.  10,  11,  36.  The  intelligent  reader  must  judge  which  of  these  is  to  be 
preferred.  I  proved  thee  at  the  waters  of  Meribah.  The  historic  event  here  alluded  to 
is  recorded  in  Num.  xx.  2-13.     The  trial  to  which  the  Israelites  were  there  subjected 


PSALM  Lxxxi.]  STUDIES  IN   THE   LOOK  OF  PSALMS.  777 

was  that  of  an  inadequate  sup])ly  of  water  for  a  short  time.  If  the  preceding  clause 
would  seem  to  relate  to  Sinai,  this  relates  to  an  event  of  prior  date ;  but  in  Hebrew 
poetry  the  historic  order  of  events  is  not  always  preserved.  Luther :  "  He  makes 
mention  of  tlic  waters  of  strife  (Mcribuh)  in  order  that  he  may  remind  them  of 
their  sins." 

8.  Hear,  0  my  j^eople,  and  I  will  testify  unto  thee.  People,  or  nation.  God's  word 
and  ordinances  are  often  represented  as  a  testimony.  Surely  he  is  a  competent  and 
credible  witness.  See  on  Ps.  1.  7.  0  Israel,  if  thou  tvilt  hearken  unto  me.  It  is  better 
to  render  it,  Oh  that  thou  xvoxddest  hearken.  The  corresponding  Greek  particle  has  the 
optative  sense  in  Luke  xix.  42. 

9.  There  shall  he  no  strange  God  in  thee;  neither  shall  thou  worship  any  strange  God. 
There  are  different  words  rendered  strange  in  this  verse,  but  the  difference  in  significa- 
tion is  very  slight.  In  this  verse  it  is  nothing.  Either  of  them  might  be  rendered 
foreign,  alien.  The  prohibition  is  to  seek  after  a  heathen  God.  Tliis  was  very  clearly 
right  as  none  pretended  that  any  false  God  had  helped  them,  Deut.  xxxii.  12.  Bow 
doxon,  as  in  the  second  commandment.  The  future  here  has  the  force  of  the  impera- 
tive as  in  several  precepts  of  the  decalogue. 

10.  I  am  the  Lord  thy  God  ivhich  brought  thee  out  of  the  land  of  Egypt.  This  quite 
corresponds  with  the  preface  of  the  moral  law,  Ex.  xx.  2.  Clearly  the  inspired  writer 
was  thinking  of  that  code.  Some  make  this  clause  parenthetical.  It  assigns  the  awful 
authority,  under  which  all  these  things  are  said.  If  connected  with  the  next  clause  it 
gives  it  peculiar  force :  Open  thy  moidh  wide  and  I  ivill  fill  it.  Hengstenberg :  "  I  am 
rich  for  all  thy  necessities,  even  for  thy  boldest  wishes."  God,  who  had  saved  them 
from  great  troubles,  could  supply  all  their  need  and  meet  all  their  desires  in  days  to 
come.  Tholuck :  "  Let  them  open  their  hearts  and  mouths  ever  so  wide,  he  would 
fill  them ;  as  infants  and  young  birds  are  fed  by  their  mothers,  so  he  would  satisfy  them." 

11.  But  my  p)Gople  would  not  hearken  to  my  voice;  and  Israel  would  none  of  me. 
People  and  Israel  mean  the  same.  Both  clauses  express  strong  aversion ;  the  latter,  utter 
unwillingness,  total  di>sinclination  of  heart.  Chaldee :  They  acquiesced  not  in 
my  word. 

12.  So  I  gave  them  xip  to  their  own  hearts'  lust.  Tremellius  and  Junius:  Wherefore 
I  gave  them  up  to  walk  according  to  the  desire  of  their  own  heart ;  Edwards,  Jebb 
and  Green :  So  I  gave  them  up  to  the  imaginations  of  their  own  hearts ;  Walford : 
So  I  gave  them  up  to  the  purposes  of  their  heart ;  Clarke :  So  I  gave  them  up  to  the 
obstinate  wickedness  of  their  heart ;  Alexander  :  And  I  gave  them  up  to  the  corruption  of 
their  own  heart.  The  word  rendered  lust  occurs  ten  times,  and  in  the  text  of  the  Eng- 
lish Bible  is  uniformly  rendered  imagination  except  here ;  in  the  margin  sometimes 
Jmrdness,  stubbornness.  And  they  walked  in  their  oivn  counsels,  plans,  purposes.  Pool : 
"  They  practised  those  things,  both  in  conversation  and  in  religious  worship,  which 
were  most  agreeable,  not  to  m)'^  commands  or  counsels,  but  to  their  own  fancies  and 
inclinations." 

13.  Oh  that  my  j^^ople  had  hearkened  unto  me,  and  Israel  had  tvalked  in  my 
luays  f  People  and  Israel  as  in  v.  8.  Hearkened,  as  in  vv.  5,  8,  11.  To  walk  in 
God's  ways  is  habitually  to  obey  him.  See  on  Ps.  i.  1.  Clarke :  "  Nothing  can  be 
more  plaintive  than  the  original :  sense  and  sound  are  surprisingly  united." 

14.  I  shoidd  soon  have  subdued  their  enemies,  and  turned  my  hand  against  their  adver- 
saries. Enemies,  very  uniformly  rendered.  Adversaries,  those  who  vex,  afflict,  distress, 
or,  bring  into  straits.  Subdued,  elsewhere  humbled,  brought  down,  brought  loiv.  Alex- 
ander :  "  The  phrase  [turn  my  hand]  denotes  mere  action ;  the  idea  of  hostile  or 
destructive  action  is  suggested  by  the  context."  The  verb  is  sometimes  rendered 
requite,  recompexise.     In  such  cases  the  word  hand  is  not  added. 

93 


778  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxi.         -^ 

15.  The  haters  of  the  Lord  should  have  submitted  themselves  unto  him.  Haters  of  the 
LoR4>,  literally  those  hating  Jehovah.  The  word  expresses  strong  dislike,  settled  enmity. 
SubnMed,  the  verb  literally  signifies  lied,  deceived,  dealt  falsely,  dissembled,  yielded 
feigned  obedience,  1  Kings  xiii.  18;  Zech.  xiii.  4;  Lev.  xix.  11;  Josh.  vii.  11  and  mar- 
gin of  2  Sam.  xxii.  45.  See  on  Ps.  xviii.  44.  The  Israelites  had  trouble  in  all  their 
generations  Avith  the  heathen.  In  all  the  verse  God  identifies  himself  with  his  people. 
But  their  time  shoidd  have  endured  forever.  Their  time,  meaning  their  continuance, 
prosperity  and  power,  should  have  been  enduring. 

16.  He  shoidd  have  fed  them  also  with  the  finest  of  the  wheat,  literally  the/ai  of  wheat, 
meaning  the  best  part  or  quality  of  it.  For  he  some  would  read  I.  Either  gives  the 
sense.  And  with  honey  oid  of  the  rock  shoidd  I  have  satisfied  thee.  Does  this  mean  a 
miraculous  supply  of  honey?  Hengstenberg  thinks  this  probable.  But  is  this  neces- 
sary? Moses  says  God  made  his  people  "suck  honey  out  of  the  rock,"  Deut.  xxxii. 
13.  Compare  1  Sam.  xiv.  25.  Seventeen  or  eighteen  times  we  have  the  phrase  "  a 
land  flowing  with  milk  and  honey."  Wild  honey  was  a  part  of  the  food  of  John 
Baptist.  The  ideas  of  the  verse  are  taken  from  Deut.  xxxii.  13,  14.  Alexander: 
"Wheat  and  honey,  by  a  natural  and  primitive  association,  are  here  put  for  the  neces- 
saries and  the  luxuries  of  human  sustenance,  and  these  again  for  the  highest  enjoy- 
ment and  prosperity."  The  paraphrase  of  the  old  Psalter  quoted  by  Clarke  has:  "He 
fed  thaim  with  the  body  of  Criste  and  gostely  understandying ;  and  of  hony  that  ran 
of  the  stane,  that  is,  of  the  wisedome,  that  is  swete  to  the  hert."  Clarke:  "Several 
of  the  fathers  understand  this  place  of  Christ."  Calvin:  "The  meaning  simply  is, 
that  the  grace  of  God  would  have  continued  to  flow  in  an  unbroken  and  uniform 
course,  had  it  not  been  interrupted  by  the  perverseness  and  wickedness  of  the  people." 

Doctrinal  and  Practical  Remarks. 

1.  God's  worship  should  not  only  be  secret,  but  also  social  and  public;  and  his 
public  worship  should  be  audible  and  intelligible,  not  tame,  nor  boisterous,  but  trium- 
phant. "Sing  aloud,"  "Make  a  joyful  noise,"  v.  1.  Mute  worship  can  edify  none  but 
him,  who  offers  it.  Henry:  "We  must  be  warm  and  aftectionate  in  praising  God;  we 
nmst  with  a  hearty  good  will  show  forth  his  praise,  as  those  that  are  not  ashamed  to 
own  our  dependence  on  him,  and  our  obligations  to  him." 

2.  When  God  is  our  strength,  we  are  irresistible  and  our  foes  are  nothing,  v.  1.  He 
makes  the  feeble  to  be  as  David. 

3.  One  advantage  of  the  study  of  good  history  is  that  there  we  learn  how  safe  is 
he,  who  trusts  Jehovah.  The  God  of  Jacob  is  the  God  of  all  who  wrestle  like  Jacob, 
V.  1. 

4.  As  a  great  part  of  our  enjoyment  consists  in  the  constant  reception  of  blessings; 
so  a  large  part  of  our  duty  consists  in  rendering  suitable  thanks  and  praises  for  bene- 
fits received,  v.  2.  Scott:  "All  the  worship,  which  we  can  render,  is  far  beneath  his 
glorious  excellences,  and  our  immense  obligations  to  him,  especially  in  our  redemption 
from  wrath  and  sin." 

5.  Verses  2,  3,  call  up  the  subject  of  instrumental  music.  See  Remarks  on  Ps. 
xxxiii.  2. 

6.  A  ritual  is  not  in  itself  like  a  moral  precept;  but  when  God  prescribes  a  cere- 
mony it  is  to  be  sacredly  observed  because  he  enjoins  it,  vv.  4,  5.  Compare  John  iii. 
15.  Dickson:  "It  is  a  sufficient  motive  for  any  religious  action  that  God  hath  ordained 
it;  and  no  less  authority  than  divine  can  warrant  a  man  in  matters  of  religion." 

7.  All  God's  word  and  ordinances  are  for  a  testimony  to  us,  vv.  5,  8.  The  tabernacle 
was  the  tabernacle  of  witness.  The  ark  was  the  ark  of  the  testimony.  God  testifies 
to  us.     He  declares.     He  swears.    Not  to  believe  him  is  to  make  him  a  liar. 


PSALM  Lxxxr.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  •  779 

8.  It  is  well  for  us  to  be  reinintled  of  our  humble  origin,  v.  6.  We  should  often 
think  of  the  hole  of  the  i)it,  whence  we  were  digged.  All  Israel  was  taught  to  say, 
"A  Syrian  ready  to  perish  was  my  father,"  Deut.  xxvi.  5. 

9.  As  the  people  of  the  Jews  never  rose  to  all  the  sublimity  of  praise,  which  God's 
mercies  in  bringing  them  out  of  I^gypt  would  have  warranted,  so  neither  shall  we 
ever  adequately  thank  him  for  his  many  and  great  favors  displayed  in  redemption,  vv.5, 
6,  7,  10.  Calvin:  "As  God  has  not  only  withdrawn  our  shoulders  from  a  burden  of 
brick,  and  not  onlv  removed  our  hands  from  the  kilns,  but  has  also  redeemed  us  from 
the  cruel  and  miserable  tyranny  of  Satan,  and  drawn  us  from  the  depths  of  hell,  the 
obligations  under  which  we  lie  to  him  are  of  a  much  more  strict  and  sacred  kind  than 
those  under  which  he  had  bi-ought  his  ancient  people." 

10.  In  all  ages  prayer  has  been  a  great  means  of  good  to  miserable  sinners,  v.  7. 
This  suits  the  poorest  beggars.     Ask  and  have  is  the  rule. 

11.  God's  answers  are  not  the  less  to  be  heeded,  because  they  sometimes  come  to  us 
in  an  alarming  manner,  from  the  secret  place  of  thunder,  v.  7.  The  same  is  taught  in 
Ps.  xlv.  4;  Iv.  5. 

12.  Everything  is  a  test  of  character,  v.  7.  God  proves  us  by  prosperity  and  ])y 
adversity,  by  joy  and  by  sorrow,  by  hunger  and  by  thirst,  by  sickness  and  by  health, 
by  all  his  Avord  and  by  all  his  providences. 

13.  Nothing  can  make  amends  for  a  perverse  will,  a  wicked  inclination  of  the  heart, 
V.  8.  If  men  have  not  a  mind  to  hearken,  they  will  surely  perish.  If  there  be  first 
a  willing  mind,  our  service  is  accepted  according  to  what  we  have,  and  not  according 
to  what  we  have  not. 

14.  How  amazingly  is  human  nature  fallen  and  sunk,  when,  even  after  all  God's 
warnings,  men  yet  fall  into  abominable  idolatries,  v.  9.  God  cannot  allow  another  to 
be  partaker  of  honors  due  to  him  without  denying  himself  It  is  as  much  his  preroga- 
tive to  be  God  alone  as  to  be  God  at  all. 

15.  Then  are  past  mercies  rightly  used  when  they  lead  us  to  enlarged  petitions  and 
increased  earnestness  in  prayer,  v.  10.  It  is  dreadful  when  success  hardens  our  hearts, 
or  makes  us  lifeless  in  devotion. 

16.  No  form  of  profession  or  of  worship  is  in  any  measure  pleasing  to  God  where 
the  will  and  affections  are  not  engaged,  v.  11.  It  is  sad  indeed  when  we  suppose  that 
decency  of  appearance  will  be  accepted  by  Jehovah  for  heartiness  of  soul.  Henry  : 
"All  the  wickedness  of  the  wicked  world  is  owing  to  the  wilfulness  of  the  wicked  will. 
The  reason  why  people  are  not  religious  is,  because  they  will  not  be  so." 

17.  Of  all  the  judgments  of  God  none  are  so  terrible  as  spiritual  judgments,  v.  12. 
When  God's  wrath  against  one  is  not  very  hot,  he  says,  I  will  deprive  him  of  health, 
or  riches,  or  public  favor,  or  children,  or  friends ;  but  when  he  is  greatly  incensed,  he 
says.  Pie  is  joined  to  idols,  let  him  alone.  Tholuck  :  "  Man  will  return  to  the  all-suf- 
ficient God,  though  by  circuitous  and  thorny  paths,  if  some  tender  parts  continue  in 
his  heart ;  but  if  these  are  gone,  then  the  judgment  of  induration  will  ensue."  Cal- 
vin :  "  It  is  assuredly  the  most  dreadful  kind  of  punishment  which  can  be  inflicted 
upon  us,  and  an  evidence  of  the  utter  hopelessness  of  our  condition,  when  God,  hold- 
ing his  peace,  and  conniving  at  our  perverseness,  applies  no  remedy  for  bringing  us  to 
repentance." 

18.  Salvation  is  so  important  and  desirable  that  God  declares  it  to  be  in  his  view 
precious.  Oh  that  my  people  had  hearkened,  etc.,  v.  13.  The  Lord  is  not  Avilling 
that  any  should  perish.  He  has  sworn  that  he  has  no  pleasure  in  the  death  of  the 
sinner.  Scott :  "  The  Lord  delights  in  the  conversion  of  sinners,  and  in  the  faith  and 
obedience  of  his  people." 


780  STUDIES  IX   THE   BOOK  OF  PSALMS.  [psalm  lxxxii. 

19.  God  does  not  afflict  ^villingIy,  v.  14.  There  is  a  need-be  for  all  the  righteous 
suffer.     Calvin  :  "  The  procuring  cause  of  our  misery  is  in  ourselves." 

20.  "  The  foes  of  God's  people  are  the  foes  of  God  himself,"  v.  15.  Their  cause  is 
his  cause.     If  we  would  mind  God's  interests,  he  would  mind  ours,  for  ours  are  his. 

21.  How  is  it  possible  to  satisfy  the  demands  of  men  who  hate  God  himself?  Cal- 
vin :  "  Peace  with  the  reprobate  cannot  be  looked  for  except  in  so  far  as  God  restrains 
their  rage  by  hidden  chains.  A  lion  shut  up  in  an  iron  cage  still  retains  his  own  na- 
ture, but  he  is  kept  from  mangling  and  tearing  in  pieces  those  who  are  not  even  more 
than  five  or  six  feet  distant  from  him."  The  humblest  believer  may  safely  say  to  the 
proudest  persecutor  as  Christ  said  to  Pilate :  "  Thou  couldest  have  no  power  at  all 
against  me,  except  it  were  given  thee  from  above,"  John  xix.  11. 

22.  Nothing  is  too  good  for  God's  servants,  v.  16.  The  finest  of  the  wheat,  honey 
out  of  the  rock,  all  things  needful  for  body  and  soul,  for  time  and  eternity,  all,  all  are 
theirs,  1  Cor.  iii.  21-23. 

23.  Morison :  "  There  is  still  a  retribution  in  human  events ;  and  the  great  Sove- 
reign of  the  universe  is  perpetually  carrying  on  a  system  of  punishment  and  reward, 
extending  even  to  the  concerns  of  individuals,  and  often  drawing  a  line  of  demarc- 
ation between  the  enemies  and  friends  of  God." 

24.  Home :  "  Christ  is  the  '  bread'  of  life,  he  is  the  '  rock'  of  salvation,  and  his 
promises  are  as  '  honey'  to  pious  minds.  But  they  Avho  reject  him,  as  their  Lord  and 
Master,  must  also  lose  him  as  their  Saviour  and  their  reward." 


Psalm  lxxxii. 

A  Psalm  of  Asaph, 

1  God  standeth  in  the  congregation  of  the  mighty ;  he  judgeth  among  the  gods. 

2  How  long  will  ye  judge  unjustly,  and  accept  the  persons  of  the  wicked?    Selah. 

3  Defend  the  poor  and  fatherless:  do  justice  to  the  afflicted  and  needy. 

4  Deliver  the  poor  and  needy :  rid  them  out  of  the  hand  of  the  wicked. 

5  They  know  not,  neither  will  they  understand ;  they  walk  on  in  darkness :  all  the  foundations 
of  the  earth  are  out  of  course. 

6  I  have  said,  Ye  are  gods ;  and  all  of  you  are  children  of  the  Most  High. 

7  But  ye  shall  die  like  men,  and  fall  like  one  of  the  princes. 

8  Arise,  O  God,  judge  the  earth  :  for  thou  shalt  inherit  all  nations. 

ON  the  title  see  on  title  of  Ps.  iii.  On  the  authorship  see  Introduction,  §  4,  and 
on  Psalms  1.  Ixxiii.-lxxxi.  Piscator  thinks  that  by  Asaph  we  are  here  to  under- 
stand the  posterity  of  Asaph,  and  that  the  title  is  an  inscription  to  them  and  does  not 
determine  the  authorship.  Kimchi  and  Clarke  think  the  Psalm  was  written  by  some 
one  in  the  time  of  Jehoshaphat,  who  undertook  to  reform  the  coui'ts  of  justice  in  his 
day,  2  Chron.  xix.  5-7.  Scott  is  doubtful  whether  it  was  written  in  David's  time,  or 
in  the  days  of  Hezekiah.  Venema,  Patrick,  Edwards,  Dodd  and  Morison  think  its 
author  lived  in  the  days  of  Hezekiah.  For  Isaiah,  w'ho  lived  in  Hezekiah's  time, 
complains  much  of  the  judges  of  those  days,  Isa.  i.  10,  23.  Gill,  Hengstenberg  and 
Alexander  (the  latter  confidently)  think  it  was  written  by  Asaph,  who  flourished  in 
the  time  of  David.  This  is  probably  correct.  Horsley  thinks  this  Psalm  foretells 
the  just  judgment  of  God  on  the  unjust  judges  of  our  Lord  Jesus  Christ.  No  doubt 
the  principles  of  just  judgment  and  the  consequences  of  unjust  judgments  are  the 


PSALM  Lxxxii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  781 

same  in  all  ages  and  in  all  cases.  Horsley's  view  is  embraced  by  few,  if  any.  Yet 
our  Saviour  cites  a  passage  from  this  Psalm  to  vindicate  himself  against  the  charge 
of  blasphemy,  John  x.  34-36.  The  Syriac  styles  it  "an  invective  against  the  impious 
Jews."  The  design  of  this  composition  seems  clear  from  the  language  thi-oughout. 
Gill :  "  This  Psalm  was  written  for  the  use  of  persons  in  power,  for  the  instruction  of 
kings  and  princes,  judges  and  civil  magistrates."  Alexander  calls  it  "  A  brief  but 
pregnant  statement  of  the  responsibilities  attached  to  the  judicial  office  under  the  Mo- 
saic dispensation."  Scott  dates  it  B.  C.  1048;  Clarke,  B.  C.  912.  On  Selah  see  Intro- 
duction, §  15.  The  names  of  the  Almighty  here  found  are  Elohim  God,  El  God  and 
Gel-yohii  Most  Sigh,  on  which  see  on  Psalms  iii.  2 ;  v.  4 ;  vii.  17. 

1.  God  standeth  in  the  congregation  of  the  mighty  ;  hejudgeth  among  the  gods.  Chal- 
dee  :  God  whose  majesty  tarries  in  the  congregation  of  the  just,  who  are  mighty  in 
the  law,  judges  in  the  midst  of  the  judges  ;  church  of  England  :  God  standeth  in  the 
congregation  of  princes ;  he  is  judge  among  gods ;  John  Rogers'  Translation :  God 
standeth  in  the  congregacyon  of  the  goddes,  and  is  a  judge  among  the  judges; 
Edwards  :  God  stands  in  the  assemblies  of  judges ;  he  judgeth  among  magistrates  : 
Amesius :  God  stands  in  the  assembly  of  the  mighty  God,  among  the  magistrates  he 
judges.  The  first  word  doubtless  points  to  Jehovah.  Standeth  may  indicate  a  pos- 
ture of  authority,  and  a  readiness  to  render  assistance.  Congregation,  the  same  word 
so  rendered  in  Ps.  i.  5 ;  vii.  7.  It  designates  any  assembly  good  or  bad.  Here  it 
embraces  the  whole  body  of  judges  or  of  the  people  to  be  judged.  The  mighty,  El, 
which  may  denote  either  God  himself  as  the  mighty  God,  or  the  chief  magistrate  as 
embodying  the  judicial  authority  of  the  land.  This  latter  view  is  supported  by  the 
parallelism  of  the  next  clause,  Hejudgeth  among  the  gods,  the  men  of  authority.  Alex- 
ander :  "  The  idea  is,  that  as  the  judges  were  gods  to  other  men,  so  God  would  be  a 
judge  to  them." 

2.  Hoiv  long  will  ye  judge  unjxcstly,  and  acce2)t  the  persons  of  the  wicked^  Judge,  as 
in  V.  1.  God  judges  and  man  judges.  Dreadful  may  be  the  eflfects  of  erroneous 
human  judgments;  but  they  Avill  be  revised,  and  perhaps  most  of  them  will  be 
reversed  in  whole  or  in  part.  No  good  man  can  sit  in  either  temporal  or  ecclesiastical 
courts,  and  observe  the  course  of  proceeding  without  seeing  the  necessity  of  a  tribu- 
nal above  that  of  mortals.  Some  from  weakness,  some  from  prejudice,  some  from 
passion,  some  from  interest,  and  some  from  party-spirit  judge  unjustly.  The  word 
rendered  unjustly  is  rendered  as  an  adverb  here  and  in  Deut.  xxv.  16 ;  as  a  noun, 
unrighteousness,  or  iniquity  in  Lev.  xix.  15,  35 ;  Ps.  vii.  3 ;  liii.  1.  To  accept  perso)is 
is  to  show  partiality,  favoring  one  above  another.  The  literal  rendering  would  be 
lift  up  the  faces.  Whether  this  means  to  cheer  one  by  favoring  him,  or  to  admit  him 
to  a  private  interview  may  be  doubtful. 

3.  Defend  the  pioor  and  fatherless.  Defend,  almost  uniformly  rendered  judge.  It 
here  signifies  the  redressing  of  wrongs.  Poor,  the  opposite  of  rich  in  worldly  goods, 
defenceless,  see  Ruth  iii.  10.  The  Scripture  abounds  in  denunciations  against  those 
who  oppress  the  poor,  or  refuse  to  give  him  succor  Avhen  he  is  drawn  to  destruction, 
Pr.  xiv.  21 ;  xxi.  13.  i^a^Aerfes^,  as  in  Ps.  x.  14, 18.  It  is  once  rendered  o);p/««?*,  Lam. 
V.  3  ;  sometimes  equivalent  to  destitute,  forlorn,  helpless.  Do  justice  to  the  ajiicted  and 
needy.  Do  justice,  justify,  give  him  his  rights.  Afflicted,  also  Yer\dered  poor,  humble. 
See  on  Ps.  ix.  12.  Needy,  very  commonly  rendered  poor.  It  is  rendered  do  lack  in 
Ps.  xxxiv.  10.  Such  cannot  command  the  usual  infiuences  and  appliances  to  move 
judges  and  rulers,  but  God  is  their  avenger. 

4.  Deliver  the  poor  and  needy.  Deliver,  often  so  rendered,  once  carry  away  safe,  and 
in  one  form,  cause  to  escape.  Poor,  the  same  word  so  rendered  in  v.  3.  Needy,  see 
on  Ps.  Ixxii.  4,  12,  13.     All  these  terms  are  used  to  point  out  those  that  are  of  them- 


782  STUDIES   IN   THE   BOOK   OF  PSALMS.  [psalm  lxsxii. 

selves  unable  to  contend  with  the  rich  and  powerful.  JRid  them  out  of  the  hand  of  the 
wicTced.  Rid,  also  rendered  23hick,  deliver,  recover,  preserve.  The  hand  is  the  emblem 
of  poiver,  here  of  power  wrongfully  used.      Wicked,  rendered  ungodly  in  Ps.  i. 

5.  They  hioiv  not,  neither  will  they  understand.  They,  not  the  poor  and  needy,  but 
the  rulers,  are  perversely  and  stubbornly  ignorant  of  the  first  principles  of  right  and 
equity.  They  have  no  conscience  about  the  duties  of  their  office.  Power  has  puffed 
them  up  and  hax'dcned  their  hearts.  They  walk  on  in  darkness.  This  verb  is  also  in 
the  future,  tvill  imlk.  Alexander :  "  Darkness  is  a  figure  both  for  ignorance  and 
wickedness."  The  speaker  is  still  the  prophet.  The  language  expresses  the  absence 
of  hope  as  to  any  change  for  the  better.  All  the  foundations  of  the  earth  are  oxd  of 
course.  Chaldee,  Septuagint,  Vulgate,  Ethiopic,  Calvin  and  Jebb  read  are  moved; 
Syriac  and  Fabritius,  shake;  AYnbic,  tremble;  Piscator,Tremellius  and  Junius  and  Ame- 
sius,  are  removed;  Green,  are  in  a  tottering  state;  Clarke  and  Tholuck,  totter ;  Edwards, 
are  unsettled ;  Horsley,  are  disordered ;  Fry,  are  displaced ;  Hengstenberg  and  Alex- 
ander, are  shaken.  Earth  may  mean  the  whole  world  or  the  land,  i.  e.,  the  land  of  Israel. 
Diodati :  "  From  this  corruption  of  the  head  proceeds  a  general  disorder  and  ruin  of 
the  whole  state."  Patrick  :  "  The  foundations  of  the  kingdom,  which  are  Justice  and 
Truth,  are  shaken ;  all  things  are  in  confusion,  and  in  danger  to  come  to  ruin." 
Alexander  :  "  The  denial  or  perversion  of  justice  is  described  as  disorganizing  society." 

6.  /  have  said.  Ye  are  gods.  Gods,  Elohim.  The  office  of  the  magistrate  Avas  as 
dignified  and  awful  as  any  of  them  claimed  it  to  be.  They  were  invested  with  the 
character  of  representatives  of  God.  Therefore  they  acted  under  the  highest  respon- 
sibility. Their  name  was  dreadful ;  so  was  their  position ;  and,  if  their  power  was 
abused,  their  doom  should  be  dreadful  also.  And  all  of  you  are  children  of  the  Most 
High.  The  phrase  is  parallel  to  the  former,  Ye  are  gods.  Cresswell:  "Ye  are  men 
of  the  highest  i-ank  and  power;"  Alexander:  "It  denotes  the  closest  and  most 
intimate  relation  to  Jehovah,  as  the  supreme  or  sovereign  God;"  Patrick:  "I  have 
put  my  majesty  upon  you." 

7.  Bid  ye  shall  die  like  vien.  Bid,  better  surely.  Like  men,  like  Adam.  As  he 
fell  from  holiness  and  dignity,  so  shall  ye  fall  from  your  honor  and  greatness.  Or, 
ye  are  as  liable  to  death  as  other  men.  Your  office  Avill  not  protect  you  from  disease 
and  corruption.  And  [ye  shall]  fall  like  one  of  the  princes.  To  fall  is  to  fall  in 
death.  The  same  word  is  rendered  die,  j^erish,  rot.  Gen.  xxv.  18 ;  Ex.  xix.  21 ;  Num. 
V.  27.  It  is  often  followed  by  the  words  with  the  sivord.  The  parallelism  would 
show  that  death  is  here  threatened.  Some  suppose  that  a  violent  death  is  implied. 
And  it  is  a  remarkable  fact  that  cruel,  ambitious  and  deceitful  rulers  are  not  apt  to 
prolong  their  lives.  Every  generation  gives  examples  of  sore  and  sudden  deaths 
of  tyrants  and  oppressors.  By  falling  like  one  of  the  princes,  some  suppose  there  is 
reference  to  the  kings  who  were  destroyed  by  the  Israelites  at  taking  possession 
of  Canaan.  The  same  word  is  applied  to  the  princes  of  the  Philistines.  But  it  is 
also  applied  to  any  ruler,  captain,  or  chief.  Some  suggest  a  slight  change  of  the 
Hebrew  text  so  that  the  word  would  be  rendered  poor,  not  princes.  This  would  give 
a  good  sense,  but  we  have  no  right  to  change  the  text.  Calvin  translates  it.  Ye  shall 
full,  O  princes!  as  one  of  the  i^eople. 

8.  Arise,  0  God,  as  in  Ps.  iii.  7;  vii.  6.  Judge  the  earth.  Judge,  rendered  defend 
in  v.  3.  Judge  so  as  effectually  to  succor  and  protect.  Clarke:  Take  the  sceptre, 
and  rule,  thyself;  Diodati:  "Seeing  thy  ministers  and  officers  have  subverted 
justice;  come  and  reestablish  thy  kingdom  in  the  world  by  thy  Spirit  and  word, 
and  chiefly  by  the  presence  of  thy  Son,"  Ps.  xcvi.  10.  For  thou  shalt  inherit  all 
nations.  God  is  the  Father  of  all  nations,  the  Author  of  all  government,  the  Parent 
of  all  rulers  and  people.     Men  pervert  God's  authority  when  they  turn  bloody  or 


PSALM  Lxxxii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  783 

tyrannical.  They  misrepresent  the  fountain  of  all  government,  when  they  pervert 
justice.  Some  think  this  last  clause  has  allusion  to  Christ  as  the  rightful  Lord  of 
all  the  world. 

Doctrinal  and  Practical  Remarks. 

1.  Government  is  of  God,  v.  1.  It  was  not  originated  by  men  meeting  and  con- 
sulting whether  they  would  or  would  not  be  sul)ject  to  law.  Civil  government  is  a 
divine  ordinance.  "There  is  no  power  but  of  God.  The  powers  that  be  are  ordained 
of  God.  Whosoever  therefore  resisteth  the  power  resisteth  the  ordinance  of  God; 
and  they  that  resist  shall  receive  to  themselves  damnation,"  Rom.  xiii.  1,  2.  If 
God's  word  opposes  tyranny,  it  also  opposes  anarchy. 

2.  Conseqviently  rulers  of  every  rank  are  to  be  honored.  Jehovah  himself  calls 
them  gods,  vv.  1,  6;  Ex.  xxii.  28.  The  magistrate  is  "the  minister  of  God,  a 
revenger  to  execute  wrath  upon  him  that  doeth  evil,"  Rom.  xiii.  4.  Religious 
persons  and  religious  teachers  are  never  at  liberty  to  speak  evil  of  their  rulers,  to 
revile  them,  to  try  to  bring  them  into  disesteem.  We  must  give  honor  to  whom 
lionor  is  due.  Luther:  "Who  will  set  himself  against  those  on  whom  God  bestows 
his  own  name?  Whoever  despises  them,  despises  at  the  same  time  the  true  Magis- 
trate, God,  who  speaks  and  judges  in  them  and  through  them,  and  calls  their 
judgment  his  judgment;"  Hodge:  "Obedience  is  not  enjoined  on  the  ground  of  the 
personal  merit  of  those  in  authority,  but  on  the  ground  of  their  official  station." 

3.  Dickson:  "No  judge  is  absolute  lord  over  a  people,  but  is  in  subordination  to 
God,  who  is  Judge  above  all  judges,  and  will  judge  of  all  the  decrees  of  judges  under 
him;"  Hodge:  "The  design  of  civil  government  is  not  to  promote  the  advantage 
of  rulers  but  of  the  ruled.  .  .  When  rulers  become  a  terror  to  the  good,  and  a  praise 
to  them  that  do  evil,  they  may  still  be  tolerated  and  obeyed,  not  however,  of  right, 
but  because  the  remedy  may  be  worse  than  the  disease." 

4.  The  duties  of  magistrates  are  very  difficult  and  onerous.  They  have  great  need 
of  wisdom,  truthfulness,  courage,  calmness,  humility,  benevolence,  patience  and  a 
nice  sense  of  justice.  Compare  Pr.  xvi.  10;  xvii.  7;  xxviii.  16;  Ecc.  iv.  13;  x.  16. 
As  to  the  doom  of  wicked  rulers  the  Scrij^tures  give  us  fearful  examples  in  many 
and  no  less  fearful  predictions,  Isa.  xiv.  14,  15;  Ezek.  xxviii.  1-11. 

5.  However  great  rulers  may  be,  they  are  still  strictly  accountable  to  Jehovah, 
V.  1.  Luther:  "They  must  understand  that  they  are  not  placed  over  stocks  and 
stones,  nor  over  swine  and  dogs,  but  over  the  congregation  of  God :  they  must  there- 
fore be  afraid  of  acting  against  God  himself  when  they  act  unjustly."  Even  though 
they  may  inflict  punishment  on  a  wicked  nation,  yet  if  they  do  it  wantonly  or  cruelly, 
they  shall  smart  for  it,  Isa.  x.  7.  Many  a  sinner  has  been  punished  for  the  malignity, 
arrogance  or  recklessness  with  which  he  brought  evil  on  those  whom  God  had  sent 
him  to  chastise. 

6.  Because  princes  and  rulers  are  under  God's  control  and  accountable  to  him,  the 
rigliteous  may  be  very  calm  and  quiet  respecting  public  affiiirs  even  in  times  of  dis- 
traction. God  presides  in  the  wildest  confusion,  v.  1.  Henry:  "Let  subjects  con- 
sider this,  and  be  comforted  with  it;  for  good  princes  and  good  judges,  Avho  mean 
well,  are  under  a  divine  direction,  and  bad  ones,  who  mean  ever  so  ill,  are  under  a 
divine  restraint."  Tholuck  :  "  Here  is  the  mighty  consolation  of  those  who  have  no 
strength  and  support  of  their  own,  that  God,  who  has  invested  earthly  tribunals  with 
his  power,  for  the  special  purpose  of  protecting  the  helpless  against  oppressors,  will 
assuredly  watch  over  their  proceedings,  and  seize  the  sceptre  when  his  judges  pervert 
justice  and  become  oppressors." 

7.  If  the  duties  and  responsibilities  of  rulers  are  so  great,  then  it  is  clear  that  they 


784  STUDIES  IN  THE   BOOK    OF  PSALMS.  [psalm  lsxxii. 

.should  be  made  subjects  of  frequent  and  earnest  prayer,  1  Tim.  ii.  1-3.  And  because 
their  trials  are  great,  we  should  not  make  them  greater  by  harsh  judgments  or  hard 
speeches  concerning  them,  nor  by  hesitating  to  pay  all  taxes  lawfully  imposed,  nor  by 
making-  factious  opposition  to  their  acts  and  measures. 

8.  Kulers  should  never  forget  that  they  are  liable  to  err,  and  that  all,  who  have 
gone  befoi'C  them,  have  erred,  and  some  of  them  very  egregiously,  v.  2.  Self-distrust 
and  close  vigilance  over  themselves  are  necessary  to  none  more  than  to  rulers.  The 
records  of  government  are  full  of  blots  made  by  human  weakness  and  human  wicked- 
ness. Many  rulers  *  make  fellowship  with  the  unjust,  and  for  the  sake  of  covetous- 
ness  withhold  justice  from  the  poor  and  fatherless,  for  whose  protection  in  particular 
earthly  tribunals  are  invested  with  power.'  Calvin  :  "  Kings  and  such  as  are  invested 
with  authority,  through  the  blindness  which  is  produced  by  pride,  generally  take  to 
themselves  a  boundless  liberty  of  action.  .  .  They  think  it  would  derogate  from 
their  elevated  rank  were  they  to  be  governed  by  moderate  counsels ;  and  although 
their  own  folly  is  more  than  enough  to  urge  them  on  in  their  reckless  career,  they, 
notwithstanding,  seek  for  flatterers  to  soothe  and  applaud  them  in  their  vices.  .  . 
They  cannot  bear  to  be  subject  to  reason  and  laws." 

9.  Let  all,  who  hold  authority  in  families,  in  schools,  and  in  civil  communities, 
remember  that  to  God  nothing  is  more  offensive,  or  to  man  more  injurious,  or  to  them- 
selves more  disgraceful  than  partiality,  v.  2. 

10.  A  chief  object  of  government  is  to  protect,  defend,  succor  and  do  justice  to  the 
poor  and  fatherless,  the  atflicted  and  needy,  the  humble  and  destitute,  vv.  3,  4.  Com- 
pare Deut.  xxvii.  19.  The  mighty  and  the  majority  can  protect  themselves.  The 
feeble  and  the  minority  need  the  defence  of  good  laws  and  good  rulers.  If  the  gov- 
ernment fails  to  secure  these,  it  will  become  an  intolerable  burden.  Dickson  :  "  The 
touchstone  of  magistrates'  justice  is  in  the  causes  and  cases  of  the  poor,  fatherless, 
afflicted  and  needy,  who  are  not  able  to  attend  long  their  suits  of  law,  and  have  no 
friends  or  money  to  deal  for  them ;  to  whom  therefore  the  mighty  should  be  eyes  to 
direct  them,  and  a  staff  to  their  weakness,  to  support  and  help  them  to  their  right." 
Calvin :  "  There  is  a  certain  devilish  frenzy  which  infatuates  the  princes  of  the  world, 
and  leads  them  voluntarily  to  pay  greater  respect  to  wicked  men  than  to  the  simple 
and  innocent."  Home  :  "  Every  opj^ressor  of  the  poor  is  a  likeness  of  '  that  wicked 
one,'  and  every  upright  judge  will  endeavor  to  resemble  the  Redeemer.  For  this  pur- 
pose he  will  be  always  willing  to  admit,  diligent  to  discuss,  solicitous  to  expedite  the 
cause  of  the  poor  and  injured  person,  and  to  afford  such  an  one  the  speediest,  the 
cheapest,  and  the  most  effectual  redress,  equally  contemning  the  offers,  and  the  frowns 
of  .power." 

11.  This  Psalm  and  this  subject  press  on  our  notice  the  importance  of  justice  as  an 
element  of  social  and  civil  life.  There  is  no  substitute  for  it.  Some  talk  of  charity, 
nor  can  it  be  denied  that  there  is  much  scope  for  its  exercise.  But  no  charity  can 
make  a  character  virtuous,  or  a  community  happy,  if  Justice  is  wanting.  For  this 
reason  all  good  governments  carefully  guard  against  every  species  of  bribery,  for  "  a 
gift  destroyeth  the  heart,"  and  "  a  wicked  man  taketh  a  gift  out  of  the  bosom  to  per- 
vert the  ways  of  judgment,"  Ecc.  vii.  7  ;  Pr.  xvii.  23.  "  Presents  and  gifts  blind  the 
eyes  of  the  wise,  and  stop  his  mouth  that  he  cannot  reprove,"  Ecclus.  xx.  29.  Such 
practices  bring  great  distress.  Henry :  "  The  miscarriages  of  public  persons  are 
public  mischiefs."  Clarke:  "Justice  is  at  the  /iea(/ of  all  the  institutions  in  a  well 
regulated  state :  when  that  gets  poisoned  or  perverted,  every  evil,  political  and  do- 
mestic, must  prevail.  Even  religion  itself  ceases  to  have  any  influence."  There  can 
be  no  stable  and  salutary  government  where  injustice  is  an  element.      Morison : 


PSALM  Lxxxii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  78£ 

"  What  a  blessing  to  live  under  a  government,  where  the  rights  of  the  meanest  subject 
are  held  sacred,  where  the  officers  ai'e  peace,  and  the  exactors  righteous." 

12.  It  is  a  sad  thing  when  rulers  and  judges  arc  ignorant  of  the  principles  which 
ought  to  guide  them,  and  too  indolent  to  inform  themselves,  v.  5.  Oh  that  all  judges 
would  observe  the  rule  of  the  apostle :  "  Be  swift  to  hear,  slow  to  speak,  slow  to  wrath," 
James  i.  19. 

13.  Perhaps  the  worst  form  of  stable,  uniform  government  on  earth  is  better  than 
anarchy;  but  next  to  aiaarchy,  systematic  misrule  is  the  direst  calamity  that  can  befall 
a  state.  Bad  rulers  area  frightful  scourge.  Hengstenberg :  "  Everything  is  ruined 
by  them, — they  ruin  everything,"  Morison:  "How terrible  is  the  state  of  any  nation, 
in  which  wicked  men  are  the  principal  parties  raised  to  posts  of  honor,  and  in  which 
the  ungodly  are  protected,  and  the  excellent  of  the  earth  are  trampled  in  the  dust," 
Ps.  xii.  8.  Dickson:  "When  justice  and  judgment-seats  are  corrupted,  and  judges  do 
not  mind  justice  in  their  places,  then  the  pillars  of  that  land  or  kingdom  must  stagger 
and  all  matters  go  to  ruin,  or  a  perilous  alteration." 

14.  It  is  a  solemn  duty  to  remind  judges  and  rulers  of  the  frailty  of  their  lives. 
"Their  high  office  cannot  secure  immortality."  "Death  mingles  sceptres  with  spades." 
Tholuck:  "Death,  which  levels  all  men,  is  the  most  effective  sermon  for  earthly 
rulers." 

15.  Sometimes  God  makes  terrible  examples  of  wicked  rulers  even  before  they  pass 
into  eternity.  Strange  judgments  happen  to  them,  and  hurry  them  away.  Compare 
Job  xxxiv.  24-28.  Writers  not  addicted  to  superstition  have  often  recorded  the 
marked  and  awful  severity  of  the  calamities  which  befall  tyrants  and  persecutors. 
Several  commentators  quote  those  words  of  the  heathen  poet:  "Few  kings  and  tyrants 
go  down  to  Pluto,  the  son  of  Ceres,  without  being  put  to  a  violent  death,  before  they 
have  completed  the  ordinary  term  allotted  to  the  life  of  mortal  man."  Scott:  "As 
for  ungodly  rulers,  their  disgrace  and  misery  will  equal  their  present  abused  distinc- 
tions; and  they  will  feel  the  insignificancy  of  that  preeminence,  which  made  them 
forget  that  they  were  men,  when  death  shall  arrest  them  and  hurry  them  to  judg- 
ment." Calvin:  "The  dignity,  with  which  judges  are  invested,  can  form  no  excuse 
or  plea,  why  they  should  escape  the  punishment  which  their  wickedness  deserves." 

16.  Dickson:  "Albeit  the  oppressed  servants  of  God  cannot  find  justice  at  mea's 
hands,  yet  there  is  help  to  be  had  from  God,  and  by  prayer,  longer  or  shorter;  as  the 
Lord  furnisheth  unto  them,  must  they  seek  their  ease  and  comfort:  arise,  0  God, 
judge  the  earth,"  v.  8.  Calvin :  "  We  ought  to  beseech  God  to  restore  to  order  the 
confusions  of  the  Avorld,  and  thus  to  recover  the  rightful  dominion  which  he  has  over  ' 
it."  Green:  "Since  the  judges,  thy  vicegerents,  are  so  corrupt,  take  the  government 
of  the  land  into  thine  own  hands,"  Prov.  xxi.  1. 

17.  Tliere  is  hope  for  the  future.     God  shall  yet  inherit  all  nations,  v.  8. 

18.  This  Psalm  suggests  that  we  should  not  be  amazed  if  when  we  look  for  judg- 
ment, behold  oppression;  for  righteousness,  and  behold  a  cry.  It  has  always  been  so, 
Isa.  V.  7;  Eccle.  iii.  15;  v.  8. 

19.  Henry:  "There  are  two  words  with  whi(!h  we  may  comfort  ourselves  and  one 
another,  in  reference  to  the  mismanagement  of  power  among  men;  one  is.  Hallelujah, 
the  Lord  God  omnipotent  reigneth;  the  other  is,  Surely  I  come  quickly."  We  ought  not 
therefore  to  be  very  much  cast  down  by  the  unjust  judgments  of  men. 

20.  Morison:  "Let  the  kings  and  judges  of  the  earth  be  wise,  and  kiss  the  sceptre 
of  the  Redeemer's  grace,  let  them  serve  him  in  fear,,  lest  he  should  speak  to  them  in 
his  wrath,  and  vex  them  in  his  sore  displeasure." 

21.  How  glorious  is  God.  In  his  nature  he  is  pure  and  perfect.  He  is  everywhere. 
He  governs  all  things.     He  rules  and  overrules.     Home:  "All  magistrates  act  in  his 

99 


786  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  lxxxiii. 

name,  and  by  virtue  of  his  commission.  He  is  invisibly  present  in  their  assemblies, 
and  superintends  their  proceedings.  He  receives  appeals  from  their  wrono-ful  deci- 
sions; he  will  one  day  rehear  all  causes  at  his  own  tribunal,  and  reverse  every  iniqui- 
tous sentence,  before  the  great  congregation  of  men  and  angels." 


Psalm  lxxxiii. 

A  Song  or  Psalm  of  Asaph. 

1  Keep  not  tliou  silence,  O  God:  hold  not  thy  peace,  and  be  not  still,  O  God. 

2  For,  lo,  thine  enemies  make  a  tumult:  and  they  that  hate  thee  have  lifted  up  the  head. 

3  They  have  taken  crafty  counsel  against  thy  people,  and  consulted  against  thy  hidden  ones. 

4  They  have  said.  Come,  and  let  us  cut  them  off  from  being  a  nation ;  that  the  name  of  Israel 
may  he  no  more  in  remembrance. 

5  For  they  have  consulted  together  with  one  consent:  they  are  confederate  against  thee: 

6  The  tabernacles  of  Edom,  and  the  Ishmaelites ;  of  Moab,  and  the  Hagarenes ; 

7  Gebal,  and  Ammon,  and  Amalek;  the  Pliilistines  with  the  inhabitants  of  Tyre; 

8  Assur  also  is  joined  with  them:  they  have  holpen  the  children  of  Lot.     Selah. 

9  Do  unto  them  as  iinto  the  Midianites;  as  to  Sisera,  as  to  Jabin,  at  the  brook  of  Kison: 

10  Which  perished  at  En-dor:  they  became  as  dung  for  the  earth. 

11  Make  their  nobles  like  Oreb,  and  like  Zeeb:  yea,  all  their  princes  as  Zebah,  and  as  Zal- 
munna : 

12  Who  said.  Let  us  take  to  ourselves  the  houses'of  God  in  possession. 

13  O  my  God,  make  them  like  a  wheel ;  as  the  stubble  before  the  wind. 

14  As  the  fire  burneth  a  wood,  and  as  the  flame  setteth  the  mountains  on  fire ; 

15  So  persecute  them  with  thy  tempest,  and  make  them  afraid  with  thy  storm. 

16  Fill  their  faces  with  shame;  that  they  may  seek  thy  name,  O  Lord. 

17  Let  them  be  confounded  and  troubled  for  ever;  yea,  let  them  be  put  to  shame,  and  perish: 

18  That  men  may  know  that  thou,  whose  name  alone  is  JEHOVAH,  art  the  Most  High  over 
all  the  earth. 

ON  the  title  see  on  titles  of  Psalms  iii.  xxx.  On  the  authorship  of  this  Psalm  see 
Introduction,  §  4,  and  on  Psalms  1.  Ixxiii.-lxxxii.  This  is  the  last  Psalm  bearing  the 
name  of  Asaph.  Luther:  "This  is  a  prayer  of  the  same  nature  as  Psalm  Ixxx,"  Yet 
there  is  great  diversity  of  view  respecting  the  historic  occasion  and  even  the  date  of 
this  ode.  Venema :  "  Some  refer  it  to  the  times  of  David,  some  to  the  times  of  Je- 
hoshaphat,  some  to  the  times  of  Jehoram,  as  Clericus,  others  to  the  times  of  Heze- 
kiah,  others  to  the  return  from  Babylon,  others  to  the  times  of  Esther,  as  Altingius, 
and  others  to  the  times  of  Judas  Maccabeus."  Some  think  the  Psalm  had  its  his- 
toric occasion  in  events  not  known  to  us.  A  large  number  think  it  had  its  origin 
in  the  events  noticed  in  2  Chron.  xx.  1-25.  Among  these  are  Amesius,  Calniet,  Pat- 
rick, Clarke,  Edwards,  Morison,  Scott,  Tholuck,  Hengstenberg  and  Alexander. 
Others  regard  it  as  prophetical  and  suited  to  all  times  when  combinations  of 
wicked  men  are  formed  against  the  church  and  people  of  God.  This  would  allow 
Asaph,  the  cotemporary  of  David,  to  be  the  author.  Some,  who  think  there  is  spe- 
cial reference  to  the  days  of  Jehoshaphat,  regard  Jehaziel  as  the  author,  2  Cbron. 
XX.  14.  Scott  dates  it  B.  C.  892 ;  Clarke, B.  C.  896.  Amyrald :  "  It  may  be  applied 
now  to  the  enemies  of  the  Christian  Church,  of  which  Israel  was  the  type.  The 
most  important  and  formidable  of  these  arc  assuredly  sin  and  Satan,  from  whom  we 
most  especially  long  to  be  delivered."     Home :  "As  while  the  world  eudureth  there 


1 


rsAT.M  Lxxxiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  787 

will  be  a  church,  and  while  there  is  a  church  she  will  have  her  enemies,  who  arc  to 
increase  upon  her  as  the  end  approacheth,  this  Psalm  can  never  be  out  of  date.  And 
to  the  spiritual  adversaries  of  his  soul,  every  private  Christian  may  apply  it  at  all 
times."  On  Selali  see  Introduction,  §  15.  The  names  of  the  Almighty  here  ibujid 
are  Elohhn  God,  El  God,  Jehovah  Lord  and  Gel-  Yohn  Mod  High,  on  which  respec- 
tively see  on  Ps.  iii.  2 ;  v.  4 ;  i.  2 ;  vii.  17. 

1.  Keep  not  thou  silence,  0  God:  hold  not  thy  peace,  and  he  not  still,  0  God.  The 
first  name  of  God  here  used  is  Elohim ;  the  second,  El.  This  use  of  two  names  is  ex- 
pressive. All  the  clauses  have  the  same  general  significance.  The  prayer  is  that 
God  would  not  allow  wickedness  to  go  on  unchecked.  The  first  clause  has  not  be- 
fore occurred.  It  is  also  found  in  Isa.  Ixii.  6.  The  corresponding  verb  is  rendered 
rest,  stand  still,  he  still,  forbear.  On  the  second  see  on  Ps,  xxviii.  1 ;  xxxv.  22.  The 
third  is  elsewhere  rendered  be  quiet,  rest,  be  in  rest.  The  language  is  earnest  and  the 
call  loud.  The  peril  of  God's  people  was  great,  and  it  seemed  as  if  he  had  done 
nothing  to  arrest  the  ruin  prepared  for  his  chosen. 

2.  For,  lo,  thine  enemies  make  a  tumult.  All  the  tribes  of  people  mentioned  in 
subsequent  verses  were  notorious  for  their  hostility  to  the  worship  and  service  of 
Jehovah.  They  were  his  enemies.  At  first  these  foes  may  have  been  stealthy  and 
cunning  ;  but  now  they  make  a  tumult,  rage,  roar,  cry  aloud,  are  in  an  uproar.  The 
verb  expresses  a  boastful  and  malicious  confidence  of  success.  This  is  further  ex- 
pressed by  the  parallel  clause:  And  they  that  hate  thee  have  lifted  up  the  head,  i.  e., 
they  rage  and  are  confident ;  they  anticipate  an  easy,  early,  complete  victory.  See 
Judges  viii.  28. 

3.  They  have  taken  crafty  counsel  against  thy  peoj^le.  Taken  crafty  counsel,  literally 
will  craftily  devise  a  secret.  The  meaning  is :  They  have  done  so,  and  will  continue 
to  do  so.  Crafty  counsel,  see  on  Ps.  xxv.  14 ;  Iv.  14 ;  Ixiv.  2.  There  must  have  been 
great  plottings  among  so  many  and  so  remote  nations  in  order  to  eflTect  so  vast  a  com- 
bination. And  consulted  against  thy  hidden  ones.  The  verb  here  also  is  in  the  fu- 
ture. They  will  continue  to  do  as  they  have  done.  Hidden  ones;  Syriac,  Arabic, 
Septuagint,  Vulgate,  Ethiopic  and  Street :  Saints;  Edwards:  Favorite  ones;  Mudge, 
French  and  Skinner  :  Treasured  ones  ;  Green  :  Those  whom  thou  protectest ;  Jebb  : 
Secret  ones.  The  English  text  is  supported  by  the  great  mass  of  scholars.  By  hid- 
den ones  Diodati  understands  those  "  who  in  thy  church,  where  thou  art  present,  do 
shelter  themselves  under  thy  protection  in  humility,  fear  and  faith  :  Ps.  xxvii.  5." 
The  purpose  of  the  combination  is  next  stated  : 

4.  They  have  said,  Com,e,  and  let  us  cut  them  off  from  being  a  iiation ;  that  the  name 
of  Israel  may  be  no  more  in  remembrance.  They  waged  a  war  of  extermination.  The 
wonder  is  that  they  did  not  eflfect  their  purpose.  So  many  and  so  powerful  nations 
firmly  united,  one  would  think,  might  have  eaten  up  the  Jews.  Their  rancor  was 
terrible,  their  malice  diabolical,  their  numbers  vast. 

5.  For  they  have  consulted  together  with  one  consent.  With  one  consent,  literally  with 
the  heart;  Chaldee,  with  the  whole  heart;  Arabic  and  Jebb,  with  one  heart;  some 
other  versions  and  Edwards,  unanimously;  Fry,  with  one  accord;  Alexander, 
heartily.  They  are  confederate  against  thee;  i.  e.,  against  God,  whose  people  and 
church  they  sought  to  destroy.  Confederate,  literally  they  will  cut  the  covenant,  means 
they  have  made  a  covenant  by  cutting  the  sacrifice  in  two  and  passing  between  the 
parts.  Alexander :  "  The  preterite  tense  [of  the  first  verb]  and  the  future  [of  the 
second]  represent  the  combination  as  already  formed  and  still  continued."  Here  be- 
gins the  list  of  allies: 

6.  The  tabernacles  of  Edom.  Edom  is  one  of  the  names  of  Esau,  Gen.  xxxvi.  1. 
it  signifies  red,  and  was  given  him  for  'that  same  red  pottage,'  for  which  he  sold  his 


78b  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai^m  i^xxxiit. 

birth-right,  Gen.  xxv.  30.  He  settled  in  the  mountainous  district  south  of  the  Dead 
sea,  where  his  posterity  became  numerous  and  mighty.  Their  land  is  called  Edoin  or 
Idumca.  Bozra  was  the  capital  of  eastern  Edom,  but  the  chief  city  of  the  land  was 
Petra,  famous  for  its  strength.  The  Edomites  had  a  hereditary  hatred  to  the  descend- 
ants of  Jacob.  They  refused  to  let  the  Israelites  pass  through  their  territory  on  their 
journey  from  Egypt  to  Canaan.  Though  they  and  other  tribes  named  in  this  Psalm 
had  cities,  yet  some  of  their  people  probably  dwelt  in  tents.  But  as  in  Israel  the 
war  cry  was,  "  Every  man  to  his  tent,"  2  Sam.  xx.  1 ;  1  Kings  xii.  16  ;  2  Chron.  x,  16 ; 
so  other  nations  used  tents  in  war.  The  tents  here  spoken  of  are  probably  tents  of 
war,  or  they  may  be  abodes.  And  the  Ishmaelites.  These  were  the  descendants  of 
I>]imael,  whose  father  was  Abraham  and  whose  mother  was  Hagar,  the  Egyptian. 
Ishmael  was  born  B.  C.  1910  years.  He  lived  to  be  one  hundred  and  thirty-seven  years 
old,  and  was  the  father  of  twelve  sons,  who  were  the  heads  of  so  many  tribes  in  the 
north-western  part  of  Arabia.  Although  Ishmael  attended  the  death-bed  of  his 
father,  and  although  there  is  no  record  of  any  act  of  hostility  done  by  him  against 
Isaac,  yet  Paul  says  he  persecuted  Isaac,  Gal.  iv.  29  ;  and  it  is  not  unlikely  that  his 
seed  remembered  how  Isaac  though  younger  obtained  the  blessing  instead  of  their 
father,  and  so  hated  his  descendants.  Next  we  have  the  tents  of  Moah.  Moab  was 
the  son  of  Lot  by  his  oldest  daughter.  Gen.  xix.  30-38.  "  The  same  was  the-  father 
of  the  Moabites,"  whose  territory  for  a  long  time  lay  in  a  region  chiefly  east  and 
south-east  of  the  Dead  sea,  though  at  times  it  Avas  much  extended.  They  hated  the 
Israelites  in  all  their  generations.  In  the  days  of  Moses  Balak  was  their  king,  and 
their  cruelty  was  intense,  Num.  xxii.  xxxiii.  Moses  died  in  their  territory,  Deut. 
xxxiv.  5.  They  were  bloody  idolaters.  Chemosh  and  Baal-peor  were  among  their 
idols,  Jer.  xlviii.  13  ;  Num.  xxv.  3.  And  the  Hagarenes.  These  people  are  here  only 
called  Hagarenes;  but  in  1  Chron.  v.  10,  20,  they  are  called  Hagarites.  They  Avere 
the  descendants  of  Abraham  by  Keturah,  who  is  by  some  thought  to  be  the  same  as 
Hagar.  For  a  time  they  inhabited  a  district,  east  of  Gilead.  Cresswell :  "  They  are 
probably  the  same  as  the  Saracens." 

7.  Gebal.  This  may  designate  the  Gebalene  of  the  Romans,  which  was  a  part  of 
Idumea;  or  the  country  called  by  the  Greeks  Byblos,  a  district  in  Phoenicia.  In 
regard  to  this  latter  place  we  read  of  the  Giblites  in  Josh.  xiii.  5.  The  same  word  is 
rendered  stone-squarers  in  1  Kings  v.  18.  They  held  a  seaport  between  Tripoli  and 
Sidon,  and  had  some  renown,  Ezek.  xxvii.  9.  And  Avimon.  The  Ammonites  were 
descended  from  Ben-ammi,  a  son  of  Lot  by  his  younger  daughter,  Gen.  xix.  30-38. 
They  lived  in  a  district  east  of  Judea.  Their  capital  city  was  Rabbah  on  the  river 
Jabbok.  They  worshipped  Moloch,  1  Kings  xi.  7  ;  2  Kings  xxiii.  13.  They  remained 
a  somewhat  powerful  people  till  after  the  close  of  the  canon  of  the  Old  Testament, 
but  were  subdued  by  Judas  Maccabeus,  1  Mac.  v.  6-44.  And  Amalek.  Amalek  was 
a  grandson  of  Esau  and  the  son  of  Eliphaz  by  a  concubine,  Timna,  Gen.  xxxvi.  12. 
Some  have  thought  this  man  was  not  the  father  of  the  Amalekites,  who  are  mentioned 
more  than  a  hundred  years  before  his  birth.  But  may  not  the  people  mentioned  in 
Gen.  xiv.  7,  be  designated  as  Amalekites,  because  they  then  inhabited  the  land  after- 
wards inhabited  by  the  children  of  Amalek?  The  home  of  the  Amalekites  was 
Arabia  Petrea  between  the  Dead  sea  and  the  Red  sea.  They  were  the  Bedouins  of 
their  time.  They  were  always  hostile  to  Israel,  Ex.  xvii.  8-16  ;  Num.  xiv.  45.  Haman, 
one  of  this  tribe,  was  true  to  the  instincts  of  his  ancestors.  Next  in  this  roll  of  infamy 
we  have  the  Philistines.  The  original  word  is  simply  Philistia,  meaning  the  inhabi- 
tants of  that  country.  See  on  Ps.  Ix.  8.  Philistia  and  Palestine  are  the  same  word. 
We  apj)ly  the  former  to  the  land  as  held  by  the  heathen  in  Canaan  and  the  latter  to 
the  laud  as  held  by  the  Jews.     The  exact  territory  thus  designated  depended  on  the 


PSALM  Lxxxni.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  78fl 

time,  when  the  word  was  used,  for  the  boundary  varied.  The  people  here  referred  to 
held  the  southern  seacoast  of  Canaan,  They  were  idolaters,  worshipping  Baalzebub 
and  Dagon.  They  were  great  enemies  of  the  Israelites.  Their  great  city  was  Gaza. 
They  were  very  warlike.  They  united  witli  all  the  rest  already  named  and  with  the 
vihabitants  of  Tyre.  This  city  once  possessed  the  commerce  of  the  world.  Tyre  is 
not  mentioned  by  Moses  or  Homer,  being  built  after  their  time.  It  was  the  daughter 
of  Zidon  and  mother  of  Carthage.  Its  inhabitants  were  idolaters,  and  though  friendly 
in  the  times  of  David  and  Solomon,  yet  the  devotees  of  Baal  and  of  Ashtaroth  could 
never  be  well  pleased  with  the  worshippei-s  of  Jehovah. 

8.  Assur  also  is  joined  with  them.  Assur  or  Ashur  was  the  second  son  of  Shem, 
Gen.  X.  22.  He  was  the  father  of  the  Assyrians.  Assyria  had  not  always  the  same 
bounds.  At  one  time  it  was  a  mighty  empire.  Its  power  was  often  employed  against 
the  ancient  people  of  God.  They  [all  these  others]  have  holpen  the  children  of  Lot, 
who  were  the  Moabites  and  Ammonites. 

9.  Do  unto  them  as  unto  the  Midianites.  Midian  Avas  the  fourth  son  of  Abraham 
by  Keturah  after  his  marriage  to  her,  Gen.  xxv.  2.  His  descendants  led  a  wandering 
and  predatory  life.  In  the  days  of  the  Judges  they  had  two  celebrated  princes, 
Oreb  and  Zeeb  called  nobles  in  v.  11  of  this  Psalm.  The  dreadful  overthrow  of 
these  robbers  by  Gideon  is  recorded  in  Judges  vii.  19-25,  [Do  unto  them]  as  to 
Sisera,  as  to  Jabin,  at  the  brook  of  Kison.  Jabin  Avas  the  king  of  Canaan  and  reigned 
in  Hazor.  He  was  a  great  warrior.  Sisera  was  his  general.  How  the  latter  was 
ingloriously  slain  by  a  woman  and  how  the  power  of  his  master  left  him  may  be 
learned  in  Judges  iv.  1-24;  v.  1-31.  The  Kison  or  Kishon  is  a  small  stream  rising 
in  the  plain  of  Esdraelon  near  the  foot  of  Mount  Tabor.  This  stream  is  still  at  times 
impetuous  and  dangerous.  In  1799  many  Arabs  attempting  to  escape  the  French 
after  the  battle  of  Mount  Tabor  perished  in  its  waters.  This  was  after  the  middle 
of  April. 

10.  Which  perished  at  En-dor.  En-dor  is  not  mentioned  in  the  history  of  the 
destruction  of  Jabin's  forces,  but  it  was  only  four  or  five  miles  south  of  Tabor.  This 
place  is  mentioned  in  Joshua  xvii.  11,  as  lying  in  the  territory  of  the  tribe  of  Ma- 
nasseh.  It  is  more  frequently  thought  of  as  the  residence  of  the  witch,  whom  Saul 
coBsulted,  1  Sam.  xxviii.  7-25.  They  became  as  dung  for  the  earth.  Of  all  the  uses 
to  which  man  is  put,  that  of  becoming  manure  to  the  fields  seems  to  be  the  poorest; 
though  the  figure  here  used  is  perhaps  not  so  much  in  regard  of  fertilization,  as  it  is 
of  the  loathsomeness  of  their  carcasses  and  of  the  manner  in  which  they  were  trodden 
down.  See  like  expressions  in  2  Kings  ix.  37;  Jer.  viii.  2;  ix.  22;  xvi.  4;  xxv.  33; 
Zeph.  i.  17. 

11.  Make  their  nobles  Wee  Oreb,  and  like  Zeeh.  These  Midianites  were  slain  and 
beheaded  as  the  enemies  of  Israel,  Judges  vii.  25.  Yea,  [make]  all  their  princes  as 
Zebah,  and  as  Zahnunna.  The  record  of  these  kings  of  Midian  is  in  Judges  viii.  4- 
21.     They  were  slain  by  Gideon. 

12.  Who  have  said,  Let  ws  take  to  ourselves  the  houses  of  God  in  possession.  Alex- 
ander: "This  relates  not  to  the  former  but  to  the  present  enemies  of  Israel,  and 
assigns  the  reason  why  they  should  experience  the  same  fate  with  their  predecessors." 
Many  commentators  notice  the  beauty  of  the  idea  conveyed  by  the  word  rendered 
houses;  in  Ps.  xxiii.  2;  Ixv.  12;  Joel  ii.  22,  pastures;  in  Ps.  Ixxiv.  20;  Jer.  xxv.  37, 
habitations.  Where  the  Lord,  the  Shepherd,  abides,  there  only  are  shelter  and  refresh- 
ment found. 

13.  0  my  God,  make  them  like  a  wheel.  Wheel,  in  Isa.  xvii.  13,  a  rolling  thing;  in 
the  margin  thistledown.  That  would  be  the  better  rendering  here,  although  the  an- 
cient versions  favor  the  English.     Calvin  renders  it  a  whirling  ball;  Patrick  says. 


790  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxxxiii. 

"Make  them  run  as  swiftly  as  a  ball  doAvn  a  hill;"  Diodati:  "Overtln-ow  both  them 
and  their  designs,  as  a  bowl  thrown  down  a  steeji  place;"  Waterland,  Edwards,  Mori- 
son,  Lowth  and  Seeker  render  it  chaff;  Hengstenberg,  a  whirl;  Fry,  thistledown . 
[Make  them]  as  the  stubble  before  the  uind.  Alexander  unites  the  two  clauses  of  the 
verse — 3fake  them  like  the  ivhirling  chaff  before  the  uind.     Chaff,  see  on  Ps.  i.  4. 

14.  As  the  fire  burnetii  a  wood,  and  as  the  flame  setteth  the  mountains  on  fire.  The 
language  is  striking  and  terrible. 

15.  So  2)ersecide  them  with  thy  tempest,  and  make  them  afraid  with  thy  storm.  Both 
verbs  are  in  the  future.  On  prairies  even  mounted  travellers  have  had  to  flee  for 
their  lives  before  the  devouring  fire.  In  mountainous  regions  the  fire  is  still  more 
rapid,  at  least  in  ascending.  Venema  :  "Having  placed  before  our  eyes  the  judgment 
of  God  upon  the  enemies,  as  illustrated  by  the  example  of  antiquity,  he  now  describes 
it  in  a  sublimer  style,  with  images  draw'n  from  wind,  storm  and  fire." 

16.  Fill  their  faces  xoith  shame.  Alexander:  "The  word  translated  shame  is  very 
strong,  and  means  contempt,  disgrace,  ignominy."  It  is  elsewhere  rendered  as  here, 
also  reproach,  dishonor,  ignominy,  confusion.  Do  this,  that  they  may  seek  thy  name,  0 
Lord.  There  are  three  ways  of  explaining  these  words.  1.  That  the  Psalmist  prays 
that  these  enemies  may  have  a  salutary  shame,  leading  them  to  seek  God  in  truth. 
This  is  the  more  obvious  and  easy  method.  2.  That  the  seeking  of  God  here  men- 
tioned is  a  forced  subjection.  3.  That  they  in  the  last  clause  refers  to  men  generally 
and  not  to  the  people  made  ashamed.  The  first  has  the  fewest  diflficulties.  Either  of 
them  gives  a  good  sense. 

17.  Let  them  be  confounded  and  troubled  forever ;  yea,  let  them  be  pid  to  shame,  and 
perish.  All  these  verbs  express  a  dreadful  conception  of  God's  vengeance  on  his  in- 
corrigible foes.  Calvin :  "He  heaps  together  so  many  words,  partly  because  the  repro- 
bate, though  often  chastised,  are  nevertheless  so  incorrigible  that  ever  and  anon  they 
are  mustering  up  new  strength  and  courage;  and  partly  because  there  is  nothing  which 
it  is  more  difficult  to  be  j^ersuaded  of  than  that  such  as  wallow  at  ease  in  great  out- 
ward prosperity  will  soon  perish."  On  the  first  verb  see  on  Ps.  vi.  10,  where  it  is 
rendered  be  ashamed.  On  the  second, see  on  Ps.  vi.  10,  where  it  is  rendered  sore  vexed. 
On  the  third,  see  on  Ps.  xxxiv.  5,  where  it  is  rendered  were  ashamed.  It  is  oft^n  ren- 
dered be  confounded  or  brought  to  confusion.  On  the  fourth, see  on  Ps.  i.  6.  The  word 
is  truly  awful.     The  verbs  are  in  the  future. 

18.  That  men  may  know  that  thou,  whose  name  alone  is  JEHOVAH,  art  the  Most 
High  over  all  the  earth.  Chaldee:  And  they  shall  know  that  thou  art  thy  name  [i.  e., 
art  worthy  of  thy  name — art  what  thy  name  truly  imports]  Jehovah  [and  that  is  as 
much  as  to  say  that  thou]  alone  art  the  Most  High  over  all  the  inhabitants  of  the 
earth.     See  2  Kings  xix.  19;  Isa.  xxxvii.  16. 

Doctrinal  and  Practical  Remarks. 

1.  The  church  of  God  is  often  in  such  a  case  that  if  left  a  little  longer  under  the 
])ower  of  evil,  she  would  be  crushed.  Her  perils  are  not  shadows  but  realities.  From 
her  foes  she  can  expect  no  mercy  and  from  herself  no  succor.  All  her  resources  are 
in  God  alone,  v.  1. 

2.  It  is  right  earnestly  to  ask  God's  early  attention  to  our  afiairs,  v.  1.  The  church 
of  all  ages  has  done  so.  Calvin:  "It  is  unquestionably  our  duty  to  wait  patiently 
when  God  at  any  time  delays  his  help;  but  in  condescension  to  our  infirmity,  he  j)er- 
mits  us  to  sup])licate  him  to  make  haste."  And  when  he  sees  that  the  right  time  'b 
come  he  makes  no  tanying,  but  cuts  short  his  work  in  righteousness. 

3.  It  is  well  for  us  when  our  enemies  are  God's  enemies,  so  that  his  cause  and  our 
cause  are  identical.     Dickson:   "A  conspiracy  against   the  church  is  a  conspiracy 


PSALM  Lxxxiii.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  791 

against  God."  Calvin:  "The  welftire  of  the  people,  whom  he  has  taken  under  hi.-< 
protection,  cannot  be  assailed  without  an  injury  being,  at  the  same  time,  done  to  his 
own  majesty."  Home:  "Christ  -and  the  Church,  like  man  and  wife,  are  one ;  they 
have  one  common  interest;  they  have  the  same  friends,  and  the  same  foes." 

4.  The  carnal  mind  is  enmity  against  God.  Tlie  wicked  are  his  enemies.  They 
hate  him,  V.  2.  Gill:  "They  hate  his  being,  perfections,  purposes  and  providences; 
hate  his  Son  without  a  cause,  and  even  do  despite  unto  the  Spirit  of  grace;  hate  the 
law  and  its  precepts,  the  Gospel  and  its  doctrines  and  ordinances,  and  the  ways,  wor- 
sliip  and  people  of  God." 

5.  It  is  no  new  thing  to  see  wickedness  and  the  wicked  rampant  and  outrageous. 
They  make  a  tumult ;  they  lift  up  the  head,  v.  2.  To  the  eye  of  sense  such  things 
are  alarming ;  but  to  the  eye  of  faith  it  is  a  sign  that  the  end  is  at  hand  ;  for  "  the 
more  din  the  enemy  makes,  the  more  insolent  he  is,  the  higher  he  lifts  up  his  head, 
he  is  the  more  near  to  be  knocked  down  by  God's  appearing  for  his  people  against 
him."     So  teaches  history.     So  teaches  the  Bible. 

6.  The  wicked  resort  not  only  to  rage  and  violence,  but  also  to  crafty  counsel,  v.  3. 
One  half  of  the  plots  formed  against  the  church,  if  directed  against  any  work  of 
man,  would  have  ruined  it  long  ago.  But  the  infinite  knowledge  and  wisdom  of 
God  can  soon  subvert  any  schemes  of  men  and  devils.  Let  not  the  humble  be  afraid 
of  wily  politicians.     God  can  easily  defeat  them  all. 

7.  The  safety  of  God's  people  does  not  depend  on  their  number,  wit,  prowess,  or 
inherent  strength,  but  on  him,  who  has  made  them  his  hidden  ones,  v.  3.  He  that 
touches  them  touches  the  apple  of  his  eye,  Zech.  ii.  8.  In  the  time  of  trouble  he 
shall  hide  them  in  his  pavilion :  in  the  secret  of  his  tabernacle  shall  he  hide  them, 
Ps.  xxvii.  5.  They  are  in  no  sense  hidden  from  the  notice  or  care  of  God,  Isa.  xl. 
27  ;  Ps.  xxxviii.  9  ;  Hos.  v.  3  ;  2  Tim.  ii.  19.  Nor  is  their  course  clandestine  or  cun- 
ning. Their  very  candor  makes  them  suspected.  Though  they  are  not  ostentatious, 
they  are  not  deceitful.  Nor  do  they  make  a  secret  of  their  love  to  Christ.  Nor  do 
they  try  to  hide  their  sins  from  the  eyes  of  God,  but  freely  confess  and  bewail  them. 
They  have  renounced  the  hidden  tilings  of  dishonesty  and  do  not  walk  in  craftiness. 
Nor  do  they  pass  through  life  without  a  mark  upon  them.  The  world  fixes  its  stig- 
ma ;  and  God  puts  his  name  in  their  foreheads.  They  are  the  light  of  the  world. 
And  yet  they  are  God's  hidden  ones.  They  are  hid  in  God.  The  being,  the  provi- 
dence, every  perfection  of  God  and  every  part  of  his  word  are  chambers  where  the 
humble  find  refuge.  See  Ps.  xxxii.  7;  Ixxxiv.  11;  Pr.  xviii.  10.  They  are  God's 
hidden  ones,  because  they  are  secretly  nourished,  having  meat  to  eat  which  the  world 
knows  not  of.  Nor  is  their  true  character  known,  1  John  iii.  1.  Nor  does  any  roll 
of  church-membership  on  earth  contain  a  correct  list  of  their  names.  They  are 
often  hidden  under  the  calumnies,  suspicions  and  outcries  of  the  wicked.  Their  best 
acts  are  misjudged,  and  their  best  qualities  misnamed.  And  they  are  all  hid  in 
Christ,  Col.  iii.  3,  4.  They  are  all  hidden  under  the  shadow  of  Jehovah's  Avings. 
Though  unknown,  they  are  yet  well  known,  where  it  is  of  most  importance  to  be 
known. 

8.  The  hostility  of  the  wicked  against  the  people  of  God  is  intended  to  be  a  war 
of  extermination,  v.  4.  Some  wars  are  undertaken  for  the  defence  of  rights  assailed, 
of  honor  slighted,  of  territory  seized ;  but  here  is  a  war  that  has  from  the  days  of 
Cain  to  this  hour  been  deadly  and  without  just  cause. 

9.  In  opposing  God's  cause  and  people  the  wicked  are  ever  unanimous,  v.  5.  In 
the  ranks  of  his  professed  friends  there  is  discord ;  but  his  foes  work  with  one  consent. 
They  may  hate  one  another,  but  their  hatred  to  Christ  and  his  people  is  a  master 
passion.     There  was  no  love  lost  between  Herod  and  Pilate.     Indeed  they  were  ene- 


792  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxiii. 

luies ;  but  over  the  meek  and  lowly  Jesus  and  his  agonies  they  dropped  their  private 
quarrel  and  formed  the  friendship  of  the  damned.  Scott :  "  Hypocrisy  and  profane- 
ness,  superstition  and  skepticism,  and  even  enthusiasm  and  atheism  often  confederate 
against  his  humbling  doctrine  and  holy  cause." 

10.  Though  piety  is  not  hereditary,  yet  sin,  particularly  in  the  shape  of  hostility  to 
God's  cause  and  people,  descends  from  generation  to  generation,  until  grace  changes 
the  heart,  vv.  6,  7.  Temporal  advantages  accruing  to  the  wicked  by  commerce  with 
his  people  Avill  never  root  out  their  hatred  to  God  and  his  chosen.  Tyre  Avas  much 
enriched  by  trade  with  Judea,  but  even  Tyre  joined  the  league.  The  Huguenots  en- 
riched France,  and  covered  the  nation  with  the  glory  of  their  arms  and  of  their 
learning;  but  Louis  XIV.  and  Charles  IX.  cared  not  for  all  that. 

11.  Diversity  of  taste,  age,  nationality,  laws  and  superstitions  do  not  hinder  men 
from  earnestly  cooperating  against  God's  truth  and  people,  vv.  6,  7,  8.  Here  we 
luxve  the  names  of  ten  different  nations,  the  extremes  of  which  were  remote  from  each 
other,  hardly  any  two  of  them  worshipping  the  same  gods,  most  of  them  speaking 
tongues  unknown  to  the  rest,  yet  all  confederate  against  God  and  his  people.  Among 
the  leaders  in  wicked  persecution  are  often  found  false  brethren,  as  here  Ave  have  the 
Moabites  and  Ammonites,  children  of  Lot,  Avho  Avas  rescued  from  the  four  kings  by 
the  love  and  prowess  of  Abraham. 

12.  A  reference  to  the  historic  narrative  shoAVS  that  the  Midianites  destroyed  each 
other ;  so  that  v.  9  contains  a  prediction  that  God's  enemies  in  other  cases  shall  do 
the  same  thing,  Judges  vii.  12-22.  The  greater  their  number,  the  more  terrible  was 
their  destruction.  No  marvel  that  so  signal  a  defeat  of  foes,  and  so  marvellous  a 
deliverance  of  his  church  Avas  held  in  pious  remembrance  in  all  the  generations  of 
Israel,  Isa.  ix.  4.     Victory  does  not  go  by  numbers. 

13.  The  wicked,  Avho  have  perished,  in  their  war  on  God  and  his  church,  were  en- 
samples  to  all  who  shall  come  after  them,  vv.  9-11.  Let  the  ungodly  of  this  and 
succeeding  generations  bcAvare  lest  they  in  their  turn  become  monuments  of  Avrath 
and  beacons  to  those,  Avho  shall  come  after  them. 

14.  The  longer  God  delays  his  interposition  and  the  more  imminent  the  peril  of 
liis  people,  the  more  manifest  and  glorious  is  the  deliverance  wrought  by  him  for 
them  as  in  the  case  of  Midian,  v.  9. 

15.  To  make  Avar  on  God's  people  is  to  make  war  on  God.  Their  houses  are  his 
houses,  V.  12. 

16.  Who  is  able  to  stand  before  the  great  and  terrible  God?  When  his  hand  lays 
hold  on  vengeance,  his  foes  perish  suddenly  and  perpetually,  as  the  Midianites,  v.  9  ; 
become  objects  of  contempt,  v.  10;  in  the  midst  of  their  greatest  boastings  sink 
to  rise  no  more,  v.  12,  being  unable  to  resist  as  the  grain  under  the  Avheel  or  the 
chaff  before  the  wind;  are  consumed  Avith  terrors  and  Avrath,  as  the  mountain  forest 
Avrapped  in  flames,  v.  14 ;  filled  Avith  fear  and  covered  Avith  shame,  vv.  15,  16.  Con- 
sternation, disgrace  and  sorroAV  are  the  fruits  of  resisting  God. 

17.  No  doubt  the  inspired  Avriter  intended  by  the  forms  of  expression  used  in  vv. 
9-17  to  teach  us  tlie  justice  of  all  the  troubles  brought  on  the  wicked ;  but  let  no  one 
thence  infer  the  lawfulness  of  using  the  language  of  cursing  or  imprecation.  See 
Introduction,  §  6.  Henry :  "  That  Avhich  Ave  should  earnestly  desire  and  beg  of  God 
for  our  enemies  and  persecutors,  is,  that  God  Avould  bring  them  to  i-epentance,  and  Ave 
should  desire  their  abasement  in  order  to  this ;  no  other  confusion  to  them  than  Avhat 
may  be  a  step  toward  their  conversion." 

18.  God  shall  yet  be  gloriously  exalted  in  the  sight  of  all  his  creatures.  In  the 
end  there  shall  not  be  found  a  dog  to  move  his  tongue  against  him.     All  the  earth 


PSALM  Lxxxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  793 

shall  keep  silence  before  him,  or  break  forth  into  hallelujahs  at  the  mention  of  his 
name,  2  Chron.  xx.  29. 

19.  It  is  a  great  wonder  that  the  church  of  God  survives,  seeing  how  she  is  beset 
on  all  hands  by  implacable  enemies.     The  secret  is  found  in  the  mediatorship  of 

Christ. 


Psalm  lxxxiv. 

To  the  chief  Musician  upon  Gittith,  A  Psalm  for  the  sons  of  Korah. 

1  How  amiable  are  thy  tabernacles,  O  Lord  of  hosts ! 

2  My  soul  longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord  :  my  heart  and  my  flesh  criett 
out  for  the  living  God. 

3  Yea,  the  sparrow  hath  found  a  house,  and  the  swallow  a  nest  for  herself,  where  she  may  lay 
her  young,  even  thine  altars,  O  Lord  of  hosts,  my  King,  and  my  God. 

4  Blessed  are  they  that  dwell  in  thy  house :  they  will  be  still  praising  thee.     Selah. 

5  Blessed  is  the  man  whose  strength  is  in  thee ;  in  whose  heart  are  the  ways  of  them. 

6  Who  passing  through  the  valley  of  Baca  make  it  a  well ;  the  rain  also  filleth  the  pools. 

7  They  go  from  strength  to  strength,  every  one  of  them  in  Zion  appeareth  before  God. 

8  O  Lord  God  of  hosts,  hear  my  prayer :  give  ear,  O  God  of  Jacob.     Selah. 

9  Behold,  O  God  our  shield,  and  look  upon  the  face  of  thine  anointed. 

10  For  a  day  in  thy  courts  is  better  than  a  thousand.   I  had  rather  be  a  doorkeeper  in  the  house 
of  my  God,  than  to  dwell  in  the  tents  of  wickedness. 

11  For  the  Lord  God  is  a  sun  and  sliield  :  the  Lord  will  give  grace  and  glory  :  no  good  thing 
will  he  withhold  from  them  that  walk  uprightly. 

12  O  Lord  of  hosts,  blessed  is  the  man  that  trusteth  in  thee. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  viii.  xlii.  and  Introduction,  §  4.  It 
seems  nearly  certain  that  the  author  of  Ps.  xlii.  wrote  this.  It  is  probable  David 
wrote  both.  The  Syriac  ascribes  it  to  him.  Calvin :  "  In  all  probability  David  was  its 
author."  Luther  confidently  speaks  of  David  as  the  author.  Henry :  "  Though  David's 
name  be  not  in  the  titleof  this  Psalm,  yet  we  have  reason  to  thiukhewas  the  penman  of  it." 
Scott :  "  It  is  generally  thought  that  David  composed  it."  Pool :  "  The  author  of  this 
Psaltu  seems  to  have  been  David."  It  is  a  pleasing  and  aflfecting  thought  that  we  find  the 
sons  of  Korah  honorably  mentioned,  and  honorably  employed  about  the  temple  many 
generations  after  their  father  had  so  terribly  perished  with  Dathan  and  Abiram,  Num. 
XX vi.  9-11.  "  Notwithstanding  the  children  of  Korah  died  not."  Blessed  be  God  for 
such  mercies.  From  1  Chron.  ix.  19 ;  xxvi.  1-19,  we  learn  that  these  descendants  of 
Korah  were  employed  as  keepers  and  as  porters  of  the  tabernacle.  From  2  Chron. 
XX.  19,  we  learn  that  they  were  singers  in  the  temple.  Their  name  is  found  in  the 
iitle  of  ten  Psalms,  viz.,  xlii.  xliv.-xlviii.  Ixxxiv.-lxxxviii.  The  general  scope  of  this 
ode  is  pretty  obvious.  Luther :  "  This  is  a  Psalm  of  consolation,  ^\'luch  breaks  forth 
into  the  most  sweet  and  powerful  expressions  in  praise  and  love  of  the  ministry  of  the 
word."  Alexander :  "  The  Psalmist  celebrates  the  blessedness  of  intimate  communion 
with  God,  and  prays  that  he  may  himself  enjoy  it."  The  names  of  the  Almighty 
here  found  are  Jehovah  Lord,  El  God  and  Elohim  God,  on  which  see  on  Ps.  i.  2 ;  v. 
4 ;  iii.  2.  On  Sabaoth  of  hosts,  see  on  Ps.  xxiv.  10.  On  Selah  see  Introduction,  § 
15.     Scott  dates  this  poem  B.  C.  1021 ;  Clarke  prefixes  no  date. 

1.  How  amiable  are  thy  tabernacles,   0  JjOwd  of  hosts  /     ^imaJ/e,  ancient  versions 
generally,  Hotv  beloved.    The  word  oca  irs  nine  times,  and  is  five  times  rendered  be- 

100 


794  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxiv. 

ha'ed  and  twice  ^veil-beloved ;  Fry  :  Hoiu  lovely ;  Alexander :  How  dear  [to  me].  Heng 
slenbcrg :  "  The  word  signifies  always  beloved  and  never  lovely.'"  Tabernacles,  dwell- 
ings,  dxveUing-jylaces,  habitations,  commonly  rendered  as  here.  See  on  Ps.  xxvi.  8  ; 
xliii.  3.  The  sanctuary  had  different  apartments,  hence  the  plural  form.  Patrick's 
paraphrase  is:  "It  is  impossible  to  express  the  affection  I  have  to  thy  dwelling-place, 
O  Lord."  The  appointed  worship  of  the  true  God  has  in  all  ages  possessed  great 
attractions  for  the  regenerate. 

2.  3Iy  sold  longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord.  Longeth,  desireth. 
It  expresses  the  greed  of  the  lion  for  his  prey,  Ps.  xvii.  12;  lasting  and  earnest  desire; 
several  times  rendered  as  here,  Gen.  xxxi.  30.  Fainteth,  fails,  is  consumed.  Courts, 
plural,  because  there  were  more  apartments  than  one.  My  heart  and  my  flesh  crieth 
Old  for  the  living  God,  q.  d.,  my  whole  nature  is  intensely  wrought  up  to  desire  not 
only  the  privilege  of  worship,  but  actual  communion  with  God.  "Without  God  all 
rites,  though  divinely  appointed,  profit  not.  This  verse  more  than  any  other  shows 
that  the  Psalmist  was  now  in  some  way  deprived  of  the  privileges  of  the  sanctuary, 
either  in  the  time  of  Saul,  or  in  the  I'ebellion  of  Absalom. 

3.  Yea,  the  sparroiv  hcdh  found  a  house,  and  the  sivallow  a  nest  for  herself,  where  she 
may  lay  her  young,  even  thine  altars,  0  Lord  of  hosts,  my  King,  and  my  God.  Sparroiv, 
always  rendered  bird  or  fowl,  except  in  this  place  and  in  Ps.  cii.  7.  In  Ezek.  xxxix. 
4,  it  is  applied  to  birds  of  prey.  From  the  habits  and  notes  sometimes  ascribed  to 
this  bird,  the  word  is  supposed  to  designate  the  sparrow;  but  the  same  would  as 
readily  point  out  several  other  kinds  of  birds.  No  species  of  the  sparrow  is  very 
much  inclined  to  build  its  nest  in  houses.  The  Chaldee  has  pigeon;  Syriac,  Arabic, 
Septuagint,  Vulgate,  Ethiopic,  Tremellius  and  Junius,  Piscator,  Fabritius,  Amesius, 
Edwards,  Jebb  and  Green,  sparroiv;  Hengsteuberg,  bird.  Alexander  thinks  both 
sparrow  and  swallow  are  put  for  small  and  helpless  birds  in  general.  Swallow  is  no 
less  a  doubtful  rendering,  though  in  one  other  place  it  is  so  rendered,  Pr.  xxvi.  2. 
It  comes  from  a  w'ord  denoting  freedom,  and  may  be  a^Dplied  to  the  swallow,  or  the 
ring-dove,  or  the  Jerusalem  dove.  All  the  ancient  versions  render  it  turtle.  Heng- 
stenberg:  "The  Avord  need  not  be  exactly  defined."  Clarke  thinks  it  very  unlikely 
that  birds  of  any  kind  were  allowed  to  build  their  nests,  and  hatch  their  young  in 
or  about  the  altars,  which  were  kept  in  the  greatest  purity,  and  had  on  them 
perpetual  fires.  "But,"  says  Paxton,  "the  altar  is  here  by  a  synecdoche  of  a  part 
for  the  whole,  to  be  understood  of  the  tabernacle,  among  the  rafters  of  which  the 
sparrow  and  swallow  were  allowed  to  nestle;  or  rather  for  the  buildings  which 
surrounded  the  sacred  edifice,  where  the  priests  and  their  assistants  had  their  ordi- 
nary residence."  Delaney  however  thinks  the  altars  were  now  desolate,  and  supposes 
the  Psalmist  refers  to  the  time  when  there  was  one  altar  at  Hebron  and  another  at 
Gibeon.  But  this  is  not  probable.  There  were  two  altars  in  the  tabernacle  and 
temple — the  altar  of  incense  and  the  altar  of  burnt-offering.  Two  views  of  this  verse 
claim  notice.  One  is  that  the  Psalmist  here  compares  himself  to  these  birds,  and 
says  that  but  for  God's  house  he  would  have  been  like  a  sparrow,  a  wanderer.  This 
is  the  sense  as  given  by  Arnd,  Hengstenberg  and  Alexander.  The  other  view  is 
that  which  makes  David  deplore  his  absence  from  God's  house,  in  which  he  has  less 
privileg.cs  than  the  birds.  This  is  the  more  common  interpretation,  and  is  natural!}' 
suggested  by  the  w^ords.  Morison :  "  I  confess  I  see  a  great  beauty  in  adhering  to 
the  sense  given  in  the  common  version." 

4.  Blessed  are  they  that  dwell  in  thy  house.  Blessed,  the  same  as  the  first  word  in 
the  Psalter.  It  occurs  again  in  vv.  5,  12;  a  plural  noun  equivalent  to  0  the  blessed- 
nesses. The  blessings  connected  with  a  regular  and  devout  attendance  at  God'.' 
house  are  so  many  and  so  great  that  the  strongest  terms  may  well  be  employed  to 


PSALM  Lxxxiv.]  STUDIES  IN   THE   BO  )K   OF  TSALMS.  795 

describe  them.  Even  the  visitor  of  the  sanctuary  may  be  blessed,  but  those  who 
dwell  there  are  sure  of  great  and  numerous  mercies.  Some  think  there  is  a  special 
I'eference  to  priests  and  Levites,  and  here  perhaps  particularly  to  the  sons  of  Korah 
employed  about  the  temple  and  having  their  residences  near  by.  Of  all  stated  and 
devout  worshippers  it  is  added:  They  iv  ill  be  still  praising  thee.  They  will  have  cause 
to  praise  thee.  They  will  be  in  the  habit  of  praising  thee.  In  nothing  is  the  force 
of  good  habits  more  seen  than  in  the  lively  and  thankful  worship  of  God's  house. 
Calvin:  "Never  Avill  a  man  praise  God  from  the  heart,  unless,  relying  upon  his 
grace,  he  is  a  partaker  of  spiritual  peace  and  joy." 

5.  Blessed  is  the  man  whose  strength  is  in  thee.  Blessed,  as  in  v.  4.  Strength,  might, 
poiver,  often  united  with  refuge,  confidence,  toiver.  His  strength  is  in  God  by  his  own 
act  of  faith.  The  public  worship  of  God  in  the  temj)le  was  a  call  on  the  nation  to 
repose  their  confidence,  and  to  trust  their  homes  and  their  all  to  God,  as  they  thrice  a 
year  left  them  unprotected.  In  whose  heart  are  the  ways  of  them.  Ways,  the  word 
does  not  express  mental  habits,  but  highways,  causeways,  from  a  verb  signifying  to 
cast  up.  The  roads  leading  to  Jerusalem  were  highways  well  cast  up  and  provided 
with  bridges.  They  were  carefully  inspected  and  repaired  before  each  feast.  A 
literal  rendering  would  be  highways  in  their  hearts.  Good:  "The  ways  are  iyi  his 
heart,  i.  e.,  the  highways  to  the  temple  are  the  objects  of  his  delight."  The  way  of 
the  righteous  is  a  highway,  Pr.  xvi.  17,  and  the  pious  love  to  walk  in  it.  Henry: 
"Having  placed  their  happiness  in  God  as  their  End,  they  rejoice  in  all  the  ways 
that  lead  to  him."  The  plural  of  this  last  clause  shows  that  man  in  the  first  clause 
denotes  a  class. 

6.  Who  jxissing  through  the  valley  of  Baca  make  it  a  well,  or.  Passing  through  the 
valley  of  Baca,  they  make  it  a  well.  The  valley  of  Baca  is  the  valley  of  mulberry- 
trees.  See  2  Sam.  v.  23,  24 ;  1  Chron.  xiv.  14,  15.  Tlie  valley  of  Baca  may  be  any 
valley  of  mulberry-trees,  or  it  may  designate  the  valley  of  Rephaim  in  particular, 
2  Sam.  V.  22,  23.  The  valley  here  referred  to  was  on  some  highway  to  Jerusalem. 
The  fruit  of  the  mulberry  when  fully  ripe  was  delicious,  cooling  and  well  fitted 
to  allay  thirst.  It  was  famed  even  at  Rome.  These  trees  may  have  been  planted,  aud 
no  doubt  were  left  uninjured,  that  by  their  shade  and  fruit  they  might  refresh  the  pil- 
grims going  to  and  from  Jerusalem.  The  mulberry  of  Palestine  was  tenacious  of  life 
even  in  sandy  soils,  if  it  had  moisture.  In  casting  up  a  causeway  through  such  a  val- 
ley ditches  would  be  left  on  either  side,  and  perhaps  pools  were  expressly  made  near 
the  road  that  both  man  and  beast  might  be  supplied  with  refreshing  drink.  However 
sterile  these  valleys  may  have  been,  they  could  at  least  be  made  to  supply  drink  to 
the  weary  pilgrims  :  The  rain  also  filleth  the  pools.  Thus  the  meaning  would  seem  to 
be,  Blessed  are  they  who  enjoy  the  privilege  of  going  up  to  Jerusalem,  for  although 
they  pass  through  the  valleys  of  mulberry-trees,  yet  even  there  they  find  water.  An- 
other interpretation,  borrowed  from  some  of  the  ancient  versions,  is  to  render  it  valley 
of  tears,  or  valley  of  weeping,  (the  church  of  England,  vale  of  misery ;)  but  this  is  not 
supported  by  the  best  ancient  versions ;  and  then  it  requires  us  to  read,  not  Baca,  but 
Bacah,  whence  Bochi,  and  in  the  plural  Bochim,  Judges  ii.  1,  5.  Nor  would  this  mode 
of  explanation  so  well  sustain  the  figure  of  the  text. 

7.  They  go  from  strength  to  strength.  As  the  visits  of  the  Israelites  to  the  holy 
city  were  divinely  directed,  and  in  the  time  of  such  pilgrimages  their  homes  were 
divinely  protected,  so  no  doubt  a  kind  providence  preserved  them  from  excessive 
exhaustion  in  their  journey,  and  they  entered  Jerusalem  with  vigor  and  animation. 
They  had  strength  to  enjoy  the  festivals.  This  is  the  lowest  sense  of  the  passage,  but 
is  doubtless  the  basis  of  the  higher  sense,  viz.,  that  devout  worshippers  advance  in 
vigor  of  religious  character.     Strength,  often  so  rendered,  also  activity,  wealth,  substance. 


790  STUDIES  IN  TPIE   BOOK  OF  PSALMS.  [psalm  lxxxiv. 

^'alor,  poicer.  In  this  place  the  margin  has  company.  Horsley  reads,  from  tvall  to  wall, 
Merrick, /ro??i  station  to  station;  many  (among  them  several  ancient  versions), /rom 
virtue  to  virtue,  signifying  thereby  courage;  several,  from  host  to  Jiosi ;  Waterland  and 
Fry,  from  valley  to  valley.  But  Calvin,  church  of  England,  Mudge,  Green,  Street, 
Jebb,  Clarke,  Hengstenberg,  Alexander  and  others  have  strength.  Edwards  renders 
it,  He  grows  stronger  and  stronger  as  he  walks.  Calvin  :  "  The  saints  are  continually 
acquiring  fresh  strength  for  going  up  to  Mount  Zion,  and  continue  to  prosecute  their 
journey  without  weariness  or  fatigue,  until  they  reach  the  wished-for  place,  and  behold 
the  countenance  of  God."  Parallel  passages  abound  in  the  Scriptures,  Isa.  xxxv. 
6-8 ;  xl.  29-31 ;  xlviii.  21.  Every  one  of  them  in  Zion  appear eth  before  God,  i.  e., 
God  supports  the  strength  of  the  pilgrims,  not  allowing  them  to  fall  by  the  way,  but 
conducting  them  safely  to  worship  at  his  holy  hill.  In  like  manner  he  siipports  the 
faith,  courage  and  might  of  his  people  until  each  of  them  stands  perfect  before  him 
in  glory.  The  verb  is  in  the  future,  shall  appear.  As  the  weight  of  authority  is  in 
favor  of  the  English  text,  the  variations  of  rendering  are  not  noticed. 

8.  0  Lord  God  of  hosts,  hear  my  prayer.  The  general  prayer  is  in  a  form  often 
used.  It  is  repeated.  Give  ear,  0  God  of  Jacob.  God's  answer  to  Jacob  at  Bethel 
always  renders  an  allusion  to  that  patriarch  relevant  to  the  subject  of  prayer. 

9.  Behold,  0  God  our  shield.  Literally,  Our  shield  see  thou,  O  God.  In  v.  11,  we 
again  have  the  word  shield  as  here.  From  this  many  suppose  that  God  and  shield 
are  here  in  apposition,  and  that  God  is  here  addressed  as  our  shield.  The  grammar 
and  the  sense  will  admit  this  explanation.  But  they  will  also  admit  that  the  prophet 
here  prays  that  God  would  behold  our  shield,  even  the  Saviour  of  sinners.  This  view 
is  adopted  by  many.  It  is  incorporated  into  the  devotional  language  of  millions.  It 
is  justified  by  the  fair  construction  of  the  parallel  clause.  And  look  upon  the  face  of 
thine  anointed.  David  was  God's  anointed.  But  in  a  much  higher  sense  Jesus,  of 
whom  David  was  a  type,  was  God's  Messiah.  Scott :  "  David  is  generally  supposed 
to  have  looked  forward  to  the  promised  Messiah,  of  whom  he  was  the  type  and  pro- 
genitor." Henry :  "  He  has  an  eye  to  the  Mediator."  Calvin :  "  There  is  no  doubt, 
that  in  uttering  these  words,  the  object  which  he  aspired  after  was  to  obtain  the  divine 
favor  through  the  intervention  of  the  Mediator  of  whom  he  was  the  type."  Gill :  "  It 
is  best  to  apply  it  to  Christ,  afterwards  called  a  sun  and  shield."  Cocceius,  Bossuet, 
Bellarmine,  Home,  Fry,  Morison,  Dickson  and  others  allow  a  direct  reference  to 
Christ  through  David  as  a  type. 

10.  For  a  day  in  thy  courts  is  better  than  a  thousand.  The  Chaldee  explains  thus: 
For  it  is  better  to  dwell  in  the  court  of  thy  sanctuary  one  day,  than  to  spend  a  thou- 
sand in  exile.  Calvin,  followed  by  Henry,  Clarke,  Hengstenberg  and  Alexander : 
For  better  is  one  day  in  thy  courts  than  a  thousand  elsewhere.  But  may  not  the  com- 
parison be  between  the  courts  of  the  Lord  and  the  tents  of  ivickedness,  as  in  the  next 
clause?  In  many  languages  it  is  common  to  anticipate  such  explanatory  clauses.  It 
is  clear  that  we  cannot  let  the  words  stand  alone,  for  then  they  would  teach  that  a 
very  short  time  spent  in  God's  house  is  better  than  a  much  longer  time,  which  is  con- 
trary to  the  whole  scope  of  the  ode.  I  had  rather  be  a  doorkeeper  in  the  house  of  my 
God  than  to  dwell  in  the  tents  of  wickedness.  Be  a  doorkeeper,  margin,  sit  at  the  thresh- 
old. None  but  the  priests  could  lawfully  enter  the  innermost  apartments  of  the  taber- 
nacle or  temple.  David  says  that  any  place  in  God's  house  is  better  than  a  residence 
among  the  wicked.  Venema :  "  To  the  house  of  God  he  opposes  not  any  and  every 
kind  of  tents,  but  such  as  are  rich,  powerful,  glorious  and  splendid,  which  excite  the 
lusts  of  the  flesh,  and  in  their  very  nature  please  the  fancy,  and  seem  fairly  to  promise 
happiness."     He  gives  his  reason  for  his  choice : 

11.  For  the  Lord  God  is  a  sun  and  shield     Chaldee:  For  the  Lord  God  is  as  a 


PSALM  Lxxxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  797 

high  wall  and  a  strong  shield ;  Syriac :  For  the  Lord  God  is  our  nourisher  and  our 
helper ;  church  of  England :  For  the  Lord  God  is  a  light  and  defence.  Our  English 
text  is  sustained  by  Calvin,  Tremellius  and  Junius,  Piscator,  Fabi-itius,  Amesius, 
Venema,  Edwards,  Jebb,  Fi*y,  Tholuck,  Hengstenberg  and  Alexander.  The  first 
noun  occurs  largely  over  a  hundred  times  and  is  uniformly  rendered  sun.  Shield,  see 
on  Ps.  iii.  3  ;  vii.  10.  Diodati :  "The  Lord  God  is  the  author  of  all  joy  and  goodness 
to  his  children,  and  their  protector  against  all  evils ;"  Arnd :  "  As  the  natural  sun  h 
the  light,  life,  and  joy  of  all  natural  things,  so  God  himself  is  the  light  of  all  those 
who  dwell  in  his  house,  their  salvation,  and  the  strength  of  their  life.  But  the  Lord 
is  not  only  a  sun,  he  is  also  a  shield,  such  a  protection  as  covers  the  body  and  the 
soul  like  a  shield,  so  that  no  murderous  weapon  of  the  devil  and  of  men  can  strike 
and  mortally  wound  us."  Any  correct  knowledge  of  the  ancient  shield,  and  every 
new  discovery  of  the  uses  of  light  in  creation  show  the  beauty  of  the  figures  here 
employed.  Many  think  that  the  pro^jhet  here  says  of  Messias  that  he  is  a  sun  and 
a  shield.  If  this  is  so,  we  have  here  proof  of  his  divinity  in  his  being  called  Lord 
and  God.  Compare  John  xx.  28,  The  Lord  will  give  grace  and  glory.  Grace,  favor, 
meaning  undeserved  kindness,  unmerited  love.  See  on  Ps.  xlv.  2.  Glory,  honor,  see 
on  Ps.  iii.  3  ;  iv.  2  ;  vii.  5.  Alexander :  "  Grace  and  glory  are  related  as  the  cause 
and  the  effect.  The  latter  includes  all  the  sensible  fruits  and  manifestations  of  the 
divine  favor."  Clarke :  "  The  Lord  will  give  grace  to  pardon,  purify  and  save  the 
soul  from  sin : — and  then  he  will  give  glory  to  the  sanctified  in  his  eternal  kingdom." 
Scott:  "In  this  Avorld  the  Lord  gives  'grace,'  which  he,  as  a  sun,  ripens  into  'glory' 
in  the  world  above."  No  good  thing  will  he  withhold  from  them  that  walk  tiprightly. 
Good,  as  in  Ps.  iv.  6.  Its  meaning  is  quite  uniform.  The  reasoning  is  irrefragable. 
If  the  Lord  gives  grace  and  glory,  which  are  the  two  things  man  needs  in  time  and 
eternity,  he  will  of  course  withhold  no  good  thing,  of  which  we  can  conceive.  These, 
mercies  are  for  those  who  walk  uprightly.  The  walk  denotes  the  tenor  of  the  life. 
See  on  Ps.  i.  1.  Uprightly,  sincerely,  perfectly,  without  blemish,  without  spot,  meaning, 
with  integrity  of  heart.     See  on  Ps.  xv.  2. 

12.  O  Lord  of  hosts,  blessed  is  the  man  that  trusteth  in  thee.  Blessed,  as  in  vv.  4,  5. 
On  trusting  in  God,  see  on  Ps.  iv.  5  ;  ix.  10. 

Doctrinal  and  Practical  Remarks. 

1.  If  we  are  not  pleased  with  the  solemn  worship  of  God,  it  is  because  we  lack 
the  true  spirit  of  devotion,  and  if  we  lack  the  spirit  of  devotion,  we  have  no  piety,  vv. 
1,  4.  Henry :  "  Gracious  souls  see  a  wonderful,  an  iuexprc. --ible  beauty  in  holiness 
and  in  holy  work."     As  true  piety  prevails,  love  for  the  woi'ship  of  God  increases. 

2.  While  mere  strength  of  religious  emotions  is  no  proof  that  they  are  genuine,  so 
it  is  no  proof  that  they  are  spurious.  The  Psalmist's  fervor  rose  very  high.  It  pro- 
duced marked  effects  on  his  soul,  his  heart,  and  his  flesh,  v.  2.  We  cannot  have  too 
much  religious  affection,  if  it  is  pure  and  holy.  Well  may  we  lo7ig,  faint,  and  cry  out 
for  God.  When  the  queen  of  Sheba  saw  the  wonders  of  Solomon's  court,  "  there 
was  no  more  spirit  in  her,"  1  Kings  x.  5.  How  much  more  may  all  the  powers  of 
the  soul  fail  in  view  of  the  ineffable  glories  of  God,  even  as  sometimes  revealed  in 
his  earthly  courts. 

3.  While  carnal  men  may  be  affected  with  the  decency,  the  dignity,  the  solemnity 
of  God's  worship,  and  may  approve  of  its  good  effects  on  the  minds,  morals  and 
manners  of  the  community,  yet  that  which  above  all  else  endears  God's  house  to 
regenerated  men  is  God  himself,  v.  2.  "  Shew  us  the  Father,  and  it  sufRceth  us"  is 
still  the  cry  of  gracious  souls. 

4.  Exile  from  home,  from  country,  and  from  the  usual  privileges  of  the  sanctuary 


798  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxxxiv. 

is  very  trying,  so  that  many  strong  men  have  sunk  under  the  weight  of  their  sorrows, 
V.  3.  Yet  let  the  pious  remember  that  God  can  sustain  them,  and  comfort  them. 
Let  no  one  banished  from  the  usual  sphere  of  his  labors  and  enjoyments  fall  into 
despondency.  Jesus  reigns.  Let  us  find  out  present  duty,  and  do  that.  Henry: 
"It  is  better  to  be  serving  God  in  solitude,  than  serving  sin  with  a  multitude." 
Reader,  are  you  kind  to  exiles  and  foreigners  ? 

5.  Let  all  believers,  however  tempted,  however  forsaken  of  man,  hold  fost  the  pro- 
mises of  God,  and  plead  his  covenant  relation.  In  the  words,  "  my  King  and  my 
God,"  uttered  in  faith,  there  is  more  consolation  than  in  all  human  reasonings. 

6.  Those  who  are  tempted  lightly  to  esteem  Gospel  ordinances  and  privileges,  know 
not  how  soon  they  may  be  taught  their  value  and  preciousness  by  being  cut  off"  from 
them,  V.  4.     This  is  a  sad  way  of  becoming  wise,  but  some  will  learn  in  no  other  way. 

7.  It  is  well  worth  inquiiy  whether  in  modern  churches  praise  occupies  as  conspi- 
cuous a  place  as  it  should,  v.  4.  Believers  always  have  more,  in  Avhich  to  rejoice  and 
for  Avhich  to  give  thanks,  than  they  have  calling  for  moui-ning  and  sadness.  In  them- 
selves they  are  vile  and  worthless.   In  God's  covenant  they  are  rich  indeed. 

8.  Henr)' :  "  Those  who  have  the  new  Jerusalem  in  their  eye,  must  have  the  ways 
that  lead  to  it  in  their  heart,  v.  5.  If  we  make  God's  promise  our  strength,  we  must 
make  God's  word  our  rule,  and  walk  by  it." 

9.  To  his  saints  God  is  all  in  all,  v.  5.  Our  strength  is  in  him.  He  is  our  wisdom. 
He  is  all  our  salvation. 

10.  If  our  way  is  through  the  valley  of  Baca,  by  God's  grace  we  may  make  it  a  well 
and  find  refreshment.  From  the  tone  of  Paul's  Epistle  to  the  Ephesians,  or  the  spirit 
of  Bunyan's  Pilgrim's  Progress,  Avho  would  suspect  that  either  of  these  works  was 
written  from  a  j^rison?  It  is  much  more  important  for  us  to  learn  wisdom  by  our 
trials  than  to  escape  from  them.  Out  in  the  JEgean  sea,  about  forty  miles  from  Mile- 
tus, lies  a  rocky  and  desolate  island,  formerly  remarkable  as  the  Botany  Bay  for  Roman 
criminals.  Its  name  is  Patmos.  Jesus  permitted  the  cruel  Domitian  to  banish  to 
this  dreary  spot  the  venerable  John,  beloved  of  his  Master,  that  here  in  this  Baca  he 
might  receive  the  apocalj^ptic  visions,  the  sublimest  of  prophecies.  John  never  was 
happier,  never  was  more  filled  Avith  the  Holy  Ghost,  than  in  this  horrid  abode. 

11.  As  God  supported  Israel  in  all  the  journey  from  Egypt  to  Canaan,  Deut.  viii. 
4 ;  xxix.  5 ;  Neh.  ix.  21 ;  and  as  he  showed  a  very  marked  providence  towards  his 
chosen  in  their  pilgrimages  to  the  holy  city,  Ex.  xxxiv.  24,  so  God  will  forever  pro- 
tect and  help  all  his  chosen  in  their  march  to  the  heavenly  Zion,  v.  7. 

12.  If  the  pious  find  it  so  good  to  draw  near  to  God  on  earth,  what  will  it  not  be 
to  appear  before  him  in  the  mount  Zion  above !  v.  7.  Here  indeed  are  the  lively 
oracles,  the  holy  sacraments,  the  preached  word,  the  jDrayers  of  saints,  the  high  praises 
of  Jehovah,  the  ministers  of  the  gospel  and  the  saints,  who  tremble  at  his  word ;  but 
in  the  temple  above  are  the  spirits  of  just  men  made  perfect,  ministers,  prophets,  apos- 
tles, martyrs,  confessors,  angels  and  the  glorious  Lamb  as  he  had  been  slain.  An 
infinite  tide  of  unchanging  love  rolls  in  on  the  great  assembly.  Hallelujah  follows 
hallelujah.  The  glories  of  redemption  are  more  seen  in  one  hour  there  than  in  a 
lifetime  here. 

13.  Prayer  should  not  lie  counted  a  mere  form.  Its  end  is  not  secured  till  we  get 
the  answer,  v.  8. 

14.  We  cannot  make  too  constant  use  of  Christ's  mediation,  v.  9.  Calvin :  "  We 
are  here  taught,  that  the  only  way  in  which  God  becomes  reconciled  to  us  is  through 
the  mediation  of  Christ,  whose  presence  scatters  and  dissipates  all  the  dark  clouds  of 
our  sins." 

15.  If  our  love  to  God  and  his  house  were  as  strong  as  it  should  be,  as  strong  as  it 


psAMi  i>xxxv.]  STUDIES  IK  THE  BOOK  OF  PSALMS.  709 

was  in  the  bosom  of  the  Psalmist,  we  should  not  find  it  necessary  to  spend  so  much 
time  in  seeking  for  evidences  of  a  renewed  state,  and  for  marks  of  gracious  affections, 
V.  10.  Love  is  its  own  evidence.  When  it  commands  the  soul,  we  cannot  doubt  its 
existence.  When  one  desires  God's  word  more  than  his  necessary  food,  when  he 
thinks  it  the  highest  privilege  to  be  a  worshipper  of  God,  when  he  joyfully  resigns  his 
all  to  Jehovah,  then  his  evidences  are  usually  comfortable.  One  reason  why  many 
doubt  their  piety  is  because  it  is  doubtful. 

16.  How  amazing  are  the  relations  which  God  sustains  to  his  people,  when  every- 
thing in  society  from  a  shepherd  to  a  king,  everything  in  war  from  a  shield  to  twenty 
thousand  chariots,  and  everything  in  nature  from  a  bird  covering  her  young  to  the 
Sun  shining  in  his  strength  are  laid  under  contribution  to  show  us  something  of  his 
goodness  and  of  our  resources,  v.  11. 

17.  How  rich  and  inexhaustible  is  the  mine  of  God's  word.  How  this  Psalm 
grows  on  us  when  we  study  it.  What  volumes  of  pertinent  matter  might  be  written 
even  on  v.  11. 

18.  When  the  prophet  says  that  God  will  withhold  no  good  thing  from  his  people, 
he  includes  not  only  such  things  as  they  may  esteem  good,  but  all  things  that  are 
I'eally  such,  v.  11.  We  have  a  list  of  good  things  in  1  Cor.  iii.  22,  very  diffei'ent  from 
any  Avhich  a  carnal  man  would  make  out. 

19.  Let  us  never  forget  that  no  ardor  of  affections,  no  correctness  of  religious  opin- 
ions, no  boldness  of  religious  profession,  and  no  decency  of  private  character  will  be 
accepted  by  God  in  lieu  of  a  holy  life,  expressed  in  this  Psalm  by  ivalkmg  up- 
rightly, V.  11. 

20.  No  mortal  can  conceive  the  blessings  of  the  man,  who  thus  walks  with  God. 
Three  times  in  this  short  Psalm,  the  prophet  cries  out,  0  the  blessednesses  of  such. 

21.  God  has  a  right  to  exj)ect  and  demand  our  confidence  at  all  times,  v.  12.  He 
does  no  wrong.  Job  said  no  more  than  each  man  ought  to  say,  "  Though  he  slay  me, 
yet  will  I  trust  in  him."  Calvin  :  "  Whoever  has  learned  how  great  a  blessedness  it 
is  to  rely  on  God,  will  put  forth  all  the  desires  and  faculties  of  his  mind,  that  with  all 
speed  he  may  hasten  to  him."  This  is  the  way  to  be  always  blessed.  Nicolson : 
"This  acclamation  (in  v.  12)  may  be  intended  to  answer  an  objection:  'If  those  be 
blessed  who  dwell  in  thy  temple,  then  those  must  be  wretched  who  are  exiled  from  it.' 
No,  says  the  Psalmist,  though  there  be  many  advantages  enjoyed  by  those  who  can 
attend  the  ordinances  of  God,  and  some  may  attend  them  without  profit ;  yet  he  who 
trusts  in  God  can  never  be  confounded.     Faith  in  God  will  always  be  crowned." 

22.  One  of  Luther's  reflections  on  this  Psalm  is :  "  Let  the  world  have  their  rich 
ones,  their  powerful  ones,  and  their  wise  ones,  and  their  consolations  in  this  world ; 
let  them  trust  and  glory  in  their  wisdom,  their  might,  their  wealth,  and  their  posses- 
sions,— my  heart  triumphs  in  the  living  God." 


Psalm  lxxxv. 

To  the  chief  Musician,  A  Psalm  for  the  sons  of  Korah. 

1  LoED,  thou  hast  been  favourable  unto  thy  land:  thou  hast  brought  back  the  cai^tivity  of 
Jacob. 

2  Thou  hast  forgiven  the  iniquity  of  tliy  people ;  thou  hast  covered  all  their  sin.     Selah. 


800  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxsv. 

3  Thon  hast  taken  away  all  thy  wrath :  thou  hast  turned  thyself  from  the  fierceness  of  thine 
anger. 

4  Turn  us,  O  God  of  our  salvation,  and  cause  thine  anger  toward  us  to  cease. 

5  Wilt  thou  be  angry  with  us  for  ever?  wilt  thou  draw  out  thine  anger  to  all  generations? 

6  "Wilt  thou  not  revive  us  again  :  that  thy  people  may  rejoice  in  thee? 

7  Shew  us  thy  mercy,  O  Lord,  and  grant  us  thy  salvation. 

8  I  will  hear  what  God  the  Lord  will  speak :  for  he  will  speak  peace  unto  his  people,  and  to 
his  saints:  but  let  them  not  turn  again  to  folly. 

9  Surely  his  salvation  is  nigh  them  that  fear  him;  that  glory  may  dwell  in  our  land. 

10  Mercy  and  truth  are  met  together  ;  righteousness  and  peace  have  kissed  each  other. 

11  Truth  shall  spring  out  of  the  earth;  and  righteousness  shall  look  down  from  heaven. 

12  Yea,  the  Lord  shall  give  that  ivhich  is  good ;  and  our  land  shall  yield  her  increase. 

13  Eighteousness  shall  go  before  him ;  and  shall  set  us  in  the  way  of  his  steps. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  Ixxxiv.  On  the  date,  scope  and  author- 
ship of  this  ode  there  is  much  diversity  among  learned  men.  Morison :  "  The 
composition  itself  is  evidently  one  of  exultation  and  triumph ;"  Tholuck  calls  it  "  A 
song  of  complaint."  Scott  dates  it  B.  C.  520;  Clarke,  B.  C.  536;  Hengstenberg  says, 
"  The  time  of  composition  cannot  be  determined  ;"  Alexander :  "  There  is  nothing  in 
the  title,  or  in  the  Psalm  itself,  to  determine  its  date  or  confine  its  application  to  any 
particular  historical  occasion."  Many  Jewish  writers  think  it  was  composed  by  Ezra. 
Some  commentators  think  it  was  written  on  the  occasion  of  the  return  of  David  after 
Absalom's  rebellion.  Others  refer  it  to  the  destruction  of  Sennacherib's  army,  and 
yet  others  to  the  return  of  the  Jews  from  Babylon ;  while  Calvin  says,  "  It  was  prob- 
ably indited  to  be  sung  by  the  people  when  they  were  persecuted  by  the  cruel  tyranny 
of  Antiochus."  This  ode  well  suits  the  state  of  the  church  in  many  stages  of  her 
history.  Does  this  Psalm  contain  a  prophecy  respecting  redemption  by  Christ?  The 
affirmative  is  supported  by  the  Syriac,  Calvin,  Diodati,  Venema,  Dimock,  Home, 
Fry,  Dodd,  Gill,  Henry,  Clarke,  Scott,  Morison  and  others.  Some  think  the  key 
to  the  interpretation  of  this  Psalm  is  found  in  Lev.  xxvi.  3-13.  But  it  has  a  higher 
sense  than  would  be  gathered  from  that  Scripture  taken  literally.  We  find  here  these 
names  of  the  Most  High,  Jehovah  Lord,  Eloliim  God  and  El  God,  on  which  see  on 
Ps.  i.  2 ;  iii.  2 ;  v.  4.     On  Selah  see  Introduction,  §  15. 

1.  LoED,  thou  hast  been  favourable  unto  thy  land.  He  is  calling  to  mind  former 
times,  W'hen  Jehovah  had  shown  mercy  and  wrought  salvation  in  Israel.  The  verbs 
of  verses  1-3  are  all  in  the  preterite.  He  says,  Time  was  when  thou  didst  have  a 
favor  to  thy  land,  Canaan.  Thou  had  brought  bach  the  captivity  of  Jacob.  To  turn 
captivity,  or  bring  back  captivity  is  to  relieve  from  sore  evils,  see  on  Ps.  xiv.  7.  The 
man  of  L^z  was  never  a  prisoner  to  his  enemies,  and  yet  God  turned  his  captivity, 
Job  xlii.  10.  The  design  of  the  Psalmist  is  to  recall  former  deliverances  for  the 
encouragement  of  hope  and  prayer. 

2.  Thou  hast  forgiven  the  iniquity  of  thy  people.  Hast  forgiven,  see  on  Ps.  xxxii. 
1,  5.  Clarke:  "Thou  hast  borne,  or  carried  away,  the  iniquity.  An  allusion  to  the 
ceremony  of  the  scapegoat."  This  is  a  much  better  exposition  than  that  favored  by 
Hammond,  Mudge  and  others,  drawn  from  the  Jewish  doctors,  that  captivity  was 
one  way  of  expiation,  and  that  captivity  being  ended  was  a  sign  that  the  sin,  which 
brought  it  on,  was  remitted.  There  is  but  one  proper  way  of  expiation,  which  is  by 
atoning  blood.  Thou  hast  covered  all  their  sin.  See  on  Ps.  xxxii.  1.  In  Ps.  xxxii.  5, 
it  is  rendered  have  hid.  Alexander:  "Both  verbs  suggest  the  idea  of  atonement  as 
well  as  pardon."  When  a  sin  is  covered  in  the  Bible  sense,  it  is  wholly  hidden 
from  view. 

3.  Thou  hast  taken  away  all  thy  v/rath.  Taken  away,  gathered  in,  withdrawn.  Wrath, 
rage,  signifying  hot  displeasure  with   its  usual   tokens.      Thou  hast  turned  thy.seif 


PSALM  Lxxxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  801 

from  the  fierceness  of  thine  anger.  Fierceness,  in  Ps.  ii.  5,  rendered  sore  displeasure. 
Anger,  in  Ps.  vii.  6,  rage.  The  sura  of  the  first  three  verses  is  that  in  days  past  God 
has  shown  himself  merciful,  has  averted  just  judgments  from  the  land  and  nation 
of  Israel.     All  this  is  designed  to  prepare  the  way  for  the  plea  about  to  be  made. 

4.  Turn  us,  0  God  of  our  salvation.  Syriac :  Restore  lis,  O  God  our  Saviour ; 
church  of  England :  Turn  us  then,  O  God  our  Saviour.  The  argument  is,  in  former 
days  thou  hast  wondrously  saved  us  and  forgiven  our  sins ;  we  therefore  are  encour- 
aged to  beseech  thee  to  bring  us  out  of  our  present  distresses.  Some  give  a  higher 
and  a  spiritual  meaning  to  the  words,  turn  us.  Clarke :  "  Thou  hast  turned  our 
captivity  ; — now  convert  our  souls  ;"  Scott :  "  Our  sins  indeed  deserve  worse  than  all 
our  sufferings,  and  retard  our  reestablishment :  but  turn  and  convert  us  to  thyself  bv 
thy  special  grace,  and  make  way  for  more  complete  effects  of  thy  reconciliation  to 
us."  A  right  state  of  heart  is  a  greater  blessing  than  relief  from  any  temporal 
distress.  The  only  way  for  churches  or  nations  to  escape  from  the  sore  chastisraents, 
which  God  sends  for  their  sins,  is  to  repent  and  turn  to  him.  Heartily  pious  men 
])refer  grace  to  any  temporal  good.  The  prayer  is  for  something  better  than  temporal 
relief.  Turyi  here  and  hast  brought  back  in  v.  1  are  different  forms  of  the  same  verb. 
And  cause  thine  anger  towards  us  to  cease,  q.  d.,  We  are  now  feeling  the  sad  effects 
of  our  sins  in  thy  anger  towards  us;  but  as  thou  didst  show  us  mercy  in  former 
days,  so  repeat  thy  kindness.  Alexander :  "  The  word  translated  anger  is  one  which 
properly  expresses  a  mixed  feeling  of  grief  and  indignation."  In  Ecc.  i.  18,  it  is 
rendered  grief;  in  Ecc,  vii.  3,  sorrow;  in  Deut.  xxxii.  27,  wrath;  in  several  places, 
provocation. 

5.  Wilt  thou  be  angry  ivith  us  for  ever?  Be  angry,  commonly  so  rendered;  once,  be 
displeased.  It  is  not  a  word  of  the  same  root  with  that  rendered  anger  in  v.  4 ;  see 
on  Ps.  ii.  5,  12,  where  the  same  word  is  rendered  wrath.  Wilt  thou  draw  oid  thine 
anger  to  all  generations?  Literally,  to  generation  and  generation.  The  plea  is  based 
not  only  on  the  history  of  God's  mercies  to  Israel ;  but  on  his  revealed  character, 
Ex.  xxxiv.  6,  7;  Ps.  xxx.  5.  How  long  the  distress  had  lasted  we  know  not ;  but  a 
few  strokes  of  the  rod  make  us  cry  out  as  if  we  had  received  evil  all  our  days. 

6.  Wilt  thou  not  revive  us  again:  that  thy  people  may  rejoice  in  thee?  Literally, 
Wilt  tliou  not  turn,  xcilt  thou  (not)  revive  us?  Turn,  as  in  v.  4.  Revive,  elsewhere 
quicken,  preserve,  keep  alive.  None  but  God  can  bring  any  people  out  of  trouble ; 
and  it  is  well  when  this  truth  is  felt,  and  the  justice  of  our  afflictions  is  felt  and 
confessed.     Nothing  but  divine  grace  ever  meets  our  case. 

7.  Shew  us  thy  mercy,  0  Lord,  cmd  grant  us  thy  salvation.  Mercy,  see  on  Ps.  v.  7; 
Ii.  1.  The  plea  is  for  an  undeserved  deliverance,  a  salvation  not  only  from  suffering, 
but  also  from  sins.  The  whole  case  was  one,  in  which  no  reliance  could  be  put  on 
any  but  Jehovah.  The  latter  clause  in  the  Hebrew  is  more  hopeful  than  the  English 
text  indicates ;  literally,  Thy  salvation  thou  wilt  give  us ;  Chaldee :  And  thy  salva- 
tion shall  be  given  to  us.  If  God  will  cause  us  to  see  his  mercy,  our  salvation  is 
sure.  Calvin :  "  Salvation  is  the  work  and  fruit  of  mercy,  for  no  other  reason  can 
be  assigned  why  God  is  induced  to  show  himself  our  Saviour,  but  that  he  is  merciful." 

8.  I  will  hear  what  God  the  Lord  urill  speak.  Fry  thinks  this  "verse  is  evidently  ' 
the  soliloquy  of  the  priest,  who  had  consulted  the  oracle,  and  is  waiting  for  the  di- 
vine response :  for  we  ai'e  generally  to  understand  the  petitions  of  the  church  and 
of  every  part  of  it  as  offered  by  the  Mediator  and  '  High  Priest  of  our  profession.' " 
Hengstenberg  and  Alexander  think  it  is  not  the  Psalmist  that  here  speaks,  but  the 
neople.  A  third  view,  taken  by  Calvin,  Diodati,  Dickson,  Henry,  Clarke  and  Scott, 
's  that  the  prophet  here  speaks  in  his  own  name.  A  fourth  view,  supported  by  Gill 
and  Home,  is  that  the  Psalmist  here  speaks  in  the  name  of  the  Jewish  people  or  of 

101 


802  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  lxxxv. 

the  chiKch.  The  ihird  view  is  the  simplest.  As  a  prophet  he  declares  that  he  will 
humbly  hear  and  faithfully  report  what  the  Lord  shall  declare.  Inspired  men,  even 
those,  who  had  no  piety,  spake  as  they  were  moved  by  the  Holy  Ghost,  Num.  xxii. 
8,  18,  20,  35,  38 ;  xxiii.  8,  12,  26 ;  1  Sam.  iii.  9,  10.  He  seems  confident  of  a  mes- 
sage of  mercy :  For  he  ivill  speak  j)eace  unto  his  2)eople,  and  to  his  saints.  Calvin  : 
"  The  word  peace  is  employed  by  the  Hebrews  to  denote  prosperity."  Clarke :  "  He 
will  gWe  prosperity  to  the  people  in  general ;  and  to  his  saints,  his  followers,  in  par- 
ticular." The  peace  and  prosperity  which  God  secures  are  more  than  civil  and  do- 
mestic quiet.  God  "  preaches  peace  by  Jesus  Christ."  Acts  x.  36.  He  is  the  Prince 
of  peace.  He  secures  to  us  peace  with  God,  peace  of  conscience,  and  a  quietness  of 
mind  worth  more  than  all  human  glory.  But  let  them  not  turn  again  to  folly.  Un- 
feigned repentance  and  loathing  of  sin  are  the  best  fruits  of  affliction,  and  are  best 
evinced  by  our  not  repeating  the  follies  for  which  we  were  chastened.  Folly,  found 
here  only,  and  in  Job  iv.  6,  where  it  is  rendered  confidence.  The  foolish  confidence  of 
Israel  was  in  idols,  in  alliances  with  other  nations,  in  birth,  in  an  arm  of  flesh  and 
in  heartless  ceremonies. 

9.  Surely  his  salvation  is  nigh  them  that  fear  him;  that  glory  may  dwell  in  our  land. 
For  fear,  the  Arabic  reads  worship.  See  on  Ps.  ii.  11.  Those,  who  thus  fear  God, 
shall  surely  be  delivered  from  all  sin  and  wrath,  and  from  all  real  evil.  God's  sal- 
vation is  not  f;^r  from  them.  Glory,  honor.  Dwell,  continue  permanently.  God  is 
glorified  by  a  people  who  fear  him  ;  and  he  honors  them. 

10.  Mercy  and  truth  are  met  together;  righteousness  and  peace  have  kissed  each 
other.  Mercy,  as  in  v.  7.  Truth,  from  the  word  Amen;  see  on  Ps.  xli.  13.  Mercy 
and  truth,  as  in  Ps.  xxv.  10.  Righteousness,  uniformly  so  rendered,  see  on  Ps.  iv.  1. 
Peace,  as  in  v.  8.  Are  met  together ;  Clarke,  have  met  on  the  way.  Kissed,  as  in  Ps. 
ii.  12.  From  the  days  of  Augustine  to  Chalmers,  yea,  before  and  since,  this  vei'se 
has  refreshed  the  pious.  The  lowest  sense  gathered  from  it  is  that  given  by  Patrick : 
"Goodness  and  fidelity,  justice  and  concord  (which  are  the  principal  glory  of  a  king- 
dom) meet  together,  like  ancient  friends,  which  have  been  long  absent,  and  embrace 
each  other."  No  doubt  these  things  are  great  pillars  in  a  well  ordered  state.  When 
a  sound  reformation  takes  place  among  a  people,  mercy,  truth,  justice  and  peace  are 
soon  established  between  man  and  man.  To  such  God's  mercy,  truth,  righteousness 
and  peace  are  vouchsafed.  But  is  there  not  a  reference  to  the  glorious  scheme  of 
gospel  grace  by  Jesus  Christ  ?  Augustine :  "  Tiie  mercy  of  God  is  the  origin  and 
source  of  all  his  promises,  whence  issues  the  righteousness  which  is  offered  to  us  by 
the  Gospel,  while  from  that  righteousness  proceeds  the  peace  which  we  obtain  by 
faith,  when  God  justifies  us  freely."  Calvin  ;  "  The  natural  meaning  of  the  passage 
is,  that  mercy,  truth,  peace,  and  righteousness  will  form  the  grand  ennobling  dis- 
tinction of  Christ's  kingdom."  Diodati :  "  This  cannot  perfectly  agree  with  any 
but  the  Messiah's  reign."  Lowth  :  "  How  admirable  is  that  celebrated  personification 
of  the  divine  attributes  by  the  Psalmist.  How  just,  elegant,  and  splendid  does  it 
appear,  if  applied  only  according  to  the  literal  sense,  to  the  restoration  of  the  Jew- 
ish nation  from  the  Babylonish  captivity!  but  if  interpreted  as  relating  to  that  sub- 
limer,  more  sacred,  and  mystical  sense,  which  is  not  obscurely  shadowed  under  the 
ostensible  image,  it  is  certainly  uncommonly  noble  and  elevated,  mysterious  and  sub- 
lime." Clarke:  "Where  did  mercy  and  truth,  righteousness  and  peace  meet?  In 
Christ  Jesus.  When  were  they  reconciled?  When  he  jjoured  out  his  life  on  Cal- 
vary." Home :  "  These  four  divine  attributes  parted  at  the  fall  of  Adam,  and  met 
again  at  the  birth  of  Christ.  Mercy  was  ever  inclined  to  save  man,  and  Peace  could 
not  be  his  enemy ;  but  Truth  exacted  the  performance  of  God's  threat,  '  The  soul 


PSALM  Lxxxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  803 

that  sinneth,  it  shall  die ;'  and  Righteousness  could  not  but  give  to  every  one  his 
due."     See  also  Pool,  Gill,  Henry,  Dodd,  Morison,  Scott,  etc. 

11.  Truth  shall  spring  out  of  the  earth.  Truth,  as  in  v.  10.  Either  truth  shall  be 
abundant  like  the  grass,  springing  out  of  the  earth ;  or  the  blessed  fruits  of  truth 
shall  be  abundant.  And  righteousness  shall  look  down  from  heaven.  Righteousness,  as 
in  V.  10.  Alexander  :  "  The  beauty  of  the  image  in  this  clause  is  heightened  by  the 
use  of  a  verb,  which  originally  means  to  lean  or  bend  over,  for  the  jiurpose  of  gaz- 
ing down  upon  a  lower  object."  See  on  Ps.  xiv.  2.  But  the  word  also  means  to 
look  Old,  Gen.  xxvi.  8 ;  2  Kings  ix.  30,  32.  So  the  force  of  the  figure  may  be  that 
justice,  which  had  been  as  it  were  concealed  for  a  season,  now  again  shows  her  face ; 
see  Isa.  lix.  14.  The  verbs  are  fitly  rendered  in  the  same  tense,  although  in  the 
Hebrew  the  former  is  in  the  future  and  the  latter  in  the  preterite.  Scott :  "  Christ, 
the  T  RUTH  and  the  Life  sprang  out  of  the  earth,  when  he  was  born  of  a  woman  : 
and  'justice'  looked  down  upon  his  character,  obedience,  and  atonement,  well  pleased 
and  satisfied." 

12.  Yea,  the  Lord  shall  give  that  which  is  good.  If  Jehovah  gives  any  people 
these  blessings,  mercy,  truth,  justice  and  peace,  they  may  be  sure  of  great  good  in  a 
thousand  forms;  and  if  he  gives  us  an  interest  in  his  Son,  in  whom  mercy,  tridh,  rigid- 
eousness  and  ^eace  meet,  we  may  be  sure  that  he  will  do  us  good  to  all  eternity,  Rom. 
viii.  32.  And  our  land  shall  yield  her  increase. .  Either  first,  God  will  bless  a  people 
among  whom  mercfy,  tridh,  justice  and^eaee  are  cultivated  and  abound,  rewarding  the 
toil  of  the  husbandman ;  or,  secondly,  in  the  reign  of  his  Son,  he  shall  gather  a  great 
harvest  of  love  and  praise  from  the  earth  where  he  had  been  once  hated  and  blas- 
phemed. The  primary  i^assage  is  in  Lev.  xxvi.  4.  See  on  Ps.  Ixvii.  6.  Compare 
Hag.  ii.  18,  19;  Zech.  viii.  12. 

13.  Righteousness  shall  go  before  him.  Alexander:  "The  idea  here  expressed  seems 
to  be  that  of  public  and  solemn  manifestation;"  Calvin  explains  it  of  "the  prevalence 
and  unobstructed  course  of  righteousness."  All  the  steps  God  has  taken  in  the  pun- 
ishment or  salvation  of  men  were  in  righteousness.  All  the  steps  of  the  Redeemer 
were  in  righteousness.  He  did  not  deny  the  justice  of  God,  nor  ignore  the  penalty  of 
his  law;  but  redeemed  us  from  it  by  satisfying  divine  justice.  Compare  Heb.  i.  8. 
And  [righteousness]  shall  set  us  in  the  way  of  his  steps.  Clarke:  "Perhaps  this  verse 
receives  its  best  solution  from  Rom.  iii.  25."  Christ's  example  of  righteousness  and 
his  glorious  justifying  righteousness  set,  or  pid  us  in  the  way  of  salvation. 

Doctrinal  and  Practical  Remarks. 

1.  It  is  a  mark  of  an  ignoble  nature  to  allow  present  afllictions  to  blot  out  the 
memory  of  past  mercies,  vv.  1-4.  Some  favors  are  so  great  as  to  call  for  everlasting 
songs. 

2.  Every  mercy  bestowed  may  be  abused,  and  so  be  followed  by  sore  calamities,  vv. 
1-4.  Marvellous  it  is  that  Noah,  who  had  just  escaped  the  perils  of  the  deluge,  and 
Lot,  who  had  just  escaped  from  the  storm  of  fire  and  brimstone,  should  so  soon  both 
fall  into  drunkenness. 

3.  The  whole  argument  of  the  first  part  of  this  Psalm  goes  on  the  supposition  that 
God  is  unchangeably  gracious,  and  that  if  he  once  showed  mercy,  he  is  ready  in  like 
circumstances  to  do  so  again. 

4.  How  precious  is  forgiveness,  and  how  refreshing  it  is  to  meet  the  doctrine  in  so 
many  places  of  Scripture,  v.  2.  Calvin:  "Deliverance  from  punishment  depends  upon 
the  remission  of  sin."     Pardon  is  the  first  of  an  infinite  series  of  blessings. 

5.  When  God  pardons,  he  pardons  all  our  offences,  v.  2;  Rom.  viii.  1.  When  the 
Lord  covers  our  sin,  he  covers  it  all,  and  forever,  Jer.  xxxi.  34.  * 


804  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxv. 

6.  If  inspired  men,  wlio  are  under  the  control  of  the  loving,  gentle  Spirit  of  God, 
have  such  strong  conceptions  of  the  displeasure  of  God,  how  terrible  it  must  be,  v.  3. 
It  is  iirrath;  it  is  the  fierceness  of  anger. 

7.  One  of  the  best  fruits  of  past  mercies  is  an  inclination  to  seek  new  mercies  at  the 
hand  of  the  same  kind  Father,  who  has  hitherto  blessed  us,  vv.  1-4.  Dickson: 
"Neither  old  sins  nor  late,  neither  old  judgments  nor  present  lying  under  wrath,  must 
keep  God's  people  from  running  unto  him  by  prayer." 

8.  God  only  and  God  alone  can  save;  and  the  sooner  we  learn  that  truth,  the  better 
for  us,  V.  4. 

9.  The  doctrine  of  conversion  is  no  novelty,  v.  4.  Then  are  temporal  blessings 
sweetest  when  they  succeed  pardon  of  sin,  and  are  poured  upon  a  converted  soul. 
Henry:  "All  those,  whom  God  will  save,  he  will  sooner  or  later  turn.  If  no  conver- 
sion, no  salvation." 

10.  If  we  had  a  due  sense  of  the  evil  of  sin,  and  of  the  obstinacy  with  which  it 
holds  its  power  over  us,  we  should  not  so  soon  grow  weary  under  divine  rebukes,  and 
faint  under  divine  corrections,  v.  5.  "  God's  anger  will  not  endure  forever  against  any, 
but  the  impenitent  and  unbelieving." 

11.  If  a  little  wrath  makes  men  cry  out  as  in  v.  5,  how  intolerable  will  hell  be!  Jer. 
xii.  5;  Matt.  x.  28. 

12.  Truly  sin. kills.  Men  are  dead  in  trespasses  and  in  sins,  dead  in  law,  dead  in 
their  affections,  dead  in  a  loss  of  comfortable  communion  with  God.  Probably  the 
greatest  practical  heresy  of  each  age  is  a  low  idea  of  our  undone  condition  under  the 
guilt  and  dominion  of  sin.  While  this  prevails  we  shall  be  slow  to  cry  for  reviv- 
ing or  quickening,  v.  6.  What  sinners  and  churches  need  is  quickening  by  the  Holy 
Ghost. 

13.  If  anything  on  earth  gives  joy,  it  is  the  reviving  of  religion  in  the  hearts  of  God's 
people,  V.  6 ;  Acts  ii.  46,  47 ;  viii.  8. 

14.  It  is  not  only  truth,  but  truth  that  can  hardly  be  too  deeply  felt,  that  salvation 
is  wholly  of  God's  mercy,  v.  7.  None  are  heirs  of  salvation,  but  the  vessels  of  mercy. 
Grace  made  all  the  promises  and  grace  will  fulfil  them.  Grace  provided  a  Saviour, 
and  grace  unites  us  to  him.  While  life  lasts  we  shall  not  be  done  asking  for  mercy. 
While  eternity  lasts,  we  shall  not  be  done  praising  mercy. 

15.  To  the  church  of  all  ages  it  is  an  unspeakable  blessing  that  the  prophets  heard 
what  God  the  Lord  spoke,  v.  8.  Nothing  more  effectually  destroys  all  '  comfort  of  the 
Scriptures,'  than  unbelief  respecting  their  inspiration.  If  holy  men  did  not  speak  as 
they  were  moved  by  the  Holy  Ghost,  then  we  have  not  God's  word,  and  our  hope  is 
vain.     It  is  a  great  mercy  to  us  that  the  evidences  of  inspiration  ai"e  abundant. 

16.  If  we  would  more  closely  imitate  the  prophets  in  humility  and  docility,  we 
should  get  a  better  understanding  of  G^d's  mind  and  Avill,  v.  8.  Especially  should 
we  carefully  practise  and  submit  to  all  we  do  know.  Then  should  we  soon  know 
more,  John  vii.  17. 

17.  Not  to  sinners  determined  to  live  in  sin,  but  to  his  people,  his  saints,  does  the 
whole  word  of  God  speak  j^coce. 

18.  And  how  many  words  of  peace  God  has  spoken !  Nothing  can  be  thought  of 
by  a  poor  distressed  believer,  by  an  humble  penitent,  but  that  God  has  already  said 
it,  or  something  better. 

19.  No  conversion,  no  richness  of  religious  experience,  no  height  of  discoveries  in 
the  things  of  God  can  ever  render  it  safe  for  us  to  parley  witii  sin,  to  dally  with 
temptation,  to  lead  a  careless  life,  or  to  cease  our  vigilance,  v.  8. 

20.  There  is  no  folly  like  sin,  v.  8.     It  is  madness,  it  is  mischievous  madness,  it  is  tlu^ 


I'SALM  LX5XY.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  805 

wickedness  of  folly.     "  It  is  egregious  folly  to  turn  to  sin,  after  we  have  seemed  to  turn 
from  it." 

21.  Let  not  God's  people  be  governed  by  appearances,  but  by  the  promises.  The 
dark  cloud  has  a  silver  lining.  Salvation  is  near,  v.  9.  Amesius:  "Although  we 
may  not  at  once  possess  the  desired  joy,  yet  let  us  persevere  in  prayers,  and  paticntlv 
and  calmly  expect  the  issue  from  God." 

22.  If  glory  dwells  in  the  land  when  God  works  salvation  in  and  for  his  people,  v. 
9 ;  what  shame  and  confusion  dwell  there  when  God  gives  up  the  land  to  sin  and  sin- 
ners! Calvin:  "When  cruelty  rages  with  impunity,  when  truth  is  extinguished,  when 
righteousness  is  oppressed  and  trampled  under  foot,  and  when  all  things  are  embroiled 
in  confusion,  were  it  not  better  that  the  world  should  be  brought  to  an  end,  than  that 
such  a  state  of  things  should  continue?"  But  we  are  fools;  God  only  is  wise,  Ps.  xii. 
8  ;  Pr.  xxviii.  15  ;  xxix.  2,  12. 

23.  If  we  are  God's  people,  we  shall  never  be  done,  and  never  wish  to  be  done 
admiring  the  glories  and  the  harmonies  of  the  scheme  of  salvation  by  Jesus  Christ, 
V.  11.  Bates  :  "  It  is  the  chiefest  of  all  God's  works,  that  contains  the  glorious  won- 
ders of  his  mercy  and  power,  wherein  he  renders  himself  most  worthy  of  our  supreme 
veneration  and  affection.  Our  most  raised  thoughts  are  beneath  its  dignity.  Though 
the  light  of  the  gospel  hath  clearly  revealed  so  much  of  it  as  is  requisite  to  be  known 
in  our  earthly  state,  yet  the  sublimer  parts  are  still  secret,  and  reserved  for  a  full  dis- 
covery, by  the  brightness  of  our  Saviour's  appearance."  How  God  can  be  just  and 
yet  justify  the  ungodly,  how  he  can  condemn  sin  and  yet  let  the  sinner  go  free,  how 
he  can  declare  and  manifest  his  awful  righteousness,  and  yet  be  righteous  in  bestowing 
life  on  the  guilty,  how  he  can  magnify  the  law  and  make  it  honorable,  while  yet  its 
penalty  is  not  borne  by  transgressors  but  by  their  voluntary  substitute,  are  but  a  few 
of  the  hard  problems,  which  find  solution  in  the  cross  of  Christ.  For  near  a  half 
century  I  have  been  hearing  and  reading  good  discourses  from  time  to  time  on  this 
theme,  yet  it  is  as  fresh  and  delightful  as  ever.  Oh  that  I  may  see  into  it  better  before 
I  die,  and  infinitely  better  after  I  die. 

24.  There  is  no  end,  there  shall  never  be  an  end  to  the  variety  and  duration  of  the 
good  that  God  shall  give  to  his  people,  v.  12.  Inspiration  confesses  both  the  impossi- 
bility and  the  unlawfulness  of  describing  in  the  language  of  mortals  the  glory  of  the 
upper  world,  1  Cor.  ii.  9 ;  2  Cor.  xii.  4. 

25.  It  has  sometimes  been  objected  that  the  Christian  doctrine  of  a  Millenium  can- 
not be  true,  for  the  earth  could  not  subsist  the  teeming  millions  that  would  naturally 
be  found  upon  it,  if  wars  and  vices  should  cease  to  waste  its  population.  But  omit- 
ting other  and  pertinent  answers  that  have  been  given,  we  find  one  here  that  covers 
the  whole  ground,  the  earth  shall  yield  her  increase,  v.  12.  Now  and  then  the  season 
is  unusually  propitious,  and  we  have  a  specimen  of  what  God  can  do  when  he  chooses. 
He  can  without  any  miracle  make  it  many  times  more  fruitful  than  it  has  ever  been. 

26.  The  knowledge  of  God  shall  yet  cover  the  earth  as  the  waters  cover  the  sea, 
for  the  mouth  of  the  Lord  has  spoken  it,  v.  12. 

27.  As  the  whole  scheme  of  salvation  is  by  righteousness  in  all  God  has  done,  and 
by  a  glorious  righteousness  secured  to  believers,  so  the  preaching  of  this  doctrine  is 
honorable  to  God  and  safe  to  man.  It  establishes  God's  people  in  the  right  ways  of 
the  Lord,  v.  13. 

28.  Oh  that  the  gospel  of  Jesus  Christ,  making  known  the  glorious  way  of  salvation 
by  grace,  may  soon  be  preached  in  all  lands. 


806  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalk  lxxxvi. 


Psalm  lxxxvi. 

A  Prayer  of  David. 

1  Bow  down  thine  ear,  O  Lord,  hear  me :  for  I  am  poor  and  needy. 

2  Preserve  my  soul ;  for  I  am  holy :  O  thou  my  God,  save  thy  servant  that  trusteth  in  thee. 

3  Be  merciful  unto  me,  O  Lord :  for  I  cry  unto  thee  daily. 

4  Rejoice  the  soul  of  thy  servant :  for  unto  thee,  O  Lord,  do  I  lift  up  my  soul. 

5  For  thou,  Lord,  art  good,  and  ready  to  forgive ;  and  plenteous  in  mercy  unto  all  them  that 
call  upon  thee. 

6  Give  ear,  O  Lord,  unto  my  prayer ;  and  attend  to  the  voice  of  my  supplications. 

7  In  the  day  of  my  trouble  I  will  call  upon  thee :  for  thou  wilt  answer  me. 

8  Among  the  gods  there  is  none  like  unto  thee,  O  Lord ;  neither  are  there  any  works  like  unto 
thy  works. 

9  All  nations  whom  thou  hast  made  shall  come  and  worship  before  thee,  O  Lord ;  and  sliall 
glorify  thy  name. 

10  For  thou  art  great,  and  doest  Avondrous  things  :  thou  art  God  alone. 

11  Teach  me  thy  way,  O  Lord ;  I  will  walk  in  thy  truth:  unite  my  heart  to  fear  thy  name. 

12  I  will  praise  thee,  O  Lord  my  God,  with  all  my  heart:  and  I  will  glorify  thy  name  for 
evermore. 

13  For  great  is  thy  mercy  toward  me:  and  thou  hast  delivered  my  soul  from  the  lowest  hell. 

14  O  God,  the  proud  are  risen  against  me,  and  the  assemblies  of  violent  men  have  sought  after 
my  soul ;  and  have  not  set  thee  before  them. 

15  But  thou,  O  Lord,  art  a  God  full  of  compassion,  and  gracious,  longsuflering,  and  plenteous 
in  mercy  and  truth. 

16  O  turn  unto  me,  and  have  mercy  upon  me ;  give  thy  strength  unto  thy  servant,  and  save  the 
son  of  thine  handmaid. 

17  Shew  me  a  token  for  good;  tliat  they  which  hate  me  may  see  it,  and  be  ashamed:  because 
thou,  Lord,  hast  holpen  me,  and  comforted  me. 

ON  the  title  see  on  Psalms  iii.  xvii.  Doubtless  David  wrote  this  Psalm.  This 
opinion  is  supported  by  the  ancient  versions,  many  Jewish  writers,  Luther,  Cal- 
vin, Piscator,  Fabritiug,  Amesius,  Venema,  Bellarmine,  Gill,  Pool,  Dodd,  Henry, 
Scott,  Morison,  Edwards,  Home,  Hengstenberg  and  Alexander.  It  is  not  agreed 
whether  it  was  written  during  the  time  when  David  was  persecuted  by  Saul,  or  dur- 
ing Absalom's  rebellion.  Alexander :  "  The  whole  Psalm  is  called  a  j)rayer,  because 
entirely  made  up,  either  of  direct  petitions,  or  of  arguments  intended  to  enforce 
them."  Its  scope  is  patent  on  its  very  face.  Clarke  :  "  It  is  a  very  suitable  prayer 
for  a  person  laboring  under  affliction  from  persecution  or  calumny."  Scott  dates  it 
B.  C.  1021 ;  Clarke  thinks  it  was  probably  made  during  the  captivity.  In  it  we  have 
these  names  of  the  Almighty,  El  God,  Elokim  God,  Jehovah  Lord  and  Adonai  Lord, 
ou  which  see  on  Ps.  v.  4  ;  iii,  2  ;  i.  2 ;  ii.  4.  Anderson  thinks,  as  the  Jews  would  not 
pronounce  Jehovah,  that  perhaps  Adonai,  the  substituted  word  in  reading,  may  be  a 
change  of  the  Hebrew  text ;  and  he  claims  the  support  of  many  manuscripts.  But 
why  should  the  change  be  made  here  nine  times  and  not  frequently  in  other  Psalms 
where  Adonai  occurs?  Adonai  is  unquestionably  one  of  the  inspired  names  of  God. 
1.  Bow  down  thine  ear,  0  Lord,  hear  me.  In  Hebrew  the  first  three  words  are 
just  tlie  same  as  those  used  by  Hezekiah  in  his  distress  respecting  Sennacherib.  This 
has  probably  given  rise  to  a  tradition  among  some  of  the  Jews  that  Hezekiah  used 
this  entire  prayer  on  that  occasion.  But  of  this  there  is  no  evidence.  Hezekiah's 
prayer  is  given  at  length  in  2  Kings  xix.  15-19.  The  form  of  expression  is  of  fre- 
quent occurrence  in  devotional  composition,  Ps.  xvii.  6  ;  xxxi.  2  ;  xlv.  10  Hear,  so 
as  to  answer.  For  I  am  poor  and  needy.  Poor,  hxnnhle,  lowli/,  afflicted;  set  on  Ps. 
ix.  12.     Needy,  aho  rendered  ^joor ;  see  on  Ps.  ix.  18.     In  speaking  thus  of  hiaiself. 


p?ALM  Lxxxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  807 

tlie  Psalmist  gives  tlie  reason  for  urging  his  prayer,  q.  d.,  '  It  is  well  known,  wherever 
thou  art  known,  tliat  thou  hearest  such ;  therefore  I  am  bold  to  call  on  thy  name.' 

2.  Preserve  my  soul.  Preserve;  in  Ps.  xvii.  8  and  ohGn,keep.  It  sometimes  has  the 
military  idea  of  guard,  defend,  protect.  See  on  Ps.  xvi.  1.  Soul,  either  his  life  that 
was  threatened  or  his  immortal  soul  which  was  tempted.  For  I  am  holy.  Holy,  in 
Ps.  Ixxxv.  8,and  often,  in  the  plural  saints;  godly,  merciful.  Some  have  objected  to 
David's  pleading  his  oAvn  good  character ;  but  if  he  did  not  go  beyond  the  truth,  and 
the  occasion  called  for  it,  there  was  nothing  wrong  in  his  so  doing.  Job,  David, 
Peter,  John  and  Paul  all  did  it.  Job  xxvii.  5 ;  Ps.  cxvi.  16 ;  John  xxi.  15-17  ;  Rev.  i. 
10 ;  1  Cor.  ix.  1.  Nor  is  it  presumptuous  to  ask  God  to  show  mercy  to  us  for  we 
show  it  to  others  ;  or  to  forgive  us  for  we  forgive  others,  Matt.  v.  7  ;  vi.  14,  15.  But 
David  does  not  superciliously  rely  on  himself,  but  wholly  on  the  grace  of  God :  0 
thou  my  God,  save  thy  servant  that  trusteth  in  thee.  Any  pretence  of  piety,  that  with- 
draws confidence  from  God,  or  that  leads  us  to  set  our  hope  in  any  created  arm,  is 
idle  and  dangerous. 

3.  Be  merciful  unto  me,  0  Lord.  Be  merciful;  in  Job  xix.  21,  have  pity;  in  Ps. 
li.  1,  have  mercy.     In  v.  15,  the  cognate  adjective  is  rendered  gracious;  in  Ps.  Ixxxiv. 

11,  the  cognate  noun  is  rendered  grace.  For  I  cry  unto  thee  daily.  Even  believing 
prayer  has  in  it  no  merit ;  but  because  God  has  graciously  promised  to  answer  it  when 
fervent  and  persevering,  we  may  confidently  plead  his  promise.  But  we  must  cry 
and  that  daily.  The  verb  is  in  the  future  will  cry,  signifying  a  purpose  to  call  till  God 
ansAvers.     Daily,  literally  all  the  day,  i.  e.,  always. 

4.  Rejoice  the  soul  of  thy  servant.  Rejoice,  make  glad,  cheer.  It  is  evident  that  the 
Psalmist  was  much  distressed  and  saw  that  no  help  was  left  for  him  except  in  God. 
For  unto  thee  do  I  lift  up  my  soul.  Lift  uji,  yield,  bring,  fetch,  q.  d.,  I  commit  my  soul 
and  my  whole  case  to  thee  in  love  and  confidence,  knowing  that  thou  wilt  do  right : 

5.  For  thou.  Lord,  art  good.  Good,  the  word  almost  uniformly  so  rendered.  Ayid, 
ready  to  forgive ;  Calvin,  Piscator,  Fabritius,  Venema,  propitious ;  Tremellius  and 
Junius,  Amesius,  Edwards,  Jebb,  Hengstenberg  and  Alexander,  forgiving ;  church  of 
England,  gracious ;  Bythner,  a  pardoner.  Arid  ple^iteoiis  in  mercy  unto  all  them  that 
call  upon  thee.  Plenteous,  great,  abundant.  We  have  the  same  ^j/wase  in  v.  15.  Call, 
cry ;  see  on  Ps.  iii.  4  ;  iv.  1.  To  call  upon  God  points  out  in  general  vital  religion,  or 
in  particular  sincere  prayer.  In  each  of  the  first  five  verses  of  this  Psalm  w'e  have 
the  word  for,  equivalent  to  because.  In  no  ease  has  it  reference  to  human  merits ;  in 
the  last  verse  it  points  to  the  true  source  of  all  blessings,  God's  infinite  grace  and 
kindness. 

6.  Give  ear,  0  Lord,  unto  my  prrayer.     Give  ear,  as  in  Ps.  v.  1 ;  xvii.  1 ;  xxxix. 

12.  Prayer,  as  in  the  title.  A^id  attend  unto  the  voice  of  my  supjylications.  Attend, 
in  Ps.  X.  2,  rendered  hearken,  but  in  Ps.  xviii.  1 ;  Iv.  2 ;  Ixi.  1,  attend.  Supplications, 
earnest  entreaties  for  mercy.    The  petition  is  that  God  would  take  up  and  issue  his  case. 

7.  In  the  day  of  my  trouble  I  will  call  upon  thee :  for  thou  xvilt  answer  me.  The 
verse  is  closely  parallel  to  Ps.  1.  15.  Trouble  and  call  are  indeed  the  same  words  in 
the  two  places.  The  meaning  is,  I  am  calling  now  and  will  continue  to  call  during 
my  day  of  trouble ;  for  I  shall  get  my  requests  as  I  know  by  expei'ience,  as  well  as 
from  thy  word  and  thy  excellent  nature. 

8.  Among  the  gods  there  is  none  like  unto  thee,  0  Lord.  All  false  gods  are  either 
dead  things,  or  dead  men,  or  lost  angels;  but  Jehovah  is  the  living  God.  Their  attri- 
butes are  either  hateful  or  feeble;  his  are  glorious  and  infinite.  They  can  make 
nothing ;  Jehovah  has  made  all  things.  They  can  neither  see,  nor  hear,  nor  help,  nor 
save ;  but  our  God  doeth  all  things  after  the  counsel  of  his  own  will.  Not  one  of 
them  is  fit  to  oe  a  lord ;  but  the  living  God  rules  and  reigns  supreme  in  heaven  and 


808  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  lxxxvi. 

earth.  The  false  gods  are  subjects  of  contempt  to  inspired  men,  Ps.  cxv.  4-7 ;  Isa. 
xliv.  9-20;  1  Cor.  viii.  4.  But  all  holy  creatures  in  all  worlds  love,  fear,  obey  and 
adore  Jehovah.  Instead  of  gods  some  read  angels,  and  it  is  true  that  the  original 
word  EloJiiin  sometimes  designates  angels.  But  the  context  shows  that  he  is  speaking 
of  false  gods.  Calvin :  "  If  it  is  objected  that  there  is  no  comparison  between  God 
and  the  silly  inventions  of  men,  the  answer  is  obvious,  That  the  language  is  employed 
in  accommodation  to  the  ignorance  of  the  generality  of  men."  Neither  are  there  any 
works  like  unto  thy  ivorks.  Several  ancient  versions  and  modern  translations  read : 
And  there  is  nothing  like  thy  ivorks.  The  object  is  to  declare  that  Jehovah  is  God 
alone,  and  alone  fit  to  be  worshipped.  This  is  maintained  by  asserting  that  the  false  eods 
have  never  done  anything  admirable,  as  Jehovah  has  done,  and  by  asserting  that  the 
very  worshippers  of  false  gods  were  made  by  the  true  God  : 

9.  All  nations  tohom  thou  hast  made  shall  come  and  worship  before  thee,  0  Lord ; 
and  shall  glorify  thy  name.  There  are  two  senses  in  which  God  made  all  nations.  He 
made  all  the  people  composing  all  nations,  Mai.  ii.  10 ;  Num.  xvi.  22 ;  Isa.  xl.  28. 
Then  he  is  the  father  of  nations,  as  political  bodies,  Gen.  xvii.  6 ;  Deut.  xxxii.  8 ;  Ps. 
xxii.  28  ;  Jer.  x.  7.  He  sets  up  whom  he  will,  and  whom  he  will  he  puts  down.  As 
he  made,  so  can  he  save  or  destroy  as  seems  good  to  him.  All  nations,  (all  the  hea- 
then, all  the  Gentiles)  shall  yet  ivorship  and  glorify  Jehovah.  There  is  doubtless  a 
reference  to  the  latter  day  glory,  when  earth  shall  enjoy  the  reign  of  universal  peace, 
and  truth,  and  love,  and  righteousness,  when  God's  name  shall  be  one,  and  his  praise 
one.  Compare  Ps.  xxii.  31 ;  cii.  18 ;  Isa.  xliii.  7 ;  and  especially  Rom.  xv.  9 ; 
Rev.  XV.  4. 

10.  For  thou  art  great.  There  is  nothing  little,  nothing  finite,  nothing  measurable, 
nothing  comprehensible  in  God.  The  knowledge  of  him  is  high  as  heaven  and  deep 
as  hell.  He  is  infinite,  eternal,  unchangeable,  almighty.  And  doest  wondrous  things; 
Syriac  :  Producest  miracles;  Arabic:  Art  a  worker  of  miracles;  Clarke:  "Thou  art  a 
Worker  of  miracles.  This  thou  hast  done  in  numerous  instances,  and  thereby  showed 
thy  infinite  power  and  wisdom."  The  powerlessness  of  the  false  gods  has  been  shown 
in  all  ages.  Thou  art  God  alone.  His  existence  precludes  the  possibility  of  the  exis- 
tence of  another.  There  is  none  with  him,  none  beside  him.  Alexander:  "The /or, 
at  the  beginning  of  the  verse,  implies  that  these  proofs  of  divinity  must  sooner  or 
later  have  their  full  effect." 

11.  Teach  me  thy  way,  0  Lord.  Much  is  implied  in  this  prayer.  1.  I  am  igno- 
rant ;  I  know  nothing  as  I  ought  to  know  it ;  I  am  a  fool ;  I  cannot  by  searching  find 
out  the  way  of  life.  2.  No  creature  can  effectually  teach  me.  The  vail  is  over  my 
heart.  I  am  blind,  and  no  man,  no  angel  can  open  my  eyes,  or  give  me  vision.  3. 
God,  who  made  me,  can  teach  me;  I  am  not  beyond  his  reach,  I  am  not  beyond  his  skill ; 
I  am  not  out  of  the  pale  of  his  mercy;  foolish  as  I  am  he  can  make  me  wise  unto 
salvation.  4.  God  alone  and  God  only  can  do  this.  5.  I  commit  my  whole  case  to 
him.  I  look  to  none  other.  I  hope  in  none  else.  6.  This  is  a  vital  point  in  my  case 
and  in  my  judgment.  I  am  in  great  earnest  in  the  matter.  Jehovah's  way  is  life, 
peace,  joy  and  glory.  7.  Thus  guided  by  the  Lord,  the  course  of  my  life  will  be  neither 
doubtful  nor  erroneous.  /  xvill  tmlk  in  thy  truth.  Then  my  life  shall  be  conformed, 
not  only  to  truth  in  general,  but  to  thy  truth  in  particular.  I  will  be  warned  by  thy 
threatenings ;  I  will  embrace  thy  promises ;  I  will  believe  thy  doctrines ;  I  will  con- 
form to  thy  pi-ecepts ;  I  will  walk  as  thou  wilt  have  me.  But  I  cannot  do  this  of  myself; 
I  therefore  humbly  pray:  Unite  my  heart  to  fear  thy  name.  Law:  "Make  my  heart 
one  that  it  may  fear  thy  name."  My  heart  is  apt  to  be  divided ;  my  thoughts  and  affec- 
tions wander ;  I  am  too  often  double-minded  and  of  course  unstable  in  all  my  ways ; 
and  it  never  will  be  better  with  me  till  thou  undertake  mv  case.     Clarke :  "  Join  all 


PSALM  Lxxxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  80^1 

the  purposes,  resolutions,  and  aft'ections  of  my  heart  together,  to  fear  and  glorify  thy 
name."  Having  thus  earnestly  sought  help  from  God,  he  felt  confident  that  he  should 
be  heard,  and  so  lie  humbly  declares  his  purpose  and  his  hope: 

12.  I iviU praise  thee,  0  Lord,  my  God,  %mth  all  my  heart;  and  I  will  glorify  thy 
name  for  evermore.  Patrick  :  "  I  am  bound  to  praise  thee,  both  as  the  supreme  Lord 
of  all,  and  as  my  bountiful  benefactor,  with  all  the  powers  of  my  soul :  and  accord- 
ingly, I  do  now  most  thankfully  acknowledge  thee ;  and  will  never  cease  to  honor 
thee,  and  to  do  thee  service,  as  long  as  I  have  any  being." 

13.  For  great  is  thy  mercy  toward  me.  Mercy,  as  in  v.  5  ;  in  Ps.  li.  1,  lovingkindness ; 
it  occurs  again  in  v.  15.  Great,  as  in  v.  10.  God's  mercy  is  as  unsearchable  as  his 
self-existence,  or  his  eternity.  The  for  of  this  verse  may  point  to  the  theme  of  the 
praise  and  glory  promised  in  v.  12,  or  to  the  gracious  cause,  which  would  surely  en- 
able him  to  do  as  there  he  engaged.  One  very  great  mercy  he  had  received :  And 
thou  hast  delivered  my  soxd  from  the  lowest  hell.  Compare  Deut.  xxxii.  22.  Hell,  see 
on  Ps.  vi.  5 ;  ix.  17.  That  in  this  place  more  is  meant  than  that  God  had  rescued 
his  life  from  the  perils  of  natural  death  seems  pretty  clear:  1.  The  word  certainly 
in  some  cases  signifies  what  is  now  popularly  understood  by  the  word  hell.  2.  A  very 
deep  grave  is  not  objectionable;  but  the  lowest  hell  is  an  awful  thought.  3.  Every 
sinner  deserves  God's  wrath ;  but  for  his  violation  of  the  sixth  and  seventh  command- 
ments David  deserved  dreadful  punishments — the  nethermost  hell.  4.  While  it  is 
an  act  of  mercy  to  spare  the  life  of  a  sinner,  it  is  a  much  greater  act  of  mercy  to 
save  him  from  eternal  death  and  give  him  everlasting  life :  q.  d..  Thou  hast  done 
great  things  for  me ;  thou  hast  even  saved  my  soul  from  hell.  I  am  therefore  en- 
couraged to  come  to  thee  and  ask  for  new  mercy. 

14.  0  God,  the  proud  are  risen  against  me,  and  the  assemblies  of  violent  men  have 
sought  after  my  soul.  Proud,  commonly  so  rendered.  It  includes  the  idea  of  pre- 
sumption. Violent ;  in  Ps.  liv.  3,  oppressors ;  frequently  terrible.  Assemblies,  multi- 
tudes, congregations ;  see  on  Ps.  i.  5.  Some  think  it  expresses  organized  combination. 
The  enemies  were  deadly.  They  sought  his  utter  ruin.  In  all  this  they  were  with- 
out any  proper  regard  for  God.  And  have  not  set  thee  before  them,  i.  e.,  they  have 
not  been  governed  by  pious  motives ;  they  have  not  been  moved  by  thy  feax',  nor  by 
a  regard  to  thy  glory.     We  have  a  like  phrase  in  Ps.  xvi.  8. 

15.  But  thou,  0  Lord,  art  a  God  full  of  compassion,  and  gracious,  longsuffering,  and 
plenteous  in  mercy  and  truth.  Full  of  compassion,  see  on  Ps.  Ixxviii.  38.  Gracious,  see  on 
V.  3.  Longsuffering,  a  phrase  often  so  rendered,  also  slow  of  anger.  It  has  not  before  oc- 
curred, but  is  found  in  Ps.  ciii.  8  ;  cxlv.  8.  Plenteous  in  mercy,  as  in  v.  5.  Truth,  as 
in  v.  11.  God  is  sincere,  faithful ;  see  Ex.  xxxiv.  6,  7.  The  nature  of  God  must  deter- 
mine the  character  of  the  worship  we  offer  him.  It  is  as  if  he  had  said :  Thou 
hast  revealed  thyself  to  be  such  a  God.  Now  my  case  is  such  as  to  afford  a  fit  oc- 
casion for  the  exercise  of  thy  glorious  attributes. 

16.  0  turn  unto  me,  and  have  mercy  upon  me.  Turn,  i.  e..  Let  not  the  kindly  as- 
pects of  thy  providence  be  longer  averted  from  me.  Have  mercy,  i.  e.,  I  deserve  not 
these  favors ;  I  ask  them  of  thy  mere  grace.  Give  thy  strength  unto  thy  servant. 
Strength,  as  in  Ps.  viii.  1 ;  Ixxxiv.  5.  The  strength  sought  would  efiect  deliverance 
and  impart  courage.  In  Ecc.  viii.  1,  the  same  word  is  rendered  boldness.  Servant,  as 
in  vv.  2,  4 ;  see  on  title  of  Ps.  xviii.  and  on  Ps.  xix.  11.  David  would  not  deny  his 
relationship  as  a  servant  to  God.  How  could  he?  And  save  the  son  of  thine  hand- 
maid. Jesse  was  a  good  man,  and  honorable  mention  is  made  of  him  in  both  Testa- 
ments ;  but  his  wife  was  also  one  of  the  excellent  of  the  earth.  Compare  Ps.  cxvi. 
16;  q.  d.,   I  was  born  thy  servant;  my  mother  was  thy  handmaid ;  it  is  mine  to 

102 


810  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxvi. 

obey:  and  of  course  it  is  thine,  Lord,  to  defend  and  protect;  surely  thou  wilt  n'.t 
periTtit  thy  poor  servant  to  be  trodden  down  and  destroyed. 

17.  Shew  me  a  token  for  good.  Sheiv,  Ave  might  read,  Do,  make,  execute,  perform. 
Token,  mark,  sign ;  see  on  Ps.  Ixv.  8.  He  prays,  Do  something  by  which  I  may 
know  that  thou  wilt  do  me  good,  and  not  evil.  That  they  which  hate  me  may  see  it, 
and  he  ashamed,  and  so  desist  from  their  wicked  course,  and  be  brought  to  true  re- 
pentance ;  for  a  proper  shame  essentially  belongs  to  saving  repentance,  Ezra  ix.  6  ; 
Ezek.  xvi.  63.  Because  thou,  Lokd,  hast  holpen  me,  and  comforted  me.  The  sense  of 
this  clause  would  be  given  by  the  second  future  thus,  Because  thou.  Lord,  shalt  have 
holpen  me,  and  comforted  me.  Hengstenberg :  "  The  preterites  are  to  be  explained  bv 
the  strength  of  the  faith  which  anticipates  the  future."  This  last  clause  is  rather 
against  the  idea  that  the  shame  spoken  of  in  this  verse  is  that  of  godly  sorrow.  It 
seems  rather  to  be  that  of  chagrin  and  disappointment  at  the  deliverance  wrought 
for  a  good  man.     If  so,  the  verse  is  a  prediction. 

Doctrinal  and  Practical  Kemarks. 

1.  How  blessed  is  the  thought  that  in  condescension  no  less  than  in  majesty  God 
is  infinite.  He  humbleth  himself  to  behold  the  things  that  are  in  heaven.  But 
earth  is  far,  far  below  heaven.  When  we  find  him  bowing  his  ear  so  low  as  to  hear 
the  whisperings  and  breathings  of  a  pious  soul  in  this  world,  we  should  adore  him 
for  his  condescending  greatness,  v.  1.     Compare  Isa.  Ivii.  15,  16 ;  Job  xv.  15,  16. 

2.  The  best  of  princes,  the  greatest  of  kings  have  as  much  need  of  prayer  as 
others ;  and  they  must  pray  just  as  other  ^oor  and  needy  sinners  do,  v.  1. 

3.  There  is  no  strait,  necessity  or  extremity,  in  which  we  ought  not  to  betake  our- 
selves to  God,  V.  1.  Whatever  afiects  our  well  being  is  proper  matter  to  be  brought 
reverently  before  God. 

4.  With  the  real  child  of  God  prayer  is  not  a  mere  form,  vv.  1,  6.  He  begs  for  an 
answer  again  and  again.     Compai'e  Dan.  ix.  17-19. 

5.  Our  poverty  and  misery  furnish  a  fit  occasion  for  the  display  of  God's  rich  mercy, 
V.  1.  It  is  his  wont  to  seek  such  occasions.  Home:  "All  prayer  is  founded  on  a 
sense  of  our  own  wants,  and  God's  ability  to  supply  them." 

6.  Let  nothing,  however  sad  or  dark,  hinder  us  from  crying  mightily  to  God,  v.  1. 
Calvin :  "  That  despair  may  not  overwhelm  our  mmds  under  our  greatest  afflictions, 
let  us  support  ourselves  from  the  consideration  that  the  Holy  Spirit  has  dictated  this 
prayer  for  the  poor  and  afflicted." 

7.  If  either  our  lives  or  our  souls  are  preserved  and  saved,  it  must  manifestly  be  by 
the  Lord,  v.  2.  The  dangers  that  threaten  them  are  so  many  and  so  mighty  that  all 
created  agencies  would  utterly  fail  to  secure  to  us  protection  and  salvation. 

8.  Conscious  sincerity  in  God's  service,  conscious  innocency  in  any  matter  wherein 
we  are  wrongfully  charged,  and  conscious  uprightness  of  soul  in  time  of  calamity  may 
not  only  solace  ourselves,  but  fitly  be  mentioned  before  God  in  prayer,  v.  2.  These 
things  do  not  merit  the  divine  regard.  But  they  evince  the  reality  of  our  conversion 
and  adoption.  Calvin  :  "  If  those  whom  we  have  never  injured  unrighteously  assail 
us,  we  have  ground  for  double  confidence  before  God." 

9.  But  what  shall  they  do  who  are  conscious  of  ill  desert  both  from  God  and  man  ? 
Let  them  plead  for  grace,  let  them  cry  for  mercy,  v.  3.  There  is  forgiveness  with  the 
Lord.     Jesus  died  for  the  chief  of  sinners. 

10.  Trust  in  God  belongs  to  true  religion,  vv.  2,  4.  It  is  based  on  a  knowledge  ol 
God,  on  approval  of  his  character,  and  confidence  in  his  perfections. 

11.  Although  we  may  be  free  from  all  criminality  in  a  given  matter,  which  has  been 
made  the  occasion  of  trouble  to  us,  yet  in  our  past  lives  there  has  been  so  much  that 


i-SALM  Lxxxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  811 

was  hateful  to  God,  that  it  is  always  safe  and  right  that  we  should  rest  the  whole 
weight  of  our  plea  on  mercy  alone,  v.  3.  And  as  God  has  made  Jesus  Christ  the 
depository  of  all  the  fulness  of  his  grace  and  compassion,  our  prayers  should  all  be 
oftered  in  the  name  of  Jesus,  John  xiv.  6,  13,  14. 

12.  Earnest,  importunate  prayer  will  bo  heard,  vv.  3-7.  For  a  while  God  may 
seem  to  disregard  our  cries.  But  in  his  own  good  time  he  will  show  himself  gra- 
cious. But  let  us  never  forget  that  noise  is  not  earnestness.  Amesius:  "That  prayer 
wliich  brings  consolation  principally  consists  in  an  elevation  of  the  heart,  not  of  the 
voice,"  V.  4. 

]  3.  When  all  goes  wrong  outwardly  and  inwardly,  when  foes  beset  and  fears  betide, 
we  must  be  sad,  we  cannot  rejoice  till  God  appears,  v.  4.     He  is  our  light. 

14.  All  our  hope  and  all  our  confidence  must  ultimately  rest  on  the  known  nature 
of  God  revealed  in  holy  Scripture,  vv.  5,  15. 

15.  Every  man  has  his  troubles,  v.  7.  The  king  on  his  throne  is  no  exception.  The 
sources  and  kinds  of  our  afflictions  are  as  diversified  as  the  countenances  of  men. 

16.  A  great  difference  between  saints  and  sinners  in  prayer  is  that  sinners  who  pray 
at  all,  pray  only  when  they  are  in  trouble,  whereas  saints  cry  daily  unto  God,  vv.  3-7. 
Compare  Job  xxvii.  10. 

17.  The  reason  why  God  never  wrought  a  miracle  to  convince  an  atheist  of  the 
divine  existence,  is  that  the  works  of  creation  and  providence  are  as  wondrous  as  any 
miracle,  v.  8.     If  men  will  not  believe  the  former,  neither  would  they  the  latter. 

18.  As  God's  right  to  claim  the  homage  of  all  things  is  in  his  holy  word  rested  in 
part  on  his  having  created  them,  v.  9 ;  and  as  Jesus  Christ  is  often  in  Scripture  de- 
clared to  be  the  Maker  of  all  things,  John  i.  3,  10;  Col.  i.  16;  Heb.  i.  2,  10;  our 
worship  is  no  less  due  to  the  Son  than  to  the  Father.  By  parity  of  reasoning  we 
should  honor  the  Spirit,  as  we  honor  the  Father  and  the  Son ;  for  he  garnished  the 
heavens;  compare  Gen,  i.  2;  Job  xxvi.  13;  Ecc.  xi..5. 

19.  There  is  hope  for  the  heathen ;  not  in  the  innocence  of  their  lives,  not  in  the 
harmlessness  of  their  views  and  practices,  not  in  their  sincerity  or  morality ;  but  in 
the  promise  of  God  that  they  shall  yet  worship  him  and  glorify  his  name,  v.  9. 

20.  While  Christians  earnestly  pray  for  the  conversion  and  salvation  of  the  heathen, 
they  ought  most  tenderly  to  compassionate  their  condition.  The  ancestors  of  every 
man  now  on  earth  were  once  sunk  in  horrible  idolatry.  Israelites  are  no  exception. 
Josh.  xxiv.  2.  Most  persons  who  speak  the  English  language  can  readily  trace  their 
origin  back  to  some  race  that  worshipped  false  gods  with  rites  as  cruel  as  any  now 
known  on  earth.     Surely  the  spirit  of  missions  is  the  spirit  of  the  gospel. 

21.  But  whether  for  the  heathen  or  for  ourselves,  whether  in  temporal  or  spiritual 
affairs  our  distress  prevails,  our  hope  is  in  God  alone,  v.  10. 

22.  Without  divine  guidance  and  divine  teaching  Ave  shall  never  know  anything 
nf^r  do  anything  aright,  v.  11.  We  cannot  therefore  be  too  urgent  in  our  prayers  for 
special  grace  and  special  enlightening  at  all  times. 

23.  A  good  resolution  is  a  good  thing,  v.  11.  Yet  it  is  better  to  say,  I  will  not,  and 
then  repent  and  do  right,  than  say,  I  will,  and  then  forget  and  break  our  word,  Matt. 
xxi.  28,  31. 

24.  But  if  we  are  to  perfect  holiness  in  the  fear  of  God,  we  must  be  renewed  by 
divine  grace,  which  alone  can  write  our  hearts  to  this  woi'k,  v.  11. 

25.  God  may  take  the  will  for  the  deed,  where  the  deed  was  impossible,  but  he  will 
never  take  the  deed  for  the  will.  He  demands,  and  he  has  a  right  to  the  whole  heart, 
vv.  12,  13. 

26.  In  this  life  God's  people  are  no  little  saddened  that  their  praise  is  in  such  jar- 
ring notes,  and  that  all  their  attempts  to  glorify  him  are  so  imperfect.     Let  such  be 


812  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxvii. 

not  overmuch  cast  down.  Tliey  will  have  a  whole  eternity  in  which  to  show  forth  the 
honors  of  their  God  and  Saviour,  and  they  shall  do  it  with  such  intense  love  as  will 
fill  them  with  joy  and  ecstasy,  v.  12.  Home :  "  The  church  is  never  in  so  afilicted  a 
state,  but  she  hath  still  reason  to  intermingle  hallelujahs  with  her  hosannas." 

27.  When  our  hopes  are  built  solely  on  the  promised  mercy  of  God,  it  is  not  possi- 
ble for  our  expectations  to  be  too  large,  vv.  13,  15,  16.  His  compassions  are  infinite. 
He  will  do  exceeding  abundantly  above  all  we  ask  or  think.  Dickson :  "  The  more 
violent,  cruel,  profane  and  ungodly  our  persecutors  are,  the  more  hope  is  there  of 
God's  pity  toward  us." 

28.  Salvation,  including  the  pardon  of  sin,  the  acceptance  of  the  sinner,  the  sancti- 
fication  of  the  soul,  delivery  from  an  awful  hell  and  rising  to  a  glorious  heaven,  is 
truly  great,  and  should  ever  so  be  spoken  of  by  us,  v.  13.     Compare  Heb.  ii.  3. 

29.  It  is  nothing  new  for  good  men  to  have  violent  and  insolent  foes,  v.  14.  Christ, 
all  the  prophets,  all  the  apostles  and  all  the  reformers  had  bitter  opposers. 

30.  Let  us  delight  ourselves  in  the  Lord  our  God,  dwelling  much  on  his  glorious 
perfections,  and  extolling  his  grace  and  mercy,  vv.  5,  15.  We  should  never  forget 
that  he  "  is  as  firm  to  his  purpose  in  abundantly  performing  whatever  he  has  promised, 
as  he  is  distinguished  for  promising  liberally." 

31.  We  may  fitly  plead  our  covenant  relation  with  God  through  the  vows  and 
prayers  of  our  pious  ancestors,  v.  16.  Henry :  "  The  children  of  godly  parents,  who  were 
betimes  dedicated  to  the  Lord,  may  plead  it  with  him ;  if  they  come  under  the  disci- 
pline of  his  family,  they  are  entitled  to  the  privileges  of  it." 

32.  Luther :  "  God  never  finally  forsakes  his  people:  for  here,  in  the  church  below, 
he  often  delivers  the  godly,  who  fear  him,  out  of  the  greatest  perils ;  yea,  out  of  the 
very  jaws  of  death ;  and  plainly  proves  that  he  is  ever  present  and  near  his  own  :  for 
their  deliverances  plainly  show  the  hand  of  God,  and  that  is  such  a  token  or  sign  as 
David  prays  for,"  v.  17. 

33.  We  have  excellent  models  of  prayer  in  Scripture,  and  especially  in  the  Psalms ; 
and  we  deprive  ourselves  of  much  pleasure  and  profit  by  not  using  them  freely  and 
familiarly. 


Psalm  lxxxvii. 

A  Psalm  or  Song  for  the  Sons  of  Korah. 

1  His  foundation  is  in  the  holy  mountains. 

2  The  Lord  loveth  the  gates  of  Zion  more  than  all  the  dwellings  of  Jacob. 

3  Glorious  things  are  spoken  of  thee,  O  city  of  God.     Selah. 

4  I  will  make  mention  oi'  Rahab  and  Babylon  to  them  that  know  me:  behold  Philistia,  and 
Tyre,  with  Etliiopia;  tliis  man  was  born  there. 

5  And  of  Zion  it  sliall  K  said,  This  and  that  man  was  born  in  her:  and  the  Highest  himself 
shall  establish  her. 

6  The  Lord  shall  count,  when  he  writeth  up  the  people,  that  this  man  was  born  there.     Selali. 

7  As  well  the  singers  as  the  players  on  instruments  shaU  be  there:  all  my  springs  are  in  thee. 

ON  the  title  see  on  titles  of  Psalms  iii.  xxx.  xlii.  Ixxxiv.  Scott  dates  this  Psalm 
B.  C.  1045;  Clarke,  about  B.  C.  536.  Some  think  it  was  written  by  David. 
This  is  the  more  probable  opinion.  Others  ascribe  it  to  one  of  the  sons  of  Korah, 
whose  name  is  not  given.     Others  think  we  have  no  clue  whatever  to  the  authorshin. 


PSALM  Lxxxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  813 

Among  those  who  give  it  a  historic  occasion  the  diversity  of  view  is  great.  Some 
assign  it  to  the  fixing  of  the  site  of  the  temple;  some,  to  the  laying  of  the  foundation, 
and  others,  to  the  completion  of  the  first  temple;  some,  to  the  delivery  of  Jerusalem 
from  the  Assyrians ;  some,  to  the  laying  of  the  foundation,  and  others,  to  the  comple- 
tion of  the  second  temple;  some,  to  the  birth,  and  others,  to  the  coronation  of  some 
prince ;  yet  others  refer  it  directly  to  Messias.  These  views  are  presented  by  very 
respectable  writers,  though  commonly  expressed  with  diffidence.  None  of  them  are 
supported  by  strong  reasonings.  Edwards:  "Both  the  occasion  and  author  of  the 
Psalm  are  uncertain."  Some  make  it  prophetic.  Luther:  "This  is  a  prophecy 
concerning  the  kingdom  of  Christ  and  the  church,  in  times  to  come."  This  is  as 
probable  as  that  the  Psalm  had  reference  to  a  past  or  passing  event.  Many  com- 
mentators acknowledge  that  this  ode  contains  many  things  not  easily  explained. 
Hare  and  some  others  regard  it  as  a  fragment  of  a  more  extended  composition.  Its 
apparently  abrupt  beginning  cannot  justify  such  a  view.  Like  reasoning  would 
make  many  Psalms  fragments.  The  general  design  of  the  ode  is  stated  in  different 
terms  by  many.  Morison:  "We  may,  with  propriety,  regard  it  as  an  ode  written 
with  a  view  to  celebrate  the  foundation  of  the  sacred  city,  and  to  set  forth  the 
preeminent  honor  and  prosperity  which  should  distinguish  its  blessed  inhabitants;" 
Tholuck:  "A  glorious  Psalm.  Its  theme  is  the  great  hope  of  the  conversion  of  the 
world  to  the  sanctuary  of  Zion;"  Calvin:  "What  we  are  taught  in  this  Psalm  may 
be  summed  up  in  this,  that  the  church  of  God  far  excels  the  kingdoms  and  politics 
of  the  world,  inasmuch  as  she  is  watched  over  and  protected  by  him  in  all  her 
interests,  and  placed  under  his  government."  The  Syriac  says  this  Psalm  is  concern- 
ing the  redemption  of  Jerusalem.  We  have  here  Jehovah  Lord,  Elohim  God  and  Gel- 
yohn  Highest,  on  which  see  on  Ps.  i.  2;  iii.  2;  vii.  17.    On  Selah  see  Introduction,  §  15. 

1.  His  foundation  is  in  the  holy  mountains.  His  foundation  is  explained  by 
Alexander  as  equivalent  to  "that  which  he  has  founded,  meaning  his  sanctuary  and 
his  theocratical  kingdom."  Foundation,  several  read  foundations,  buildings,  habita- 
tions. Some  think  it  expresses  the  permanence  of  the  temple  in  contrast  with  the 
moveable  tabernacle.  The  cognate  verb  signifies  to  ordain,  appoint,  constitute.  If 
we  here  understand  by  it  ordinances  or  constitutions,  we  have  a  good  sense.  God's 
ordinances  are  in  his  church.  Or,  if  we  take  it  for  the  temple,  then  we  may  say  that 
by  God's  ordering,  its  foundations  are  fixed  on  the  holy  mountains,  by  which  we  may 
understand  either,  1,  the  range  of  mountains  of  which  Zion  was  one,  and  to  all 
of  which  it  might  be  regarded  as  imparting  a  sacred  character ;  or  2,  Mount  Zion, 
on  which  David  built  his  own  house  and  rested  the  ark,  I'.nd  Mount  Moriah,  on 
which  Solomon  built  the  temple.  These  two  were  separated  by  a  valley  not  more 
than  two  or  three  hundred  feet  deep.  Zion  is  often  used  so  as  to  embrace  both  these 
mountains.  It  seems  to  be  so  used  in  v.  2.  Holy  mountains,  literally  moxmtains 
of  holiness ;  see  on  Ps.  iii.  4. 

2.  The  Lord  loveth  the  gates  of  Zion  more  than  all  the  dwellings  of  Jacob.  Alex- 
ander: "The  gates  of  a  walled  city  give  access  to  it,  and  power  over  it,  and  are 
therefore  naturally  put  for  the  whole."  The  spirit  and  bearing  of  the  verse  are  the 
same  as  those  of  Ps.  Ixxvii.  60;  Ixvii.  68.  God,  of  his  own  mere  good  pleasure, 
chose  Jerusalem  as  the  city  of  the  great  King.  He  chose  it  because  so  it  seemed 
good  in  his  sight.  Having  made  it  the  centre  of  the  theocracy,  and  the  seat  of  glorious 
solemnities,  which  himself  had  ordained,  and  which  refreshed  and  edified  his  people, 
he  took  pleasure  in  it.  This  love  to  the  holy  city  had  in  view  also  the  coming 
of  Messias  and  the  founding  of  a  gospel  church.  These  things  having  come  to  pass, 
and  the  mass  of  the  chosen  nation  having  rejected  Messias,  Jerusalem  is  to  Jehovah 
no  more  than  Petra,  Gaza,  Damascus  or  Samaria,  John  iv.  21.     But  the  church. 


814  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  lxxxvii. 

consisting  of  true  believers,  and  often  spoken  of  as  Zion,  is  still  dear  to  the  heart 
of  God. 

3.  Glorious  things  are  spoheii  of  thee,  0  city  of  God.  God  himself  has  inspired  holy 
men  to  speak  glorious  things  of  thee.  Good  men  in  Israel  and  in  surrounding  nations 
sound  their  praises.  Even  the  heathen,  who  hate  thee,  sometimes  admit  thy  glories. 
Thy  fame  extends  to  the  ends  of  the  earth.  Matt.  xii.  42 ;  Luke  xi.  31.  But  some 
read,  Glorious  things  are  spoken  in  thee.  This  gives  a  good  sense.  It  is  the  render- 
ing of  the  Syriac.  It  is  preferred  by  Clarke.  It  is  regarded  as  admissible  by  Heug- 
stenberg.  It  is  argued  for  by  Alexander ;  "  first,  because  it  is  the  strict  sense  and 
therefore  not  to  be  rejected  without  reason  ;  then,  because  it  really  includes  the  other, 
but  is  not  included  in  it ;  lastly,  because  it  suggests  the  additional  idea  of  the  holy 
city,  as  the  scene,  no  less  than  the  theme,  of  the  pro^ohetic  visions."  Glorious  things; 
glorious  histories,  glorious  predictions,  glorious  songs,  glorious  doctrines,  glorious 
laws,  glorious  ordinances  of  worship,  glorious  promises  and  privileges  were  rehearsed 
and  freely  spoken  of  in  Jerusalem  of  old,  as  they  also  are  in  the  true  church,  the 
mother  of  us  all.  Compare  Ps.  xlviii.  2,  3  ;  1.  2  ;  Isa.  ii.  2 ;  Ix.  1-22 ;  Jer.  iii.  17  ; 
Heb.  xii.  22 ;  Rev.  xxi.  xxii. 

4.  I  will  malce  mention  of  Rahah  and  Babylon  to  them  that  know  me :  behold  Philis- 
tia,  and  Tyre,  with  Ethiojna.  It  will  not  do  to  make  either  the  prophet,  or  the  city 
of  God  the  speaker  here,  but  only  Jehovah.  He  says :  "  I  will  make  mention,  I  will 
announce,  I  will  cause  to  be  known."  Rahab,  a  word  found  also  in  Ps.  Ixxxix.  10 ; 
Isa.  li.  9.  It  no  doubt  designates  Egypt,  at  some  time  before  the  loss  of  her  national 
greatness.  Rahab  sometimes  means  pride ;  sometimes,  strength  ;  sometimes,  violence. 
In  either  way  it  is  a  fit  title  for  Egypt.  Sometimes  Rahab  means  a  sea-monster,  to 
which  Egypt  bore  a  resemblance,  Ps.  Ixviii.  30,  31 ;  Ixxiv.  13,  14.  For  more  than 
one  reason  the  name  may  be  applied  to  Egypt.  Babylon  was  another  great  and 
mighty  empire  on  the  opposite  side  of  Jerusalem  going  up  from  Egypt,  and  was  long 
the  rival  and  often  the  foe  of  Egypt.  Respecting  Philistia  and  Tyre  see  on  Ps.  xlv. 
12  ;  Ix.  8  ;  Ixxxiii.  7.  Respecting  Ethiopia,  see  on  Ps.  Ixviii.  31.  Hammond  has  a 
note  to  pi'ove  that  by  Cush,  which  we  here  render  Ethiojna,  is  to  be  understood  Ara^- 
bia.  The  note  is  learned,  and  it  is  now  admitted  that  Cush  at  least  sometimes  includes 
more  than  the  country  south  of  Egypt  called  Ethiopia.  Indeed  Rosenmiiller  asserts 
tliat  by  this  name  the  Hebrews  sometimes  designated  all  southern  countries  and  their 
inhabitants.  In  this  place  we  may  give  it  a  Avide  sense.  The  phrase  theyn  that  know 
me,  is  equivalent  to  them  that  love  and  obey  me,  them  that  possess  and  practise  the  true 
religion.  This  man  xvas  born  there.  Was  born,  found  also  in  vv.  5,  6.  It  is  well  ren- 
dered. What  does  it  mean?  Several  views  are  taken.  1.  To  be  born  in  any  of  the 
countries  named  in  this  verse  is  no  honor,  no  privilege  compared  with  being  born  in 
Jerusalem.  These  places  are  as  nothing  compared  with  the  holy  city.  Their  inhabi- 
tants are  abjects  compared  with  the  citizens  of  Zion.  2.  Others  obtain  pretty  much 
the  same  idea  by  making  this  emphatic,  omitting  maji  and  supplying /e^/oit';  q.  d..  The 
best  that  can  be  said  of  any  of  these  countries  is  that  now  and  then  a  fellow  claiming 
some  importance  has  been  born  there,  but  any  such  man  is  as  nothing  compared  with 
the  truly  great  men,  prophets,  judges  and  kings  of  Jerusalem.  Such  would  cite  Gen. 
xix.  9  ;  1  Sam.  xxi.  15  ;  1  Kings  xxii.  27  ;  Matt.  xii.  24 ;  xxvi.  61,  and  several  other 
places  in  proof  that  this  is  often  used  disparagingly.  3.  Others  think  that  the  clause 
contains  a  promise  of  the  enlargement  of  Zion  by  the  birth  of  Israelites  in  their  dis- 
persion through  the  countries  named  in  this  verse,  taken  as  representatives  of  distant 
nations  generally.  See  Acts  ii,  5-11.  4.  Others  regard  this  clause  as  containing  a 
promise  of  accessions  to  the  church  by  the  conversion  of  many  heathen  nations,  of 
which  five  are  here  named  as  samples  of  the  rest.     Such  regard  tvas  bom  as  teaqhing 


PSALM  Lxxxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  815 

the  doctrine  of  the  new  birth,  so  much  insisted  on  in  the  New  Testament,  and  maice 
the  passage  parallel  to  such  texts  as  Ps.  Ixviii.  32  ;  Isa.  xix.  19-22 ;  xliv.  5.  Mori- 
fon  :  "  The  glory  of  the  true  Zion  over  all  the  earth  seems  here  distinctly  to  be  pic- 
tured. The  accession  of  the  most  hostile  tribes  to  her  glorious  standard  is  here  pre- 
dicted." Home :  "  The  accession  of  the  nations  to  the  church  is  generally  supposed 
to  be  here  predicted."  Tholuck  :  "  All  the  nations  here  specified  .  .  .  became  engrafted 
at  the  time  when  love  and  missionaiy  zeal  were  glowing  in  the  Christian  church,  and 
they  all  regarded  Zion  as  their  spiritual  mother."  If  there  is  any  better  interpreta- 
tion than  this  last,  there  is  no  objection  to  its  being  set  forth. 

5.  And  of  Zion  it  shall  be  said,  This  and  that  man  was  born  in  her.  The  literal 
rendering  would  be  A  man  and  a  man.  It  is  a  Hebraism.  Hammond  thinks  it  is 
equivalent  to  the  English  phrase  man  after  man,  and  means  many  men.  Calvin  • 
"  The  number  of  such  men  among  the  Jews  shall  be  great."  The  converts  in  Zion 
shall  be  many.  So  say  many  Scriptures,  Isa.  Ixvi.  8  ;  Acts  ii.  41 ;  iv.  4 ;  xxi.  20.  In 
the  last  verse  cited  for  thousands  we  should  read  ten  thousands.  The  original  is 
myriads.  Horsley  applies  the  words  to  Christ :  "  Every  one  shall  confess  to  the  honor 
of  the  Israelites,  that  the  Saviour  was  a  native  Jew."  But  our  Saviour  was  born  in 
Bethlehem.  Jerusalem  crucified  him.  And  the  Highest  himself  shall  establish  her. 
Alexander :  "  The  pronoun  is  emphatic ;"  Heugstenberg :  "  He,  he  himself,  and  no 
others,  not  a  weak  human  being ;"  Tholuck :  "  It  will  be  seen  that  it  is  the  Lord  who 
builds  her  so  gloriously,"  Matt.  xvi.  19  ;  Eph.  ii.  19-22. 

6.  The  Lord  shall  count,  when  he  writeth  iq)  the  people,  that  this  man  tvas  born  there. 
On  the  use  of  a  book  or  roll  see  on  Ps.  Ixix.  28.  The  Chaldee  here  speaks  of  "  a 
book  in  which  are  written  the  computations  of  all  peoples."  Speaking  after  the  man- 
ner of  men,  the  Lord  keeps  '  a  register  of  the  people,'  Ezek.  xiii.  9.  Count,  number, 
declare,  tell,  announce  as  a  scribe.  What  would  he  declare?  That  this  man  was  born 
in  Zion.  What  man?  Every  regenerated  man.  Clarke:  "This  has  a  spiritual 
meaning.  When  God  takes  an  account  of  all  professing  Christians,  he  will  set  apart 
those  for  inhabitants  of  the  New  Jerusalem,  who  were  born  in  Zion,  who  were  born 
again,  received  a  new  nature  and  were  fitted  for  heaven."  Scott:  "The  Lord  will 
number  up,  at  the  last  day,  all  the  true  children  of  the  church ;  show  the  eminence 
and  excellence  of  their  characters ;  and  contrast  them  as  '  one  in  Christ  Jesus,'  with 
all  that  which  the  world  has  admired  and  celebrated  in  ungodly  men."  Calvin  :  "  He 
will  write  them  as  belonging  to  Zion,  rather  than  to  Babylon  or  any  other  cities ;  for 
to  be  one  of  the  common  people  among  the  citizens  of  Zion  will  be  a  greater  distinc- 
tion than  to  be  invested  with  the  highest  rank  anywhere  else." 

7.  As  well  the  singers  as  the  j)layers  on  instruments  shall  be  there:  all  my  springs  axe  in 
thee.  Bishops' Bible:  The  singers  and  trumpeters  shall  rehearse:  all  my  refreshings 
shall  be  in  thee;  Cresswell:  Singers  also,  and  players  upon  the  pipe,  shall  chant,  'All 
my  Avells  are  in  thee;'  Walford:  They  sing  with  musical  instruments, 'All  my  springs 
are  in  thee;'  Symmachus  and  A.quila:  And  they  shall  sing  as  in  leading  up  a  dance, 
'All  my  fountains  are  in  thee;'  Jebb:  And  the  singei'S,  as  well  as  the  minstrels  shall 
say,  '  All  my  springs  are  in  thee ;'  Clarke :  The  people  shall  sing,  as  in  leading  up  a 
choir,  All  my  fountains,  the  springs  of  my  hapjnness,  are  in  thee.  Many  make  the 
last  clause  the  substance  of  the  song  used  on  the  joyful  occasion.  Singers,  uniformly 
so  rendered.  Players  on  instruments,  the  Hebrew  is  a  participle  of  a  verb,  which  sig- 
nifies to  perforate,  to  bore  through.  So  it  is  inferred  that  it  designates  performers  on 
wind  instruments.  Some  render  it  pipers;  and  some  dancers,  because  the  dancers 
often  went  witli  the  singers.  There  is  an  omission  of  the  verb,  and  our  English  sup- 
plies shall  be  there;  others,  shall  say,  shall  sin.g,  or  shall  rehearse.  This  is  perhaps 
better  than  the  common  version.     Sjn-ings,  elsewhere  fountains,  wells,  Ps.  Ixxiv.  15; 


816  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxvii. 

Ixxxiv.  6;  Isa.  xii.  3;  xli.  18.  Cresswell  thinks  it  is  equivalent  to  'sources  of  refresh- 
ment, of  hope  and  of  salvation.'  Calvin:  "I  am  rather  inclined  to  adopt,  as  most 
suitable  to  the  subject  in  hand,  the  opinion  that  looking  is  the  proper  translation,  the 
root  of  the  Avord  signifying  an  eye.  It  is  as  if  the  Psalmist  had  said,  I  will  always  be 
earnestly  looking,  as  it  were,  with  fixed  eyes  upon  thee."  There  are  yet  other  inter- 
pretations, but  they  hardly  claim  attention.  Perhaps  xvelh  of  salvation,  meaning 
fountains  of  joy  and  refreshment,  would  best  give  the  sense.  In  thee  may  be  referred 
either  to  God  or  to  Zion ;  for  God  is  in  Zion. 

Doctrinal  and  Practical  Eemarks. 

1.  God  ought  to  be  publicly  worshipped.  He  is  thereby  honored.  We  should  cele- 
brate his  works.  Redemption  is  his  chief  work.  As  such  w-orship  is  honorable,  so  it 
is  pleasing  to  God.     He  has  laid  his  foundation  in  the  holy  mountains,  v.  1. 

2.  As  Zion  and  Moriah  could  not  be  moved  by  any  power  but  that  which  created 
them,  so  the  church  is  safe  in  the  hands  of  him,  who  founded  her,  v.  1.  The  safety  of 
the  church  is  not  in  her  numbers,  but  in  her  Head,  not  in  her  ministers,  but  in  her 
Mediator. 

3.  God's  worship  and  presence  dignify  any  place,  thing  or  person  pertaining  to  his 
service.  Moriah  and  Zion  were  no  more  than  thousands  of  other  peaks  or  hills,  till 
they  became  associated  with  his  worship.  Then  they  were  the  mountains  of  his  holi- 
ness, V.  1.  To  the  end  of  the  world  they  will  be  mentioned  with  respect  by  the  best 
men  of  each  succeeding  generation. 

4.  '  The  cause  of  the  origin,  existence  and  perpetuity  of  the  church  is  found  only 
in  the  gracious,  special,  eternal  and  unchangeable  love  of  God,'  v.  2.  No  firmer 
ground  of  support  or  joy  can  be  desired. 

5.  If  we  are  truly  pious,  we  will  love  all  that  God  loves;  and  so  we  will  love  his 
church,  v.  2.  Compare  Ps.  cxxxvii.  5,  6.  She  is  our  mother.  She  is  the  spouse  of 
Christ.  She  is  the  Lamb's  wife.  She  is  all  glorious  within.  The  glories  of  earthly 
kingdoms  fade  away  before  the  glories  of  Zion,  as  the  light  of  the  stars  is  no  longer 
visible  when  the  sun  rises.  Even  Balaam  cried:  "How  goodly  are  thy  tents,  O  Jacob, 
and  thy  tabernacles,  O  Israel."  Those,  that  love,  trust,  fear  and  obey  God,  are  his 
church;  and  he  loves  them  more  than  all  othei-s  besides.  The  glorious  things  spoken 
in  Zion  raise  her  above  all  comparison  with  human  institutions.  The  future  of  the 
church  on  earth  is  much  more  glorious  than  the  past,  and  her  state  beyond  the  judg- 
ment will  far  excel  her  glory  in  the  millenium. 

6.  There  is  hope  for  the  heathen.  Many  heathen  countries  are  named  in  prophecy, 
as  here  v.  4.  Other  prophecies  name  other  countries.  To  China,  under  the  name  of 
Sinim,  a  blessing  is  promised,  Isa.  xlix.  12.  Then  isles  of  the  sea,  distant  lands,  Tar- 
shish  and  the  uttermost  parts  of  the  earth  are  general  terms  denoting  all  parts  of  the 
world  however  remote  from  Judea.  The  prophecies  respecting  the  enlargement  of  the 
Gentile  church  are  very  full,  Isa.  liv.  1-11;  Ix.  1-22.  Believers  hail  with  joy  the 
spread  of  the  Gospel  anywhere.  Acts  xi.  18. 

7.  The  doctrine  of  regeneration  is  no  novelty.  It  has  been  a  ground  of  hope  to  the 
church  ever  since  there  was  a  penitent  sinner  on  earth.  It  is  taught  in  all  the  Scrip- 
tures, vv.  4-6.  Compare  Ps.  li.  10;  Jer.  xxxi.  33;  Ezek.  xi.  19,  20.  If  regeneration 
is  impossible,  salvation  is  impossible. 

8.  The  church  shall  stand.  Nothing  can  subvert  her.  God  gives  her  stability,  v. 
5.  Compare  Isa.  xiv.  32.  Her  unshaken  firmness  is  secured  1,  'by  the  irreversible 
decree  of  God  in  her  behalf;  2,  by  her  glorious  union  with  Christ;  3,  by  the  doctrine 
relating  to  herself.  It  was  revealed  by  God ;  it  holds  forth  Christ ;  by  the  Holy  Spirit 
Christ  and  his  people  are  made  one.' 


PSALM  Lxxxvin.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  81T 

9.  It  is  a  blessed  truth  tliat  God  is  known  by  his  people,  v.  4,  and  that  his  people 
are  known  by  the  Lord,  v.  6.  Christ  unites  these  two  things  in  the  same  verse:  "I  am 
the  good  shepherd,  and  know  my  sheep,  and  am  known  of  mine,"  John  x.  14.  Dick 
son :  "  All  the  elect,  all  the  regenerate  are  taken  notice  of  by  God  no  less  particularly 
than  if  their  names  were  all  written  up  in  a  book,  one  by  one,"  Isa.  iv.  3;  2  Tim. 
ii.  19. 

10.  Though  nights  of  weeping  are  appointed  to  the  church  on  earth,  yet  the  days 
of  her  mourning  shall  soon  be  ended,  and  there  shall  be  heard  only  the  voice  of  joy, 
thanksgiving  and  melody ;  for  the  singers  and  players  on  instruments  shall  he  there,  v. 
7.  0  the  thundering  hallelujahs  of  the  upper  sanctuary !  Even  on  earth  the  songs 
of  Zion  are  incomparable ;  but  in  heaven  they  will  be  far  higher,  purer  and  more 
enrapturing. 

11.  If  we  would  be  truly  blessed  we  must  join  ourselves  to  the  Lord.  This  is  to  be 
done  by  faith  in  Jesus  Christ.  Our  engrafting  into  Christ  makes  us  living  members 
of  his  church,  in  and  through  which  he  pours  so  many  blessings  on  the  world.  So 
that  under  God,  through  Christ,  by  the  Spirit,  our  springs  are  in  the  church,  Rom.  xi. 
17.  Scott:  "All  the  springs  of  life  and  consolation  are  in  the  church  alone:  and 
those  who  draw  not  from  these  wells  of  salvation,  will  most  certainly  be  forever  put 
off  with  broken  cisterns  which  can  hold  no  water,"  Nicolson :  "  The  highest  privi- 
lege is  that  in  God's  church  He  opens  ihe,  fountains  of  living  water ; — in  his  ordinances 
God  dispenses  every  blessing :  every  sincere  and  upright  soul  rejoices  in  opportunities 
to  wait  on  God  in  his  ordinances.  Such  an  one  can  sing.  All  my  springs  are  in  thee. 
All  other  fountains  are  muddy ;  this  alone  is  as  clear  as  crystal," 

12.  Surely  such  views  as  this  Psalm  presents  ought  to  expel  the  despondency  and 
enliven  the  hopes  of  God's  people.  Seeing  what  great  things  God  has  done  and  what 
great  things  he  has  engaged  to  do  for  his  church,  embracing  all  who  love  him,  it  is 
unbelief  to  cry  out,  We  are  ruined ;  our  enemies  will  swallow  us  up. 


Psalm  lxxxviii. 

A  song  or  Psalm  for  the  sons  of  Korah,  to  the  chief  Musician  upon  Mahalath  Leannoth,  Maschil  of 

Heman  the  Ezrahite. 

1  O  Lord  God  of  my  salvation,  I  have  cried  day  and  night  before  thee : 

2  Let  my  prayer  come  before  thee :  incline  thine  ear  unto  my  cry ; 

3  For  my  soul  is  full  of  troubles :  and  my  life  draweth  nigh  unto  the  grave. 

4  I  am  counted  with  them  that  go  down  into  the  pit :  I  am  as  a  man  that  hath  no  strength : 

5  Free  among  the  dead,  like  the  slain  that  lie  in  the  grave,  whom  thou  rememberest  no  more : 
and  tliey  are  cut  off  from  thy  hand. 

G  Thou  hast  laid  me  in  the  lowest  pit,  in  darkness,  in  the  deeps. 

7  Thy  wratli  lieth  hard  upon  me,  and  thou  liast  afflicted  me  with  all  thy  waves.     Selah. 

8  Thou  hast  put  away  mine  acquaintance  far  from  me ;  thou  hast  made  me  an  abomination  unto 
them:  lam  shut  up,  and  I  cannot  come  forth. 

9  Mine  eye  mourneth  by  reason  of  affliction :  Lord,  I  have  called  daily  upon  thee,  I  have 
stretched  out  my  hands  unto  thee. 

10  Wilt  thou  shew  wonders  to  the  dead?  shall  the  dead  arise  and  praise  thee?    Selah. 

11  Shall  thy  lovingkindness  be  declared  in  the  grave?  or  thy  faithfulness  in  destruction? 

12  Shall  thy  wonders  be  known  in  the  dark?  and  thy  righteousness  in  the  land  of  forgetfulnes3  ? 

13  But  unto  thee  have  I  cried,  O  Lord  ;  and  in  the  morning  shall  my  prayer  prevent  thee. 

14  Lord,  why  easiest  thou  ofl'  my  soul  ?  ivhy  hidest  thou  thy  face  from  me  ? 

10.3 


818  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  Lxxxvm. 

lb  i  am  afflicted  and  ready  to  die  from  my  youth  up :  while  I  suffer  thy  terrors  I  am  distracted. 

16  Thy  fierce  wrath  goeth  over  me  ;  thy  terrors  have  cut  me  off.     , 

17  They  came  round  about  me  daily  like  Avater ;  they  compassed  me  about  together. 

18  Lover  and  friend  hast  thou  put  far  from  me,  and  mine  acquaintance  into  darkness. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  xxxii.  xlii.  liii.  Ixxxiv.  Ixxxv.  Ixxxvii. 
Leannoth  has  not  before  occurred  in  any  title.  It  is  the  plural  of  a  word  once 
rendered  hemlock  ;  seven  times,  wormwood.  Gesenius  :  "  It  was  apparently  regarded 
as  a  noxious  or  poisonous  plant,  and  hence  called  the  accursed."  Calvin  thus  renders 
the  words  Mahalatli  Leannoth,  J/oscAi^,UponMahalath,  to  make  humble,  instructive; 
Aniesius,Tremelliusand  Junius,  To  be  sung  to  a  wind  instrument,  an  instruction ;  Venema, 
Upon  Mahalath  responsive  teaching ;  Piscator,  Concerning  an  afflicting  sickness;  An  in- 
structive ode ;  Steel,  An  instructive  Psalm  on  sickness,  through  affliction.  Many  virtually 
concur  with  Steel.  Some  regard  Leannoth  as  a  musical  tei'm,  showing  that  the  Psalm  is 
to  be  sung  responsively ;  some  refer  it  to  the  instrument  or  tune ;  others,  to  the  subject 
matter  of  the  ode.  It  is  but  candid  to  say  that  this  point  cannot  be  settled,  although 
it  is  not  impossible  that  it  specially  regards  the  bitterness  of  soul  expressed  in  the 
Psalm,  or  the  hitter  grief  in  which  it  was  written.  The  title  is  generally  supposed  to 
ascribe  the  Psalm  to  Heman  the  Ezrahite.  See  Introduction,  §  4.  Amyrald  is  confi- 
dent that  the  author  is  unknown.  Those,  who  insist  on  this  Psalm  havings  a  historic 
occasion,  are  much  divided  in  view.  Kimchi  thinks  ifewas  written  during  the  cap- 
tivity in  the  name  of  the  Jewish  people,  and  in  the  language  of  a  poor  slave.  Kenni- 
cott  regards  it  as  the  prayer  of  a  man  in  the  last  stage  of  leprosy,  and  excluded 
from  society.  Patrick  supposes  the  author  to  have  been  cast  into  a  dark  prison,  or  to 
have  been  otherwise  miserably  treated,  and  here  to  bewail  his  private  calamity. 
Tholuck :  "  The  occasion  is  not  known."  It  is  very  probable  that  the  particular  afflic- 
tion is  purposely  concealed  from  us,  as  in  the  case  of  Paul's  thorn  in  the  flesh,  that 
the  language  of  the  composition  may  be  appropriated  by  many.  Henry  thinks  it  prob- 
able that  the  author  "  could  see  no  comfort  for  himself,  an  instructor  and  comforter 
of  others,  and  yet  himself  putting  comfort  away  from  him."  Pool  thinks  it  was 
written  "  upon  a  particular  occasion,  to  Avit,  Heman's  deep  distress  and  dejection  of 
mind  almost  to  despair."  Stier :  "  It  is  the  most  mournful  of  all  the  plaintive 
Psalms."  0  Jjord  God  of  my  salvation,  are  the  only  cheering  words  in  the  whole 
composition.  Tholuck  calls  it,  "A  song  of  deep  corai^laint."  Calvin:  "It  contains 
very  grievous  lamentations,  poured  forth  by  its  inspired  penman  when  under  very 
severe  affliction,  and  almost  at  the  point  of  despair."  Horsley  regai'ds  it  as  prophetic, 
and  calls  it  "  the  lamentation  of  Messiah."  And  we  must  admit,  with  several  learned 
men,  that  many  verses  do  peculiarly  suit  the  "  man  of  sorrows."  Luther :  "  This  is  a 
prayer,  as  in  the  person  of  Christ  and  of  all  the  saints."  The  church  of  England 
has  appointed  this  as  one  of  the  Psalms  for  Good  Friday.  There  is  nothing  to  sup- 
port the  opinion  that  this  is  one  of  the  penitential  Psalms.  Scott  dates  it  B.  C.  1020  ; 
Clarke  affixes  no  date.  We  have  here  Jehovah  Lord  and  Elohim  God,  on  which  see 
on  Ps.  i.  2 ;  iii.  2.     On  Selah  see  Introduction  §  15. 

1.  0  Lord  God  of  my  salvation,  J  have  cried  day  and  night  before  thee.  God  of  my 
■salvation,  see  on  Ps.  xviii.  46.  Cried,  as  in  Ps.  Ixxvii.  1.  Day  and  night,  continually, 
as  in  Ps.  i.  2.  Calvin:  "The  words  before  thee  are  not  superfluous.  It  is  comnaon 
for  all  men  to  complain  when  they  are  under  the  pressure  of  grief;  but  they  are  far 
from  pouring  out  their  groanings  before  God."  Some  fill  the  ears  of  their  friends 
with  the  sad  tale;  others  fill  the  air  Avith  their  loud  laments;  yet  others  spend  their 
time  in  murmuring  against  God. 

2.  Let  my  prayer  come  before  thee.  The  verb  is  in  the  future,  but  perhaps  fitly 
rendered  in  the  imperative  here,  as  in  Ps.  xxxvi.  11;  Ixxix.  11;  cii.  1.     Prayer, 


PSALM  Lxxxvni.]  STUDTER   IN   TIIIC   BOOK   OF  PSALMS.  819 

uniformly  rendered.  Before  thee,  before  thy  ftice,  into  thy  presence.  Incline  thine 
ear  unto  my  <yry.  Incline,  in  Ps.  Ixxxvi.  1,  how  dovm;  often  as  here.  Both  clauses 
contain  an  earnest  petition  that  he  may  be  heard  and  answeicd.  Tfc  was  not  making 
an  oration.     His  heart  was  in  anguisli. 

3.  For  my  soul  is  full  of  troubles.  Troubles,  afflictions,  hurts,  evils,  miseries,  griefs. 
Is  full,  a  verb  in  the  preterite,  has  been  (till  and  is  so  still.  Alexander  has  sated. 
Calvin:  "He  does  not  speak  of  one  kind  of  calamity  only;  but  of  calamities  so 
heaped  one  upon  another  that  his  heart  was  filled  with  sorrow,  till  it  could  contain 
no  more."  The  result  was  natural:  And  my  life  draiveth  nigh  unto  the  grave.  The 
effect  of  deep  seated,  long  continued  grief  is  to  waste  away  the  life  as  well  as  the 
spirits.     Grave,  hell,  pit;  see  on  Ps.  vi.  5;  ix.  17.     His  life  was  a  living  death. 

4.  I  am  counted  with  them  that  go  down  into  the  2nt.  Counted,  reckoned,  thought  of, 
esteemed  by  those  around  me.  It  is  in  the  preterite,  q.  d.,  It  has  been  so  and  is  so 
now.  Pit,  commonly  so  rendered,  see  on  Ps.  xxviii.  1.  Griefs  were  before  him  like 
yawning  caverns,  ready  to  swallow  him,  q.  d.,  Men  regard  me  as  good  as  dead;  nor 
is  this  surprising,  for  the  effect  of  my  troubles  on  me  has  been  such  that  I  am  as  a 
man  that  hath  no  strength.  Though  naturally  perhaps  not  more  feeble  than  others, 
yet  by  sorrow  he  was  brought  so  low  that  he  had  no  might. 

5.  Fy'ee  among  the  dead,  like  the  slain  that  lie  in  the  grave,  whom  thou  rememberest  no 
more.  Free,  the  same  word  is  applied  to  the  wild  ass  that  goes  free,  and  is  used  in 
Job  iii.  19,  respecting  the  effect  of  death  on  a  slave.  Already  men  regarded  his 
connection  with  society  virtually  dissolved ;  as  really  so,  as  if  he  were  slai7i  and  lying 
in  the  grave;  or  as  if  God  remembered  him  no  more.  He  adds:  And  they  are  cut 
off  from  thy  hand,  from  receiving  supplies  from  thee  as  do  the  living.  Calvin  thinks 
the  word  free  specially  refers  to  the  fact  that  'his  mind  had  become  disengaged  from 
all  worldly  solicitude,  his  afflictions  having  deprived  him  of  all  feeling.'  But  this  is 
hardly  sustained  by  the  context.  His  feelings  are  still  intense.  Some  think  that 
free  is  equivalent  to  forsaken;  but  his  faith  in  the  God  of  his  salvation  was  not  gone. 
Clarke  thinks  the  word  refers  to  Christ,  who  was  /ree  to  lay  down  his  life,  and  free 
to  take  it  again.     In  this  he  is  supported  by  Augustine  and  many  others. 

6.  Thou  hast  laid  me  in  the  lowest  pit,  in  darkness,  in  the  deeps.  Pit,  as  in  v.  4. 
Loivest  pit,  literally  pit  of  the  lowest  parts.  He  says  that  he  is  like  a  man  buried  in 
a  retired  low  place  out  of  view  of  all  the  Avorld.  Darkness,  in  Ps.  Ixxiv.  20,  dai-Ic 
places.  Here  the  word  is  used  figuratively  for  dreadful  evils.  So  is  the  word  deeps; 
in  Ex.  XV.  5,  bottom;  in  Neh.  ix.  11,  deeps;  in  both  cases  it  refers  to  the  overwhelming 
calamities  that  overtook  the  Egyptians  at  the  Red  sea. 

7.  Thy  wrath  licth  hard  upon  me,  and  thou  hast  afflicted  me  ivith  all  thy  waves.  God's 
wrath,  fury,  hot  displeasure  is  perhaps  so  terrible  to  none  as  to  those  who  have  tasted 
and  seen  that  the  Lord  is  gracious.  Waves,  see  on  Ps.  xlii.  7.  Huge,  irresistible 
s-:  rrows  overwhelmed  him. 

S.  Thoxi  hast  put  away  mine  acquaintance  far  from  me.  This  is  at  once  explained 
by  the  parallel  clause:  Thou  hast  made  me  an  abomination  unto  them.  Abomination, 
in  the  plural  abominations,  as  in  Gen.  xliii.  32;  xlvi.  34.  His  acquaintance  neglected 
him,  perhaps  partly  from  aversion,  and  partly  from  fear.  They  thought  it  perilous 
to  stand  up  for  him.  They  were  afraid  of  being  in  a  minority.  I  am  shut  up,  and 
I  cannot  come  forth.  Being  in  straits,  having  one's  way  hedged  up  and  like  expres- 
sions are  common  in  Sci'ipture,  Job  xix.  8 ;  Lam.  iii.  7-9.  The  interpretations  are 
tAvo.  This  is  the  more  common :  I  am  environed  with  difficulties  out  of  which  it  is 
impossible  for  me  to  escape.  The  other  is,  that  he  voluntarily  confined  himself  to  a 
retired  life  and  had  no  heart  to  encounter  the  neglect  and  reproaches  of  his  acquaint- 
ance.    Both  may  have  been  true,  so  that  he  could  not  have  gone  forth  and  freely 


820  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  Lxxxviir. 

miugled  /pith  men  if  he  would ;  and  he  would  not  have  done  it  if  he  could.  Walford, 
speaking  of  the  whole  verse,  says:  "Heman  means  either  that  the  character  of  his 
disease  was  such  that  men  could  not  endure  to  be  near  him,  or  that  the  state  of  his 
mind  was  so  disordered  that  he  became  wearisome  and  intolerable;  perhaps  he 
includes  both."     Clarke  thinks  it  refers  to  a  leper  shut  out  from  society. 

9.  Mine  eye  mourneth  by  reason  of  affiidion.  Mournetli,  has  mourned  and  is  mourn- 
ing still.  Affliction,  see  on  Ps.  ix.  13,  where  it  is  rendered  trouble.  This  continuance 
of  sadness  surprised  him  the  more  because  he  had  not  forsaken  the  throne  of  grace: 
Lord,  /  have  called  daily  upon  thee,  I  have  stretched  otd  my  hands  unto  thee.  The 
latter  clause  is  parallel  to  the  former;  see  on  Ps.  xxviii.  2. 

10.  Wilt  thou  shew  wonders  to  the  deadf  shall  the  dead  arise  and  praise  theef  In 
studying  several  preceding  verses  it  seems  almost  impossible  to  avoid  the  impression 
tliat  the  Psalmist  is  speaking  in  the  name  of  the  suffering  Jesus.  But  evidently  this 
verse  is  uttered  by  the  same  person,  who  has  spoken  throughout  the  Psalm  ;  and  our 
Saviour  never  doubted,  but  clearly  foretold  his  own  early  resurrection.  He  never 
put  his  imprisonment  in  the  grave  at  more  than  the  third  day.  Applied  to  the 
Psalmist  the  words  seem  to  mean  that  his  circumstances  were  distressing  and  urgent, 
that  his  present  critical  condition  called  for  immediate  succor,  and  that  as  in  all  or- 
dinary cases  those  who  died  were  no  more  brought  back  to  see  life  or  taste  its  bless- 
ings till  the  heavens  be  no  more,  so  in  the  most  earnest  manner  he  asked  God  at 
once  to  interpose.  Unbelief  and  weak  faith  often  forget  that  the  time  of  our  deliver- 
ance is  in  the  hands  of  the  Father.  We  may  not  say  that  God  cannot  help  us,  un- 
less he  does  it  soon.  Wonders,  marvellous  things.  Calvin  renders  it  a  miracle.  In 
Hebrew  it  is  singular.  It  occurs  again  in  v.  12.  The  word  in  the  latter  clause 
rendered  dead  is  Rejohaim.  By  some  it  is  supposed  to  refer  to  the  giants  who  bare 
that  name,  or  to  giants  generally.  The  word  is  often  rendered  giants.  But  the  Eng- 
lish Bible  no  less  than  eight  times  renders  it  dead  or  deceased.  Perhaps  there  may 
be  such  an  idea  as  tliis  included,  shall  even  the  mightiest  of  the  dead  arise  f  Jebb 
reads  dead  bodies.  Hammond  says,  '  there  can  be  no  question  that  the  word  here 
signifies  the  dead,  those  that  lie  in  the  grave.'  Chaldee  has  it,  carcasses  that  are  dis- 
solved in  the  dust.  The  interrogative  form  in  vv.  10-12,  is  the  strongest  form  of 
negation. 

11.  Shall  thy  lovingkindness  be  declared  in  the  grave  f  Lovinghindness,  in  Ps.  v. 
7,  mercy  ;  see  on  Ps.  li.  1.  Grave,  as  in  v.  5.  In  Ps.  v.  9,  it  is  rendered  sejmlchre; 
in  Gen.  xxiii.  4,  burying-place.  Or  thy  faithfulness  in  destruction?  Faiihfidness  com- 
monly so  rendered,  derived  from  the  word  Amen.  Destruction,  always  so  rendered; 
the  Hebrew  is  Abaddon,  see  Rev.  ix.  11,  the  same  as  Apollyo7i,  destroyer. 

12.  Shall  thy  wonders  be  Icnoxmi  in  the  dark,  and  thy  righteousness  in  the  land  of  for- 
getfulness  f  Wonders,  as  in  v.  10.  Righteousness,  here  the  word  probably  means,  as 
President  Edwards  thinks  it  does  in  Isa,  li.  8,  God's  "faithfulness  in  fulfilling  his 
covenant  promises  to  his  church."  Dark,  in  Ps.  xviii.  11,  rendered  darkness,  and 
here  clearly  equivalent  to  the  grave.  Land  of  forgetfulness,  equivalent  to  death,  and 
so  called  because  the  dead  are  forgotten  by  the  living ;  see  v.  5,  and  Ps.  xxxi.  12 ; 
or  because  the  dead  cease  to  be  interested  in  the  affairs  of  men,  Ecc.  ix.  5,  10.  The 
latter  seems  to  be  the  idea  here.  The  plea  of  vv.  10-12,  goes  on  the  supposition  that 
the  fearful  conflict  in  which  the  Psalmist  is  engaged  has  earth  for  its  theatre;  and, 
if  settled  adversely  to  his  interests,  God's  honor  will  suflTer  among  men.  The  sole 
object  is  to  show  that  in  the  present  conflict  and  trouble,  if  God  would  show  himself 
on  the  side  of  the  Psalmist,  he  must  manifest  his  favor  before  death  supervenes  and 
leaves  the  point  apparently  settled  against  his  servant. 

13.  But  unto  thee  have  I  cried,  O  Lord.     All  these  things  have  befallen  me,  but 


I 


PSALM  Lxxxviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  821 

I  have  not  ceased  earnestly  to  pray  for  thy  help.  And  in  the  morning  shall  my  prayer 
prevent  thee.  Prayer,  as  in  v.  2.  Prevent,  go  before  or  come  before.  Patrick : 
"  Thus,  O  Lord,  I  cry  unto  thee  in  the  anguish  of  my  soul ;  which  keeps  me  awake 
to  present  my  prayers  unto  thee,  before  the  morning  light."  Clarke :  "  I  will  not 
wait  till  the  accustomed  time  to  offer  ray  morning  sacrifice ;  I  shall  call  on  thee  long 
before  others  come  to  offer  their  morning  devotions."  Scott:  "Come  more  early  be- 
fore thee  than  is  usual  with  men." 

14.  Lord,  why  easiest  thou  off  my  soulf  Cast  off,  as  in  Ps.  xliii.  2  ;  in  Ps.  Ixxxix. 
38,  joined  with  abhorred;  sometimes  as  strong  a  word  as  spew  out  in  Kev.  iii.  16, 
though  often  it  means  simply  to  reject.  Why  hidest  thou  thy  face  from  me?  Both 
verbs  in  this  verse  are  in  the  future.  The  Psalmist  feared  the  continuance  of  all  his 
trials  and  probably  thought  they  Avould  grow  worse  and  worse.  To  hide  the  face  is 
to  refuse  to  give  relief 

15.  Jam  afflicted  and  ready  to  die  from  my  ^joidh  up.  How  much  some  suffer!  I 
have  seen  a  child,  who  at  the  age  of  twenty  months  had  probably  suffered  more 
bodily  pain  than  the  whole  congregation  of  a  thousand  souls,  where  its  parents  wor- 
shipped. Asaph  seems  to  have  been  of  a  sad  heart.  Jeremiah  lived  and  died  la- 
menting. Heman  seems  to  have  been  of  the  same  lot  and  of  the  same  turn  of  mind. 
How  soon  in  life  his  troubles  began  we  know  not,  but  at  least  very  early, /rom  a  child, 
as  the  word  might  be  here  rendered,  and  as  it  is  rendered  in  Pr.  xxix.  21.  While  I 
suffer  thy  terrors  I  am  distracted.  Calvin :  I  have  suffered  thy  terrors  by  doubting. 
For  distracted,  the  church  of  England  has  a  troubled  mind.  The  Psalmist  was  '  per- 
plexed but  not  in  despair ;  cast  down  but  not  destroyed.'  He  still  cried  to  the  God 
of  his  salvation. 

16.  Thy  fierce  wrath  goeth  over  me.  Fierce  wrath,  one  word  also  rendered  im'ath, 
fury,  fierceness,  sore  displeasure.  Here  it  is  plural,  wraths.  Goeth,  in  the  preterite  hath 
gone  and  is  still  going.  In  what  way  God  was  afflicting  his  servant  we  do  not  know ; 
but  that  his  sufferings  were  terrible  none  can  doubt.  Thy  terrors  have  cut  me  off. 
Terrors,  not  the  word  so  rendered  in  v.  15,  but  that  found  in  Job  vi.  4.  Both  words 
are  strong.  Cut  off,  consumed,  destroyed.  The  meaning  is  that  he  was  so  affected  by 
the  awful  impressions  he  had  received  of  the  divine  displeasure  that  he  was  not  him- 
self any  more. 

17.  T/ie?/ [thy  wraths  and  thy  terrors]  come  round  aboid  me  daily  like  water ;  they 
compassed  me  about  together.  As  overflowing  waters  perfectly  surround,  and  as  a 
net  incloses  the  prey,  so  have  they  seized  on  me,  that  there  is  no  escaping.  Daily, 
continually. 

18.  Lover  and  friend  hast  thou  pid  far  from  me,  and  mi7ie  acquaintance  into  dark- 
ness. Lover,  participle  of  the  verb  to  love.  Friend,  companion,  fellow,  often  neighbor. 
Mine  acquaintance,  Si^m\.%.  It  means  any  whom  I  have  known.  Alexander:  "The 
first  clause  is  a  repetition  of  v.  8."  And  is  not  the  last  clause  parallel  to  the  first? 
My  acquaintance  are  so  that  I  cannot  see  them.  They  are  like  objects  in  a  dark  place. 
They  are  out  of  sight.  He  is  not  deploring  the  death  of  his  friends,  as  though  they 
were  buried,  but  their  removal  from  him.  Nicolson  ;  "  They  appear  no  more  to  give 
me  any  counsel,  help  or  comfort,  than  if  they  were  hidden  in  perpetual  darkness." 

Doctrinal  and  Practical  Remarks. 

1.  If  we  knew  more  of  the  religious  experience  of  God's  people,  we  should  be  less 
apt  to  think  our  trials  peculiar.  David  and  Asaph  wrote  much  of  their  sorrows. 
The  only  composition  of  Heman  extant  is  full  of  grief  Let  no  man  despise  his 
afflicted  brother.  Let  no  man  count  it  imbecility  to  tremble  under  a  sense  of  the 
divine  wrath. 


8.22  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  lxxxviii. 

2.  Some  suffering  on  earth  is  designed  to  instruct  and  comfort  others.  That  which 
to  us  is  a  dirge  may  be  to  others  a  song.  How  deeply  afflicted  Heman  was,  yet  how 
consolatory  is  this  Psalm  to  God's  people  of  successive  generations. 

3.  The  Scriptures  pronounce  the  author  of  this  Song  a  very  wise  man,  1  Kings 
iv.  31 ;  yet  when  plunged  into  sorrow  he  has  no  resources  left  but  such  as  belong  to 
the  humblest  child  of  God.  He  can  plead  God's  covenant ;  he  can  give  himself  up 
to  prayer,  v.  1.     That  is  all. 

4.  In  our  distresses  we  ought  to  see  to  it  that  our  supplications  are  earnest  and  lively. 
We  must  cry,  day  and  night,  vv.  1,  2.  Dickson  :  "  The  believer  may  be  sure  to  have 
a  good  answer  at  length,  but  he  must  be  instant,  and  deal  still  with  God  for  it,  and 
jn-ess  it  hard,  and  patiently  wait  for  it,  as  Heman  doth." 

5.  True  heartiness  in  prayer  seeks  God's  blessing,  and  looks  eagerly  for  it,  v.  2.  A 
believer  does  not  rest  in  the  words  he  speaks  to  God,  but  desires  the  answer  God  may 
graciously  vouchsafe. 

6.  It  is  no  new  thing  for  good  men  to  have  many  and  great  troubles,  vv.  3-15. 
When  floods  of  ungodly  men,  waves  of  sorrow  and  terrors  roll  in  upon  us,  let  us 
remember  God  has  carried  others  through  as  sore  trials.  It  is  sad  indeed  when  Ave 
have  no  respite  from  grief,  when  the  clouds  never  break  away,  when  refuge  seems  to 
fail.  But  no  trials  can  come  that  will  justify  us  in  failing  to  make  God  the  depository 
of  our  sad  tale.  Dickson :  "  If  the  godly  should  smother  their  grief,  and  not  go  to 
God  with  it,  then  sorrow  were  able  to  choke  them." 

7.  Of  all  troubles,  soul-troubles  are  the  worst,  and  most  loudly  call  for  compassion 
from  man  and  loving-kindness  from  God,  v.  3.  In  nothing  are  care  and  kindness 
more  demanded  than  in  diseases  and  distresses,  which  are  purely  mental.  This  Psalm- 
ist has  become  perfectly  familiarized  with  "  the  grave,"  "  the  pit,"  "  the  dead,"  "  dark- 
ness," "  the  deeps."  His  "  anguish  of  soul  is  of  the  very  nature,  and  power,  and  poi- 
son, and  sting  of  hell  and  death." 

8.  When  men  are  incredulous  respecting  the  terrible  effects  produced  on  the  body 
by  mental  distress,  they  know  not  the  powers  of  self-inflicted  torment  in  every  rational 
being.  Heman  was  a  great  man,  but  grief  nearly  took  his  life,  vv.  3,  4.  No  doubt 
it  shortened  his  days.  Luther :  "  Where  such  fears  and  terrors  of  mind  abound  and 
continue,  they  extend  to  the  body,  bring  on  a  paleness  and  emaciation,  and  affect  the 
whole  man."  A  moaning  spirit  gives  a  pining  body.  No  mortal  can  explain  why 
the  loving  and  gentle  God  should  permit  the  best  of  men  to  be  so  pressed  and  afflicted 
as  thus  to  crush  them. 

9.  If  any  man  thinks  it  a  small  trial  to  be  a  walking  corpse,  or  to  be  buried  alive, 
or  imagines  that  such  a  calamity  cannot  overtake  him,  he  has  but  a  limited  knowledge 
of  his  own  feebleness,  or  of  his  liability  to  the  displeasure  of  God,  v.  5. 

10.  To  a  pious  mind  it  is  a  relief  to  know  that  troubles  come  from  the  hand  of  God. 
He  then  knows  they  are  not  sent  in  wantonness.  "He  doth  not  afflict  willingly."  But 
in  some  respects  it  overwhelms  the  soul  to  find  God  himself  smiting  it  and  sending  his 
wrath  and  terrors  upon  it,  vv.  7,  17.  It  says,  God  can  do  no  wrong,  yet  he  afflicts  me 
tlius.  Is  it  because  he  sees  me  to  be  his  enemy  and  is  determined  to  make  me  a  mon- 
ument of  his  wrath  ?  or  is  it  because  he  sees  so  much  dross  in  me  that  he  keeps  me  in 
the  fire  so  long  ? 

11.  There  may  be  cold,  selfish  natures,  that  are  not  much  or  easily  affected  with  the 
want  or  the  loss  of  friends ;  but  to  one  of  warm,  affectionate  heart  and  confiding 
nature  there  is  hardly  any  cup  of  more  bitterness  than  that  which  we  drink  on  finding 
that  many  whom  we  cherished  as  friends  stand  aloof  from  our  sore,  and  are  not  grieved 
for  our  affliction,  vv.  8,  18.  In  this  life  our  joys  are  doubled  and  our  sorrows  abated 
by  real  friendship.     But  a  fair  and  long  trial  will  satisfy  men  that  a  large  .lumber 


PSALM  Lxxxvm.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  823 

of  mankind  will  only  cling  to  you  as  leaves  to  their  trees  in  soft  weather.     When  the 
frosts  come,  they  will  drop  off. 

Heaven  gives  us  friends  to  bless  the  present  scene ; 
Resumes  them,  to  prepare  us  for  tlie  next. 

Henry :  "  Next  to  the  comforts  of  religion  are  those  of  friendship  and  society." 

11.  If  God  by  his  providence  shuts  us  up  so  that  we  cannot  come  forth,  then  let  his 
will  be  done;  but  let  us  not  voluntarily  shut  ourselves  out  from  commerce  with  men, 
simply  because  God  has  greatly  afliicted  us,  v.  8.  We  sometimes  double  our  sorrows 
by  nursing  them  in  secret.  We  sit  in  our  chambers  until  all  nature  is  clad  in  drab, 
or  draped  in  black.     This  is  unprofitable. 

12.  But  let  us  be  careful  not  to  act  so  as  to  make  on  others  the  impression  that  our 
piety  has  rendered  us  callous,  or  insensible  to  those  things,  which  were  designed  to 
grieve  us.  Heman  did  not  so.  His  eye  mourned  by  reason  of  affliction,  v.  9.  He  is 
a  wise  man,  who  knows  when  to  weep  and  when  to  laugh. 

13.  If  the  righteous  can  do  nothing  else,  they  can  and  will  abound  in  earnest 
prayer,  vv.  9, 13.  Tholuck:  "The  troubled  bard  lives  with  God;  from  early  morn  to 
the  eve  he  lives  with  him;  this  is  evident  from  his  pouring  out  his  soul  at  early  morn. 
It  may  therefore  be  assumed  that  though  his  prayer  dies  away  in  the  accents  of  com- 
plaint, the  light  of  hope  continued  to  burn  in  his  soul."  Calvin:  "As  so  dreadful  a 
flood  did  not  prevent  the  prophet  from  lifting  up  his  heart  and  prayers  to  God,  we 
may  learn  from  his  example  to  cast  the  anchor  of  our  faith  and  prayers  direct  into 
heaven  in  all  the  perils  of  shipwreck  to  which  we  may  be  exposed." 

14.  If  we  would  glorify  God  on  earth,  we  should  never  forget  that  life  is  very  short 
and  uncertain,  and  that  the  work  of  life  must  be  done  in  life  and  not  in  death,  nor 
after  death,  vv.  10-12.  To  honor  God  by  a  life  of  holiness  is  the  highest  earthly  at- 
tainment. 

15.  When  love  is  strong  as  death,  then  the  coals  of  jealousy  have  a  most  vehement 
flame,  and  the  bare  suspicion  that  God  has  rejected  us  fills  us  with  anguish,  v.  14. 
Arnd:  "When  the  cross  lasts  long,  conflicts  arise  about  casting  off.  But  there  is  no 
casting  off;  there  is  only  a  waiting  for  the  hour  of  help,  the  hour  of  the  Lord." 

16.  It  is  always  right  that  we  should  ask  God  to  show  us  wherefore  he  contends 
with  us,  V.  14.  Often  the  cause  is  in  our  depravity.  But  if  we  can  be  well  satisfied 
that  we  are  suffering  for  the  good  of  others,  it  will  be  no  small  relief  to  our  sorrows. 

17.  Great  as  were  the  sufferings  of  the  prophet  recorded  in  this  Psalm,  they  greatly 
differ  from  the  torments  of  the  damned,  chiefly  in  these  two  things;  first,  he  is  not 
■jvithout  hope,  he  is  not  in  despair ;  secondly,  his  anguish  is  not  eternal. 

18.  There  are  some  afflictions  which  we  never  forget,  v.  15.  It  is  perhaps  best  we 
should  have  them  still  in  remembrance.  Often  new  distresses  will  awaken  the  memory 
of  past  sorrows.  Heaven  must  be  a  wonderful  state  and  a  wonderful  place;  for  there 
the  redeemed  shall  have  no  painful  views  of  anything  past,  i:)resent  or  futui'e. 

19.  The  Psalm  concludes  without  any  expi'ession  of  comfort  or  sensible  relief  to  the 
prophet's  mind;  yet  such  faith,  hope  and  importunate  prayer,  as  are  here  manifest, 
evince  that  there  was  at  least  insensible  support,  followed  in  due  time  by  solid  com- 
forts, perhaps  in  death,  possibly  not  till  after  death.  For  nearly  three  thousand  years 
the  pious  author  of  this  ode  has  been  singing  a  very  different  song  before  the  throne 
of  the  Eternal;  and  his  etei'nity  is  but  just  begun. 

20.  Is  any  devout  reader  free  from  the  troubles  and  sorrows  depicted  in  this  Psalm? 
^et  him  be  thankful,  but  not  high-minded.  Soon  they  may  come  on  him  like  an 
armed  man. 


824  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxix. 


Psalm  lxxxix. 

Maschil  of  Ethan  the  Ezrahite. 

1  I  will  sing  of  the  mercies  of  the  Lord  for  ever:  with  ray  mouth  will  I  make  known  thy 
faithfulness  to  all  generations. 

2  For  I  have  said,  Mercy  shall  be  built  up  for  ever:  thy  faithfulness  shalt  thou  establish  in  the 
very  heavens. 

3  I  have  made  a  covenant  with  my  chosen,  I  have  sworn  unto  David  my  servant, 

4  Thy  seed  will  I  establish  for  ever,  and  build  up  thy  throne  to  all  generations.     Selah. 

5  And  the  heavens  shall  praise  thy  wonders,  O  Lord  :  thy  faithfulness  also  in  the  congregation 
of  the  saints. 

6  For  who  in  the  heaven  can  be  compared  unto  the  Lord?  who  among  the  sons  of  the  mighty 
can  be  likened  unto  the  Lord? 

7  God  is  greatly  to  be  feared  in  the  assembly  of  the  saints,  and  to  be  had  in  reverence  of  all 
them  that  are  about  him. 

8  O  Lord  God  of  hosts,  who  is  a  strong  Lord  like  unto  thee?  or  to  thy  faithfulness  round  about 
thee? 

9  Thou  rulest  the  raging  of  the  sea:  when  the  waves  thereof  arise,  thou  stillest  them. 

10  Thou  hast  broken  Rahab  in  pieces,  as  one  that  is  slain ;  thou  hast  scattered  thine  enemies 
with  thy  strong  arm. 

11  The  heavens  are  thine,  the  earth  also  is  thine:  as /or  the  world  and  the  fulness  thereof,  thou 
hast  "founded  them. 

12  The  north  and  the  south  thou  hast  created  them:  Tabor  and  Hermon  shall  rejoice  in  thy 
name. 

13  Thou  hast  a  mighty  arm :  strong  is  thy  hand,  and  high  is  thy  right  hand. 

14  Justice  and  judgment  arc  the  habitation  of  thy  throne :  mercy  and  truth  shall  go  before  thy 
face. 

15  Blessed  is  the  people  that  know  the  joyful  sound:  they  shall  walk,  O  Lord,  in  the  light  of 
thy  countenance. 

16  In  thy  name  shall  they  rejoice  all  the  day :  and  in  thy  righteousness  shall  they  be  exalted. 

17  For  thou  art  the  glory  of  their  strength :  and  in  thy  favour  our  horn  shall  be  exalted. 

18  For  the  Lord  is  our  defence;  and  the  Holy  One  of  Israel  is  our  King. 

19  Then  tliou  spakest  in  vision  to  thy  Holy  One,  and  saidst,  I  have  laid  help  upon  one  that  w 
mighty;  I  have  exalted  one  chosen  out  of  the  people. 

20  I  have  found  David  my  servant;  with  my  holy  oil  have  I  anointed  him: 

21  With  whom  my  hand  shall  be  established :  mine  arm  also  shall  strengthen  him. 

22  The  enemy  shall  not  exact  upon  him  ;  nor  the  son  of  wickedness  afflict  him. 

23  And  I  will  beat  down  his  foes  before  his  face,  and  plaguy  them  that  hate  him. 

24  But  my  faithfulness  and  my  mercy  shall  be  with  him :  and  in  my  name  shall  his  horn  be  exalted. 

25  I  will  set  his  hand  also  in  the  sea,  and  his  right  hand  in  the  rivers. 

26  He  shall  cry  unto  me.  Thou  art  my  Father,  my  God,  and  the  Eock  of  my  salvation, 

27  Also  I  will  make  him  my  firstborn,  higher  than  the  kings  of  the  earth. 

28  My  mercy  will  I  keep  for  him  for  evermore,  and  my  covenant  shall  stand  fast  with  h.m. 

29  His  seed  also  will  I  make  to  endure  for  ever,  and  his  throne  as  the  days  of  heaven. 
.30  If  his  children  forsake  my  law,  and  walk  not  in  my  judgments; 

31  If  they  break  my  statutes,  and  keep  not  my  commandments ; 

32  Then  will  I  visit  their  transgression  with  the  rod,  and  their  iniquity  witli  stripes. 

33  Nevertheless  my  lovingkindness  will  I  not  utterly  take  from  him,  nor  suffer  my  faithfulness 
to  fail. 

34  My  covenant  will  I  not  break,  nor  alter  the  thing  tliat  is  gone  out  of  my  lips. 

35  Once  have  I  sworn  by  my  holiness  that  I  will  not  lie  unto  David. 

36  His  seed  shall  endure  for  ever,  and  his  throne  as  the  sun  before  me. 

37  It  shall  be  established  for  ever  as  the  moon,  and  as  a  faithful  witness  in  heaven.     Selah. 

38  But  thou  hast  cast  off  and  abhorred,  thou  hast  been  wroth  with  tliine  anointed. 

39  Tliou  hast  made  void  the  covenant  of  thy  servant:  thou  hast  profaned  his  crown  by  casting  it 
to  the  ground. 

40  Thou  hast  broken  down  all  his  hedges ;  thou  hast  brought  his  strong  holds  to  ruin. 


PSALM  Lxxxix.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  82/ 

41  All  that  pass  by  the  way  spoil  liini :  lie  is  a  reproach  to  his  neighbors, 

42  Thou  hast  set  up  the  right  hand  of  his  adversaries:  thou  hast  made  all  his  enemies  to 
rejoice. 

43  Thou  hast  also  turned  the  edge  of  his  sword,  and  hast  not  made  him  to  stand  in  the  battle. 

44  Thou  hast  made  his  glory  to  cease,  and  cast  hi*  throne  down  to  the  ground. 

45  The  days  of  his  youth  hast  thou  shortened:  thou  hast  covered  him  with  shame.     Selah, 

46  How  long,  Lord?  wilt  thou  hide  thyself  for  ever?  shall  thy  wrath  burn  like  fire? 

47  Remember  how  short  my  time  is:  wherefore  hast  thou  made  all  men  in  vain? 

48  What  man  is  he  that  liveth,  and  shall  not  see  death  ?  shall  he  deliver  his  soul  from  the  hand 
of  tlie  grave  ?    Selah. 

49  Lord,  where  are  thy  former  lovingkindnesses,  which  thou  swarest  unto  David  in  thy  truth? 

50  Remember,  Lord,  the  reproach  of  thy  servants ;  how  I  do  bear  in  my  bosom  the  reproach  oj 
all  the  mighty  people ; 

51  Wherewith  thine  enemies  have  reproached,  O  Lord  ;  wherewith  they  have  reproached  the 
footsteps  of  thine  anointed. 

52  Blessed  be  the  Lord  for  evermore.     Amen,  and  Amen. 

ON  the  title  see  on  titles  of  Psalms  iii.  xxx.  and  Introduction,  §  4.  The  date  of 
this  can  hardly  be  very  different  from  that  of  Ps.  Ixxxviii.,  as  the  authors  were 
brothers.  Scott  dates  it  B.  C.  968 ;  Clarke  affixes  no  date.  Its  contents  show  that  it 
could  not  have  been  written  before  the  time  of  David.  The  basis  of  this  composition 
is  the  promise  made  to  the  son  of  Jesse  in  2  Sam.  vii.  16.  The  structure  of  the  Psalm 
is  peculiar.  Henry:  "Many  Psalms  that  begin  with  complaint  and  prayer,  end  with 
joy  and  praise,  but  this  begins  with  joy  and  praise,  and  ends  with  sad  complaints  and 
petitions."  Some  have  thought  that  this  Psalm  and  the  preceding  form  a  pair;  but 
the  reasons  assigned  are  not  conclusive.  That  this  Psalm  is  Messianic  is  generally 
admitted,  is  proven  by  its  contents,,  and  by  its  being  so  quoted  in  the  New  Testament. 
We  have  here  several  names  of  the  Most  High;  Jehovah  Lord,  El  God,  Elohim  God, 
with  Sabaoth  of  hosts  added ;  Jah  Lord  and  Adonai  Lord ;  on  which  respectively  see 
on  Psalms  i.  2 ;  v.  4 ;  iii.  2 ;  xxiv.  10 ;  lix.  5 ;  introductory  remarks  on  Ps.  Ixviii. ; 
on  Ps.  ii.  4.     On  Selah  see  Introduction,  §  15. 

1.  I  will  sing  of  the  mercies  of  the  Lord/o?-  ever.  Mercies,  either  in  the  singular  or 
plural  the  same  word  occurs  in  vv.  2,  14,  24,  28,  33,  49.  In  the  two  last  it  is  ren- 
dered lovingUndness.  Here  it  has  special  reference  to  the  sure  mercies  of  David. 
Compare  Isa.  Iv.  3 ;  Acts  xiii.  34.  Sing,  uniformly  so  rendered.  It  often  expresses 
the  celebration  of  God's  worship  with  the  aid  of  musical  instruments.  For  ever,  to 
eternity,  perpetually.  With  my  mouth  I  ivill  make  known  thy  faithfulness  to  all  genera- 
tions. Faithfidness,  in  fulfilling  generally  all  he  has  promised  and  particularly  what 
he  engaged  to  David.  We  have  the  same  word  in  vv.  2,  5,  8,  24,  33,  49,  (in  v.  49 
rendered  truth.)  To  all  generations,  literally  to  generation  and  generation,  equivalent 
to  all  coming  ages. 

2.  For  I  have  said,  Mercy  shall  be  built  up  for  ever.  I  have  declared  it  as  an 
undoubted  truth.  The  speaker  is  Ethan.  3Iercy,  all  the  lovingkindness  which  God 
has  promised,  and  that  is  no  little,  especially  in  what  he  engaged  respecting  the  throne 
of  David.  Built  up,  like  a  glorious  edifice,  not  begun  and  finished  in  a  day,  but 
stone  after  stone  added,  till  the  topstone  shall  be  laid  with  shoutings.  The  same  verb 
in  another  form  occurs  in  v.  4.  The  meaning  is  God's  mercy  shall  be  extended  and 
continued  to  the  consummation  of  what  it  had  undertaken.  Thy  faithfulness  shalt 
thou  establish  in  the  very  heavens.  The  Hebrew  is  emphatic,  pretty  well  expressed  by 
the  word  very.  Calvin  :  "  The  divine  promise  is  no  less  stable  than  the  settled  course 
of  the  heavens;"  Hengstenberg :  "The  faithfuhiess  is  established  in  the  heavens,  in 
">rder  that  it  may  partake  of  their  eternity,  be  like  them  eternal ;"  Scott :  "  Above 
the  reach  of  the  changes  which  take  place  in  this  lower  world ;"  Clarke :  "  What 

104 


^2Q  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxix. 

■  thou  hast  promised  to  do  to  the  children  of  men  on  earth,  thou  dost  register  in  hea- 
ven ;  and  thy  jjromise  shall  never  fail."  That  which  is  in  the  heavens  is  very  conspi- 
cuous. Thus  far  the  prophet  in  the  name  of  the  church  has  spoken.  God  himself 
speaks  next. 

3.  /  have  made  a  covenant  ivith  my  chosen,  I  have  sworn  unto  David  my  servant. 
Covenant,  it  occurs  also  in  vv.  28,  34,  89.  On  making  a  covenant  see  on  Ps.  1.  5. 
One  way  of  confirming  an  engagement  was  by  an  oath,  1  Sam.  xx.  3 ;  2  Sam.  xix. 
23 ;  Heb.  vi.  16.  Chosen,  we  have  the  same  word  slightly  varied  in  v.  19.  David 
was  chosen  of  God  in  preference  to  Saul  w-ho  was  rejected.  Christ  Avas  chosen  of  his 
Father  in  preference  to  all  others.  He  is  God's  elect  (the  very  word  used  here)  in 
tvhom  his  soul  delighteth,  Isa.  xlii.  1.  David  calls  himself  God's  servant  and  God  calls 
him  my  servant  David,  v.  20  ;  Ps.  xix.  11,  13  ;  Jer.  xxxiii.  21.  But  Christ  was  God's 
servant  in  a  much  higher  sense.  He  rendered  a  much  more  glorious  service,  Isa.  xlii.  1. 
Here  follows  what  God  had  engaged  to  do : 

4.  Thy  seed  will  I  establish  for  ever,  and  build  up  thy  throne  to  all  generations.  He 
saith  not.  And  seeds,  as  of  many ;  but  as  of  one.  Thy  seed,  which  is  Christ.  True, 
the  covenant  with  David  literally  and  primarily  related  to  Solomon ;  but  even  its 
chief  reference  to  him  was  as  a  type  of  Christ,  in  whom  secondarily  and  spiritually 
the  promise  was  gloriously  fulfilled.  This  is  clear  from  the  fact  that  Paul  quotes  a 
part  of  the  covenant — "  I  will  be  his  father,  and  he  shall  be  my  son,"  2  Sam.  vii.  14 — 
to  show  that  Christ  was  superior  to  angels,  indeed  that  he  was  by  nature  the  Son  of 
God,  Heb.  i.  5.  An  inspired  interpretation  removes  all  doubt.  Indeed  the  promise 
here  is  parallel  to  the  words  of  the  angel  in  Luke  i.  32,  33.  Hengstenberg :  "  The 
promise  culminates  in  Christ."  Establish,  as  in  v.  2,  and  in  the  passive  form  in  vv.  21, 
37.  In  Ps.  viii.  3,  it  is  hast  ordained,  and  in  Ps.  Ixviii.  9,  didst  confirm.  Many  prefer 
xdll  confirm.     Build,  as  in  v.  2.     To  all  generations,  as  in  v.  1. 

5.  And  the  heavens  shall  praise  thy  wonders,  O  Lord.  Heavens,  either  angels  as  in 
Job  XV.  15,  corresponding  to  Ps.  xcvii.  6,  as  explained  in  Heb,  i.  6  ;  or  angels  with  men 
already  redeemed  and  in  glory.  Wonders,  as  in  Ps.  Ixxxviii.  10 ;  Caly'm,  wondrous 
work.  The  special  wonder  (singular)  here  referred  to  was  making  the  stone  which 
the  builders  rejected  the  headstone  of  the  corner ;  it  was  the  wonder  of  redemption  by 
Jesus  Christ.  Thy  faithfulness  also  in  the  congregation  of  thy  saints.  Le  Clerc  pro- 
poses to  supply — Men  shall  j^raise ;  but  it  is  objected  that  this  would  destroy  the  paral- 
lelism between  heavens  and  saints.  Saints,  in  the  plural ;  it  occurs  again  in  v.  7,  and 
in  the  singular  Holy  One  in  v.  18.  The  meaning  of  the  whole  verse  is,  the  sublimest 
worship  both  of  heaven  and  earth  shall  be  given  to  God  Avho  doeth  tvonders  and  is 
faithjul  to  all  his  engagements.     This  is  the  common,  perhaps  the  best  interpretation. 

6.  Who  in  the  heavens  can  be  compared  tinto  the  Lord  ?  who  among  the  so7is  of  the 
mighty  can  be  likened  unto  the  Lord?  Chaldee :  For  who  is  there  in  the  sky  that  is 
equalled  to  the  Lord,  who  among  the  choirs  of  angels  can  be  compared  to  the  Lord  ? 
John  Rogers'  translation :  For  who  is  he  amonge  the  cloudes  that  may  be  compared 
unto  the  Lorde?  Yee  what  is  he  amonge  the  goddes,  that  is  like  unto  the  Lorde? 
Heaven,  rendered  in  Job  xxxvii.  18,  sky;  in  Ps.  xviii.  11,  in  the  plural,  skies;  in  Ps. 
xxxvi.  5,  clouds;  in  v.  37,  heaven.  Compared,  valued,  estimated,  equalled,  set  in  array. 
Likened,  he  like  is  the  literal.  The  mighty,  see  on  Ps.  xxix.  1.  There  can  be  no  com- 
parison, there  is  no  resemblance  between  God  and  any  of  his  creatures,  even  the  most 
exalted.  There  is  no  greater  gulf  than  that  Avhich  lies  between  the  creature  and  the 
Creator,  the  finite  and  the  infinite. 

7.  God  is  greatly  to  be  feared  in  the  asse^nhly  of  the  saints,  and  to  he  had  in  reverence 
of  all  them  that  are  about  him.  Fear  is  dread  ;  reverence  is  awful  veneration.  In  the 
Hebrew  the  latter  word  is  the  stronger,  expressing  terror.     Both  words  are  to  be  taken 


PSALM  Lxxxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  827 

in  a  good  sense ;  the  Englisli  version  gives  the  meaning.  Instead  of  God  is  greatly 
to  be  feared,  Ainsworth  has:  God  is  daunting  terrible;  Calvin  and  Hengstenberg : 
God  is  very  terrible.  For  assembly  some  read  secret;  some,  counsel;  some,  confidence; 
Alexander,  secret  council.  Sec  on  Ps.  xxv.  14  ;  Iv.  14  ;  Ixiv.  4.  Perhaps  assembly  is 
best.  For  of  all  in  the  latter  clause  the  Chaldee,  Calvin  and  Alexander  read  above  all. 
The  Hebrew  will  bear  that  translation.  The  saints  and  those  about  him  include  all  his 
worshippers  in  heaven  and  earth. 

8.  0  Lord  God  of  hosts.  Jehovah  has  all  armies,  all  causes,  all  agents  at  his  dis- 
posal. He  marshals  the  stars.  He  guides  the  angels.  He  is  the  God  of  battles. 
He  is  a  man  of  war.  He  is  in  all,  through  all,  over  all.  Who  is  a  strong  Lokd  like 
unto  thee  ?  The  word  rendered  strong  occurs  nowhere  else.  The  cori*esponding  noun, 
found  in  later  books,  is  rendered  treasure,  riches,  strength,  in  the  Chaldee  power.  Some 
would  read,  Who  is  strong  as  thou  art  ?  who  is  Jah  as  thou  art  ?  We  may  read.  Who  is 
like  thee  ?  Thou  art  strong,  0  Lord.  Or  to  thy  faiihfidness  round  aboid  thee  f  A  better 
rendering  is,  And  thy  faithfulness  is  round  about  thee.     Faithfulness,  as  in  vv.  1,  2. 

9.  Thou  rulest  the  raging  of  the  sea :  when  the  waves  thereof  arise,  thou  stillest  them. 
See  on  Ps.  Ixv.  7.  God  holds  the  winds  in  his  fist.  To  created  power  nothing  is  more 
unmanageable  than  the  sea.  No  man  can  raise  or  calm  its  huge  billows,  nor  can  he 
control  the  tumults  of  the  people,  often  represented  by  agitated  waters.  But  Jehovah 
does  all  this  without  effort.  He  is  '  the  author  of  storms  and  of  calms.'  Thou  rxde-st, 
literally,  Thou  (art)  riding.  Jehovah's  will  is  alraightiness.  Raging,  pride,  lifting 
up,  majesty. 

10.  Thou  hast  broken  Rahab  in  pieces,  as  one  that  is  slain.  Rahab,  a  poetical  name 
for  Egypt.  See  on  Ps.  Ixxxvii.  4.  The  allusion  to  the  sea  in  v.  9,  was  probably  in 
anticipation  of  the  mention  of  Egypt  here,  as  the  greatest  stroke  that  proud  empire 
ever  received  was  at  the  Ked  sea.  Chaldee :  Thou  hast  bruised,  as  one  slain  with  a 
sword,  the  proud  (one)  :  this  is  the  impious  Pharaoh ;  church  of  England :  Thou  hast 
subdued  Egypt  and  destroyed  it ;  Calvin :  Thou  hast  overthrown  Egypt  as  a  wounded 
man ;  Berlin  :  Thou  hast  bruised  down  Egypt  like  a  dead  carcass.  Crushed,  bruised, 
smitten,  broken  in  pieces,  destroyed.  As  one  that  is  slain;  Alexander :  Like  one  mortally 
wounded,  especially  in  battle.  Thou  hast  scattered  thine  enemies  with  the  strong  arm. 
Enemies,  always  so  rendered.  God  did  this  at  the  Ked  sea,  as  well  as  on  other  occa- 
sions. Scattered,  as  in  Num.  x.  35 ;  Ps.  Ixviii.  1.  The  word  had  a  historic  signifi- 
cance and  was  inwoven  with  public  worship.  It  was  easy  for  God  to  do  all  this,  for 
he  had  an  arm  of  might. 

11.  The  heavens  are  thine,  the  earth  also  is  thine:  as  for  the  world  and  the  fulness 
thereof,  thou  hast  founded  them.  God's  power  to  create  and  sustain  the  universe  ren- 
ders it  easy  for  him  to  do  anything.  The  universal  Creator  is  universal  Proprietor. 
Compare  Ps.  xcv.  5.  Fulness;  Hengstenberg:  the  whole  extent ;  Alexander:  its  con- 
tents and  its  inhabitants;  Clarke :  all  the  generations  of  men.    See  on  Ps.  xxiv.  1 ;  1.  12. 

12.  The  north  and  the  south  thou  hast  created  them:  Tabor  and  Sermon  shall  rejoice 
in  thy  name.  Here  we  have  the  four  points  of  the  compass.  The  north,  always  so 
rendered ;  the  word  means  covering  or  hiding,  perhaps,  some  think,  because  "  the 
ancients  regarded  the  north  as  the  seat  of  gloom  and  darkness,  in  contrast  to  the 
bright  and  sunny  south."  The  south,  literally  the  right  hand,  i.  e.,  the  right  hand  as 
you  face  the  rising  sun.  Compare  1  Sam.  xxiii.  19,  24.  Tabor  is  put  for  the  west.  From 
its  summit,  which  is  one  thousand  seven  hundred  and  fifty  feet  above  the  level  of  tlie 
sea,  the  Mediterranean  can  be  seen.  See  Jer.  xlvi.  18.  This  mountain  is  on  the  west 
side  of  the  Jordan.  Hermon  stands  for  the  east.  It  is  about  fifty  miles  from  Tabor 
and  on  the  east  side  of  the  Jordan.  See  on  Ps,  xlii.  6.  Its  highest  point  is  not  less 
than  ten  thousand  feet  above  the  level  of  the  sea.     These  two  mountains,  being  very 


828  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  rxxxix. 

prominent  and  also  very  beautiful  objects  lying  in  different  directions,  denote  east  and 
west.  The  import  of  the  verse  is  that  God  has  made  all  parts  of  the  world,  that  they 
have  his  providential  care,  show  forth  his  praise,  and  are  under  his  dominion. 

13.  Thou  hast  a  viighty  arm:  strong  is  thy  hand,  and  high  is  thy  right  hand.  Pat- 
rick :  "  Thy  power,  extending  itself  throughout  the  whole,  always  effects  in  every 
place  whatsoever  thou  designest;  and  with  an  irresistible  force;  whether  it  be  to 
punish  evil  doers,  or  to  preserve  and  exalt  them  that  do  well."  The  use  of  terms 
expressing  efficiency  here  reminds  one  of  Ephes.  i.  19. 

14.  Justice  and  judgment  are  the  habitation  of  thy  throne.  Habitation,  place,  settled 
place,  dtvelling-place,  foundation ;  margin,  establishment.  The  corresponding  verb  in 
v.  4  is  establish.  Justice,  righteousness ;  see  on  Ps.  iv.  1.  Judgment,  right,  see  on  Ps. 
i.  5 ;  ix.  4,  God's  throne  is  his  government,  which  is  founded  in  equity  and  in  plenty 
of  justice.  This  King  does  no  wrong.  Mercy  and  truth  shall  go  before  thy  face. 
Mercy,  as  in  vv.  1,  2.  Truth,  uniformly  truth,  though  often  meaning  firmness,  fidelity, 
uprightness.  Go  before,  in  Ps.  Ixxxviii.  13,  prevent.  A  throne,  built  on  justice  and 
right,  and  having  mercy  and  truth  prominent  in  all  its  acts  and  decisions,  suits  the 
case  of  every  penitent. 

15.  Blessed  is  the  people  that  know  the  joyful  sound.  Blessed,  0  the  blessednesses,  as 
in  Ps.  i.  1.  Joyful  sound,  joy,  (Ps.  xxvii.  6),  a  shout  (Ps.  xlvii.  4)  shouting,  rejoicing, 
hud  noise,  here  only  joyful  sound ;  in  reference  to  Jewish  festivals,  jubilee,  Lev.  xxv. 
9;  blowing  of  trumpets.  Lev.  xxiii.  24.  The  figure  is  perhaps  taken  from  the  sound  of 
the  trumpets  on  the  joyftd  stated  feasts  and  observances  of  the  Israelites.  The  word 
know  is  pregnant.  It  means  not  merely  to  recognize  the  sound  of  the  trumpet,  but  to 
know  its  import.  Then  the  meaning  is-.  Many  and  great  are  the  blessings  that  come 
to  the  people,  who  have  God's  ordinances,  and  understand  their  real  significancy  and 
welcome  them  joyfully.  They  shall  toalk,  0  Lord,  in  the  light  of  thy  countenance,  i.  e., 
says  Calvin :  "  They  not  only  enjoy  his  benefits,  but  also  confiding  m  his  favor,  they 
pass  the  whole  course  of  their  life  in  mental  peace  and  tranquillity ;"  Scott :  "  They 
walk  in  the  comfort  of  God's  manifested  presence  and  favor ;"  Patrick :  "  They  shall 
spend  their  days  most  cheerfully,  0  Lord ;  being  secure  of  thy  favor,  which  will  let 
them  want  nothing  that  is  good  for  them." 

16.  In  thy  name  shall  they  rejoice  all  the  day.  God's  name  is  all  that  by  which  he  is 
known,  his  existence,  perfections,  Avorks,  word,  worship  and  providence.  In  all  these 
his  people  even  now  have  pleasure,  and  yet  more  and  more  shall  they  be  glad,  be  joy  fid 
in  them.  Rejoice,  as  in  Ps.  ii.  11 ;  ix.  14.  And  in  thy  righteousness  shall  they  be 
exalted.  God's  righteousness  is  his  essential  and  infinite  rectitude,  his  faithfulness  to 
his  covenant  engagements,  or  the  glorious  justifying  righteousness  of  his  saints.  In 
his  holiness  he  saves  them.  By  his  faithfulness  he  preserves  them.  For  the  sake  of 
the  righteousness  of  Christ  they  shall  be  exalted,  lifted  up  on  high,  even  taken  up  to 
God's  right  hand. 

17.  For  thou  art  the  glory  of  their  strength.  No  wonder  they  can  do  the  great  things 
just  spoken  of,  for  their  might  is  not  in  themselves.  Jehovah  himself  makes  their 
strength  glorious.  And.  in  thy  favor  our  horn  shall  be  exalted.  Favor,  xoill,  delight, 
pleasure,  good  ivill;  see  on  Ps.  v.  12.  On  exalting  the  horn,  see  on  Ps.  Ixxv.  4,  5. 
Alexander :  "  God  is  at  once  their  mighty  ornament  and  their  glorious  protection." 

18.  For  the  Lord  is  our  defence;  and  the  Holy  One  of  Israel  is  our  King.  The 
Chaldee :  For  our  defences  are  of  the  Lord,  even  of  the  Lord  the  Holy  One  of  Israel 
our  king;  margin:  Our  shield  is  of  the  Lord  and  our  king  is  of  the  Holy  One  of 
Israel ;  Hammond  says  we  must  render  it  thus ;  Edwards :  For  to  Jehovah  belongs 
our  shield,  and  to  the  Holy  One  of  Israel  our  king;  Alexander:  "Our  protectors  are 
themselves  protected  by  Jehovah."    In  defending  our  defenders,  God  defends  us.    De- 


PSALM  Lxxxrx.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  829 

fence,  shield,  buckler;  see  on  Ps.  iii.  3;  vii.  10.     On  the  Holy  One  of  Israel,  see  on 
Ps.  Ixxi.  22.     Here  follows  an  argument  built  on  God's  former  engagements. 

19.  Then  thou  spakest  in  vision  to  thy  Holy  One.  Sixty-three  of  Kennicott's  and 
seventy-one  of  De  Kossi's  manuscripts  read  "  holy  ones."  The  Chaldee,  Syriac,  Ara- 
bic, Septuagint,  Ethiopic,  Vulgate,  Doway,  church  of  England,  Calvin,  Jebb,  Street 
and  Hengstenberg  all  use  the  plural.  If  we  follow  these  authorities,  what  holy  ones 
are  intended?  First,  Samuel,  1  Sam.  xiii.  13-15;  xv.  26-28;  xvi.  1,  12;  then  Na- 
than, 2  Sam.  vii.  12-17.  The  revelation  to  Nathan  was  in  vision.  Compare  1  Chron. 
xvii.  15.  From  the  fact  that  Gad  is  twice  called  David's  seer,  2  Sam.  xxiv.  11 ; 
1  Chron.  xxi.  9,  some  have  thought  he  was  also  one  to  whom  Jehovah  gave  an  oracle 
ou  this  matter.  It  may  be  so,  but  we  find  no  record  of  it.  Yet  from  Acts  iii.  24,  we 
are  warranted  in  giving  a  very  wide  extension  to  the  declaration :  "  All  the  prophets 
from  Samuel,  and  those  that  follow  after,  as  many  as  have  spoken,  have  likewise  fore- 
told of  these  days."  Compare  Luke  xxiv.  27 ;  Acts  x.  43 ;  xxvi.  22 ;  Rom.  i.  2 ; 
iii.  21 ;  Heb.  i.  1 ;  1  Pet.  i.  10 ;  Rev.  xix.  10.  Pool  says  part  of  the  message  was 
delivered  to  Samuel,  and  part  to  Nathan.  By  holy  ones  some  understand  the  church 
at  large.  See  2  Sam.  vii.  10 ;  1  Chron,  xvii.  9.  If  we  take  holy  one  in  the  singular, 
it  refers  to  Samuel,  to  whom  the  first  revelation  respecting  David's  throne  was  made, 
or  to  Nathan,  to  w'hom  a  fuller  revelation  on  that  subject  was  granted,  or  to  David, 
addressed  through  these  prophets.  But  from  the  fact  that  in  many  editions  Holy  One 
is  printed  in  capitals,  it  is  evident  that  editors  have  thought  that  it  refers  to  Christ 
himself,  perhaps  under  the  type  of  David.  Respectable  commentators  so  expound 
the  place.  That  God  spoke  to  his  Son  many  glorious  things  before  his  incarnation 
we  certainly  know,  Ps.  ii.  7  ;  xlv.  6;  Heb.  i.  8;  Ps.  ex.  1;  Isa.  xlix.  5-12.  Compare 
Pr.  viii.  22-31.  That  after  his  birth  Christ  found  the  visions  of  the  prophets  full  of  him, 
we  also  know.  For  then  Calvin  has  long  since,  or  in  old  time.  These  modes  of  expla- 
nation do  not  so  conflict  as  to  make  any  real  contrariety  of  doctrine.  And  saidst,  I 
have  laid  help  upon  one  that  is  mighty ;  I  have  exalted  one  chosen  oxd  of  the  people. 
Mighty,  valiant,  strong ;  applied  to  Nimrod  as  a  hunter.  Gen.  x.  9  ;  to  great  warriors 
as  Josh.  i.  14 ;  vi.  2 ;  to  rich  men,  2  Kings  xv.  20 ;  to  chief  men  high  in  authority, 
Ezra  vii.  28 ;  to  God  himself,  Deut.  x.  17 ;  Jer.  xxxii.  18 ;  to  Christ,  Ps.  xxiv.  8 ; 
xlv.  3 ;  Isa.  ix.  6  ;  to  David,  2  Sam.  xvii.  10.  Here  it  refers  to  David  as  the  type  of 
Christ,  or  to  Christ  himself  as  a  deliverer.  Perhaps  it  is  best  to  apply  it  to  David 
himself  as  the  first  in  the  throne  with  promise  of  perpetual  succession.  This  mighty 
one  was  chosen.  See  v.  3.  Compare  Deut.  xxxii.  25 ;  Ecc.  xi.  9,  where  it  is  rendered 
young  man.  Alexander:  "  Chosen  has  here  its  strict  sense,  but  not  Avithout  allusion 
to  its  specific  use  as  signifying  a  young  warrior."  Both  David  and  Christ  are  called 
the  chosen  of  God. 

20.  I  have  found  David  my  servant ;  with  my  holy  oil  have  I  anointed  him.  This 
gives  us  the  true  exposition  of  the  mighty  and  chosen  one  of  v.  19,  but  it  does  not  deny 
the  typical  character  of  David.  When  God  rejected  Saul,  he  found  David,  whom 
Samuel  anointed.  The  history  of  that  affair  is  given  in  1  Sam.  xvi.  1-13,  where  we 
are  told  too  of  God's  Spirit  resting  on  David.  David  was  thrice  anointed,  1  Sam. 
xvi.  13;  2  Sam.  ii.  7;  v.  3.  On  anointing  with  oil,  see  on  Ps.  ii.  2;  xlv.  7.  Compare 
Isa.  Ixi.  3 ;  Luke  iv.  16-22 ;  Heb.  i.  9 ;  1  John  ii.  20,  27. 

21.  With  whom  viy  hand  shall  he  established:  mine  arm  also  shall  strengthen  him. 
Help  and  assistance  are  commonly  afforded  by  the  arm  or  hand.  The  figure  is  very 
old,  Gen.  xlix.  24.  The  meaning  is,  God  will  permanently  aid  him.  How  manifestly 
God  Avas  with  David  is  matter  of  history,  1  Sam.  xviii.  12,  14;  2  Sam.  v.  10. 

22.  The  enemy  shall  not  exact  upon  him.  Many  render  it :  The  enemy  shall  not 
prevail  against  him,  q.  d..  He  may  have  enemies,  but  they  shall  effect  nothing.     For 


830  STUDIES  IN  THE   BOOK  OF  PSALMS.  [fsai.m  lxxxix. 

exact  Edwards  and  Hengstenberg  have  oppress;  Jebb,  do  violence;  Alexander,  wrc. 
Nor  the  son  of  ivickedness  afflict  him.  To  David  Saul  was  the  son  of  wickedness,  who 
got  no  decisive  advantage  and  finally  failed,  2  Sam.  iii.  1.  There  is  an  evident  allu- 
sion in  the  verse  to  2  Sam.  vii.  10 ;  1  Chron.  xvii.  9.  Referring  to  the  antitype,  see 
Matt.  iv.  1-10 ;  John  xiv.  30  ;  xvii.  12. 

23.  I  ivill  beat  down  his  foes  before  his  face,  and  plague  thetn  that  hate  him.  The 
passage  most  nearly  parallel  is  2  Sam.  xxii.  40-44.  Beat  down,  stamp,  break  in  pieces, 
crush,  smite,  discomfit,  destroy.  Plague,  as  he  did  Egypt,  Josh.  xxiv.  5  ;  smite,  as  he  did 
Nabal,  1  Sam.  xxv.  38 ;  strike,  as  he  did  David's  child,  2  Sam.  xii.  15  ;  in  all  which 
places  we  have  the  same  verb.     "  David  was  never  overthrown."     Neither  was  Christ. 

24.  But  my  faithfulness  and  my  mercy  shall  be  ^vith  him.  Faithfxdness  and  mercy  as 
in  V.  1.  Compare  vv.  1-5,  28,  33-35.  And  in  my  name  shall  his  horn  be  exalted.  In 
my  name,  by  my  authority  and  to  my  glory.  On  exalting  the  horn,  see  on  Ps.  Ixxv.  4,  5. 
How  God  exalted  both  David  and  Christ  is  fully  declared,  1  Chron.  xvii.  7  ;  Rom.  i.  4 ; 
Phil.  ii.  9-11. 

25.  I  will  set  his  hand  also  in  the  sea,  and  his  right  hand  in  the  rivers;  i.  e.,  I  will 
give  him  poAver  in  distant  lands.  Patrick  :  "  On  one  hand  he  shall  conquer  the  Philis- 
tines and  those  that  live  upon  the  coast  of  the  sea  (2  Sam.  viii.  1),  and  on  the  other 
hand  the  Syrians  as  far  as  Tigris  and  Euphrates,  2  Sam.  viii.  9  ;  x.  16, 19."  Compare 
1  Chron.  xiv.  17  ;  1  Kings  iv.  21.  So  far  as  the  reference  is  to  the  spiritual  David, 
compare  Ps.  Ixxii.  8-11 ;  Ixxx.  11.  Alexander:  "The  watery  parts  of  the  earth  are 
put  for  the  whole." 

26.  He  shall  cry  xinto  me.  Thou  art  my  Father,  my  God,  and  the  Rock  of  my  salvation. 
I  find  no  case  in  which  David  ever  called  God  Father,  but  in  John's  Gospel  alone 
there  are  recorded  more  than  sixty  instances  in  which  Christ  did  it.  True,  to  claim 
God  as  father  is  to  ask  his  care  and  protection.  This  David  did  often,  but  not  in  the 
language  of  this  verse.  So  far  as  the  word  Father  is  concerned,  no  doubt  the  funda- 
mental passage  in  2  Sam.  vii.  14,  is  referred  to.  See  also  1  Chron.  xxii.  10.  Both 
David  and  Christ  used  the  language.  My  God.  On  the  use  of  the  title.  My  Pock,  see 
on  Ps.  xviii.  2,  31.     The  Pock  of  my  salvation  is  the  Rock  that  saves  me. 

27.  Also  I  will  make  him  my  firstborn,  higher  than  the  kings  of  the  earth.  The  first- 
born had  peculiar  privileges.  Ordinarily  he  had  his  father's  chief  blessing,  and  suc- 
ceeded to  the  ofiice  and  honors  of  the  father,  2  Chron.  xxi.  3.  He  had  also  a  double 
portion  of  the  inheritance,  Deut.  xxi.  15-17.  Hence  the  use  of  the  term  firstborn  as 
chief,  preeminent.  Thus  the  firstborn  of  the  pioor  (Isa.  xiv.  30)  are  those  who  are  very 
poor  and  wretched  ;  Cresswell :  "  The  poorest  of  the  poor."  And  the  firstborn  of 
death,  Job  xviii.  13,  is  the  most  terrible  kind  of  death.  Although  God  gave  David 
power  and  excellent  majesty,  even  over  surrounding  nations,  see  2  Sam.  v.  11,  12; 
1  Chron.  xiv.  17  ;  yet  surely  this  prophecy  never  had  its  complete  fulfilment  in  him, 
but  only  in  Christ,  who,  Rom.  viii.  29  ;  Col.  i.  15,  18  ;  Heb.  i.  6  ;  xii.  23  ;  Rev.  i.  6,  is 
no  less  than  six  times  declared  to  be  the  firstborn  or  the  firstbegotten  (for  the  Greek 
word  is  the  same.)  The  fulness  of  the  Godhead  dwells  in  him  bodily.  He  is  the 
first  and  only  one  who  ever  rose  from  the  dead  by  his  own  power.  He  is  Prophet, 
Priest  and  King.  He  is  sole  IMediator,  the  firstborn  among  many  brethren.  In  all 
things  he  has  the  preeminence.  He  is  fitly  worshipped  by  all  creatures.  The  church 
is  his  by  purchase.  By  covenant  He  has  perfect  dominion  over  all  the  kings  of  the 
earth,  and  over  all  angels  holy  and  fallen,  Pr.  viii.  15,  16;  Dan.  ii.  21 ;  Mark  i.  27; 
Eph.  i.  20,  21 ;  Col.  ii.  10,  15;  Phil.  ii.  9-11.  In  a  sense  was  this  verse  fulfilled  in 
David,  but  very  gloriously  in  Christ. 

28.  My  mercy  will  I  keep  for  him  for  evermore.     Compare  2  Sam.  vii.  15  ;  Isa.  Iv.  3. 
God  is  well  i)leased  in  Christ  and  has  done  the  most  amazing  things  to  prove  it.     He 


PSALM  Lxxxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  8S1 

twice  said  so  in  a  majestic  voice  from  heaven ;  he  raised  him  from  ine  dead ;  he  set 
liim  at  his  own  riglit  hand.  Aiid  my  covenant  shall  stand  fast  with  him.  In  no  case 
has  God  ever  broken  covenant.  He  cannot  deceive.  He  cannot  lie,  Ps.  cxi.  5,  9. 
With  David  as  king  and  as  type  of  Christ  the  assurance  of  his  keeping  covenant  is 
very  strong,  vv.  3,  34  ;  2  Sam.  xxiii.  5  ;  Jer.  xxxiii.  20,  21. 

29.  His  seed  xvill  I  make  to  endure  for  ever,  and  his  throne  as  the  days  of  heaven. 
Seed,  as  in  vv.  4,  36.  It  may  mean  posterity  generally,  David's  successors,  Christ,  or 
the  long  line  of  his  people.  Throne,  as  in  vv.  4,  14,  36,  44.  See  2  Sara.  y\\.  12. 
Alexander :  "  The  throne  of  David  and  the  throne  of  his  descendants  are  identical." 
For  ever,  to  everlasting,  as  in  Ps.  ix.  5  ;  x.  16.  Days  of  heaven,  first  met  with  in  Deut. 
xi.  21,  meaning,  in  perpetuity.  The  stability  of  nature  often  illustrates  the  perma- 
nency of  spiritual  things ;  see  on  v.  2 ;  Ps.  Ixxii.  5,  7,  17.  Compare  Ps.  cxix.  89-91. 
One  of  Dr.  Chalmers'  best  discourses  is  founded  on  that  passage. 

30.  If  his  children  forsake  my  latv,  and  ivalk  not  in  my  judgvients  ; 

31.  If  they  break  my  statutes,  and  keep  not  my  commandments; 

32.  Then  ivill  I  visit  their  transgressions  with  the  rod,  and  their  iniquiiy  ^vith  stripes. 
Children,  literally  sons.  What  is  here  said  was  true  of  David's  seed.  It  is  true  of 
Christ's  children.  In  Isa.  liii.  10,  believers  are  called  Christ's  seed.  In  John  xxi.  5, 
he  calls  them  children.  Law,  as  in  Ps.  i.  2 ;  xix.  7.  Judgments,  as  in  Ps.  x.  5  ;  xix.  9. 
Statxdes,  as  in  Ps.  xviii.  22.  Commandments,  as  in  Ps.  xix.  8  ;  Ixxviii.  7.  Transgres- 
sions, as  in  Ps.  v.  10  ;  xix.  13.  Iniquity,  as  in  Ps.  xviii.  23  ;  xxv.  11.  Rod,  as  in  Pr. 
X.  13 ;  xxii.  15 ;  xxiii.  13,  14.  When  we  read  of  a  rod  of  iron  in  Ps.  ii,  9,  we  are 
reminded  of  an  instrument  of  destruction.  But  this  rod  is  for  correction.  Stripes, 
strokes  from  the  rod ;  see  2  Sam.  vii.  14.  How  sorely  God  punished  the  sinning 
descendants  of  David,  history  tells.  How  sorely  he  chastises  the  erring  seed  of  his 
Son,  Christian  experience  declares. 

33.  Nevertheless  my  lovingkindness  will  I  not  utterly  take  from  him,  nor  sxifer  my 
faithfulness  to  fail.  Him,  not  them,  David  as  possessor  of  the  throne,  and  type  of 
Christ.  If  the  Lord  was  true  to  David,  surely  to  his  own  Son  he  would  not  be 
unfaithful.     The  nouns  are  the  same  as  in  v.  1.     Utterly  take,  margin,  make  void. 

34.  3Iy  covenant  I  ivill  not  break,  nor  alter  the  thing  that  is  gone  out  of  my  lips. 
Break,  as  in  v.  31;  there  in  the  margin  rendered  ^9?^o/a?ie.  In  v.  39,  in  another  form 
it  is  rendered  hast  profaned.     The  word  means  to  violate,  or  prostitute. 

35.  Once  have  I  sworn  by  my  holiness  that  I  ivill  not  lie  unto  David.  Sioorn,  the 
same  verb  is  found  in  vv.  3,  49,  on  the  same  subject.  Compare  Heb.  vi.  16;  see  on 
v.  3.  God's  holiness  is  his  infinite  purity,  which  controls  all  his  perfections.  Lie, 
the  same  verb  so  rendered  in  Num.  xxiii.  19. 

36.  His  seed  shall  endure  for  ever.  Seed,  as  in  vv.  4,  29.  For  ever,  as  in  vv.  1,  2, 
4,  28,  37,  52.  It  expresses  unfliiling  perpetuity.  And  his  throne  as  the  sun  before 
me.  Here  and  in  v.  37,  the  stability  of  the  course  of  nature  again  illustrates  and 
confirms  the  unfailing  promise  of  God;  see  on  vv.  2,  29.  Calvin:  "If  we  set  Christ 
aside,  where  will  we  find  that  everlasting  duration  of  the  royal  throne  of  which 
mention  is  here  made?" 

37.  It  shall  be  established  for  ever  as  the  moon,  and  as  a  faithfxd  witness  in  heaven. 
David's  personal  power  is  gone  from  the  earth.  If  he  has  living  descendants,  their 
genealogy  cannot  be  proven;  and  none  of  them  have  ruled  any  kingdom  on  earth 
for  thousands  of  years.  But  the  throne  here  spoken  of  is  established.  The  face  of 
nature  on  earth  is  much  changed ;  but  the  sun  and  moon  remain  as  of  old.  The 
moon  is  the  faithfrd  witness  in  heaven.  There  is  no  reference  to  the  boiv  in  the  clouds. 
That  was  a  sign  to  Noah,  not  to  David.  Cresswell:  "The  whole  passage  beginning 
with  'I  Iiave  laid  help'  in  verse  19,  to  the  end  of  verse  37,  may  be  considered  as  a 


832  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  lxxxix 

paraphrase  of  what  God  had  said  unto  David  (2  Sam.  vii.  8,  etc.)  through  the  mouth 
of  Nathan."  If  Ave  do  not  so  regard  these  verses,  there  is  no  satisfactory  method 
of  interpreting  this  portion  of  Scripture,  q.  d.,  "  Thy  people  have  long  been  supported 
by  thy  promises,  which  they  have  understood  to  mean  as  much  as  is  here  stated. 
They  cannot  be  mistaken  in  following  the  prophets,  who  have  said  these  things, 
which  have  for  ages  nourished  the  faith  of  thy  people.  Yet  our  difficulty  is  in 
reconciling  these  glorious  promises  with  the  present  low  and  afflicted  state  of  the 
kingdom."  This  is  the  common,  and  doubtless  the  correct  mode  of  exposition. 
The  Psalm  was  designed  to  fiirnish  suitable  thoughts  to  the  pious  Avhen  at  any  time 
the  state  of  affairs  in  Israel  should  be  such  as  to  tempt  God's  people  to  discourage- 
ment. Alexander:  "There  is  no  need  of  confining  this  description  (in  v.  38  and  on) 
to  the  last  days  of  the  kingdom  of  Judah,  or  to  any  other  period  of  its  history 
exclusively.  If  the  Psalm  was  really  composed  by  Ethan,  as  we  have  no  sufficient 
ground  for  doubting  that  it  was,  he  may  have  designedly  so  framed  it  as  to  suit  any 
season  of  distress  and  danger,  in  which  the  theocratic  sovereign  seemed  to  be  forsaken 
of  Jehovah."  Calvin  says  a  Rabbi  maintained  that  it  was  unlawful  to  recite  this 
Psalm ;  but  all  Scripture  is  given  by  inspiration  of  God,  and  is  profitable. 

38.  But  thou  hast  cast  off  and  abhorred,  tho\i  hast  been  wroth  xvith  thine  anointed. 
Cast  off,  as  in  Ps.  xliii.  2;  Ixxxviii.  14;  see  1  Chron.  xxviii.  9.  Abhorred,  refused, 
rejected,  despised,  disdained,  contemned.  In  Jer,  vi.  30,  the  participle  is  reprobate;  see 
Deut.  xxxii.  19.  Calvin  regards  the  first  verb  as  even  stronger  than  the  second. 
The  reason  of  the  dreadful  rejection  is  that  God  had  been  wroth  with  his  anointed, 
the  actual  incumbent  of  the  throne  at  the  time  contemplated.  Pool :  "  Thine  anointed; 
that  person  and  family  which  thou  hast  invested  with  the  kingdom."  Wroth,  as 
in  Ps.  Ixxviii.  21,  59. 

39.  Thou  hast  made  void  the  covenant  of  thy  servant.  Made  void,  found  only  here 
and  in  Lam.  ii.  7,  where  it  is  rendered  abhorred.  It  expresses  strong  aversion.  The 
covenant  of  thy  servant  is  the  covenant  made  with  thy  servant.  Thou  hast  profaned 
his  crown  by  casting  it  to  the  ground.  Profaned,  see  on  w.  31,  34,  where  the  same 
word  is  rendered  break.  We  profane  a  covenant  when  we  hold  it  no  longer  sacred. 
In  some  way  God  had  brought  the  royal  family  and  the  kingdom  into  a  veiy  low  state. 

40.  ThoxL  hast  broken  doivn  all  his  hedges:  thou  hast  brought  his  strong  holds  to  ruin. 
The  clauses  are  parallel.  Hedges,  fences,  tvalls.  The  word  describes  either  the 
protection  furnished  to  a  vineyard  or  to  a  flock.  The  latter  clause  changes  not  the 
idea  but  the  figure.  Strong  holds,  fortresses,  fortifications.  It  does  not  refer  to  places 
naturally  strong,  but  by  the  art  of  man  fenced,  defenced,  made  strong.  Both  nouns 
may  be  used  figuratively  to  represent  the  institutions  of  the  country  and  the  safe- 
guards of  the  kingdom.  The  destruction  may  refer  to  the  desolation  made  by  an 
invasion  of  the  land.  Broken  down,  broken  in,  scattered.  Biiin,  destrxiction,  dinnay, 
terror.  Hengstenberg :  "Thou  causest  his  fortifications  to  be  terrified  before  the 
enemy,  and  to  be  removed." 

41.  All  that  pass  by  the  way  spoil  him.  Spoil,  rifle,  meaning  rob,  plunder,  devastate. 
Se  is  a  reproach  to  his  neighbors.  Reproach,  shame,  rebuke,  commonly  as  here;  see  on 
Ps.  XV.  3.  Passers  by  and  neighbors  cried,  "Is  this  the  anointed  of  the  Lord?  Is  this 
the  everlasting  family  and  kingdom  ?  Is  this  that  king  whose  throne  was  to  continue 
as  long  as  the  sun  and  moon  shall  endure?" 

42.  Thou  hast  set  up  the  right  hand  of  his  adversaries;  thou  hast  made  all  his  enemies 
to  rejoice.  Adversaries,  in  Ps.  iii.  1,  they  that  trouble  me;  in  v.  23,  foes.  Enemies, 
uniformly  rendered  as  in  vv.  10,  22,  51.  To  set  up  the  right  hand  is  to  exalt  the 
power.  The  perplexity  of  the  Psalmist  is  in  reconciling  this  state  of  things  with  what 
was  promised  in  2  Sara.  vii. 


J 


PSALM  Lxxxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  838 

43.  Thou  hast  also  turned  the  edge  of  his  sxvord.  Turned,  turned  aiuay,  withdrawn. 
The  meaning  is,  Thou  hast  rendered  powerless  the  sword,  the  usual  means  both  of 
attack  and  of  defence.  Compare  2  Sam.  i.  22.  Hengstenberg:  "The  sword  returns 
back  ashamed,  when  it  does  not  pierce."  And  hast  not  made  him  to  stand  in  the  battle. 
Several  old  versions :  Hast  not  assisted  him  in  battle.  See  Ps.  xviii.  34,  39.  The  verb  is 
in  the  future.  God  had  been  against  Israel  and  it  was  feared  he  would  continue  to  be  so. 

44.  Thou  hast  made  his  glory  to  cease,  and  cast  his  throne  down  to  the  ground.  Glory, 
margin  brightness,  meaning  royal  majesty,  the  splendor  of  a  king.  Cast  down;  it  de- 
scribes an  act  of  sudden  violence,  which  inspired  alarm. 

45.  The  days  of  his  yoidh  hast  thou  shortened.  Some  think  they  find  the  fulfilment 
of  this  clause  in  the  case  of  Jehoiachin,  2  Kings  xxiv.  8 ;  some  in  the  case  of  Ahaz,  2 
Chron.  xxviii.  1 ;  and  some,  in  the  case  of  other  kings,  whose  life  and  reign  were  short. 
But  the  language  would  rather  indicate  premature  decay  and  loss  of  vigor,  than  early 
death.  The  Psalmist  is  probably  not  speaking  so  much  of  any  particular  man,  as  of 
the  kingdom  represented  by  the  throne.  Pool :  "  The  youthful  and  flourishing  state 
of  David's  kingdom  was  very  short,  and  reached  not  beyond  his  next  successor." 
Calvin :  "  His  complaint  then  amounts  to  this,  That  God  caused  the  kingdom  to  wax 
old,  and  finally  to  decay,  before  it  reached  a  state  of  complete  maturity."  Thou  hast 
covered  himivith  shame.  A^Amne,  uniformly  rendered;  it  describes  the  deep  mortifica- 
tion arising  from  a  public  and  disastrous  failure  in  building  up  the  throne  of  David. 
Covered  him,  literally  covered  upon  him,  we  would  say,  covered  him  all  over. 

46.  How  long  Loed?  Literally,  Until  lohen?  See  on  Ps.  iv.  2;  vi.  3;  xiii.  1. 
Wilt  thou  hide  thyself  forever?  The  reference  doubtless  is  to  Deut.  xxxi.  18;  xxxii. 
20.  See  on  Ps.  xiii.  1.  Shall  thy  wrath  burn  like  fire  f  Wrath,  as  in  Ps.  vi.  1; 
Ixxxviii.  7.  Burn,  in  Ps.  ii.  12,  is  kindled.  There  may  be  an  allusion  to  Num.  xi. 
1,  3,  where  the  same  word  is  found.     The  displeasure  of  God  is  a  consuming  fire. 

47.  Remember  how  short  my  time  is.  Chaldee:  Remember  that  I  was  made  of  dust; 
Arabic:  Remember  what  my  state  is;  Ainsworth:  O  call  thou  to  remembrance  how 
transitory  I  am;  Edwards:  Remember  of  what  short  duration  I  am;  margin:  Re- 
member how  transitory  I  am.  Hengstenberg  calls  Ps.  xxxix.  5,  the  fundamental 
passage.  See  Ps.  cxix.  84;  Job  vii.  7;  x.  9;  xiv.  1;  1  Cor.  vii.  29-31.  Wierefm-e 
hast  thou  made  all  men  in  vainf  Many  die  before  they  have  lived  a  year.  The  longest 
life  is  a  vapor.  The  pursuits  of  men  are  low.  Their  Avork  terribly  lacks  stability. 
Even  the  greatest  men  are  not  able  to  perform  their  enterprises.  They  die  just  as 
they  begin  to  live.  To  the  eye  of  sense  and  reason,  without  light  from  heaven,  it  looks 
very  much  as  if  even  the  greatest  families,  yea,  and  all  the  sons  of  Adam  wei'e  made 
for  nothing,  for  vanity. 

48.  What  man  is  he  that  liveth,  and  shall  not  see  death?  Not  one.  For  special 
reasons  Enoch  and  Elijah  were  translated;  but  till  the  end  of  the  world  no  other  case 
shall  occur.  The  form  of  interrogation  is  the  strongest  negation.  Shall  he  deliver  his 
sold  from  the  hand  of  the  grave?  Soul,  here  it  means  life.  But  if  one  cannot  save  his 
life,  surely  he  cannot  save  his  soul.  Hand,  here  and  often  used  for  power.  Ch'ave,pit, 
hell,  see  on  Ps.  vi.  5 ;  ix.  17 ;  xviii.  5. 

49.  Lord,  xchere  are  thy  former  lovingkindnesses,  which  thou  sxoearest  unto  David  in 
thy  tndh  ?  Lovingkindnesses,  sec  on  v.  1.  Swearest,  see  on  v.  35.  Truth,  rendered 
faithfulness  six  times  in  this  Psalm. 

50.  Remember,  Lord,  the  reproach  of  thy  servants ;  how  /  do  bear  in  my  bosom  the 
reproach  of  all  the  mighty  peoj)le.  The  above  is  a  better  rendering  of  the  verse  than 
any  modern  author  has  suggested.  It  gives  the  whole  sense.  Reproach,  as  in  v.  41. 
Compare  Ps.  Ixix.  9,  with  this  and  the  next  verse.  Mighty,  or  ma7iy.  People,  plural, 
nations. 

105 


834  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxix. 

51 .  Whereimth  thine  enemies  have  reproached,  0  Lord  ;  ivhereivith  they  have  reproached 
(he  footsteps  of  thine  anointed.  Anointed,  as  in  v.  38.  Footsteps,  in  Ps.  xlix.  5,  and 
Jsewhere  heels.  They  dogged  his  footsteps  with  reproaches.  The  Chaldee  reads: 
■'Thy  enemies  have  reproached  the  slowness  of  the  footsteps  of  the  feet  of  thy 
Messiah,  0  Lord."     That  is,  men  cried  out,  Where  is  the  promise  of  his  coming? 

52.  Blessed  be  the  Lord  for  evennore.  Blessed,  praised,  not  the  word  in  Ps.  i.  1, 
but  that  in  Ps.  v.  12;  xviii.  46.  Amen,  and  amen.  See  on  Ps.  xli.  13;  Ixxii.  19. 
Those,  who  divide  the  Psalter  into  five  books,  end  the  third  book  here. 

Doctrinal  and  Practical  Remarks. 

1.  Wisdom  and  piety  do  not  exempt  us  from  sore  trials.  The  author  of  the  pre- 
ceding Psalm  was  filled  with  grief  about  his  personal  affairs.  His  brother,  who  wrote 
this  Psalm,  is  sore  amazed  with  the  public  calamities  of  his  times.  So  we  all  have 
our  own  burdens.  Blessed  is  he,  who  has  kind  friends  to  sympathize  with  him  in  his 
calamities.  But  there  is  a  friend  that  sticketh  closer  than  a  brother.  His  name  in 
the  church  has  long  been  The  Beloved. 

2.  Whatever  our  own  state,  or  that  of  public  aflfairs  may  be,  let  us  siyig  of  God's 
glorious  attributes.  No  darkness  in  our  sky  can  excuse  us  from  making  knoivn  his 
perfections,  vv.  1,  2,  14,  24,  28,  33,  49.  We  greatly  wrong  our  own  souls  when  we 
decline  the  religious  use  of  song;  because,  "  1.  This  is  the  fittest  way  to  express  joy 
for  anything.  2.  It  will  be  best  inculcated  in  this  way.  3.  It  will  be  more  easily 
remembered.  4.  It  will  be  more  easily  delivered  to  others,  in  order  to  be  remembered." 
Many  a  sorrowing  child  of  God  has  had  his  gloom,  like  the  evil  spirit  of  Saul,  quite 
removed  by  the  harp  of  David. 

3.  Mercy's  work,  though  to  us  sometimes  apparently  slow,  is  very  sure  and  glorious, 
vv.  2-4.  God's  plans  reach  from  an  eternity  past  to  an  eternity  to  come.  Let  him 
take  his  own  time. 

4.  The  doctrine  of  election  is  taught  in  the  Old  Testament  as  well  as  in  the  New, 
v.  3.  God  chose  David  not  for  his  stature.  Saul  was  much  taller.  David's  own  bro- 
ther's had  a  better  appearance.  God  chose  him  because  he  would.  If  the  chosen 
here  is  Christ,  then  above  all  others  is  he  God's  elect,  Isa.  xlii.  1 ;  1  Pet.  ii.  6. 

5.  Whatever  delays  and  hindrances  the  cause  of  God  may  seem  to  meet  withal, 
the  final  issue  and  consummation  of  all  things  thereto  pertaining  shall  be  very 
glorious,  v.  4. 

6.  If  God  had  gone  on  governing  the  world  in  wisdom  and  goodness,  this  would 
have  been  love  and  condescension  demanding  lively  gratitude.  But  how  shall  we 
sufficiently  praise  him  for  his  amazing  grace  in  giving  us  his  word,  in  entering  into 
covenant  with  us,  and  in  confirming  that  engagement  with  an  oath  ?  vv.  3,  28,  34,  35, 
49.  Arnd :  "  O  blessed  people,  for  whose  sake  God  swears !  O  miserable  people, 
who  will  not  believe  God  even  when  he  swears !" 

7.  Whatever  unbelief  and  self-will  may  suggest  to  men  but  partially  sanctified  on 
earth  respecting  God's  ways  and  wonders,  saints  and  angels  in  the  heavens  are  well 
pleased  with  all  his  plans  and  all  his  proceedings,  v.  5.  Whatever  jealousies  and 
murmui'ings  ar§  found  in  remote  parts  of  God's  dominions  respecting  his  course  and 
ways,  in  his  own  immediate  family  and  among  his  constant  attendants  all  is  praise 
and  adoration.  "  God's  chief  praise  from  all  holy  beings  in  heaven  and  earth  arises 
from  the  covenant  of  grace." 

8.  We  greatly  sin  against  God,  we  fly  in  the  face  of  Scripture,  and  we  bring  great 
affliction  on  ourselves  by  forming  even  in  our  minds  any  likeness  of  God,  or  by  com- 
paring him  to  anything  we  ever  saw  or  conceived.     He  is  as  incomparable  as  he  is 


PSALM  Lxxxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  836 

immutable,  v.  6.     He  is  infinitely  farther  above  the  tallest  archangel  than  that  arch- 
angel is  above  a  worm. 

9.  If  God  is  greatly  to  be  feared  even  by  saints  and  angels  in  glory,  surelv  all 
irreverence  in  his  worship  on  earth  must  be  infinitely  offensive  to  him,  v.  7.  That 
under  the  Gospel  as  truly  as  under  the  law  we  must  exercise  godly  fear  is  clear  from 
Heb.  xii.  28.  Henry :  "  A  holy  awe  of  God  must  fall  upon  us,  and  fill  us,  in  all  our 
approaclies  to  God,  even  in  secret,  to  Avhich  something  may  very  well  be  added  by  the 
solemnity  of  public  assemblies." 

10.  Neither  in  our  theology,  nor  in  our  devotions  can  we  get  on  pleasantly  without 
a  constant  recurrence  to  the  might,  the  strength,  the  almightiness  of  God,  vv.  8-13. 
"  The  incomparable  excellence  of  God  shines  out  in  his  efficiency  in  creation  and 
providence."  The  breaking  of  Rahab  in  pieces  shows  what  he  can  and  will  do,  when 
necessary  to  preserve  his  people.  Omnipotence  can  do  any  desirable  thing.  It  raises  and 
it  calms  the  sea ;  it  covers  whole  nations  with  mourning ;  it  crushes  the  most  powerful 
armies;  it  grasps  creation;  it  balances  the  universe;  it  doeth  all  things. 

11.  How  futile  are  all  attempts  to  subvert  the  government  of  God.  Its  pillars  are 
as  firm  as  the  pillars  of  heaven,  v.  14.  Yea,  heaven  and  earth  may  pass  away,  but 
God's  throne  shall  stand.  It  is  built  on  four  principles,  which  cannot  fail  because 
they  are  founded  in  the  divine  nature,  viz : 

"  1.  Justice,  which  defends  his  subjects,  and  does  every  one  right. 

"  2.  Judgment,  which  restrains  rebels,  and  keeps  off  injuries. 

"  3.  Mercy,  which  shows  compassion,  pardons,  supports  the  weak. 

"  4.  Truth,  that  performs  whatsoever  he  promiseth." 
How  can  such  a  government  be  subverted  ?     The  universe  of  creatures  cannot  even 
weaken  it.     Calvin  :  "  The  ornaments  with  which  God  is  invested,  instead  of  being  a 
robe  of  purple,  a  diadem,  or  a  sceptre,  are,  that  he  is  the  righteous  and  impartial 
Judge  of  the  world,  a  merciful  Father,  and  a  faithful  protector  of  his  people." 

12.  It  is  an  unspeakable  blessing  to  be  a  living  member  of  the  church  of  God 
under  any  dispensation  and  under  any  afflictions,  vv.  15-18.  Even  the  old  Jewish 
feasts  introduced  by  blowing  trumpets  were  full  of  significancy,  somewhat  even  then 
understood  by  the  pious.  That  dispensation  was  glorious,  Rom.  iii.  2 ;  2  Cor.  iii.  10. 
But  what  was  the  joyful  sound  of  those  days  compared  with  the  clarion  trumpet  of  a 
Gospel  fully  revealed  ?  The  completeness  of  that  righteousness,  in  which  believers  are 
exalted  is  itself  matter  of  wonder,  love  and  praise  in  heaven  and  in  earth.  We  ever 
have  'just  and  solid  causes  of  joy,  yet  in  God  alone,'  in  his  righteousness  alone,  in  his 
grace  and  wisdom  and  power  alone.  Luther :  "  A  heavenly  righteousness  is  preached 
by  the  Gospel,  which  is  not  placed  in  us,  or  in  any  worthiness  or  merit  of  ours  ;  but 
is  out  of  us,  and  is  the  righteousness  of  Christ,  and  is  imputed,  for  Christ's  sake,  unto 
all  that  believe  in  him."     How  guilty  must  those  be  who  despise  such  grace ! 

13.  Though  God  chooses  whom  he  will,  he  yet  chooses  fit  instruments  and  agents  to 
carry  on  his  work ;  or  he  makes  them  fit  before  he  assigns  to  tliem  their  office,  vv.  19, 
20.  David  was  no  fool,  nor  was  he  a  chicken-hearted  man.  David  Avas  chosen,  not 
because  he  desei-ved  the  post ;  but  because  he  was  fit  for  it,  1  Sam.  xvi.  7. 

14.  If  we  would  be  kings  and  priests  unto  God,  we  must  seek  the  anointing  of  the 
Holy  Ghost,  v.  20. 

15.  If  God  will  establish  his  hand  with  any  man,  and  strengthen  him,  why  should 
he  despair  of  accomplishing  any  work,  to  which  he  can  possibly  be  called?  v.  21. 
Omnipotence,  girding  weakness  itself,  will  make  it  irresistible. 

16.  If  God  will  take  our  enemies  in  hand,  we  need  not  give  ourselves  much  trouble 
about  them,  vv.  22,  23.     He  can  manage  them  without  our  aid. 

17.  However  depressed  in  spirits,  or  in  worldly  condition  believers  may  be,  God  can 


836  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  lxxxlx. 

lift  them  up  above  all  their  enemies  and  adversities,  and,  when  the  right  time  comes, 
he  will  surely  do  it,  vv.  24-27.  Of  this  he  has  given  much  assurance  in  the  history 
of  David,  and  yet  more  in  the  exaltation  of  our  Redeemer. 

18.  We  need  entertain  no  fears  respecting  the  perpetuity  and  glory  of  Christ's  king- 
dom. It  shall  stand.  It  shall  shine,  vv.  29,  33,  36,  37.  0  yes!  it  shall  stand  forever. 
That  the  great  burden  of  this  Psalm  is  Messiah,  all  sound  expositors  admit.  Luther: 
"  This  Ls  a  remarkable  prophecy  concerning  Christ  and  his  kingdom ;"  Home :  "  The 
promise,  covenant,  and  oath  of  God,  which  he  declareth  shall  never  fail.  .  .  They 
relate  to  Christ ;"  Morison  :  "  It  was  never  intended  that  the  literal  seed  of  David 
should  hold  a  perpetual  empire;  and  it  was  undoubtedly  of  Messiah,  as  David's  Lord, 
that  the  Spirit  witnessed,  when  he  spoke  of  his  seed  being  established  forever,  and  of 
his  throne  being  perpetuated  to  the  days  of  eternity ;"  Nicolson :  "  David  in  type, 
but  Christ  in  the  anti-type." 

19.  God  loves  his  people  too  well  and  too  wisely  not  to  make  them  smart  for  their 
sins,  vv.  30-32.  The  covenant  as  much  secures  needful  chastisement  as  timely  victory. 
Calvin :  "  As  it  is  profitable  for  men  to  be  subjected  to  divine  correction,  God  does 
not  promise  that  he  will  allow  them  to  escape  unpunished,  which  would  be  to  encour- 
age them  in  their  sins ;"  Henry :  "  Afflictions  are  not  only  consistent  with  covenant- 
love,  but  to  the  people  of  God  they  flow  from  it ;"  Dickson :  "  The  Lord  alloweth  not 
sin  in  his  own  children  more  than  in  others." 

20.  It  is  natural,  perhaps  it  is  unavoidable  and  undesirable,  that  we  should  be 
wholly  unaffected  with  the  appearances  of  things  around  us,  vv.  38-50.  This  inspired 
Psalmist  was  himself  deeply  distressed  by  the  seeming  failure  of  the  covenant  with 
David.  Nor  is  it  wicked  to  tell  God  our  perplexities,  and  plead  for  speedy  relief  It 
is  only  when  grief  becomes  inordinate,  when  pride  arrogantly  determines  what  is  the 
right  time  and  method  of  deliverance,  or  Avhen  unbelief  charges  God  with  unfaithful- 
ness, that  we  sin  against  him  in  lamenting  our  afflictions.  Men  are  not  angels.  The 
spirits  of  just  men  are  not  in  this  life  made  perfect  in  knowledge  or  anything  else. 
Let  us  plead  for  a  better  insight  into  the  nature  of  the  covenant,  and  the  ends  of  the 
discipline  we  are  made  to  undergo.  Let  us  plead  the  unchangeableness  of  divine  grace 
and  of  the  divine  faithfulness. 

21.  Considering  how  weak  the  faith  of  most  converted  men  is,  and  how  strong  their 
temptations  are,  it  is  a  marvel  that  they  do  not  oftener  fall  into  deep  dejection,  and 
very  much  give  up  hope,  v.  39.  Because  the  government  of  the  world  is  God's,  and 
because  the  mind  of  man  is  feeble,  it  results  of  necessity  that  nearly  the  whole  course 
of  providence  should  be  dark.  This  greatly  tempts  our  faith,  which  would  utterly 
fail,  if  it  were  not  for  the  intercession  of  Christ,  Luke  xxii.  31,  32.  It  is  sad  indeed 
when  we  see  not  how  God's  dealings  are  consistent  with  his  promise.  Yet  in  their 
saddest  moments  the  saints  would  not  take  a  thousand  worlds  for  the  hope  which 
remains  to  them.  Henry  :  "  Thrones  and  crowns  are  tottering  things,  and  are  often 
laid  in  the  dust,  but  there  is  a  crown  of  glory  reserved  for  Christ's  spiritual  seed,  Avhich 
fadeth  not  away."     The  hope  of  that  maketh  not  ashamed. 

22.  It  is  appalling  to  live  in  a  time  of  general  desolation  of  church  or  state,  vv. 
40-45.  Till  a  good  man  knows  by  experience,  history  gives  him  almost  no  conception 
of  the  misery  and  crime  which  then  appear  on  every  hand.  The  badges  and  insignia 
of  authority  are  despised,  the  fastnesses  of  society  loosened,  malice  with  her  minions 
and  myrmidons  slandering  and  beleaguering  all  good  men,  the  laws  of  property  set 
aside,  the  throne  of  iniquity  framing  mischief  by  a  law,  the  meanest  men  laughing  at 
the  miseries  of  the  most  honorable,  the  finger  of  scorn  pointed  at  all  who  do  not  join 
in  noisy  clamor  for  blood  and  persecution,  vile  men  exalted  to  power,  fools  being  coun- 
sellors and  wise  men  pronounced  to  be  behind  the  times,  fundamental  laws  swept  away 


PSALM  Lxxxix.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  837 

in  a  moment,  strangers  and  enemies  laughing  to  scorn,  wise  plans  of  adjustment  and 
pacification  wholly  despised,  the  glory  of  order  and  of  religion  utterly  obscured,  men 
fasting  to  smite  with  the  fist  of  wickedness,  and  giving  thanks  for  events  which  fill  '-i 
thousand  dwellings  with  howling.  It  is  not  strange  that  such  scenes  should  mako 
men  old  before  they  have  reached  their  prime,  or  send  them  for  shame  to  premature 
graves.  But  when,  as  Ethan,  they  can  bring  their  case  before  the  Lord,  they  may 
like  him,  conclude  their  meditation  with  a  doxology. 

23.  Success  in  war  depends  on  the  Almighty,  v.  43.  Yet  mere  success  does  not 
prove  that  we  have  God's  approbation.  He  may  let  the  wrong  prosper  for  a 
considerable  time,  Ecc.  v.  8;  Isa.  x.  5-15. 

24.  What  poor  creatures  we  are,  when  for  a  little  suffering,  perhaps,  not  running 
through  half  a  lifetime,  we  cry  out,  0  Lord,  hoiv  longf  v.  46.  But  blessed  be  God, 
our  very  feebleness  will  furnish  an  occasion  to  his  grace  in  enabling  us  to  forget  our 
woes  Avhen  they  shall  all  be  over,  and  we  ourselves  be  made  happy  in  God  to  all 
eternity. 

25.  If  God's  ivraih  burns  so  terribly,  how  careful  we  ought  to  be  to  flee  from  it, 
v.  46.  Arnd:  "Is  it  not  an  odd  thing  that  when  we  see  a  fire  break  out  we  are 
terrified  and  run,  and  every  man  looks  after  what  is  his  own,  yet  no  man  will  be 
terrified  at  the  wrath  of  God  ?" 

26.  It  is  well  when  the  greater  our  straits,  the  stronger  our  cries  to  God  for  help 
That  is  a  blessed  anguish,  and  those  are  good  crosses,  which  make  us  the  more  fervent 
in  our  prayers,  v.  47. 

27.  When  we  ask  God  to  remember  how  short  our  time  is,  let  us  be  careful  not  to 
forget  it  ourselves,  v.  47.  He  knoweth  our  frame ;  he  remembereth  that  we  are  dust. 
We  should  not  consume  our  days  in  complaint  or  mirth,  but  in  glorifying  God  that 
we  may  enjoy  him  forever, 

28.  There  must  be  something  terribly  wrong  in  man,  else  his  pursuits,  the  brevity 
of  his  life  and  the  manner  of  his  departure  out  of  it  would  not  be  as  they  are.  Man 
is  a  little  lower  than  the  angels  in  his  natural  endowments,  yet  how  many  spend  their 
days  in  factories  with  confined  air,  how  many  in  mines  hundreds  of  feet  under  ground, 
how  many  in  sweeping  streets,  how  many  in  sweeping  chimneys,  how  many  in  prisons 
or  in  galleys.  The  millions  toil.  Every  year  thousands  faint  and  fall  dead  through 
exhaustion  and  excessive  exposure  to  heat  and  cold.  Man's  days  are  as  an  hand- 
breadth.  His  death  is  never  pleasant  except  in  the  case  of  the  believer  and  to  the 
eye  of  faith.  Verily,  if  there  is  no  life  beyond  the  present,  God  has  made  all  men  in 
vain,  V.  47. 

29.  Death  reigns,  v.  48.  For  that  no  adequate  cause  can  be  found,  till  we  search 
the  Scriptures.     They  make  all  plain.  Gen.  iii.  3;  Ezek.  xviii.  4;  Rom.  v.  12-19. 

30.  If  men  are  allowed  to  pass  their  lives  in  quiet,  though  it  be  without  human 
applause,  let  them  be  thankful  for  so  great  a  benefit.  Noisy  clamor,  even  if  it  be  in 
our  favor,  can  do  us  no  good ;  but  if  it  be  against  us,  it  may  embitter  our  existence. 
Men,  who  affect  to  despise  the  deserved  censures  of  their  cotemporaries,  are  bad  men. 
Even  where  reproach  is  foul  and  wicked,  it  has  a  sting,  vv.  50,  51.  It  broke  the 
heart  of  Jesus  Christ,  Ps.  Ixix.  20.  It  is  better  to  be  unjustly  than  justly  blamed; 
and  yet  there  is  a  peculiar  poignancy  in  our  grief  when  wantonness  holds  to  our  lips 
the  cup  of  opprobrium.  The  most  trying  form  of  reproach  is  perhaps  that  which 
assails  us  because  of  our  religion.  The  reason  is  that  the  honor  of  our  God  and 
Saviour  is  involved  in  such  contumely,  Isa.  xxxvii.  23.  The  day  is  coming,  when 
the  curse  shall  no  longer  be  heard  by  the  righteous,  Jude  14,  15. 

31.  Whatever  our  case  may  be,  let  us  not  fail  in  the  winding  up  of  all  our  medi- 
tations and  conflicts  to  pronounce  our  solemn  blessing  on  the  name  of  Jehovah,  v. 


838  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xc. 

52;  Job  i.  21.  It  is  as  wise  as  it  is  right  to  "take  God's  part  against  all  doubts,  and 
disappearances  of  the  performances  of  his  promises,"  and  to  praise  and  bless  him  for 
what  he  is  and  for  what  he  has  already  done  for  us.  Let  doxology  abound  in  our 
worship,  public  and  secret. 

32.  This  Psalm  was  written  for  our  learning.  Let  us  hope  in  God.  Tholuck : 
"  Devout  people  in  great  affliction  are  neither  so  callous  and  insensible,  that  the 
stroke  of  the  proving  hand  of  God  makes  no  impression  upon  them,  nor  so  soft  and 
indolent  that  they  at  once  lose  all  their  confidence.  Their  eyes  shed  tears,  while  joy 
sits  enthroned  on  their  brow." 


Psalm  xc. 

A  Prayer  of  Moses  the  man  of  God. 

1  Lord,  thou  hast  been  our  dwellingplace  in  all  generations. 

2  Before  the  mountains  were  brought  forth,  or  ever  thou  hadst  formed  the  earth  and  the  world, 
even  from  everlasting  to  everlasting,  thou  art  God. 

3  Thou  turnest  man  to  destruction ;  and  sayest,  Return,  ye  children  of  men. 

4  For  a  thousand  years  in  thy  sight  are  but  as  yesterday  when  it  is  past,  and  as  a  watch  in  the 
night. 

5  Thou  carriest  them  away  as  with  a  flood;  they  are  as  a  sleep:  in  the  morning  they  are  like 
grass  which  groweth  up. 

6  In  the  yiorning  it  flourisheth,  and  groweth  up;  in  the  evening  it  is  cut  down,  and  withereth. 

7  For  we  are  consumed  by  thine  anger,  and  by  thy  wrath  are  we  troubled. 

8  Thou  hast  set  our  iniquities  before  thee,  our  secret  sins  in  the  light  of  thj'  countenance. 

9  For  all  our  days  are  passed  away  in  thy  wrath :  we  spend  our  years  as  a  tale  that  is  told. 

10  The  days  of  our  years  are  threescore  years  and  ten ;  and  if  by  reason  of  strength  they  he 
fourscore  years,  yet  is  their  strength  labour  and  sorrow ;  for  it  is  soon  cut  off,  and  we  fly  away. 

11  Who  knoweth  the  power  of  thine  anger?  even  according  to  thy  fear,  so  is  thy  wrath. 

12  So  teach  us  to  number  our  days,  that  we  may  apply  our  hearts  unto  wisdom. 

13  Return,  O  Lord,  how  long  ?  and  let  it  repent  thee  concerning  thy  servants. 

14  O  satisfy  us  early  with  thy  mercy ;  that  we  may  rejoice  and  be  glad  all  our  days. 

15  Make  us  glad  according  to  the  days  wherein  thou  hast  afflicted  us,  and  the  years  wherein  we 
have  seen  evil. 

16  Let  thy  work  appear  unto  thy  servants,  and  thy  glory  unto  their  children. 

17  And  let  the  beauty  of  the  Lord  our  God  be  upon  us :  and  establish  thou  the  work  of  our 
hands  upon  us ;  yea,  the  work  of  our  hands  establish  thou  it. 

ON"  the  title  see  on  titles  of  Psalms  xvii.  Ixxxvi.  That  Moses  is  the  author  of 
this  ode  is  admitted  by  all  the  ancient  versions,  by  Luther,  Calvin,  Fabritius, 
Piscator,  Amesius,  Venema,  Diodati,  Pool,  Henry,  Gill,  Hammond,  Jebb,  Fry,  Pe- 
ters, Morison,  Dickson,  Tholuck,  Hengstenberg  and  Alexander.  Moses  is  called 
The  man  of  (?ocZ,  first  in  Deut.  xxxiii.  1,  B.  C.  1451 ;  then  six  years  later,  Josh,  xiv 
6 ;  then  more  than  nine  hundred  years  later,  Ezra  iii.  2.  The  phrase  Man  of  Goif 
is  found  in  Scripture  more  than  forty  times;  is  often  applied  to  Elijah  and  Elisha, 
in  the  pastoral  epistles  it  designates  a  minister  of  the  Gospel.  Kennicott,  Edwards, 
Clarke  and  several  German  Commentators  urge  that  this  ode  could  not  have  been 
written  by  that  Moses,  who  was  buried  in  Horeb.  Against  its  Mosaic  authorship, 
Clarke  urges  the  longevity  of  Moses,  Aaron,  Miriam  and  Caleb.  But  himself  gives 
us  a  long  list  of  moderns,  who  attained  a  great  age.  The  Pentateuch  itself  shows 
that  the  above  cases  were  exceptions  to  the  general  rule ;  and  it  is  idle  to  claim  that 


PSALM  xc]  STUDIES  IN  THE  BOOK  OF  PSALMS.  839 

the  composition  is  of  a  later  date  tliaii  the  passage  through  the  wilderness.  Moses 
wrote  two  other  songs  remarkable  for  sublimity.  One  is  found  in  Ex.  xv.  1-19. 
That  is  emphatically  The  song  of  Moses.  It  is  the  oldest  piece  of  poetry  extant. 
He  also  wrote  that  contained  in  Dent,  xxxii.  1-43.  It  abounds  both  in  the  beautiful 
and  the  sublime.  It  is  forty  years  later  than  the  former.  He  jironounced  it  in  the 
presence  of  Israel,  and  followed  it  by  a  short  exhortation.  It  was  his  farewell  to 
his  people.  This  Psalm  diftcrs  from  both  his  other  compositions.  It  is  not  certain 
when  he  wrote  it.  Some  think  it  was  written  at  the  time  of  the  painful  events  re- 
corded in  Num.  xiv.  That  would  give  its  date  after  Israel  came  out  of  Egypt. 
Others  suppose  it  was  written  about  thirty-eight  years  later,  near  the  close  of  Moses' 
life,  when  he  had  seen  the  dreadful  sentence  in  Nu.  xiv.  22,  23,  carried  into  execu- 
tion on  nearly  all  his  cotemporaries,  and  was  himself  about  to  leave  the  world.  This 
is  perhaps  the  more  probable.  This  is  a  very  mournful  composition.  The  church 
of  England  has  inoorporated  it  into  her  funeral  service.  Many  pastors  read  it  at 
burials.  Tholuck  styles  it,  "  A  beautiful  song,  replete  with  solemnity  and  sadness, 
as  hearty  as  it  is  solemn."  Morison  :  "  In  all  ages  of  the  church  this  Psalm  must  be 
regarded  as  a  sublime  meditation  of  the  Spirit  upon  man's  misery,  mortality,  and 
sinfulness."  Scott:  "The  sentiments  of  this  Psalm  are  never  unsuitable  to  our 
situation  in  this  world."  Luther  thinks  that  Moses  here  "teaches  what  is  the  origin 
and  cause  of  death,  to  which  the  whole  human  race  is  subject,  and  the  reason  why 
so  horrible  a  punishment  was  inflicted  on  the  whole  race  of  mortals."  Scott  dates 
it  B.  C.  1460 ;  Clarke :  "  This  Psalm  was  doubtless  composed  during  or  after  the 
captivity."  The  names  of  the  Almighty  found  in  it  are  Elohivi  God,  Jehovah  Lord 
and  El  God,  on  which  respectively  see  on  Ps.  iii.  3 ;  i.  2 ;  v.  4. 

1.  Lord,  thou  hast  been  oxir  dtvellingplace  in  all  generations.  The  rendering  of 
this  verse  is  excellent.  Instead  of  dtvellingplace  the  Arabic,  Septuagint,  Ethiopic, 
Vulgate,  Doway,  cliurch  of  England  and  Edwards  have  refuge.  But  this  requires 
the  change  of  a  letter  in  the  Hebrew.  The  word  in  the  received  text  never  signifies 
refuge,  but  abode,  as  of  God,  Deut.  xxvi.  15 ;  of  man,  1  Chron.  iv.  41 ;  of  beasts,  Jer. 
ix.  11.  As  all  pious  men  confess  themselves  strangers  and  pilgrims,  they  might  fitly 
use  this  language ;  but  to  the  Israelites  in  the  wilderness  it  was  very  appropriate. 
From  the  day  that  Abram,  at  the  age  of  seventy-five  years,  left  Haran  till  his  death, 
he  had  no  fixed  dwelling.  Isaac  and  Jacob  w^ere  no  less  unsettled.  Even  when  in 
Canaan,  they  and  the  patriarchs  were  mere  sojourners.  In  Egypt  their  descendants 
were  strangers  in  a  land  that  was  not  theirs,  and  were  afflicted  four  hundred  year's,  Gen. 
XV.  13.  At  the  writing  of  this  Psalm  they  had  been  wanderers  in  the  desert,  and 
their  journey  was  not  yet  ended.  Yet  all  this  time  Jehovah  himself  had  been  their 
habitation.  Only  one  of  his  perfections  is  distinctly  mentioned.  But  one  divine 
attribute  implies  all  the  rest.  To  his  servants  God  has  been  a  home  in  all  genera- 
tions, literally,  in  generation  and  generation ;  see  on  Ps.  x.  6;  Ixxxv.  5;  Ixxxix.  1,  4. 
Though  his  people  had  sinned  against  him,  he  had  not  cast  them  out. 

2.  Before  the  mountains  icere  brought  forth,  or  ever  thou  hadst  formed  the  earth  and 
the  world,  even  from  everlasting  to  everlasting,  thou  art  God.  Though  insi^ired  men 
speak  of  nothing  in  creation  as  having  more  antiquity  or  permanency  than  the  moun- 
tains, Gen.  xlix.  26  ;  Hab.  iii.  6,  yet  we  are  here  informed  that  our  world  dates  not 
from  eternity,  but  had  a  birth,  an  origin.  Both  the  verbs,  brought  forth  and  formed,  so 
teach.  The  earth,  in  Gen.  i.  1,  and  often,  put  in  contrast  to  heaven.  World,  in  Pr. 
viii.  31,  habitable  part  of  his  earth  ;  commonly  world ;  it  always  means  either  the  habi- 
table part  of  the  earth,  or  its  inhabitants.  Compare  Ps.  ix.  8;  xix.  4;  xcvi.  13; 
xcviii.  9.  In  the  Psalter  God's  eternity  is  first  taught  in  Ps.  ix.  7.  Sere  we  are  told 
that  he  has  a  past  eternity  and  an  eternity  to  come.     All  attempts  at  explanation 


840  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xc. 

have  been  failures.  Clarke :  "  This  is  the  highest  description  of  the  eternity  of  God 
to  which  human  language  can  reach."  From  everlasting  to  everlasting  is  a  phrase 
found  in  Ps.  xli.  13.  God's  lifetime  had  no  beginning  and  can  have  no  end.  His 
eternity  is  not  measured.  It  is  without  the  succession  of  moments,  hours,  days,  years, 
ages  or  cycles.  The  special  design  in  speaking  of  it  here  is  to  contrast  it  Avith  the 
brevity  of  man's  earthly  existence. 

3.  Thou  turnest  man  to  destruction ;  and  sayest,  Return,  ye  children  of  men.  Turn- 
est  and  return  are  different  forms  of  the  same  verb.  It  first  and  twice  occurs  in 
Gen.  iii.  19,  "  In  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou  return  unto  the 
ground ;  for  out  of  it  wast  thou  taken :  for  dust  thou  art,  and  unto  dust  shalt  thou 
return."  Destruction,  cognate  to  the  verb  rendered  hast  broken  in  Ps.  Ixxxix.  10. 
Edwards :  Thou  bringest  weak  mortals  down  to  the  dust,  if  thou  dost  but  say,  Return 
ye  sons  of  men.  There  is  no  good  reason  for  doubting  that  this  is  the  sense  of  the 
verse.  Yet  four  other  interpretations  claim  some  respectful  notice.  1.  That  of  Tho- 
luck :  "  The  generations  of  men  change  before  God,  as  if  there  were  but  a  moment 
between  their  coming  and  going :  now  he  suffei'S  one  geueration  to  pass  and  now 
another  to  arise."  The  objection  to  this  is  that  in  this  verse  the  prophet  is  speaking 
not  of  successive  generations,  as  in  v.  1,  but  of  man  as  a  race.  2.  Another  is  that  God 
brings  man  very  near  to  destruction,  and  then  restores  him  to  wonted  health.  The  objec- 
tion to  this  is  that  the  prophet  is  not  speaking  of  alternate  sickness  and  recovery,  but  of 
man's  mortality.  3.  Bucer,  Cocceius,  Gejerus  and  Clarke  make  the  latter  clause  teach 
the  resurrection.  But  clearly  the  whole  passage  shows  that  Moses  is  not  exulting  in  hope 
of  the  resurrection,  but  is  mourning  over  the  ravages  of  death.  4.  The  Doway  Bible 
reads :  Turn  not  man  away  to  be  brought  low :  and  thou  hast  said :  Be  converted, 
O  ye  sons  of  men.  To  this  a  paraphrase  is  given  in  a  note :  "  Suffer  him  not  quite 
to  perish  from  thee,  since  thou  art  pleased  to  call  him  to  be  converted  to  thee."  By 
hringing  man  loiv  Bellarmine  understands  turning  him  away  from  the  light  of  God's 
countenance,  and  giving  him  over  to  vileness  and  extreme  dejection :  and  by  the  lat- 
ter clause  he  thinks  it  is  taught  that  by  preaching  God  gives  the  external  and  by  his 
Spirit  the  internal  call  to  conversion.  This  interpretation  makes  the  prayer,  as  Bel- 
larmine admits,  to  begin  at  v.  3,  whereas  there  is  clearly  no  other  petition  till  we 
reach  v.  12.  Nor  does  the  prophet  seem  to  be  discoursing  on  conversion  at  all,  but 
on  the  brevity  of  human  life,  especially  as  compared  with  the  eternity  of  God.  Com- 
pare Ps.  cxlvi.  4  ;  Ecc.  xii.  7. 

4.  For  a  thousand  years  in  thy  sight  are  but  as  yesterday  when  it  ts  past.  Adam  and 
many  of  his  descendants  till  the  time  of  Noah  lived  nearly  a  thousand  years ;  but  in 
God's  sight  this  was  but  as  a  day,  and  that  not  a  day  in  the  future,  which  sometimes 
seems  considerable,  but  as  yesterday  when  it  is  past.  Nay,  it  is  not  only  in  God's  sight 
not  as  much  as  a  day  seems  to  us,  when  it  is  past ;  but  it  is  not  more  than  a  part  of  a 
night :  And  as  a  watch  in  the  night.  In  the  time  of  Moses  and  for  more  than  a  thou- 
sand years  after,  the  Jews  divided  the  night  into  three  watches.  Compare  Ex.  xiv. 
24  ;  Judges  vii.  19.  But  during  our  Saviour's  life  on  earth  they  had  after  the  man- 
ner of  the  Romans,  four  watches,  Matt.  xiv.  25  ;  Mark  vi.  48.  A  watch  in  the  night, 
and  that  spent  in  sleep,  what  is  it,  when  it  is  past  ?  So  is  human  life  compared  to 
God's  eternity. 

5.  Thou  carriest  them  away  as  with  a  flood;  they  are  as  a  sleep.  The  first  truth  here 
brought  to  light  is  that  men  are  taken  out  of  life  in  great  numbers  and  with  great 
rapidity.  Several  scholars  notice  the  force  of  tlie  first  verb  in  this  clause,  to  atrry 
away  as  with  a  violent  storm  followed  by  a  torrent.  The  verb  is  found  only  here, 
and  in  another  form  in  Psalm  Ixxvii.  17,  "The  clouds  poured  out  water."  Luther: 
"It  is  a  fine  full  figure,  by  which  is  illustrated  how  the  whole  human  family  is  driven 


PSALM  xc]  STUDIES  IN  THE   BOOK  OF  PSALMS.  841 

away,  as  when  a  sweeping  torrent  of  rain  carries  everything  before  it,  one  race  or 
generation  after  another  is  hurried  away  like  a  roaring  flood;"  Calvin:  "I  do  not 
limit  the  expression  to  calamities  of  a  more  grievous  kind,  but  consider  that  death  is 
simply  compared  in  general  to  a  flood."  There  is  some  uncertainty  as  to  the  design 
of  Moses  in  saying  they  are  as  a  sleep.  Does  it  relate  to  men  living?  or  to  men  dead? 
to  life?  or  to  death?  If  to  men  living,  tlien  the  meaning  of  the  proj^het  is  that  life 
itself  is  like  a  sleep.  Thus  many  explain  it.  Morison:  "It  is  as  a  sleep  which  is 
soon  disturbed,  and  from  which  when  we  awake  we  seem  unconscious  of  the  peri'>d 
of  time  which  has  elapsed;"  Clarke:  "The  whole  of  life  is  like  a  sleep  or  a  drea^ 
The  eternal  world  is  real ;  all  here  is  either  shadowy  or  representative."  Althougc: 
human  life  is  in  Scripture  compared  to  a  dream,  (Job  xx.  8;  Ps.  Ixxiii.  20;  Isa. 
xxix.  7,)  yet  where  is  it  compared  to  a  sleep?  except  in  the  case  of  the  sluggard, 
Pr.  vi.  9,  10;  xxiv.  33;  xix.  15.  But  in  the  sacred  writings  death  is  often  compared 
to  sleep,  1  Kings  i.  21;  Ps.  xiii.  3;  Jer.  li.  39,  57;  Dan.  xii.  2;  John  xi.  11;  1  Cor. 
xi.  30.  If  this  is  the  correct  view,  then  the  meaning  is  that  the  dead  are  as  effect- 
ually removed  from  the  aflairs  of  life  as  if  they  were  sunk  in  sleep.  They  have  no 
business  on  earth.  This  exposition  is  suggested  with  much  diffidence.  It  has  little 
or  no  support  from  authority.  If,  as  some  assert,  the  word  rendered  sleep  also  means 
dream,  then  indeed  there  would  be  a  good  foundation  for  the  common  interpretation. 
But  in  the  English  version  the  word  is  never  so  rendered.  That  rendered  dream  is 
wholly  different.     In  the  morning  they  are  like  grass,  which  groweth  up. 

6.  In  the  morning  it  flourisheth,  and  groweth  up;  in  the  evening  it  is  cut  down,  and 
•withereth.  Grass,  as  in  Ps.  xxxvii.  2;  ciii.  15;  civ.  14;  cxxix.  6;  cxlvii.  8.  In  Ps 
xxxvii.  2,  grass  is  applied  to  the  wicked ;  here  and  elsewhere  to  all  men,  Ps.  ciii.  15, 
16;  Isa.  xl.  6,  7,  8.  Calvin:  "It  makes  little  difference  as  to  the  sense  of  the  text. 
whether  we  make  grass  or  each  man  the  nominative  to  the  verbs."  Accordingly 
Hengstenberg  translates :  In  the  morning  he  blooms  and — perishes,  in  the  evening 
he  is  cut  down  and  withers.  Flourisheth,  in  Isa.  xxvii.  6,  blossom;  in  Num.  xvii.  8, 
bloomed;  in  the  Psalms  always  rendered  as  here.  Out  down,  expressing  violent 
excision.     In  Ps.  Iviii.  7,  one  form  of  it  is  rendered  cut  in  pieces. 

7.  For  we  are  consumed  by  thine  anger,  and  by  thy  wrath  are  we  troubled.  Consumed, 
in  another  form  in  v.  9,  spend;  often  as  here;  in  the  active  form  made  an  end. 
Troubled,  commonly  so;  also  amazed,  affrighted,  sore  vexed;  see  on  Ps.  vi.  2,  8,  10. 
Anger,  in  Ps.  ii.  5,  12,  wrath.  Wrath,  in  Ps.  vi.  1,  hot  displeasure;  often  as  here,  and 
frequently  fury.  This  verse  reveals  the  awful  secret,  not  before  announced  in  this 
prayer,  that  death  is  penal.  Great  numbers  of  the  Israelites  in  the  wilderness 
perished  by  God's  wrath  breaking  forth  in  the  most  terrible  manner  and  in  extra- 
ordinary judgments.     Wrath  is  felt  in  consequence  of  man's  guilt: 

8.  Thou  hast  set  our  iniquities  before  thee,  our  secret  sins  in  the  light  of  thy  counte- 
nance. The  clauses  are  closely  parallel.  Set,  pxd,  appointed,  marked,  Ps.  viii.  6; 
Ixxxviii.  8;  Gen.  iv.  25.  Iniquity,  uniformly  rendered.  Secret;  sins  are  secret  only 
to  man,  never  to  God.  He  knows  them  all.  Verse  7  said  death  was  penal.  This 
tells  us  why  God  is  displeased.  It  is  for  sin.  The  whole  story  is  told  in  Gen.  ii.  17; 
Ps.  li.  5;  Ezek.  xviii.  4;  Rom.  v.  12-19.  We  deserve  our  sufferings.  We  deserve 
worse  than  ever  befalls  us  in  this  world.  We  may  not  deserve  ill  of  man;  but  we 
all  deserve  wrath  from  God,  and  God  has  a  right  to  use  man  as  his  sword. 

9.  For  all  our  days  are  parsed  away  in  thy  wrath.  Wrath,  once  rendered  anger, 
twice  rage;  see  on  Ps.  vii.  6;  found  also  in  v.  11.  Every  day  has  its  pang  expressive 
of  God's  displeasure,  not  the  less  terrible  because  just.  We  spend  our  years  as  a  tale 
that  is  told.  Spend,  literally,  have  consumed,  see  on  v.  7.  Tale,  margin,  meditation. 
In  Ezek.  ii.  10,  the  same  word  is  rendered  mourning.     Calvin:  We  have  spent  our 

106 


842  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xc. 

years  as  it  were  a  thought.  Many  substantially  agree  with  him ;  othei's,  as  swift  as 
thought;  others,  as  a  phantasm;  church  of  England,  Piscator,  Jebb,  Horsley,  Fry 
and  Green  coucur  in  the  English  version;  most  of  the  ancient  versions,  like  a  spider, 
or  like  the  spider's  web.  Clarke  difters  from  all:  We  consume  our  years  like  a 
groan.  He  explains.  "We  live  a  dying,  whining,  complaining  life;  and  at  last  a 
groan  is  its  termination!  How  amazingly  expressive!"  This  reminds  one  of  Thomas 
Watson's  saying:  "We  come  into  the  world  with  a  cry,  and  we  go  out  of  it  with  a 
groan."  All  agree  that  the  comparison  is  intended  to  suggest  the  shortness  and 
vanity  of  our  present  life.     Some  give  the  additional  idea  of  misery. 

10.  The  days  of  our  years  are  threescore  years  and  ten;  and  if  by  reason  of  strength 
they  ho.  fourscore  years,  yet  is  their  strength  labor  and  sorrow;  for  it  is  soon  cut  off,  and 
we  fly  away.  This  verse  has  an  affecting  illustration  in  the  case  of  Barzillai,  2  Sam. 
xix.  34,  35.  In  Eccle.  xii.  1-7,  we  find  a  highly  poetical  description  of  the  infirmities 
of  old  age,  forming  a  striking  comment  on  this  verse.  There  is  force  in  uniting  days 
and  ]iears  in  the  same  sentence.  It  reminds  us  that  years  are  but  as  days,  aud  that 
our  lifetime  may  be  counted  by  days  as  well  as  by  years.  See  Gen.  xxv.  7 ;  xlvii.  9. 
28.  In  this  verse  are  two  words  rendered  strength.  The  former  strictly  signifies 
might,  the  latter,  j^ride  and  is  found  only  here.  Here  it  seems  to  mean  that  of  which 
we  are  proud,  viz.,  our  vigor.  Labor  and  sorrow,  says  Calvin,  are  here  put  for  incon- 
veniences and  afflictions.  Many  read  toil  and  vanity;  Hengstenberg,  suffering  and 
wickedness;  Alexander,  trouble  and  mischief.  Labor,  in  Fs.  yii.  14:,  mischief ;  in  Ps. 
xxv.  18, pain;  in  Ps.  Ixxiii.  6,  trouble;  in  Prov.  xxxi.  7,  misery;  in  Job  iii.  10,  so?- 
row;  in  Isa.  x.  1,  grievousness ;  in  Isa.  liii.  11,  travail.  Sorrow,  vanity,  affliction,  mis- 
chief. Each  of  these  words  signifies  evil,  natural  or  moral,  according  to  the  connec- 
tion, in  which  it  is  used.  Here  the  prophet  is  speaking  of  the  miseries  of  old  age 
But  even  ten  years  added  to  the  seventy  are  soon  cut  off,  and  we  fly  away  or  faint,  oj 
become  iveary  of  existence  itself.  Compare  1  Sam.  xiv.  28,  31 ;  2  Sam.  xxi.  15.  Per- 
haps the  common  version  is  best.  Compare  Ps.  xviii.  10;  Isa.  vi.  2;  Prov.  xxiii.  5, 
where  the  same  verb  is  rendered  fly,  or  fly  aivay. 

11.  Who  hioweth  the  power  of  thine  anger  f  Power,  ohen  rendered  strength,  see  on 
Ps.  viii.  2.  Anger,  as  in  v.  7.  Who  hioweth  f  who  is  duly  sensible  of  its  dreadful- 
ness?  who  thinks,  and  feels,  and  acts,  as  he  should  in  view  of  it?  Even  according  to 
thy  fear,  so  is  thy  ivrath.  Wrath,  as  in  v.  9;  Ps.  Ixxxv.  3.  Several  interpretations  are 
suggested:  1.  Men  are  chastened  and  made  to  feel  God's  judgments  in  proportion  to 
their  piety  or  holy  fear.  Judgment  begins  at  the  house  of  God,  1  Pet.  iv.  17.  That 
is  a  truth,  but  there  is  no  fitness  in  introducing  it  here.  2.  A  proper  fear  of  God  is 
necessary  to  make  us  duly  feel  his  wrath.  The  wicked  resist  and  rebel  against  its 
inflictions,  because  they  do  not  fear  God  aright.  But  the  righteous  tremble  before 
him.  This  is  a  truth,  whether  it  is  taught  here  or  not.  3.  Who  is  there  that  fears 
thy  wrath  in  such  measure  as  it  ought  reasonably  to  be  dreaded  ?  q.  d.,  No  man  has 
an  adequate  sense  of  thy  terrible  displeasure.  4.  Who  has  such  a  habitual  apprehen- 
sion and  memory  of  thy  wrath  as  true  piety  would  certainly  produce?  5.  Dreadful 
as  are  the  effects  of  God's  displeasure  in  this  life,  and  much  as  we  fear  them,  they  are 
still  more  terrible  in  the  world  to  come.  The  difficulty  is  in  getting,  by  the  laws  of 
grammatical  construction,  such  a  sense  from  any  correct  rendering  of  the  clause.  6. 
Others  make  the  whole  verse  a  lamentation  over  human  insensibility  with  a  prayei 
that  it  may  be  different  with  us.  Leaving  the  rendering  as  it  is  in  the  common  ver- 
sion, the  best  interpretation  is  the  most  obvious:  viz..  That  God's  wrath  is  as  terrible 
as  any  man  apprehends  it  to  be.  God's  wrath  is  according  to  the  terror,  which  fill.t 
men's  hearts.  Pool:  "These  fears  of  the  deity  are  not  vain  bugbears,  and  the  eftecti» 
of  ignorance  and  folly  or  superstition  .  .  .  but  are  just  and  built  upon  solid  grounds. 


PSALM  xc]  STUDIES  IN  THE  BOOK   OF  PSALMS.  843 

and  justified  by  the  terrible  effects  of  thy  Avnitli  upon  mankind."  Henry:  "God's 
wrath  is  equal  to  the  apprehensions,  which  the  most  thoughtful,  serious  people  have 
of  it." 

12.  So  teach  us  to  number  our  days,  thai  we  may  apjily  our  hearts  unto  wisdom.  Vari- 
ous attempts  have  been  nuido  at  a  bettor  rendering  of  this  verse,  but  they  do  not  claim 
particular  notice.  The  common  version  gives  the  sense  and  is  substantially  supported 
by  the  best  authorities.  Dimock  correctly  shows  that  on  an  average  not  less  than 
fifteen  thousand  adults  must  have  died  annually  in  the  wilderness.  One  would  think 
such  fearful  mortality  would  have  impressed  the  whole  nation,  but  it  did  not.  God's 
Spirit  alone  can  give  a  heart  of  wisdom.  Calvin:  "Even  he,  who  is  most  skilful  in 
arithmetic,  and  who  can  precisely  and  accurately  understand  and  investigate  millions 
of  millions,  is  nevertheless  unable  to  count  fourscore  years  in  his  own  life.  It  is  surely 
a  monstrous  thing  that  men  can  measure  all  distances  without  themselves,  that  they 
know  how  many  feet  the  moon  is  distant  from  the  centre  of  the  earth,  what  space 
there  is  between  the  difierent  planets;  and,  in  short,  that  they  can  measure  all  the 
dimensions  both  of  heaven  and  earth ;  while  yet  they  cannot  number  threescore  and 
ten  years  in  their  own  case.  It  is  therefore  evident  that  Moses  had  good  reason  to 
beseech  God  for  ability  to  perform  what  requires  a  wisdom  which  is  very  rare  among 
mankind."  Tholuck:  "  How  touching  is  this  humble  prayer  for  true  wisdom  in  the 
mouth  of  the  much-ti-ied  lawgiver."  It  is  a  clear  confession  that  without  divine  grace 
we  are  utterly  foolish  concerning  the  plainest  things. 

13.  Return,  0  Lord,  how  long?  Return,  as  in  v.  3  and  Ps.  Ixxx.  14.  How  longf 
See  on  Ps.  vi.  3.  And  let  it  repent  thee  concerning  thy  servants.  Chaldee :  Turn  thy- 
self from  the  evil,  which  thou  hast  spoken  of  thy  servants.  Syriac:  Wilt  thou  not  be 
propitious  to  thy  servants  ?  Calvin :  Be  pacified  towards  thy  servants ;  Green :  Be 
reconciled  to  thy  servants.  The  common  version  is  sustained  by  Piscator,  Junius  and 
Tremellius,  Fabritius  and  Plengstenberg.  Patrick's  paraphrase  is:  "Be  pleased  to 
turn  thy  severity  into  kindness  towards  us."  Clarke:  "Be  glorified  rather  in  our  sal- 
vation than  in  our  destruction."  Moses  entreats  the  Most  High  to  change  his  course 
of  dealing  with  Israel,  who  had  now  wandered  nearly  forty  years,  having  long  felt  the 
power  of  the  dreadful  curse  I'ecorded  against  them  in  Num.  xiv.  23,  29. 

14.  0  satisfy  'us  early  with  thy  mercy.  Calvin  :  Satiate  us  early  with  thy  goodness  ; 
Edwards :  Satisfy  us  speedily  with  thy  goodness ;  Fry :  Satisfy  us  early  with  thy- 
tender  love.  The  common  version  is  sustained  by  the  Septuagint,  Piscator,  Junius 
and  Tremellius  and  Fabritius.  Ainsworth  thinks  early  is  equivalent  to  soon  "  after 
the  dark  night  of  afllictions."  Diodati  thinks  there  is  "an  allusion  to  manna,  which 
fell  every  morning  in  the  wilderness."  The  petition  is  not  carnal ;  but  spiritual  and 
holy,  for  a  good  end  ;  That  we  may  rejoice  and  be  glad  all  our  days.  It  is  our  duty 
to  be  glad  in  the  Lord  and  rejoice  in  him  always.  The  words  rejoice  and  be  glad 
express  the  highest  kinds  of  delight  and  exultation.  Clarke :  "  Let  us  have  thy 
mercy  soon.  Let  it  now  shine  upon  us,  and  it  shall  seem  as  the  morning  of  our  days; 
and  we  shall  exult  in  thee  all  the  days  of  our  life."  Moses  did  not  expect  a  revo- 
cation of  the  oath  against  his  generation ;  but  he  and  other  pious  men  implored  the 
divine  benignity  that  their  hearts  might  not  be  crushed,  nor  their  spirits  fail  them 
while  suffering  under  God's  rebukes. 

15.  Make  tis  glad  according  to  the  days  wherein  thou  hast  afflicted  us,  and  the  years 
wherein  ive  have  seen  evil.  The  common  version  is  fully  sustained  by  the  Chaldee, 
Calvin,  Junius  and  Tremellius,  Fabritius,  Hengstenberg  and  Alexander.  Church 
of  England :  Comfort  us  again  now  after  the  time  that  thou  hast  plagued  us ;  Pisca- 
tor and  Amesius :  Make  us  glad,  even  as  thou  hast  afflicted  us  inamj  days ;  many 
years  we  have  found  evil ;  Edwards :  Exhilarate  us  according  to  the  days  thou  hast 


844  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xc. 

atflicted  us ;  according  to  the  years  we  have  suffered  adversity.  Some  of  the  most 
precious  homilies  and  comforting  discourses  addressed  to  God's  people  by  great  and 
good  men  have  been  framed  on  the  common  English  translation.  If  we  are  to  follow 
that,  the  literal  sense  is,  Let  us  have  a  joyful  and  prosperous  time  that  shall  last  as 
long  as  our  days  and  years  of  adversity  have  continued.  But  as  God's  mercy  super- 
abounds  and  so  triumphs  over  judgment,  the  meaning  is,  As  we  have  been  sore  and 
long  distressed,  let  thy  dealings  with  us  hereafter,  according  to  the  abundance  of  thy 
love,  be  marked  by  great  and  long-continued  mercy.  The  prayer  was  answered.  The 
generation  that  grew  up  under  those  great  displays  of  wrath  and  mercy  in  the  wilder- 
ness was  the  best  generation  of  Jews  that  ever  lived.  So  God  himself  testifies,  Jer. 
ii.  2,  3.  Its  influence  for  good  was  long  felt  among  the  tribes.  If  the  Israelites  had 
trials  in  the  wilderness  for  forty  years,  these  were  followed  by  long  centuries  of  amaz- 
ing blessings  in  their  own  land. 

16.  Let  thy  work  appear  unto  thy  servants,  and  thy  glory  unto  their  children.  This 
rendering  is  sustained  by  Calvin,  Piscator,  Junius  and  Tremellius  and  Fabritius. 
Edwards :  Let  thy  noble  works  appear  to  thy  servants ;  and  thy  glory  to  their  chil- 
dren. The  tvork  God  was  desired  to  do  was  such  as  would  show  forth  his  glory.  By 
<^lory  Diodati  understands  "thy  glorious  power,  deliverance  and  providence,  for  which 
thou  art  also  praised  and  glorified."  Calvin :  "  God  maintains  his  glory  by  judging 
the  world ;  but  as  nothing  is  more  natural  to  him  than  to  show  himself  gracious,  his 
glory  on  that  account  is  said  to  shine  forth  chiefly  in  his  benefits."  The  verbs  of  the 
verse  are  in  the  future,  thus  expressing  strong  confidence  and  a  prediction  that  the 
prayer  shall  be  answered. 

17.  And  let  the  beauty  of  the  Lord  our  God  be  upon  lis.  Some  think  the  reference 
is  to  the  beautiful  sanctuary.  But  there  is  a  beauty  springing  from  God's  blessing. 
It  appears  in  a  thousand  ways.  It  made  the  young  men  at  Babylon  appear  "  fairer 
and  fatter  in  flesh  than  all  the  children  which  did  eat  the  portion  of  the  king's  meat," 
Dan.  i.  15.  The  Avord  beauty  is  found  in  the  Psalms  only  here  and  in  Ps.  xxvii.  4. 
Calvin :  "  From  the  words  glory  and  beaidy  we  learn  that  the  love  of  God  towards 
us  is  unparalleled."  It  is  the  glory  and  beauty  of  Jehovah.  And  establish  the  work 
of  our  hands  upon  us ;  yea,  the  work  of  our  hands  establish  thou  it.  Work,  commonly 
and  well  so  rendered.  The  word  here  seems  to  include  much,  even  the  whole  labor 
of  a  good  man's  life,  with  its  scope  and  aim,  or  the  great  enterprise  of  the  life  of 
Moses  and  his  cotemporaries.  Establish,  approved  by  many ;  Venema,  Confirm ; 
Septuagint,  Ethiopic,  Vulgate,  Calvin,  Fry,  Direct.  The  best  men  need  guidance  at 
every  step.  If  our  works  are  done  in  God's  strength,  according  to  his  will  and  by  the 
aid  of  his  Spirit,  they  will  be  stable  and  be  found  unto  glory  and  honor  at  the  appear- 
ing of  Jesus  Christ.  Otherwise  they  will  be  nugatory,  and  will  be  found  unto  shame 
and  contempt. 

Doctrinal  and  Practical  Remarks. 

1.  How  safe  and  happy  are  the  people  of  God!  They  dwell  in  God  and  God 
dwells  in  them,  v.  1.  All  this  is  rendered  sure  and  delightful  by  their  union  with 
Christ,  John  xvii.  23.  The  Lord  is  himself  a  tabernacle  for  a  shadow  in  the  day-time 
from  the  heat,  and  for  a  place  of  refuge,  and  for  a  covert  from  the  storm  and  from 
rain,  Isa.  iv.  6.  The  soul  needs  no  rest  nor  comfort  that  is  not  found  in  God  through 
Jesus  Christ.  Our  great  error  is  that  we  do  not  lay  fast  hold  on  the  grace  and 
power  of  God.  Though  we  be  strangers  and  pilgrims  on  the  earth  and  have  no 
certain  dwelling-place,  yet  in  the  Lord  have  we  a  habitation.  Fuller:  "The  Israel- 
ites forbidden  to  enter  the  promised  land  are  directed  to  make  up  their  loss  in  God." 

2.  What  a  blessed  doctrine  is  that  of  the  communion  of  saints,  v.  1.     In  all  gene- 


PSALM  xc]  STUDIES  IN  THE  BOOK  OF  PSALMS.  845 

rations  God  is  their  God,  Christ  their  Saviour,  the  Spirit  their  Comforter.  What  God 
has  done  for  one  of  his  children  is  a  pledge  that  he  will  do  the  same  for  the  rest  in 
all  coming  time,  if  it  be  for  their  good  and  his  glory.  The  covenant  which  saves  them 
is  the  same  in  all  its  provisions  from  the  beginning  to  the  end  of  the  world. 

3.  An  intelligent  Christian  will  not  be  offended  at  mysteries  in  religion,  but  will 
rather  adore  God  for  them,  yea,  and  be  comforted  by  them,  v.  2.  Who  can  measure 
God's  eternity,  past  or  future  ?  Waterlaud :  "  An  eternity  past  puzzles  all  human 
comprehension,"  The  Lord  is  the  first  and  he  is  the  last,  Isa.  xliv.  6.  Henry : 
"  Against  all  the  grievances  that  arise  from  our  own  mortality,  and  the  mortality  of 
our  friends,  we  may  take  comfort  from  God's  immortality ;  we  are  dying  creatures, 
and  all  our  comforts  in  the  world  are  dying  comforts,  but  God  is  an  ever-living  God, 
and  they  shall  find  him  so  who  have  him  for  theirs."  There  is  no  higher  mystery  than 
God's  eternity.  Let  the  skeptic  solve  that,  and  he  can  solve  anything.  Luther : 
"  Moses  exhorts  us  to  rise  above  time,  and  to  look  upon  our  life  with  the  eyes  of  God, 
so  shall  we  assuredly  say,  that  all  the  life  of  man  is  scarcely  one  hour  long,  even 
though  it  last  the  longest." 

4.  From  God's  eternity  we  unmistakably  infer  his  immutability.  Tholuck  :  "  It  is 
our  great  consolation  to  know  that  God  changes  not,  and  that  the  God  of  our  fathers 
is  our  God." 

5.  He  who  would  have  religion  without  theology  would  build  a  house  without  a 
foundation.  The  nature  of  God  is  the  sole,  solid  ground  on  which  to  base  our  hopes 
for  eternity,  or  our  systems  of  morality.  Let  us  not  curiously  pry  into  the  inscrutable 
things  of  God.  They  are  high  as  heaven,  what  can  we  know  ?  deeper  than  hell,  what 
can  we  do  ?     But  we  must  believe  in  God. 

6.  We  need  not  waste  our  time  in  finding  out  the  immediate  causes  of  death.  The 
will  of  God  is  cause  enough.  Nor  is  it  difficult  for  him  to  bring  it  to  pass.  He 
*  turns  man  to  destruction'  by  a  word,  v.  3.  He  says,  "  I  kill  and  I  make  alive," 
Deut.  xxxii.  39.  The  righteous  would  not  put  the  keys  of  death  and  of  hell  into 
other  hands.     Home :  "  How  apt  are  we  to  forget  both  our  original  and  our  end." 

7.  If  these  things  are  so,  one  might  readily  overlook  in  a  fellow-creature  a  greedi- 
ness of  time,  a  desire  to  improve  every  day  and  every  hour.  Where  is  the  man  that 
has  a  just  sense  of  the  shortness  and  uncertainty  of  life  ? 

8.  As  we  cannot  comprehend  the  nature  of  God,  so  neither  can  we  understand  his 
thoughts,  V.  4.  Compare  Isa.  Iv.  8,  9.  Bengel  thinks  the  amazing  truth  in  v.  4, 
finds  some  illustration  in  the  great  wealth  of  some  men :  "  As  to  a  very  rich  man  a 
thousand  sovereigns  are  as  one  penny ;  so,  to  the  eternal  God,  a  thousand  years  are  as 
one  day."  This  is  striking,  but  is  it  a  solution  ?  Home  supposes  he  casts  some  light 
upon  it  by  saying :  "  All  time  is  equal,  when  it  is  past ;  a  thousand  years,  when  gone, 
are  forgotten  as  yesterday ;  and  the  longest  life  of  man,  to  a  person  who  looks  back 
upon  it,  may  appear  only  as  three  hours,  or  one  quarter  of  the  night."  But  neither 
IS  this  a  solution,  for  a  thousand  years  to  come  are  to  God  but  as  yesterday  when  it  is 
past  Neither  man  nor  angel  fully  comprehends  the  import  of  one  phrase  concerning 
God:  "He  inhabiteth  eternity,"  Isa.  Ivii.  15. 

9.  As  this  doctrine  is  used  by  the  Apostle  to  check  the  arrrogant  reasonings  of 
iscoffers,  who  proudly  said,  God  would  not  bring  them  to  any  account,  because  the 

judgment  was  so  long  delayed,  (2  Pet.  iii.  8)  ;  so  God's  people  may  employ  it  to  hush 
the  risings  of  impatience  in  their  own  bosoms.     Give  God  his  own  time,  Hab.  ii.  3. 

10.  Let  us  cherish  rather  than  reject  solemn  reflections  on  the  mortality  of  man, 
the  vanity  of  his  course  and  the  shortness  of  his  life,  vv.  5,  6,  9.  They  may  make  us 
sad,  but  by  the  sadness  of  the  countenance,  the  heart  may  be  made  better,  Ecc.  vii.  3. 
Arnd :  "  When  thou  seest  a  garden  in  blossom,  it  is  as  if  God  took  a  flower  in  his 


840  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xc. 

hand  and  said,  Behold,  this  is  what  thou  art,  and  thy  whole  life."  The  awful  truth 
rt  mains,  and  let  us  never  forget  it,  that  death  reigns.  Like  a  flood  it  sweeps  all 
before  it.  Our  life  itself  is  as  a  sleep ;  comparatively  few  awake  till  they  enter  eternity. 
]  1.  God  is  the  author  of  all  the  woes  of  life  and  of  death  itself  Nor  can  we  suffi- 
ciently account  for  them  but  by  referring  to  his  wrath,  v.  7.  Compare  Amos  iii.  6. 
Trouble  does  not  spring  up  out  of  the  ground.  Clarke :  "  Death  had  not  entered  into 
the  world,  if  men  had  not  fallen  from  God."  Luther :  "  It  is  impossible  that  a  man 
be  moved  to  fear  God  unless  the  wrath  of  God  be  revealed  to  him,  Avhich  cannot  be 
except  through  the  revelation  of  sin." 

12.  In  our  sins  and  iniquities,  God  has  full  justification  for  all  the  ills  he  sends 
upon  us,  v.  8.  A  terrible  secret  is  revealed  in  a  few  words — death  by  sin.  No  other 
explanation  is  required.  No  darkness  can  conceal  our  iniquities  from  God.  His  pre- 
sence is  all-pervading  light.  He  never  punishes  without  full  proof  The  single  sin  of 
unbelief  would  itself  justify  all  the  severity  of  God  towards  men. 

13.  Let  us  be  anxious  rather  to  live  well  than  to  live  long.  Some  die  old  at  thirty; 
some,  young  at  eighty.  Let  us  not  waste  our  lives  in  idle  regrets  or  vain  wishes, 
vv.  9,  10. 

14.  Let  us  exceedingly  fear  before  the  Lord,  v.  11.  The  roaring  of  a  lion  spreads 
alarm ;  the  wrath  of  a  king  is  as  messengers  of  death ;  but  the  anger  of  God  burns  to 
the  lowest  hell.  Compare  Jer.  xii.  5.  What  can  more  firmly  establish  the  amazing 
insensibility  and  unbelief  of  men  than  the  fact  that  they  live  with  so  little  disturbance 
of  mind,  under  the  expressions  of  the  wrath  of  God  in  this  life,  and  the  threatenings 
of  his  anger  in  the  world  to  come? 

15.  Let  all  men  labor  to  obtain  a  right  estimate  of  human  life,  v.  12.  Let  them 
pray  for  it.  Let  them  meditate  upon  it.  Let  them  not  cast  away  reflection,  because 
it  is  painful.     Especially  let  them  waste  no  time  in  folly  or  in  idleness. 

16.  True  ivisdom  is  true  religion.  Such  wisdom  is  very  rare.  It  requires  the  heart, 
V.  12.  Man  naturally  inclines  to  all  folly,  but  never  to  that  which  is  good.  Calvin  : 
"  What  can  be  a  greater  proof  of  madness  than  to  ramble  about  without  jJi'oposing  to 
one's  self  any  end?"     Yet  this  is  the  habit  of  countless  multitudes. 

17.  It  is  not  wicked  to  feel  our  trials,  to  groan  under  them,  and  to  cry  for  deliver- 
ance from  them,  v.  13.  We  may  not  be  impatient,  nor  charge  God  foolishly,  nor  use 
sinful  measures  to  be  rid  of  our  distresses.  But  we  may  without  any  offence  against 
God  humbly  ask  to  be  rescued.  It  is  not  comely  for  us  to  form  the  habit  of  sighing 
and  groaning  when  nothing  is  the  matter.  But  those  are  foolish  people,  who  go  about 
chiding  the  sad  and  suffering  for  giving  natural  expression  to  their  anguish  of  mind 
or  body. 

18.  In  our  afflictions  we  should  be  specially  and  chiefly  concerned  to  secure  the  for- 
giveness of  sin,  and  plead  that  God  may  be  pacified  towards  us,  v.  13.  If  he  is  pro- 
pitious, all  is  well. 

19.  But  let  us  not  be  satisfied  with  cold  or  feeble  desires  for  mercy.  Let  our  aflfec- 
tions  be  stirred  within  us.  Let  us  cry  mightily.  The  language  of  strong  emotion  is 
not  wordy.  It  often  is  abrupt  crying,  Hotv  long  ^  v.  13.  There  is  no  stronger  desire 
than  that  of  a  pious  soul  for  God's  blessing. 

20.  The  reason  is,  God's  favor  makes  us  happy,  so  as  nothing  else  does.  It  only 
and  it  alone  makes  us  truly  blessed,  v.  14.  Dickson  :  "  A  poor  hungry  soul  lying 
under  a  sense  of  wrath  will  promise  to  itself  happiness  for  ever,  if  it  can  but  once 
again  find  what  it  hath  sometimes  felt ;  that  is,  one  sweet  fill  of  God's  sensible  mercy 
towards  it." 

21.  If  we  see  dark  times  ourselves,  yet  let  us  in  prayer  commit  our  ways  to  the 
Lord,  v.  15.     "  Blessed  are  all  they  that  hope  in  his  mercy."     If  we  can  do  nothing 


PSALM  xci.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  847 

else,  we  can  pray.     Perhaps  God  has  cut  us  off  from  doing  anything  else,  that  we 
may  tlic  more  attend  to  that  slighted  duty. 

22.  Sad  as  things  often  are,  and  confused  as  they  often  seem  to  be  in  this  life,  yet 
"  it  is  usual  with  God,  in  dealing  with  his  people,  to  balance  evil  with  good  and  good 
with  evil,"  v.  15.  God  sets  the  day  of  prosperity  over  against  the  day  of  adversity, 
Ecc.  vii.  14.  Fuller :  "  The  alternate  changes  of  night  and  day,  winter  and  summer, 
are  not  more  fixed  in  the  course  of  nature,  than  the  mixture  of  judgment  and  mercy 
in  the  present  state." 

23.  However  afflicted,  then,  our  lot  may  be,  let  us  hold  fast  the  covenant,  and 
plead  with  God,  v.  15.     To  break  with  God  is  to  give  up  all  as  lost. 

24.  It  is  an  admirable  arrangement  on  the  part  of  God  that  ordinarily  evil  pre- 
cedes good,  and  humiliation  goes  before  honor,  v.  15.  It  is  good  that  a  man  bear 
the  yoke  in  his  youth,  and  not  in  his  riper  years.  It  would  be  sad  to  sec  our  old 
men  and  women  learning  the  lessons  of  childhood,  when  they  ought  to  be  teaching 
lessons  of  piety  and  patience.  Our  light  affliction  ivorketh  glory.  When  days  of 
trial  are  to  be  followed  by  an  eternity  of  joy,  the  prospect  may  well  sustain  and 
cheer  us. 

25.  Whatever  betides  us,  let  us  not  forget  to  pray  that  the  cause  of  God  and  his 
truth  may  live  and  flourish,  v.  16.  If  all  goes  well  with  Zion,  we  may  well  be  glad. 
It  greatly  revived  the  heart  of  good  old  Joseph  to  be  able  confidently  to  say  to  his 
brethren :  "  I  die,  and  God  shall  surely  visit  you,"  Gen.  1.  24.  "  Pray  for  the  peace 
of  Jerusalem."  Some  have  suggested  that  the  prayer  of  dying  Stephen  led  to  the 
conversion  of  Paul.  The  measure  of  success  now  given  to  the  truth  may  be  owing, 
in  no  small  degree,  to  the  prayers  offered  by  the  martyrs  of  ages  long  gone  by.  Rev. 
V.  8;  vi.  9,  10;  viii.  3,  4.     O  Christians,  pray  on. 

26.  Still  it  is  delightful  to  the  pious  to  see  displays  of  God's  love  and  mercy  in 
their  own  day ;  and  so  they  do  all  plead  that  he  would  make  bare  his  arm  and  "  let 
his  work  appear"  to  them. 

27.  Holiness  is  the  beauty  of  God's  character,  as  it  shines  out  in  his  word  and 
providence,  v.  17.  We  cannot,  therefore,  too  earnestly  implore  God  to  let  the  tenor 
of  his  proceedings  be  for  us,  and  not  against  us. 

28.  If  we  err  not,  it  is  because  God  guides  us ;  if  we  fail  not,  it  is  because  he  up- 
holds us ;  if  we  beat  not  the  air,  it  is  because  he  makes  the  worm  Jacob  to  thresh 
the  mountain,  v.  17. 


Psalm  xci. 


1  He  that  dwelleth  in  the  secret  place  of  the  Most  High  shall  abide  under  the  shadow  of  the 
Almighty. 

2  I  will  say  of  the  Lord,  He  is  my  refuge  and  my  fortress :  my  God ;  in  him  will  I  trust. 

3  Surely  he  shall  deliver  thee  from  the  snare  of  the  fowler,  and  from  the  noisome  pestilence. 

4  He  shall  cover  thee  with  his  feathers,  and  under  his  wings  shalt  thou  trust:  his  truth  shall  be 
thy  shield  and  buckler. 

5  Thou  shalt  not  be  afraid  for  the  terror  by  night;  nor  for  the  arrow  that  flieth  by  day; 

6  Nor  for  tlie  pestilence  that  walketh  in  darkness ;  nor  for  the  destruction  that  wasteth  at  noon- 
day. 

7  A  thousand  shall  fall  at  tliy  side,  and  ten  thousand  at  thy  right  hand ;  but  it  shall  not  come 
nigh  thee. 


848  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xci. 

8  Only  with  thine  eyes  shalt  thou  behold  and  see  the  reward  of  the  wicked. 

9  Because  thou  hast  made  the  Lord,  lAich  is  my  refuge,  even  the  Most  High,  thy  habitation ; 

10  There  shall  no  evil  befall  thee,  neither  shall  any  plague  come  nigh  thy  dwelling. 

11  For  he  shall  give  his  angels  charge  over  thee,  to  keep  thee  in  all  thy  ways. 

12  They  shall  bear  thee  up  in  their  hands,  lest  thou  dash  thy  foot  against  a  stone. 

13  Tliou  shalt  tread  upon  the  lion  and  adder :  the  young  lion  and  the  dragon  shalt  thou  tram- 
ple under  feet. 

14  Because  he  hath  set  his  love  upon  me,  therefore  will  I  deliver  him :  I  will  set  him  on  high, 
because  he  hath  known  my  name. 

15  He  shall  call  upon  me,  and  I  will  answer  him:  I  will  be  with  him  in  trouble;  I  will  deliver 
him,  and  honour  him. 

16.  With  long  life  will  I  satisfy  him,  and  shew  him  my  salvation. 

IN  the  Hebrew  this  Psalm  is  without  title.  From  competent  critics  it  has  received 
the  highest  praise.  Luther :  "  This  is  the  most  distinguished  jewel  among  all  the 
Psalms  of  consolation,"  Clarke  and  Anderson :  "  It  is  allowed  to  be  one  of  the 
finest  Psalms  in  the  whole  collection."  Morison  :  "  The  general  style  and  allusions 
of  the  Psalm  are  remarkably  sublime."  Walford :  "  The  poem  is  so  clear  and  intel- 
ligible, that  nothing  in  it  can  be  mistaken  or  misunderstood."  Muis :  "  Could  the 
Latin  or  any  modern  language  express  thoroughly  all  the  beauties  and  elegancies  as 
well  of  the  xvords  as  of  the  sentences,  it  would  not  be  difficult  to  persuade  the  reader 
that  we  have  no  poem,  either  in  Greek  or  Latin,  comparable  to  this  Hebrew  ode." 
Concerning  its  author  there  is  quite  a  diversity  of  opinion.  Clarke :  "  It  cannot  be 
determined  on  what  occasion  or  by  whom  it  was  composed.  It  is  most  likely  by  the 
author  of  the  preceding."  Alexander  styles  it,  "  An  amplification  of  the  theme,  that 
God  is  the  dwelling-place  and  refuge  of  his  people.  This  and  other  points  of  contact 
with  the  prayer  of  Moses  seem  to  mark  it  as  an  imitation  of  that  Psalm,  and  thereby 
account  for  its  position  in  the  Psalter."  Pool :  "  The  penman  of  this  Psalm  is  uncer- 
tain ;"  Patrick :  "  The  author  of  this  Psalm  is  unknown."  Jarchi,  Venema,  Peters 
and  others  ascribe  it  to  Moses.  But  the  Chaldee,  Syriac,  Arabic,  Septuagint,  Ethio- 
pic,  Vulgate  and  Vitringa  ascribe  it  to  David.  Henry  and  Scott  incline  to  this  view. 
Even  if  we  should  admit  that  Moses  wrote  it,  it  could  not  be  on  the  ground  taken  by 
some  that  when  an  author  is  given  to  a  Psalm,  he  is  to  be  regarded  as  the  penman  of 
all  succeeding  till  another  author  is  announced.  This  would  make  Moses  the  writer 
of  this  and  the  next  nine  Psalms ;  but  from  Heb.  iv.  7,  we  know  that  David  wrote  Ps. 
xcv.  Of  course  we  know  not  the  occasion  on  which  this  Psalm  was  written.  Yet 
from  the  fact  that  the  pestilence  is  twice  mentioned,  many  have  supposed  that  it  was 
written  on  the  occasion  of  some  wasting  disease  appearing  in  the  camp  of  Israel,  or 
among  the  tribes  after  their  settlement  in  Canaan.  Respecting  the  scope  of  the 
Psalm  there  is  less  diversity.  Tholuck  :  "  A  joyous  psalm,  full  of  the  assurance  of 
faith;"  Berleberg  Bible:  "The  whole  object  is  to  bring  to  aright  trust  in  God;" 
Luther :  "  The  Psalmist  highly  exalts  faith  in  God,  and  shows  that  it  is  an  invincible 
strength  against  all  evils,  and  against  all  the  gates  of  hell."  It  sets  forth  the  safety 
of  one  under  Divine  protection.  It  is  rightly  regarded  as  Messianic,  not  because 
Satan  so  applied  vv.  11,  12,  in  Matt.  iv.  6 ;  Luke  iv.  10,  11 ;  but  because  its  contents 
are  best  so  explained.  The  ancient  Jews  applied  it  to  Messiah.  So  do  the  Syriac, 
Henry,  Home,  Scott,  etc.  If  with  some  we  regard  it  as  a  prophecy  respecting  Joshua, 
or  with  others  as  a  prophecy  respecting  Solomon,  none  will  deny  that  both  of  them 
were  types  of  Christ,  and  so  the  chief  fulfilment  may  still  be  in  him.  Nor  can  it 
without  many  qualifications  be  said  to  receive  entire  fulfilment  in  any  but  Christ; 
while  every  clause  may  be  unqualifiedly  apjilied  to  him.  It  was  not  possible  that  he 
should  die  by  accident,  by  the  assassin  or  by  disease,  Michaelis  thinks  it  was  to  be 
recited  in  alternate  parts  by  two  sets  of  singers,  addressing  each  other,  and  that  the 


PSALM  xci.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  849 

last  three  verses  are  spoken  by  God  himself.  Tholuck  would  have  vv.  1,  3-8,  10-12, 
sung  or  recited  by  a  precentor,  v.  2  and  part  of  v.  9,  by  a  choir,  and  vv.  14-16,  by 
precentor  and  choir.  But  moderns  do  not  know  enough  of  the  mode  of  conducting 
tlie  temple  worship  to  decide  such  a  point.  Scott  dates  it  B.  C.  1017.  In  it  we  have 
four  names  of  God:  Gel-yohn  Most  High ,  Shaddal  Almighty,  Elohim  God  and  Jehovah 
Lord,  on  which  respectively  see  on  Ps.  vii.  17  ;  introductory  remarks  to  Ps.  Ixviii. ; 
on  Ps.  iii.  2;  i.  2. 

1.  He  that  dtvelleth  in  the  secret  place  of  the  Most  High  shall  abide  under  the  shadow 
of  the  Almighty.  There  is  no  need  of  any  change  in  the  translation,  nor  of  making 
the  two  clauses  descriptive  of  a  character,  of  whom  nothing  is  affirmed  till  we  reach 
the  second  verse.  The  grammar  does  not  require  such  a  reading ;  although  it  is  sanc- 
lioned  by  Lowth  and  others.  Some  think  that  as  the  vei'se  stands  in  the  English  text,  it 
l)ut  expresses  a  truism.  But  to  careless  readers  and  hearers  many  scriptural  truths  have 
that  appearance.  See  Gal.  v.  15  ;  vi.  3.  Both  the  verbs  express  stability.  Dwell,  so 
rendered  in  Gen.  xiii.  12;  Deut.  ii.  10  and  often;  in  Jud.  v.  17,  continued.  Abide, 
commonly  lodge  or  tarry,  as  in  Ruth  i.  16,  where  thou  lodgest  I  ivill  lodge;  in  Job 
xvii.  2,  continue;  xix.  4,  remaineth.  It  often  includes  the  idea  of  shelter.  Secret 
place,  as  in  Ps.  xviii.  11 ;  Ixxxi.  7  ;  in  Ps.  xxvii.  5,  secret;  in  Ps.  Ixi.  4 ;  Isa.  xxxii.  2, 
covert;  in  Ps.  xxxii.  7-  cxix.  114,  hiding-place.  The  figure  may  be  drawn  from  the 
tabernacle.  The  word  is  often  rendered  secretly.  Shadow,  as  in  Ps.  xvii.  8 ;  xxxvi. 
7  ;  Ivii.  1 ;  Ixiii.  7.  Most  High  and  Almighty,  two  words  happily  introduced  here  te 
give  confidence  to  believing  expectations.  The  sense  is,  He  who  truly  relies  on  God 
shall  assuredly  have  his  protection.  Arnd  :  "  If  a  man  can  conceal  a  friend  in  a 
secret  hidden  place  in  the  time  of  trouble,  much  more  can  God ;"  Hengstenberg : 
"  He  whom  God  has  taken  under  his  care  is  perfectly  safe  under  his  protection." 
This  construction  is  grammatical  and  natural  and  gives  the  best  sense.  The  man 
Christ  Jesus  dwelt  in  the  secret  place  of  the  Most  High  and  enjoyed  the  protection 
of  the  Almighty,  so  as  none  else  ever  did.  In  him  and  under  him  his  people  are  all 
safe.  He  is  their  hiding-place.  The  first  verse  may  be  regarded  as  a  sort  of  text  for 
the  whole  Psalm. 

2.  I  will  say  of  the  Lord.,  He  is  my  refuge  and  my  fortress.  Hefiige,  as  in  Ps.  xiv.  6  ; 
xlvi.  1 ;  in  Ps.  Ixi.  3,  shelter ;  Jer.  xvii.  17,  hope.  Fortress,  so  often ;  see  on  Ps.  xviii.  2  ; 
in  1  Sam.  xxii.  4,  a  hold;  in  2  Sam.  v.  7,  strong-hold;  in  1  Chron.  xi.  5,  castle;  in 
2  Sam.  V.  9,  fort.  My  God ;  mine  by  covenant,  as  well  as  by  choice,  endeared  to  me 
by  a  thousand  precious  memories  and  marked  deliverances.  In  him  will  I  trust  or 
confide,  as  in  Ps.  iv.  5 ;  ix.  10.  Confidence  is  one  of  the  highest  acts  of  friendship  as 
well  as  of  worship.  None  except  God  is  entitled  to  our  unqualified  and  undivided 
confidence  to  all  the  ends  of  conservation,  government  and  salvation.  Hengstenberg  : 
"  What  can  do  any  real  injury  to  the  man  who  stands  under  the  protection  of  Omni- 
potence, as  it  exists  in  a  personal  God  ?"  Such  are  willing  witnesses  of  the  love  and 
truth  and  grace  and  power  of  God.  "  Others  speculate,  but  they  believe  and  enjoy." 
The  knowledge  gained  by  experience  is  to  God's  people  invaluable.  The  verse  has  its 
perfect  fulfilment  in  Christ.  None  ever  trusted  in  God  as  did  the  incarnate  Media- 
tor.    His  confidence  never  wavered. 

3.  Surely  he  shall  deliver  thee  frovi  the  snare  of  the  fowler,  and  from  the  noisome  pestir 
lence.  Alexander  :  "  A  change  of  pronoun  is  the  characteristic  of  this  Psalm."  In 
V.  1,  the  pronoun  is  he;  in  v.  2,  I;  in  v.  3,  thee.  This  change  from  the  third  to  the 
first  and  then  to  the  second  person  occasions  the  chief  difficulty  with  interpreters. 
Various  solutions  are  suggested.  One  is  that  there  are  difierent  speakers.  This  is 
admissible.  It  is  generally  agreed  that  v.  1  contains  a  general  truth.  Some  make 
David  the  speaker  in  v.  2,  and  Solomon  in  v.  3.     Others  suppose  v.  3  is  uttered  by  a 

107 


850  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xci. 

voice  from  httiven  ;  others  think  that  the  prophet  in  v.  3,  is  addressing  his  own  soul. 
Pool  thinks  v.  3  contains  an  address  to  a  pious,  believing  soul.  Perhaps  it  is  as  well 
to  make  it  an  address  to  his  own  soul,  as  in  Ps.  xlii.  5.  By  the  snare  of  ihefoxvler,  we 
may  understand  any  mischief  plotted  by  Satan  or  his  servants.  On  snares,  see  on 
Ps.  xi.  6.  For  noisome  pestilence,  the  Chaldee  has  death  and  tumult ;  Arabic,  speech 
of  the  persecutor;  Luther,  destructive  pestilence ;  Calvin,  noxious  pestilence ;  Edwards, 
loathsome  pestilence ;  Geddes,  mischievous  design  ;  Fry,  evil  design.  In  Hebrew  the 
same  consonants  are  used  for  word  nnd  pestilence ;  hence  the  variation.  Pestilence  is 
the  best  rendering  here  and  in  v.  6.     We  met  it  in  Ps.  Ixxviii.  50. 

4.  He  shall  cover  thee  ivith  his  feathers,  and  under  his  wings  shalt  thou  trust.  Feathers, 
in  Job  xxxix.  13,  wings.  Wings,  skirt,  border,  oversjrreading,  1  Sam.  xxiv.  4;  Num. 
XV.  38 ;  Dan.  ix.  27.  On  the  figure  here  used,  see  on  Ps.  xvii.  8.  Compare  Ps.  xxxvi. 
7  ;  Ivii.  1 ;  Ixi.  4 ;  Ixiii.  7.  In  loving  condescension  God  comjDares  himself  to  the 
female  bird  sheltering  her  young.  His  truth  shall  be  thy  shield  and  buckler.  Truth, 
veracity,  faithfulness.  Diodati :  "  Thou  shalt  be  defended  and  safe  by  virtue  of  his 
most  true  and  infallible  promises."  Shield,  as  in  Ps.  v.  12.  Buckler,  here  only, 
literally  surrounding.  This  clause  is  fulfilled  in  all  believers;  its  most  glorious 
accomplishment  was  in  Christ. 

5.  Thou  shalt  not  be  afraid  for  the  terror  by  night ;  nor  for  the  arrow  that  fiieth  by 
day.  For  terror  by  night,  the  Chaldee  has  fear  of  demons  who  roam  about  at  night ; 
many  :  nocturnal  dread ;  John  Rogers'  translation  :  Thou  shalt  not  need  to  be  afrayed 
for  any  bugges  by  nyght.  The  terror  of  the  night  points  to  any  evil  that  may  come  on 
men  at  that  time.  Commonly  the  darkness  adds  to  the  consternation.  The  arrow 
is  an  instrument  of  deadly  hostility. 

6.  Nor  for  the  j^^stilence  that  walketh  in  darkness;  nor  for  the  destruction  that 
wasteth  at  noonday.  Pestilence,  as  in  v.  3.  Destruction,  in  Isa.  xxviii.  2,  connected 
with  a  storm.  Scaliger  correctly  regards  all  possible  evils  as  designated  by  the  four 
terras  terror  by  night,  arrow  flying  by  day,  jyestilence  tualking  in  darkness,  and  destruc- 
tion wasting  at  noonday.  If  any  evil  was  not  under  God's  control,  it  might  defeat  his 
most  glorious  purposes.  Tholuck :  "  Whatever  species  of  weapon  the  tempter  may 
use  against  the  children  of  God,  whenever  and  wherever  he  may  come,  the  protection 
of  the  Lord  is  all-suflacient,  and  you  need  not  seek  for  any  other."  Bythner :  "  The 
man,  who  has  made  God  his  refuge,  is  always  safe,  day  and  night,  at  every  hour,  from 
every  danger."  Compare  Pr.  iii.  23-26.  These  promises  are  so  fulfilled  in  believers 
that  they  cannot  die  till  tlie  Lord  permits.  In  the  case  of  the  IMediator  it  was  in 
every  way  certain  that  no  form  of  casualty,  disease,  or  assault  could  terminate  his  life, 
but  that  he  should  lay  it  down  himself. 

7.  A  thousand  shall  fall  at  thy  side,  and  ten  thousand  at  thy  right  hand ;  but  it  shall 
not  come  nigh  thee.  We  see  good  men  cut  down  by  many  of  the  diseases  and  events, 
which  hurry  the  wicked  into  eternity,  although  it  is  true  that  when  a  good  man  is 
taken  away,  it  is  from  the  evil  to  come,  Isa.  Ivii.  1.  Nor  do  the  righteous  die  except 
at  the  intercession  of  Christ,  John  xvii.  24.  Nor  is  there  any  room  for  doubt  that  at 
death  believers  enter  into  glory.  But  all  this  is  a  meager  fulfilment  of  what  is  so 
clearly  promised  in  this  verse.  The  text  needs  neither  criticism  nor  labored  exposi- 
tion. The  common  version  clearly  gives  the  sense.  The  promise  is  of  an  absolute 
exemption  from  all  that  could  endanger  life.     This  was  true  of  none  but  Jesus. 

8.  Only  with  thine  eyes  shalt  thou  behold  and  see  the  reward  of  the  wicked.  No  man 
knoweth  love  or  hatred  by  all  that  he  sees  befalling  his  neighbors ;  for  all  things  come 
alike  to  all,  Ecc.  ix.  1,  2.  The  reason  is,  that  all  mere  men  are  sinners,  are  sick, 
i^iifter  and  die,  if  of  nothing  else,  of  old  age.  Death  is  by  sin.  While  the  good  man 
watches  his  dying  neighbor,  he  himself  sickens  and  dies.      He  falls  in  battle  like 


rsALM  xci.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  851 

others.  He  may  die  at  any  moment.  So  that  it  is  but  in  a  limited  sense  that  to  the 
believer  we  can  at  all  apply  this  verse,  which  like  the  last  is  very  well  translated,  ana 
is  clear  in  its  meaning,  if  prophetic  of  Christ.  Yet  God  exercises  a  kind  and  special 
providence  over  his  people.  Universal  tradition  represents  that  not  a  Christian  per- 
ished in  the  destruction  of  Jerusalem.  The  temperance,  foith  and  courage  of  Chris- 
tians are  friendly  to  longevity.  Yet  in  the  Mediator  has  this  verse  its  glorious 
fulfilment. 

9.  Because  thou  hast  made  the  Lord,  which  is  my  refuge,  even  the  Most  High,  thy 
habitation.     Refuge,  as  in  v.  2.     Habitation,  as  in  Ps.  xc.  1. 

10.  There  shall  no  evil  befall  thee,  neither  shall  any  plague  come  nigh  thy  dioelling. 
Evil,  either  natural  or  moral  as  the  sense  requires ;  see  on  Ps.  v.  4 :  vii.  4.  Plague, 
sometimes  rendered  a  ivound,  a  stroke,  plural  stripes,  Pr.  vi.  33 ;  Deut.  xvii.  18 ;  Isa. 
liii.  5.  In  Leviticus  it  occurs  more  than  fifiy  times  and  is  there  uniformly  rendered 
plague.  Here  it  does  not  materially  differ  in  signification  from  pestilence  in  vv.  3,  6. 
Home :  "  The  sentiment  in  vv.  9,  10,  is  evidently  the  same  with  that  in  vv.  5,  6." 

11.  For  he  shall  give  his  angels  charge  over  thee,  to  keep  thee  in  all  thy  ways. 

12.  They  shall  bear  thee  up  in  their  hands,  lest  thou  dash  thy  foot  against  a  stone. 
The  translation  cannot  be  improved.  Keep,  guard,  protect.  Even  if  this  Psalm  is  a 
prophecy  of  the  Redeemer,  Satan's  use  of  these  words  was  tempting  him  to  act  pre- 
sumptuously and  so  to  sin.  Compare  Num.  xv.  30 ;  Matt.  iv.  7.  Hengstenberg : 
"  The  language  does  not  apply  to  dangers  which  one  seeks,  but  only  to  such  as  meet 
the  righteous  man  unsought."  Christ  was  as  impeccable  as  he  was  imperishable. 
Angels  showed  a  special  sympathy  with  our  Lord  and  lively  concern  in  his  birth, 
work,  sufferings  and  glory.  Nor  can  any  believer  in  this  life  know  from  how  many 
evils  these  ministering  spirits  have  kept  him.  Protected  by  them  Elisha  had  no  fear 
of  a  great  army,  2  Kings  vi.  16.  It  is  sometimes  asked.  Why  do  we  not  thank  angels 
for  their  services  ?  The  reason  is,  they  are  our  fellow-servants.  Rev.-  xxii.  9.  For  the 
same  and  other  reasons  we  do  not  pray  to  them,  but  to  God.  It  is  a  blessed  fact 
revealed  in  Scripture  that  angels  and  men  constitute  through  Christ  one  family.  He 
is  not  the  Saviour  of  angels,  but  he  is  their  Lord,  Ephes.  i.  10 ;  Heb.  i.  6.  See  on 
Psalm  xxxiv.  7. 

13.  Thou  shalt  tread  upon  the  lion  and  adder:  the  young  lion  and  the  dragon  shalt 
thou  trample  under  feet.  Lion,  found  nowhere  else  in  the  Psalms;  in  Job  thrice 
rendered  fierce  lion.  Adder,  see  on  Ps.  Iviii.  4;  except  in  the  Psalms,  always  asp. 
Young  lion,  the  strong  lion,  see  on  Ps.  xxxiv.  10.  Dragon,  often  so  rendered,  also 
whale,  serpent,  sea^monster,  Gen.  i.  21;  Ex.  vii.  9;  Lam.  iv.  3.  In  many  eastern 
countries  the  dragon  seems  to  be  a  favorite  emblem  of  huge,  terrific  evils.  To  tread 
upon  is  to  have  the  mastery  over ;  Calvin :  To  ivalk  over.  It  is  applied  to  treading 
grapes  and  olives,  which  offer  no  resistance,  but  are  crushed.  Often  in  Scripture  aie 
spiritual  adversaries  compared  to  fierce  and  venomous  creatures.  Satan  is  called  a 
lion,  a  dragon,  a  serpent.  Wicked  men  are  the  children  of  the  devil.  Over  all 
spiritual  and  natural  adversaries  our  Lord  had  absolute  sovereignty.  He  never  was 
in  any  way  subject  to  them  but  by  his  own  free  consent.  Under  him  his  people  have 
the  victory  over  all  their  foes,  and  arc  more  than  conquerors  through  him  that  loved 
them;  see  Luke  x.  17-20;  1  John  iv.  4.  All  experienced  Christians  admit  God's 
providence  over  them  to  be  kind  and  constant.  The  review  of  it  shall  forever  fill 
them  with  Avonder.     In  vv.  14-16,  Jehovah  speaks: 

14.  Because  he  hath  set  his  love  upon  me,  therefore  tdll  I  deliver  him.  Luther:  "By 
the  Cluster  of  promises  at  the  end  of  the  Psalm,  the  Holy  Spirit  quickens  and 
refreshes  our  hearts  with  consolation."  Instead  of  set  hi.s  love  on  me,  Calvin  reads 
trusted  in  me;  Hengstenberg,  cleaves  to  me.     Our  version  is  the  best,  and  is  well 


g^^  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  xci. 

supported  by  authority.  Deliver,  commonly  so  rendered,  also  cause  to  escape,  see  on 
Ps.  xvii.  13.  /  will  set  kirn  on  high,  because  he  hath  known  my  name.  Set  on  high, 
exalt,  especially  for  safety;  in  Ps.  xx.  1;  lix.  1,  defend.  It  also  means  to  exalt  for 
honor,  Ps.  cvii.  41 ;  Isa.  xxxiii.  5.  To  knotv  God's  name  is  to  be  truly  and  intelli- 
gently pious,  a  friend  of  God. 

15.  He  shall  call  upon  me,  and  I  will  answer  him.  All  blessings  come  by  prayer. 
Even  the  Mediator  was  victorious  by  prayer,  Heb.  v.  7.  We  must  follow  his 
example.  Then  in  our  sorest  trials  Ave  shall  have  his  gracious  and  cheering  pres- 
ence. /  will  be  with  him  in  trouble.  Clarke :  "As  soon  as  the  trouble  comes,  I  am 
there."  Yea,  more:  I  will  deliver  him.  Deliver,  as  in  Ps.  vii.  4;  xviii.  19.  It  implies 
very  effectual  deliverance,  especially  by  imparting  all  needed  strength.  He  will 
rescue  him  and  honor  him.  To  the  Mediator  he  has  given  a  name  that  is  above 
every  name.  He  has  been  made  higher  than  the  heavens.  The  Father  has  crowned 
him  with  glory  and  honor.  So  in  their  measure  shall  Jehovah  glorify  all  who  in 
true  faith  call  on  his  name.  Clarke:  "I  will  load  him  with  honor."  Compare 
1  Sam.  ii.  30;  John  xii.  26. 

16.  With  long  life  will  I  satisfy  him.  On  the  general  tenor  of  such  promises,  see  on 
Ps.  i.  3;  xxxiv.  12;  xxxvii.  3.  Compare  Ex.  xx.  12;  Deut.  v.  16.  Hengstenberg : 
"Expositors  are  too  ready  with  the  obvious  remark,  that  the  promise  of  long  life  is 
specially  an  Old  Testament  one."  That  life  is  long,  which  answers  all  life's  great 
ends.  Calvin :  "  Long  life  would  be  bestowed  by  God  on  all  his  children,  were  it 
not  for  their  advantage  that  they  should  be  taken  early  out  of  the  woi'ld."  Christ 
himself  did  not  leave  the  Avorld  until  he  had  done  everything  that  it  was  necessary 
or  desirable  for  him  to  do.  It  would  not  be  kindness  to  keep  God's  people  in  this 
world,  after  their  work  was  all  done.  But  eternal  life  is  begun  on  earth,  as  many 
Scriptures  teach,  John  vi.  54;  x.  28;  xvii.  3.  Tholuck:  "The  Psalmist  may,  at  the 
time  when  he  was  composing  this  sublime  Psalm,  have  had  the  presentiment  of 
something  more  than  the  extension  of  temporal  existence  in  speaking  of  long  life. 
So  the  apostles  employed  the  terms  death  and  life,  light  and  darkness,  peace  and  right- 
eousness, and  others  which  they  found  in  the  Old  Testament,  in  a  far  more  profound 
sense."  This  view  is  strengthened  by  the  parallelism  of  the  last  clause:  A7id  shew 
him  my  salvation.  From  the  earliest  use  of  the  term  salvation  to  the  writing  of  the 
Apocalypse  its  imjDort  becomes  more  and  more  glorious,  till  all  the  redeemed  are 
seen  with  crowns  on  their  heads  and  palms  in  their  hands  around  the  throne  of  God 
and  tlie  Lamb.  Calvin:  "The  salvation  of  God  extends  far  beyond  the  narrow 
boundary  of  earthly  existence;"  Clarke:  "He  shall  have  an  eternity  of  blessedness  in 
the  world  to  come;"  Scott:  "In  heaven  he  will  show  them  his  complete  salvation;" 
Nicolson:  "That  the  prophet  speaks  of  eternal  felicity  is  more  than  probable;" 
Diodati:  "The  accomplishment  of  salvation  is  in  the  life  everlasting." 

Doctrinal  and  Practical  Remarks. 

1.  The  saints  are  at  home  in  God,  v.  1. 

2  In  God  they  have  safety  and  protection,  vv.  1,  2.  Tholuck :  "Though  there  is 
nothing  more  common  than  for  men  to  profess  that  they  are  under  the  protection  of 
the  Most  High,  yet  are  there  but  few,  who  really  believe  what  that  profession 
involves." 

3.  The  whole  nature  of  God,  including  his  holiness,  justice,  goodness,  truth,  power, 
wisdom,  presence  and  all  his  perfections  form  a  covering  for  the  soul,  against  which 
all  assaults  are  vain.     The  shadow  is  perfect,  v.  1. 

4.  If  sve  would  find  shelter  and  all  needed  help,  we  must  accept  the  grace  that  is 
offered  us  in  the  promises.     The  name  of  the  Lord  is  a  strong  tower.     But  if  meu 


PSALM  xci.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  853 

do  not  run  into  it,  they  are  not  safe,  vv.  2,  9.     There  is  no  pleasing  God,  or  i-estinp 
the  soul  without  faith.     This  faith  should  be  strong,  growing  and  openly  professed. 

5.  As  in  all  Christ's  undertaking  thus  far  there  has  been  no  failure,  and  no  possi- 
bility of  failure ;  so  shall  it  be  to  the  end,  vv.  3,  13.  Should  whole  nations  and 
generations  reject  him,  he  shall  still  be  glorious,  and  have  his  reward,  Isa.  xlix.  5 ; 
liii.  10. 

6.  The  cunning  and  craft  of  our  adversaries  might  well  alarm  us,  it  is  so  deep  and 
devilish ;  were  it  not  that  the  wisdom  of  God  is  set  over  against  it,  v.  3.  As  the 
fowler  has  more  shrewdness  than  the  bird,  so  has  Satan  more  craft  than  the  saints ; 
but  their  safety  is  that  Jehovah  takes  the  wise  in  their  own  craftiness. 

7.  Although  God  has  not  promised  that  his  people  shall  not  leave  the  world  by 
casualty  or  malady,  as  he  did  respecting  their  Lord,  vv.  3,  6 ;  yet  this  is  their  rejoic- 
ing that  the  manner  of  their  departure  is  settled  not  by  caprice  or  luck,  but  by  in- 
finite wisdom  ;  not  by  malice,  but  by  unfailing  love.  Epidemics  have  no  power  but 
as  they  have  a  commission  from  God,  v.  3. 

8.  How  could  we  get  on  without  the  promises  and  doctrines  of  Scripture  ?  The 
former  have  all  their  force  from  the  latter.  If  we  are  not  clad  in  the  panoply  of 
God's  truth,  we  must  fall,  v.  4.  Dickson :  "  That  which  we  must  oppose  to  all  perils 
is  the  word  of  God ;  so  long  as  Ave  keep  that,  and  ward  off  darts  and  swords  by  that 
means,  we  shall  not  be  overcome." 

9.  Blessed  is  he  that  has  a  calm  and  fearless  trust  in  God,  v.  5.  It  is  one  of  God's 
best  gifts  in  this  world.  It  is  a  wondrous  protection.  Nothing  is  so  prudent  as 
genuine  courage.  It  looks  far  into  the  past  and  the  future.  "  Confidence  in  God 
will  divest  the  mind  of  that  dread  and  anxiety,  which  threatening  events  are  fitted 
to  inspire." 

10.  No  Christian  knows  what  plots  against  himself  and  Christ's  cause  are  laid  and 
ready  to  be  executed ;  but  in  this  he  may  rejoice,  that  they  are  all  powerless,  unless 
God  has  some  great  and  good  end  to  answer  by  allowing  them  to  be  partly  or  wholly 
carried  out,  v.  5. 

11.  The  same  is  true  of  open  war  and  destruction  attempted  against  the  righteous, 
V.  6.  Luther :  "  This  is  the  work  of  open  persecution ;  whereby  these  holy  Cains 
in  their  unheard-of  cruelty  and  tyranny,  shed  the  blood  of  the  Abels,  drive  into  ex- 
ile the  godly,  plunder  their  substance,  and  slaughter  them  by  every  cruelty  of 
torture." 

11.  In  times  of  divine  judgments  when  overflowing  calamities  are  hurrying  many 
to  the  grave,  and  death  stalks  abroad  in  terrible  forms,  let  us  not  forget  that  there 
is  mercy  with  God,  and  safety  in  him,  v.  6.     In  him  we  may  defy  all  dangers. 

12.  It  might  well  form  a  part  of  the  pious  occupation  of  God's  people  to  note  and 
celebrate  their  remarkable  deliverances  in  times  of  public  calamity.  When  men 
are  cut  down  all  around  us,  and  we  escape,  what  less  can  we  do  than  speak  forth  the 
praises  of  hira,  who  did  not  allow  the  evil  to  come  nigh  us?  v.  7. 

13.  We  should  tremble  and  adore  when  we  are  made  witnesses  of  the  terrible  de- 
struction of  the  wicked,  vv.  7,  8.  "  Be  not  high-minded  but  fear  "  is  a  fit  and  salu- 
tary lesson,  especially  when  we  are  called  to  contemplate  the  doom  of  sinners. 

14.  Dickson :  "  The  only  persons,  who  are  hurt  by  judgments  and  temptations. 
are  such  unfenced  souls  as  believe  not  in  God,  are  not  reconciled  with  him,  and  stand 
4t  a  distance  opposite  to  him  as  the  objects  of  his  wrath." 

15.  In  times  of  public  calamity,  as  a  general  rule  we  should  stand  in  our  lot,  and 
\\o  and  suffer  the  Lord's  will  there.  We  may  indeed  flee  from  pestilence,  if  we 
neglect  no  duty  in  so  doing.  This  may  sometimes  be  done,  especially  where  a  whole 
community  may  retire  to  a  healthy  spot.    Where  this  cannot  be  done,  let  physicians. 


854  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcr. 

ministers  of  the  Gospel,  public  officers  and  those  who  may  be  useful  as  nurses  stand 
their  ground,  and  commit  their  case  to  God.  AVheu  moved  by  a  right  spirit  such 
are  in  far  less  danger  than  many  suppose.  Their  temperance  and  their  courage  are 
blessed  as  preservatives.  It  is  the  hireling  that  seeth  the  Avolf  coming  and  fleeth. 
Blessed  be  God,  our  great  Shepherd  did  not  so.  Let  us  follow  his  example,  and,  if 
we  fall,  fall  at  the  post  of  duty. 

16.  There  is  a  God  that  judgeth  in  the  earth.  Sadly  as  saints  raky  sometimes  be 
perplexed,  let  them  wait,  and  they  shall  see  the  reward  of  the  ividced,  v.  8.  It  will 
surely  come  with  a  vengeance  so  dreadful  as  to  silence  all  cavillings  of  bad  men,  and 
all  doubts  of  good  men. 

17.  The  connection  of  good  men  with  the  Lord  is  not  transient  and  temporary,  but 
settled  and  permanent.  God  is  their  habitation,  v.  9.  So  that  genuine  believers  go 
to  him  continually.  Dickson :  "  The  nature  of  true  faith  is  to  make  use  of  God  in 
all  conditions ;  in  peace  and  war,  in  prosperity  and  adversity." 

18.  All  real  evil  is  averted  from  the  people  of  God,  or  is  so  controlled  as  in  the  end 
to  do  them  good,  v.  10.  Compare  Rom.  viii.  28.  Morison  :  "  How  blessed  are  they 
who  feel  themselves  sheltered  in  the  sanctuary  which  Jehovah  has  thrown  around  them 
in  the  day  of  trouble ;  and  how  comfortless  must  be  that  abode  from  which  the  cheer- 
ing smile  of  the  divine  presence  is  withheld." 

20.  Amidst  all  the  apparent  confusion  in  the  affairs  of  men,  God  does  discriminate, 
and  honest  and  careful  observers  may  discern  between  the  righteous  and  the  wicked, 
v.  10.  Did  not  the  Lord  smite  the  first-born  of  Egypt,  both  man  and  beast,  and  did 
he  not  spare  all  Israel  ?     Does  he  not  still  do  many  like  things  ? 

21.  God  is  at  no  loss  for  means,  instruments  or  agents.  Heaven  and  earth,  sea  and 
land,  mind  and  matter  are  full  of  them.  If  there  be  need,  he  will  send  an  angel,  or 
a  multitude  of  the  heavenly  host,  and  they  shall  do  his  work,  vv.  11,  12.  Jacob  saw 
a  ladder  reaching  from  earth  to  heaven,  and  the  angels  ascending  and  descending  on 
it,  Gen.  xxviii.  12.  That  ladder  has  never  been  removed.  It  might  be  seen  at  any 
time,  if  God  would  but  open  our  eyes. 

22.  If  we  would  have  God's  special  care  and  the  guardianship  of  his  angels,  let  us 
remember  that  we  must  be  found  in  the  path  of  duty,  v.  11.  Dickson  :  "  Promises  are 
not  made  to  foster  men  in  their  turning  after  folly,  but  to  encourage  them  in  the  course 
of  obedience  in  their  several  callings." 

23.  However  huge  and  terrific  the  evils  that  thi-eaten  or  assail  us,  they  are  all  in 
the  grasp  of  the  Almighty.  See  Job  v.  23  ;  Isa.  xi.  6-9  ;  Ixv.  25  ;  Ezek.  xxxiv.  25: 
Hos.  ii.  18.  Whether  we  regard  these  passages  as  literal  or  figurative  does  not  destroy 
their  power  to  support  and  cheer  the  child  of  God.     Compare  Rom.  xvi.  20, 

24.  How  clear  and  easily  understood  are  the  marks  of  true  piety  laid  down  in 
Scripture.  Here  they  are  few  and  decisive.  A  truly  pious  man,  1,  sets  his  love  on 
God;  2,  he  knows  God's  name;  3,  he  is  a  man  of  prayer,  vv.  14,  15.  Who  has  these 
marks  is  sure  to  have  the  rest.  He  will  certainly  be  saved.  There  is  no  getting  on 
without  prayer,  and  prayer  without  love  is  hypocrisy,  and  prayer  and  love  without 
knowledge  are  at  best  superstition,  and  that  is  a  great  offence  to  God.  Calvin  :  "  We 
are  not  at  liberty  in  calling  upon  God  to  follow  the  suggestions  of  our  own  mind  and 
will,  but  must  seek  God  only  in  so  far  as  he  has  invited  us  to  approach  him." 

25.  For  all  deliverances  we  must  wait  and  give  God  his  time.  His  interpositions 
and  rewards  are  sure,  but  they  are  not  to  be  hastened  by  fretting  and  impatience. 

26.  Let  all  the  saints  be  joyful  in  God.  Their  inheritance  is  sure.  Their  gratitude 
should  be  warm  and  their  obedience  cheerful  and  universal.  The  protectioix  aud  con- 
solation promised  to  them  and  administered  in  their  behalf  will  be  matter  of  praise 
and  wonder  forever. 


PSALM  xcii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  855 

27.  Nor  let  sinners  forget  that  all  these  things  deeply  concern  them.  Indeed  the 
answer  to  tlie  question  whether  they  shall  be  fiends  or  saints  depends  upon  the 
state  of  their  hearts  towards  such  great  and  glorious  truths  as  are  revealed  in  this 
sacred  poem. 


Psalm  xcii. 

A  Psalm  or  Song  for  the  sabbath  day. 

1  It  is  a  good  thing  to  give  thanks  unto  the  Lord,  and  to  sing  praises  unto  thy  name,  O  Most 
High: 

2  To  shew  forth  thy  lovingkindness  in  the  morning,  and  thy  faithfulness  every  night, 

3  Upon  an  instrument  of  ten  strings,  and  upon  the  psaltery ;  upon  the  harp  v?ith  a  solemn 
Bound. 

4  For  thou,  Lord,  hast  made  me  glad  through  thy  work :  I  will  triumph  in  the  works  of  thy 
hands. 

5  O  Lord,  how  great  are  thy  works !  and  thy  thoughts  are  very  deep. 

6  A  brutish  man  knoweth  not ;  neither  doth  a  fool  understand  this. 

7  When  the  wicked  spring  as  the  grass,  and  when  all  the  workers  of  iniquity  do  flourish ;  it  is 
that  they  shall  be  destroyed  for  ever: 

8  But  thou,  Lord,  art  most  high  for  evermore. 

9  For,  lo,  thine  enemies,  O  Lord,  for,  lo,  thine  enemies  shall  perish ;  all  the  workers  of  iniquity 
shall  be  scattered. 

10  But  ray  horn  slialt  thou  exalt  like  the  horn  of  a  unicorn :  I  shall  be  anointed  with  fresh  oil. 

11  Mine  eye  also  shall  see  my  desire  on  mine  enemies,  and  mine  ears  shall  hear  my  desire  of  the 
wicked  that  rise  up  against  me. 

12  The  righteous  shall  flourish  like  the  palm  tree:  he  shall  grow  like  a  cedar  in  Lebanon. 

13  Those  that  be  planted  in  the  house  of  the  Lord  shall  flourish  in  the  courts  of  our  God. 

14  They  shall  still  bring  forth  fruit  in  old  age ;  they  shall  be  fot  and  flourishing ; 

15  To  shew  that  the  Lord  is  upright:  he  is  my  rock,  and  there  is  no  unrighteousness  in  him. 

ON  Psalm  or  Song  in  the  title  see  on  title  of  Psalm  xxx.  For  the  Sabbath  day  is  a 
part  of  the  title  uniformly  preserved  in  the  best  Hebrew  copies,  also  by  the  Chal- 
dee,  Arabic,  Septuagint,  Ethiopie  and  Vulgate.  The  ode  is  very  suitable  for  the 
Sabbath.  Calvin:  "There  is  no  reason  to  doubt  that  the  Jews  were  in  the  habit  of 
singing  this  Psalm  upon  the  Sabbath-day."  Hengstenberg:  "According  to  its  con- 
tents, it  is  manifestly  well  adapted  for  such  a  use."  Alexander:  "As  one  main  design 
of  the  Sabbath  was  to  afford  an  opportunity  for  the  admiring  contemplation  of  God's 
works  or  doings,  the  Psalm  before  us  was  peculiarly  appropriate  at  such  a  time."  The 
authorship  of  the  Psalm  is  unknown.  The  Chaldee  ascribes  it  to  the  first  man, 
Adam.  So  do  many  Jewish  writers,  and  a  few  Christians.  It  does  not  militate  against 
this  view  that  this  Psalm  is  not  placed  first  in  the  collection.  The  Psahns  are  not 
arranged  according  to  date.  Those,  who  take  Adam  to  be  the  author,  hold  that  it  was 
written  by  him  either  in  innocence  before  the  fall,  or  very  soon  after  he  left  paradise. 
Either  of  these  views  of  the  time  of  writing  is  fatal  to  the  idea  of  Adamic  authorship. 
For  in  verse  three,  musical  instruments  are  mentioned;  and  there  were  none  such  till 
long  after  the  ejection  from  Eden,  Gen.  iv.  21.  Nor  were  there  in  any  portion  of  the 
early  part  of  Adam's  life  numerous  wicked  men  such  as  the  author  of  this  poem  inti- 
mates in  vv.  7,  9,  11.  We  may,  therefore,  safely  conclude  that  Adam  did  not  write 
it.     That  Moses  was  not  its  author  is  generally  agreed,  though  some  have  ascribed  it 


Ho6  STUIDES   IN  THE  BOOK   OF  PSALMS.  [psalm  xcii. 

to  him.  They  rely  on  the  supposition  that  as  he  is  confessedly  the  author  of  Psalm  xc. 
he  wrote  all  that  came  after  it  till  another  Psalmist  is  named.  But  on  Psalm  xcl.  this 
reasoning  has  been  shown  to  be  unsound.  The  more  probable  opinion  is  that  it  was 
written  by  David.  So  the  Arabic,  Henry,  Dodd  and  others.  Scott:  "In  all  proba- 
bility David  composed  it."  Nor  can  we  assign  to  it  any  historic  occasion.  It  is  prob- 
able it  had  none.  Patrick  thinks  it  was  probably  written  when  God  gave  David  Rest 
from  his  enemies.  Others  suggest  other  times;  but  all  of  them  are  mere  conjectures,  some 
more  probable  than  others,  but  none  of  them  reliable.  Scott  dates  it  B.  C.  1045.  Calmet 
thinks  it  was  written  during  the  captivity.  The  names  of  the  Almighty  here  found  are 
Jehovah  LoKD  ;  Gel-yohn  Most  High  and  Elohhn  God;  on  which  respectively  see  on  Ps. 
i.  2 ;  vii.  17 ;  iii.  2.  The  scope  of  the  ode  is  apparent.  It  is  a  song  of  praise,  praise  for  God's 
works,  especially  works  of  creation,  providence  and  redemption,  though  providence  is 
prominent.  Tholuck:  "This  song  celebrates  the  righteousness  of  the  divine  govern- 
ment of  the  world."  Calvin:  "This  Psalm  contains  an  exhortation  to  praise  God, 
and  shows  how  much  ground  we  have  for  this  exercise  from  the  works  of  God,  insist- 
ing, especially,  upon  his  justice,  displayed  in  the  protection  of  his  people,  and  the 
destruction  of  the  wicked."  Gill :  "  It  was  made  for  the  Sabbath-day,  and  to  be  used 
upon  it;  and  directs  to  the  work  and  worship  of  it;  praising  of  God  and  celebrating 
his  works,  attending  his  house  and  ordinances."  Alexander:  "The  immediate  subject 
of  the  praise  is  the  exhibition  of  God's  power  and  wisdom  in  his  providential  dealings 
both  with  the  wicked  and  the  righteous." 

1.  It  is  a  good  thing  to  give  thanks  unto  the  Lord,  and  to  sing  praises  unto  thy  name, 
0  Most  High.  The  rendering  is  quite  uniform.  Give  thanks,  see  on  Ps.  vi.  5.  Sing 
praises,  see  on  Ps.  ix.  2.  There  is  no  reason  to  fear  that  our  service  will  be  too  elevated 
or  too  absorbing.  The  great  truth  of  the  verse  is  the  excellence  of  gratefully  worshipping 
God.  In  every  sense  it  is  a  good  thing.  1.  God  commends  it  in  many  places.  2. 
Good  men  of  every  age  have  set  us  the  example.  3.  Our  relations  to  God  loudly  call 
for  it.  4.  This  part  of  worship  is  very  delightful,  cheering  and  animating.  5.  Praise 
and  thanksgiving  will  be  retained  in  heaven.     Yea,  it  is  good 

2.  To  shew  forth  thy  lovingkindness  in  the  morning,  and  thy  faithfulness  every  night. 
Lovingkindness,  see  on  Ps.  v.  7,  where  it  is  rendered  mercy.  Faithfulness,  from  the 
root  of  Amen.  See  on  Ps.  xxxiii.  4 ;  xxxvi.  5.  There  is  no  stronger  word  for  either  of 
the  conceptions  here  expressed.  God's  nature  and  ways  are  fit  matters  for  public  as 
well  as  private  celebration  both  night  and  morning,  that  is,  continually  and  earnestly. 
Calvin:  "He  means  that  beginning  to  praise  the  Lord  from  earliest  dawn,  we  should 
continue  his  praises  to  the  latest  hour  of  the  night,  this  being  no  more  than  his  good- 
ness and  faithfulness  deserve."  Patrick :  "  This  is  the  sweetest  employment  in  the  morn- 
ing; and  no  entertainment  can  be  equal  to  it  at  night:  to  commemorate  and  declare 
to  all,  how  bountiful  thou  art;  and  how  faithful  in  performing  thy  promises  to  those 
who  depend  on  thy  almighty  goodness."  Hengstenberg:  "The  mercy  and  faithfulness 
of  God  are  those  properties,  which  guarantee  help  to  his  people,  and  which  are  mani- 
fested in  their  deliverance."  And  the  Psalmist  would  have  this  Avorship  conducted  in 
the  most  joyous  and  solemn  manner,  even 

3.  Upon  an  instrument  of  ten  strings,  and  upon  the  psaltery ;  upon  the  harp  xviih  a 
solemn  sound.  On  the  instruments  here  named,  see  on  Ps.  xxxiii.  2.  Instead  of 
solemn  sound  some  read  a  meditation ;  the  Hebrew  is  Higgaion,  on  which  see  on  Ps. 
ix.  16.  In  Ps.  xix.  14,  the  same  word  is  rendered  meditation.  It  occurs  but  a  few 
times.  Either  a  solemn  sound,  or  musing  gives  a  good  sense.  The  old  French  has 
melody  of  the  voice.     There  was  a  special  call  for  grateful  worship : 

4.  For  thou,  Lord,  hast  made  me  glad  through  thy  work:  I  will  triumph  in  the  works 
of  thy  hands.     Made  me  glad,  made  me  joyful,  rejoiced  me.     Triumph,  often  rendered 


PSALM  xcii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  857 

sing,  cry,  cry  out,  sing  for  joy,  shout.  It  imports  an  expression  of  strong  and  exultant 
emotion.  Work  and  ivories  (different  words)  cover  the  whole  field  of  divine  operations 
in  creation,  providence  and  redemption.  The  Sabbath  was  at  first  instituted  in  com- 
memoration of  God's  works  of  creation.  These  are  very  glorious.  Had  not  man 
sinned,  much  of  his  time  would  have  been  spent  in  studying  their  wonders.  The 
works  of  providence  are  not  less  striking  and  unsearchable.  But  the  work  of  redemp- 
tion eclipses  them  all.  Well  is  the  Cliristian  Sabbath  kept  in  honor  of  the  comple- 
tion of  this  work  by  the  resurrection  of  the  Son  of  God  from  the  dead.  The  pious 
soul  can  never  be  w-ithout  grand  themes  of  praise  and  thanksgiving, 

5.  0  Lord,  how  great  are  thy  ivorks  !  For  great  Calvin  suggests  magnificent.  No- 
thing could  be  more  natural  than  such  an  exclamation.  By  our  unaided  senses  we 
may  study  contiguous  objects  till  our  minds  feel  exhausted.  By  powerful  telescopes 
we  may  explore  the  heavens  till  we  are  overwhelmed  with  amazement,  and  fear  we 
are  too  insignificant  to  attract  the  divine  regard.  We  may  then  turn  the  microscope 
upon  the  vast  world  that  eludes  our  unaided  senses,  and  there  we  shall  find  innumer- 
able tribes  of  creatures  all  well  cared  for  and  displaying  the  skill  and  kindness  of 
infinite  perfections.  When  we  become  students  of  providence  we  find  ourselves  no 
less  amazed.  And  when  we  contemplate  redemption,  the  best  we  can  do  is  to  wonder 
and  adore,  Ps.  xl.  5 ;  Rom.  xi,  33.  And  thy  thoughts  are  very  deep.  Alexander : 
"  Deep,  not  mysterious,  but  vast,  immense,  and  inexhaustible,  corresponding  to  great 
in  the  other  clause."  In  Hos.  v.  2,  the  same  word  is  rendered  2^'^ofound.  God's 
thoughts  and  tvorks  are  his  counsels  and  operations,  his  plans  and  his  doings.  They 
are  so  vast  that  they  must  be  mysterious  to  us  worms. 

6.  A  brutish  man  knoiveth  not ;  neither  doth  a  fool  understand  this.  Every  man  is 
altogether  brutish  and  foolish,  as  long  as  he  is  left  to  himself  and  is  not  taught  of 
God,  Jer.  X.  8,  14  ;  li.  17.  Good  men  often  and  deeply  lament  their  dreadful  blind- 
ness and  want  of  discernment,  Pr.  xxx.  2.  But  carnal  men  see  nothing  aright. 
For  brutish  man  Alexander  reads  "  man-brute,  meaning  a  man  who  is  no  better 
than  a  brute."  The  blindness  and  insensibility  of  men  to  spiritual  things  are 
appalling,  Isa.  i.  3 ;  1  Cor.  ii.  14.  This  refers  either  to  some  particular  work  of  God 
specially  celebrated  in  this  Psalm,  or  to  the  fact  that  God's  thoughts  are  very  deep. 

7.  When  the  wicked  spring  as  the  grass,  and  ivhen  all  the  workers  of  iniquity  do 
flourish ;  it  is  that  they  shall  be  destroyed  for  ever.  Pool :  "  Their  present  worldly 
prosperity  is  a  presage  and  occasion  of  their  utter  and  eternal  ruin."  See  on  Ps.  xxxvii, 
2.  When  a  cedar  of  Lebanon  flourishes,  it  is  that  it  may  become  strong  and  useful. 
But  the  course  of  the  grass  is  very  short,  not  half  a  summer.  "  Their  end  is  destruc- 
tion." The  contrast  is  two-fold,  first  between  flourishing  and  destrxiction,  and  then 
oetween  the  time  of  grass-growing  and  for  ever. 

8.  But  thou,  Lord,  art  most  high  for  evermore.  Most  high,  in  2  Kings  xix.  23,  a 
lieight ;  in  Mic.  vi.  6,  high  God ;  in  Ps.  Ivi.  2,  as  here  most  high.  In  every  sense  God 
hi  gloriously  exalted — above  want,  above  casualty,  above  the  power  of  enemies,  above 
the  necessity  of  human  expedients,  above  all  possibility  of  suffering — and  all  this 
to  eternity. 

9.  For,  lo,  thine  enemies,  0  Lord,  for,  lo,  thine  enemies  shall  peHsh.  Enemies,  as  in 
Ps.  iii.  7  ;  vi.  10.  Perish,  often  so  rendered  ;  sometimes  be  lost,  be  destroyed.  All  the 
workers  of  iniquity  shall  be  scattered,  sundered,  parted,  divided,  separated,  dispersed. 
Compare  Ps.  i.  5 ;  Ixviii.  1 ;  Matt.  xxv.  32.  The  combinations  of  the  wicked  have  in 
themselves  the  elements  of  weakness  and  of  dissolution.  Were  they  ever  so  strong, 
the  Almighty  would  dissolve  them  with  a  breath.     See  Job  xiv.  11,  12. 

10.  But  my  horn  shalt  thou  exalt  like  the  horn  of  a  unicorn.  Unicom,  see  on  Ps. 
xxii.  21.     On  exalting  the  horn  see  on  Ps.  xviii.  2;  Ixxv.  4.     The  general  import  is, 

103 


858  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcii. 

Thou  shalt  deliver  me  from  depressing  influences,  and  give  me  enlargement  so  that 
I  may  go  forth  in  strength,  freedom  and  joy.  I  shall  be  anointed  with  fresh  oil. 
Anointing  was  either  for  consecration  to  office,  1  Sam.  xv.  1;  Ps.  ii.  2;  or,  as  an 
expression  of  personal  cheerfulness,  2  Sam.  xii.  20 ;  or,  as  a  token  of  special  reo-ard. 
In  this  last  sense  we  here  take  the  phrase;  see  on  Ps.  xxiii.  6.  But  this  anointing- 
was  at  a  time  of  gladness.  Fresh,  the  opposite  of  stale;  applied  to  a  bed  newly  viade, 
Cant.  i.  16.  This  is  quite  the  meaning  here.  Calvin:  "By  fresh  oil  is  meant,  such 
as  has  not  become  corrupted,  or  unfit  for  use  by  age." 

11.  3Iine  eye  also  shall  see  my  desire  on  mine  enemies,  and  ??ime  ears  shall  hear  my 
desire  of  the  ivieked  that  rise  up  against  me.  My  desire  were  better  omitted.  His 
enemies  were  evil-doers;  and  the  end  of  all  such  is  not  doubtful.  Scott:  "The 
passage  might  better  be  read,  'Mine  eyes  shall  look  upon  mine  enemies,  and  mine 
ears  shall  hear  of  the  wicked  that  rise  up  against  me.' "  Enemies,  the  Hebrew-  word  ■ 
is  found  nowhere  else.     It  denotes  those  who  marked  him  with  an  evil  eye. 

12.  The  righteous  shall  flourish  like  the  palm  tree.  The  palm  is  a  tall  and  beautiful 
evergreen.  It  bears  fruit  and  furnishes  a  fine  shade.  It  is  very  flourishing.  It 
cannot  be  so  depressed  as  to  groAv  crooked.  It  grows  erect  or  not  at  all.  It  is  the 
"  emblem  of  constancy,  patience,  fruitfulness,  and  victory."  It  most  abounds  near 
springs  and  water-courses.  No  tree  is  put  to  so  many  uses  by  eastern  nations.  Nor 
has  the  righteous  merely  the  things  set  forth  by  the  emblem  of  the  palm.  He  shali 
grow  like  a  cedar  in  Lebanon.  This  tree  was  lofty,  strong,  living  more  than  a 
thousand  years,  furnishing  a  grateful  shade  for  many,  and  yielding  a  very  valuable 
timber  for  architecture.  To  one  familiar  with  eastern  scenery,  the  palm  and  the 
cedar  furnish  striking  emblems  of  the  righteous. 

13.  Those  that  be  planted  in  the  house  of  the  Lord  shall  flourish  in  the  courts  of  our 
God.  Planted,  as  in  a  good  soil,  so  as  to  take  root  and  have  a  permanent  connection 
with  the  divinely  appointed  w^orship  of  God,  and  to  draw  nourishment  from  divine 
ordinances.     Such  shall  y?oif?"/67(,  elsewhere,  bud,  grow,  spring,  break  forth,  blossom. 

14.  They  shall  still  bring  forth  fruit  in  old  age.  The  fruit  borne  by  the  good  man 
is  the  fruit  of  the  Spirit.  "VVe  know  what  it  is,  Gal.  v.  22,  23 ;  2  Pet.  i.  5-7,  compared 
with  Matt.  V.  3-12.  It  would  be  sad  indeed  if  God  forsook  his  aged  servants  and 
left  them  to  wither  in  spirit  as  they  fail  in  bodily  vigor.  A  young  tree  covered  with 
blossoms  is  a  pleasant  and  promising  sight;  but  an  old  tree  laden  with  choice  fruit 
is  still  more  delightful  to  behold.  Fruit-bearing  alone  can  prove  a  tree  good.  They 
sltall  be  fat  and  flourishing.  Fat,  found  also  in  Ps.  xxii.  29 ;  Isa.  xxx.  23.  A  tree  is 
fat  when  it  is  full  of  nourishing  sap.  Flourishing,  in  v.  10,  fresh,  commonly  green. 
It  does  not  please  us  to  see  "a  green  young  man;"  but  we  rejoice  in  saying  of  a 
venerable  man  that  he  has  "a  green  old  age."     And  all  this 

15.  To  shew  that  the  Lord  is  upright,  is  as  good  as  his  word,  is  faithful  to  his 
promise,  is  loving  to  his  friends,  and  remembers  his  covenant.  Having  loved  his 
own,  he  loves  them  to  the  end.  He  is  my  rock,  in  Ps.  xviii.  2,  my  strength.  And 
there  is  no  unrighteousness  in  him.  Unrighteousness,  elsewhere  iniquity,  xvickedness. 
Job  V.  16;  Ps.  Iviii.  2.  This  clause  may  include  not  only  God's  treatment  of  the 
righteous,  as  noticed  in  vv.  10-14,  but  also  his  very  different  treatment  of  the  wicked, 
as  stated  in  vv.  7,  9, 11.  The  whole  course  of  providence  to  saints  and  sinners,  when 
finished,  will  show  that  with  God  are  found  equity,  and  plenty  of  justice. 

Doctrinal  and  Practical  Remarks. 

1.  Greatly  has  God  honored  the  Sabbath  day.  At  the  end  of  creation  he  set  us 
the  example  of  hallowing  it;  see  title.  On  Mount  Sinai  he  gave  the  fonrlh  com- 
mandment more  full  than  any  other.     Under  every  subsequent  state  of  the  ihurch 


PSALM  xcii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  859 

he  commanded  its  observance.  Calvin:  "The  right  observance  of  the  Sabbath  does 
not  consist  in  idleness,  as  some  absurdly  imagine,  but  in  the  celebration  of  the 
divine  name." 

2.  Let  God's  people  abound  in  praise  and  thanksgiving.  Pool:  "It  is  a  good 
work,  and  a  just  debt  to  God;"  Luther:  "Oh  what  is  sweeter  than  to  know  God 
aright  by  his  woi'd,  and  by  true  fliith;  to  acknowledge  his  infinite  mercies;  to  give 
thanks  unto  him  joyfully  and  adoringly,  with  every  chord  and  string  of  our  hearts; 
to  proclaim  and  praise  him  unceasingly  with  a  full  heart  and  a  full  mouth."  We 
have  nothing  but  sin  and  its  consequent  misery,  except  as  the  fruit  of  his  bounty  and 
compassion. 

3.  This  is  not  the  only  part  of  Scripture  that  mentions  morning  and  night  as 
seasons  specially  calling  us  to  the  devout  worship  of  God,  v.  2.  We  may  add  other 
times;  but  surely  it  is  not  unreasonable  for  us  twice  in  twenty-four  hours  to  make  it 
a  special  duty  to  draw  nigh  to  God. 

4.  Though  the  enjoyments  of  God's  people  are  in  this  life  flir  from  being  what  they 
long  for,  they  are  yet  worth  more  than  all  the  joys  of  the  wicked  and  they  are 
blessed  pledges  of  better  things  hereafter.  Even  now  they  are  glad ;  but  in  due  time 
they  shall  mightily  triumph,  v.  4.  They  have  victories  now ;  but  their  career  shall 
be  brighter  and  brighter  forever. 

5.  Though  some  men  may  not  be  able  to  acquire  much  worldly  learning,  yet  all 
ought  to  be  students  of  God's  works,  v.  5.  Every  leaf,  and  seed  and  insect,  every 
planet  and  every  star,  every  act  and  course  of  providence,  every  display  of  mercy  in 
saving  a  sinner  by  the  grace  of  Christ,  demand  and  will  richly  repay  our  adoring 
wonder,  Ps.  iii.  2.  Every  one  of  his  works  is  in  its  way  great.  All  angels  and  all 
men  united  could  not  make  one  grasshopper. 

6.  And  yet  men  are  so  besotted  by  sin,  so  sunk  down  in  spiritual  ignorance,  that 
left  to  themselves  they  will  study  science  and  read  history  like  atheists ;  they  will 
avow  infidelity  with  an  open  Bible  before  them,  and  perish  in  full  view  of  the  cross; 
unless  God  sends  his  Holy  Spirit  to  teach  and  guide  them,  so  brutish  and  foolish  are 
they  when  left  to  themselves,  v.  6.  Is  not  he  a  fool,  who  prefers  time  to  eternity, 
earth  to  heaven,  the  world  to  its  Maker,  sin  to  holiness,  death  to  life  ?  Is  not  he 
brutish  who  like  the  ox  feeds  greedily,  and  grows  fat,  and  knows  not  that  it  is  for  the 
slaughter  ?  Is  not  he  brutish  who  cares  more  for  his  appetite  than  for  his  immortal 
soul? 

7.  It  is  therefore  a  great  weakness  in  any  one  to  envy  the  wicked,  however  grand 
and  prosperous  they  may  be;  for  dark  times  are  before  them,  vv.  7,  9,  11.  All  they 
value  so  highly  is  both  vain  and  fleeting.  Arnd :  "  Nothing,  except  it  be  of  God, 
can  stand,  whether  it  be  skill,  or  riches,  or  honor,  or  power.  It  rises  and  flourishes 
to  appearance,  but  in  the  end  it  is  only  a  thistle  bush  and  a  noxious  weed,  good  for 
nothing  but  the  fire."  The  higher  one  rises  in  pride  and  prosperity,  the  more  dread- 
ful will  be  his  doom  at  last.  The  ruin  of  ungodly  men  rests  on  their  own  unfitness 
for  communion  with  God  and  on  his  infinite  abhorrence  of  all  sin. 

8.  The  certainty  of  the  final  triumph  of  the  righteous  and  of  the  final  downfoll 
of  the  wicked  is  confirmed  by  the  complete  sovereignty  an-d  absolute  independence 
of  God  himself.  He  is  most  high  for  evermore,  v.  8.  Were  it  possible  in  any  way  to 
subject  him  to  the  will  of  another  all  hope  for  the  order  of  the  universe  would  be 
gone. 

9.  Let  the  righteous  cheer  up ;  good  days  are  coming,  when  their  horn  shall  be  ex- 
alted and  they  shall  be  anointed  with  fresh  oil,  v.  10. 

IQ  As  in  the  growth  of  trees  much  depends  upon  the  soil  in  which  they  are 
planted ;  so  is  it  with  the  trees  of  righteousness.     They  Avould  never  flourish  as  they 


860  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psaxm  xcm. 

'to  were  they  not  planted  in  the  courts  of  our  God,  v.  13.  The  Lord  well  knew  this, 
and  so  he  made  his  church  a  garden  walled  around.  And  he  Avaters  it  as  a  garden 
of  herbs.  Compare  Cant.  iv.  12.  Oh  that  the  Beloved  would  come  amongst  us ; 
for  his  presence  makes  the  desert  like  the  garden  of  God. 

11.  Although  God's  real  children  have  a  deep  and  abiding  sense  of  their  own  un- 
worthiness  and  imperfections;  yet  they  are  not  hypocrites,  vv.  12-14.  The  palm 
and  the  cedar  are  but  feeble  emblems  of  their  excellence.  When  all  the  amazing 
growth  of  centuries  shall  have  passed  away  or  been  burned  up,  the  righteous  will 
but  have  fairly  commenced  their  career  of  glory  and  usefulness. 

12.  It  is  not  true  that  as  nature  fails,  grace  also  decays.  It  is  true  that  the  nov- 
elty of  Christian  experience  ceases.  But  the  real  child  of  God  is  so  much  the  more 
in  earnest  as  he  sees  his  redemption  draAV  nigh.  Owen :  "  There  are  two  things, 
which  those  who  after  a  long  profession  of  the  gospel  are  entering  into  the  confines 
of  eternity,  do  long  for  and  desire.  The  one  is,  that  all  their  breaches  may  be  repaired, 
their  decays  recovered,  their  backslidings  healed :  for  unto  these  things  they  have 
been  less  or  more  obnoxious  in  the  course  of  their  walking  before  God.  The  other  is 
that  they  may  have  fresh  springs  of  spiritual  life,  and  vigorous  actings  of  all  divine 
graces,  in  spiritual-mindedness,  holiness,  and  fruitfulness,  unto  the  praise  of  God,  the 
honor  of  the  gospel,  and  their  own  peace  and  joy.  These  things  they  value  more 
than  all  the  world,  and  all  that  is  in  it ;  about  these  things  are  their  thoughts  and 
contrivances  exercised  night  and  day."  Scott :  "  Let  us  learn  to  detest  the  senti- 
ment of  many,  who  profess  much  zeal  for  the  peculiar  doctrines  of  the  gospel,  yet 
would  persuade  us  that  believers  generally  grow  less  zealous  as  they  grow  older." 
God's  aged  servants  are  a  wonder  unto  many,  Ps.  Ixxi.  7.  Indeed  they  are  a  won- 
der to  themselves.  But  the  secret  of  their  growth  and  success  is  that  their  life  is  hid 
with  Christ  in  God.  Tholuck  :  "  Experience  instructs  us  that  pious  old  men  are  the 
most  powerful  and  efficient  witnesses  and  preachers  to  younger  generations  ;  in  whom 
piety  bears  the  sweetest  fruit  the  nearer  they  are  to  their  grave."  Dickson  :  "True 
believers  shall  still  persevere,  and  the  decay  of  the  outward  man  shall  not  hinder 
the  renewing  of  their  inward  man  day  by  day,  and  their  last  works  shall  be  better 
than  their  first."  These  remarks  are  the  more  extended  and  these  testimonies  are 
the  more  multiplied,  because  the  error  they  oppose  is  very  widely  difiused,  and  the 
truth  they  establish  is  of  great  importance  to  the  honor  of  God  and  the  comfort  of 
religious  people.  Blessed  be  God,  his  children  are  born  of  incorruptible  seed.  Grace 
does  not  die  out  in  the  soul.  "  The  longer  it  acts  on  the  human  spirit,  the  more  vig- 
orous does  it  become  in  its  opei-ation." 

13.  Let  us  cleave  to  God  alone.  He  is  a  Roch,  v.  15.  He  is  our  strength.  He  is 
our  all.     His  character  is  spotless  and  adorable. 


Psalm  xciii. 

1  The  Lord  reigneth,  he  is  clothed  with  majesty;  the  Lord  is  clothed  with  strength,  whereunih 
he  hath  girded  himself:  the  world  also  is  stahlished,  that  it  cannot  be  moved. 

2  Thy  throne  is  established  of  old :  thou  art  from  everlasting. 

3  The  floods  have  lifted  up,  O  Lord,  the  floods  have  lifted  up  their  voice ;  the  floods  lift  up 
their  waves. 

4  The  Lord  on  high  is  mightier  than  the  noise  of  many  waters,  yea,  than  the  mighty  waves  of 
tite  sea. 

5  Thy  testimonies  are  very  sure :  holiness  becometh  thine  house,  O  Lord,  for  ever 


PSALM  xcni.]  STUDIES  IN  THE  BOOK  OP  PSALMS.  861 

THE  Syriac,  Arabic,  Septuagint,  Ethiopic  and  Vulgate  ascribe  this  Psalm  to  David 
as  its  authoi*.  Gill  also  thinks  it  was  probably  written  by  David.  Clarke  takes 
a  different  view.  He  says :  "  It  was  probably  written  at  the  close  of  the  captivity  by 
the  Levites,  descendants  of  Moses."  The  whole  question  of  authorship  is  involved  in 
uncertainty ;  but  David  is  more  likely  to  be  its  author  than  any  one  else.  If  it  had 
a  historic  occasion  we  cannot  ascertain  what  it  was.  For  a  long  time  the  Jews  used 
it  in  public  worship  on  the  sixth  day  of  the  week.  Horsley  styles  it  "A  hymn  for  the 
Sabbath  day."  The  opinion  of  Mudge  seems  to  have  a  slender  foundation.  He 
thought  the  Psalm  was  written  on  occasion  of  some  violent  inundation.  But  floods 
and  waters  are  fovorite  emblems  of  tumults  and  commotions  in  kingdoms  and  nations. 
Hengstenberg  thinks  the  Psalm  "  presupposes  a  powerful  pressure  from  the  might  of 
the  world  against  the  kingdom  of  God,  and,  consequently,  cannot  be  dated  earlier 
than  the  Assyrian  catastrophe."  He  thinks  it  has  an  apparent  dependence  on  Psalm 
xlvi.  Perhaps  none  of  these  views  will  be  regarded  as  satisfactory.  The  scope  of 
this  poem  is  given  with  confidence  by  many.  It  is  clearly  an  assertion  of  the  supreme 
and  universal  government  of  Jehovah  over  all  things ;  from  which  doctrine  the 
strongest  consolations  are  drawn  in  times  of  public  danger.  Is  this  Psalm  Messianic? 
The  old  Jewish  doctors  say  it  is.  Luther:  "This  is  a  prophecy  concerning  the  spread 
of  the  kingdom  of  Christ,  as  far  and  wide  as  the  earth  is  extended,  and  its  establish- 
ment forever;"  Gill:  "The  subject  of  the  Psalm  is  the  kingdom  of  God;  not  of 
nature  and  providence,  but  of  grace ;  the  kingdom  of  the  Messiah ;"  Henry :  "  It 
relates  both  to  the  kingdom  of  providence,  by  which  he  upholds  and  governs  the 
world,  and  especially  to  the  kingdom  of  his  grace,  by  which  he  secures  the  church, 
sanctifies  and  preserves  it.  The  administration  of  both  these  kingdoms  is  put  into 
the  hands  of  the  Messiah,  and  to  him,  doubtless,  the  prophet  here  bears  witness." 
Such  is  the  view  taken  by  the  best  commentators  generally.  Scott  dates  it  B.  C.  1045; 
Clarke,  B.  C.  536.  The  only  name  of  the  Most  High  in  this  poem  is  Jehovah  Lord  ; 
on  which  see  on  Ps.  i.  2. 

1 .  The  Lord  reigneth,  he  is  clothed  with  majesttj.  For  majesty,  several  read  glory ;  others, 
excellency,  and  some,  magnificence.  Church  of  England :  The  Lord  is  king,  and  hath  put 
on  glorious  apparel.  Reigned,  in  the  preterite  has  reigned.  There  never  was  another  uni- 
versal king.  God  always  reigned  above  and  supreme,  over  all  creatures  and  all  causes. 
Majesty,  as  in  Isa.  xxvi.  10 ;  God  is  possessed  of  all  the  glory  and  excellency  which 
fit  him  to  be  governor  and  king.  Not  only  is  Jehovah  clothed  with  majesty,  but, 
T/ie  Lord  is  clothed  with  strength,  wherewith  he  hath  girded  himself.  Clothed,  arrayed. 
The  English  cannot  be  improved.  Strength,  as  in  Ps.  viii.  2  ;  xxi.  1,  13  ;  first  found 
in  Ex.  XV.  2.  Jehovah  is  fully  able  to  do  all  he  has  undertaken.  This  is  abundantly 
proved  ;  for  the  world  is  stablished,  that  it  cannot  be  moved.  The  best  machinery  for 
measuring  time  requires  constant  repairs  and  regulation  ;  but  Jehovah  rolls  the  solar 
system  along  with  amazing  regularity.  Nothing  is  firmer  than  the  order  of  nature, 
and  yet  God  hangs  the  earth  upon  nothing.  All  things  depend  on  Jehovah  Jesus, 
Isa.  ix.  6 ;  Col.  i.  17. 

2.  Thy  throne  is  established  of  old :  thou  art  from  everlasting.  Jehovah's  kingdom " 
is  not  new,  but  from  the  beginning ;  not  variable,  but  stable,  and  like  himself /rom 
eternity.  This  is  much  like  Ps.  xlv.  6,  which  we  know  refers  to  Christ.  See  also  Pr. 
viii.  22-31.  The  manifestation  of  the  kingly  authority  of  heaven  has  not  always 
been  the  same ;  but  the  poAvcr  has  been  the  same.  Home  :  "  The  throne  of  Christ  is 
eternal  and  unchangeable,"  Rev.  xix.  16. 

3.  The  floods  have  lifted  up,  0  Lord,  the  floods  have  lifted  up  their  voice;  the  floods 
lift  up  their  waves. 

4.  The  Lord  on  high  is  mightier  than  the  noise  of  many  waters,  yea,  than  the  mighty 


862  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  xcm. 

waves  of  the  sea.  These  verses  are  united  in  all  the  ancient  versions  but  the  Chaldee. 
Many  modern  commentators  connect  them.  It  is  not  easy  to  consider  them  apart. 
Floods,  the  same  word  thrice  repeated  in  Hebrew.  For  waves  Edwards  has  o-ashing 
waves;  Alexander,  crash;  Hengstenberg,  roaring  noise.  There  is  great  diversity  in 
rendering  verse  4.  Chaldee:  By  the  voices  of  many  waters,  by  the  praises  of  the 
waves  of  the  sea  the  Lord  is  praised  in  the  higher  heavens;  Calvin:  The  Avaves  of 
the  sea  are  terrible,  by  reason  of  the  noise  of  great  waters,  Jehovah  is  terrible  above; 
Tremellius  and  Junius:  Than  the  sound  of  many  waters,  than  the  magnificent  waves 
of  the  sea  breaking  in,  is  Jehovah  on  high  more  grand;  church  of  England:  The 
waves  of  the  sea  are  mighty,  and  rage  horribly;  but  yet  the  Lord,  who  dwelleth  on 
high,  is  mightier;  Hengstenberg:  Than  the  voices  of  many  waters,  than  the  glorious 
waves  of  the  sea,  more  glorious  in  the  height  is  the  Lord.  Perhaps  both  the  learned 
and  the  plain  reader  will  conclude  that  the  common  vex'sion  gives  the  sense  fully 
as  well  as  any  other.  The  senses  gathered  from  these  verses  are  such  as  these:  1.  By 
the  voice  of  the  floods,  etc.,  some  understand  the  apostles  and  early  preachers  of  the 
Gospel,  whose  ministrations  were  like  floods  irresistible,  and  who  were  sustained  by  the 
power  of  God,  who  is  yet  mightier  than  the  mighty  waters.  2.  Others  think  that  the 
prophet  means  that  terribly  as  nature  and  nations  may  be  convulsed,  we  need  not 
fear,  for  God  can  control  them,  being  greater  than  they.  3.  Some  think  the  Psalmist 
would  contrast  the  power  of  furious  waters  with  the  strength  of  God,  and  so  would 
teach  us  that  if  troubled  and  mighty  waters  were  alarming,  the  majesty  and  power  of 
Jehovah  were  much  more  so,  and  therefore  we  should  greatly  fear  before  him.  4. 
Othei's  think  that  the  Psalmist  is  celebrating  the  power  of  God  as  illustrated  in  the 
floods  of  water,  and  especially  in  the  agitated  sea,  and  would  teach  us  how  great  must 
be  the  power  of  that  being,  who  can  so  mightily  move  the  waters  and  command  them. 
5.  A  yet  larger  number  by  floods  and  ^caters  understand  cruel  and  wicked  enemies, 
who  come  with  a  great  show  of  power.  They  cite  Ps.  xviii.  4,  "  The  floods  of  ungodly 
men  made  me  afraid;"  also  Isa.  viii.  7,  8;  xvii.  12-14;  Jer.  xlvi.  7-10.  This  view  is 
well  supported  by  the  figurative  language  of  Scripture.  'By  floods  and  waters  these 
think  we  are  to  understand  mighty  foes;  but  they  say  God  is  mightier  than  they,  and 
so  we  need  not  fear.     Perhaps  this  is  the  mind  of  the  Spirit. 

5.  Thy  testimonies  are  very  sure.  Every  perfection  of  God,  his  omnipotence  in- 
cluded, renders  certain  the  fulfilment  of  all  he  has  spoken.  See  on  Ps.  xix.  7.  Scott: 
"Revealed  truth  and  the  promises  grounded  on  it  are  'the  testimonies'  of  God,  which 
'are  very  sure,'  and  can  never  fail."  Some  think  that  in  this  place  testimonies  specially 
refer  to  promises.  But  all  divine  truth  is  connected.  The  promises  will  no  more 
surely  be  fulfilled  than  the  threatenings,  and  are  no  more  true  than  the  doctrines.  All 
that  God  has  spoken  are  his  true  sayings.  Rev.  xix.  9.  If  in  one  thing  he  could  fail, 
he  might  in  the  rest.  The  preceding  verse  taught  that  God  was  able  to  defend  his 
people.  This  says  he  will  keep  his  word.  Holiness  becometh  thine  house,  0  JjOtid  forever. 
The  Chaldee  applies  the  whole  verse  to  God's  word:  Thy  testimonies  are  very  true; 
they  will  befit  the  house  of  thy  sanctuary:  they  are  holy,  O  Lord,  unto  length  of  dayn 
But  the  great  body  of  scholars  favor  a  rendering  not  dissimilar  to  that  in  our  version 
What  then  is  the  meaning  of  the  clause?  Four  views  have  been  taken.  1.  By  some- 
what varying  the  rendering  some  get  this  sense:  The  adorning  of  thy  house  is  precious. 
The  objections  to  this  are  that  the  grammatical  construction  will  not  warrant  it,  and 
that  there  is  nothing  in  the  connection  to  call  for  such  a  I'emark.  2.  Others  think  the 
meaning  is  this:  God's  holiness  as  displayed  in  his  appointed  worship  is  the  pledge  of 
his  truth  and  the  guaranty  of  the  right  exei'cise  of  his  power  and  of  all  his  perfections. 
This  proposition  contains  a  great  truth;  but  is  it  taught  here?  3.  By  holiness  othei-s 
understand  sacredness,  freedom  from  profaneness,  and  from  unhallowed  intrusion. 


PSALM  xciir.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  863 

Hengstenberg:  "It  is  becoming  in  God  that  he  take  care  that  his  house  be  not  dcsc- 
crated  by  impious  hands."  Compare  Ps.  Ixxix.  1.  4.  Holiness  becomes  the  worsliippers 
and  all  the  arrangements  of  God's  house.  This  is  the  common  view  and  the  best.  It 
is  eminently  practical,  and  a  fitting  conclusion  of  the  poem.  Morison:  "Let  all  thcin, 
who  name  his  name,  depart  from  iniquity;  let  everything  about  his  sanctuary  be  pure." 
Home:  "Sacred  and  inviolable  is  the  word  of  our  King;  sacred  and  inviolable  should 
be  the  loyalty  of  his  subjects."  Henry:  "Nothing  better  becomes  the  saints  than 
conformity  to  God's  image,  and  an  entire  devotedness  to  his  honor." 

Doctrinal  and  Practical  Remarks. 

1.  Let  us  firmly  believe  the  great  doctrine  of  the  divine  government  over  the  world, 
V.  1.  It  is  clearly  revealed  in  Scripture.  It  is  the  pillar  of  hope  that  stands  firm, 
when  all  around  us  is  falling  to  pieces.  Luther:  "The  kingdoms  and  peoples  of  the 
world  will  roar  against  the  Lord  and  against  his  Anointed  ;  and  will  rage  against  the 
godly  with  sword  and  fire  ;  but  they  shall  not  prevail :  for  as  Daniel  saith, '  this  king- 
dom shall  break  in  pieces  all  other  kingdoms  beneath  it,  and  shall  stand  for  ever.'  " 

2.  Let  us  also  strive  to  know  something  of  the  vigor  and  force  of  God's  government 
of  the  world,  v.  1.  It  is  not  feeble,  contemptible,  liable  to  be  subverted  at  any  time. 
Dickson:  "How  strong  soever  the  adverse  powers  of  the  world  seem,  it  must  not  ter- 
rify the  believer  in  following  the  Lord's  cause,  but  his  strength  must  be  opposed 
thereunto,  and  that  so  much  the  more  comfortably,  as  God's  strength  is  not  borrowed 
from  any,  as  the  strength  of  the  creature  is." 

3.  If  such  is  the  government  of  God,  let  us  exceedingly  fear  to  offend  him,  v.  1. 
His  majesty  and  power  make  the  worship  of  heaven  itself  awful. 

4.  But  let  us  not  be  frightened  away  from  him ;  but  rather  draw  near  to  him  con- 
fidingly, and  hide  in  the  chambers  of  his  omnipotence,  v.  1. 

5.  The  God  of  nature  is  the  God  of  providence  and  the  God  of  grace.  He  that 
made  the  world  rules  it,  and,  if  it  is  ever  saved,  its  salvation  must  be  of  the  Lord, 
v.  1.  Indeed  the  scheme  of  mercy  through  a  Mediator  is  a  chief  and  glorious  part 
in  God's  administration  of  human  affairs. 

6.  It  is  matter  of  joy  to  all  the  pious  that  God's  government  of  the  world  is  not 
something  new,  but  is  established  of  old,  v.  2.  Had  God  at  any  time  permitted  the 
world  to  be  governed  by  another,  we  might  well  fear  that  he  would  do  so  again. 
Thus  all  our  hopes  would  be  blasted.  Dickson  :  "The  Lord's  kingdom  in  his  church 
is  not  like  the  new  upstarts  in  this  world,  which  are  of  short  standing  and  unstable. 
If  any  king  be  kind  to  his  church,  his  people  have  reason  to  thank  God,  but  they 
must  not  lean  to  such  a  king,  his  reign  shall  be  short :  and  if  any  king  be  froward, 
and  oppose  himself  to  the  church,  we  must  not  be  too  much  afraid  of  him,  because 
his  kingdom  is  but  lately  begun,  and  is  of  short  continuance." 

7.  It  is  no  new  thing  for  God's  church  and  people  to  have  enemies,  numerous  as 
violent,  v.  3.  It  has  been  so  ever  since  the  days  of  Cain.  Mightily  have  evil  men 
combined  against  God's  cause.  Terribly  did  Roman  emperors  and  governors  rage 
against  Christ  and  his  people.  Christians,  no  strange  thing  happens  to  you,  when 
the  wicked  bend  the  bow  against  you.  Because  the  kingdom  of  Christ  is  divine,  it  has 
withstood  all  the  shocks,  and  shall  continue  to  survive  all  the  assaults  made  upon  it. 

8.  When  foes  and  fears  ]>revail,  carry  the  matter  to  the  Lord,  and  tell  him  all 
about  it,  V.  3.  When  John  Baptist  was  beheaded,  his  disciples  came,  and  took  up  the 
body,  and  buried  it,  and  avent  and  told  Jesus. 

9.  Let  persecutors  remember  that  there  is  no  possibility  of  their  stopping  comnni- 
nications  between  God  and  his  chosen,  v.  3.     Tlie  cries  of  the  abused  and  wronged 


864  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xciv. 

are  always  going  up  to  heaven,  and  God's  grace  is  ever  granted  to  the  humble,  who 
call  upon  him. 

10.  However  much  men  may  boast  themselves,  and  however  puissant  the  poten- 
tates of  earth  may  be ;  yet  over  all  human  affairs  there  is  a  presiding  deity,  who  is 
mightier  than  all,  v.  4.  "  Pharaoh,  king  of  Egypt,  is  but  a  noise,"  Jer.  xlvi.  17.  A 
nod  of  the  Almighty  can  bring  any  fabric  of  human  greatness  tumbling  about  the 
ears  of  its  possessors. 

11.  Let  pious  men  never  lose  sight  of  God's  veracity,  nor  doubt  the  fulfilment  of 
all  he  has  spoken,  v.  5.  His  word  is  truth.  All  that  is  opposed  to  it  is  a  lie.  Up 
to  this  day  Jehovah  has  not  failed  to  perform  all  that  he  engaged. 

12.  Let  us  strive  after  holiness,  v,  5.  It  is  essential  to  salvation.  Without  it  an 
angel  is  but  a  devil,  and  a  professor  of  religion  but  a  loathsome  hypocrite.  Henry  : 
"  Fashions  change,  and  what  is  becoming  at  one  time  is  not  at  another ;  but  holiness 
always  becomes  God's  house  and  family,  and  those  who  belong  to  it ;  it  is  perpetually 
decent ;  and  nothing  so  ill  becomes  the  worshippers  of  God  as  unholiness." 

13.  How  many  wonderful  things  are  presented  to  the  mind  of  the  devout  and  con- 
templative, even  in  this  one  short  Psalm.  If  any  do  not  think,  it  cannot  be  for  want 
of  a  theme.  God,  his  providence,  Christ,  his  kingdom,  his  love,  his  faithfulness  and 
heaven  itself  we  may  dwell  upon,  until  our  souls  are  filled  with  satisfaction  and 
ravished  with  delight. 

14.  Let  us  not  fail  to  give  to  Christ  whatever  place  is  assigned  to  him  in  prophecy, 
in  history,  in  the  promises,  and  in  the  government  and  salvation  of  the  world. 


Psalm  xciv. 

1.  0  Lord  God,  to  whom  vengeance  belongeth ;  0  God,  to  whom  vengeance  belongeth,  shew 
thyself. 

2  Lift  up  thyself,  thou  Judge  of  the  earth :  render  a  reward  to  the  proud. 

3  Lord,  how  long  shall  the  wicked,  how  long  shall  the  wicked  triumph  ? 

4  How  long  shall  they  utter  and  speak  hard  things?  and  all  the  workers  of  iniquity  boast 
tlieraselves  ? 

5  They  break  in  pieces  thy  people,  O  Lord,  and  afflict  thine  heritage. 

6  They  slay  the  widow  and  the  stranger,  and  murder  the  fatherless. 

7  Yet  they  say,  The  Lord  shall  not  see,  neither  shall  the  God  of  Jacob  regard  if. 

8  Understand,  ye  brutish  among  the  people:  and  ye  fools,  when  will  ye  be  wise? 

9  He  that  planted  the  ear,  shall  he  not  hear?  he  that  formed  the  eye,  shall  he  not  see? 

10  He  that  chastiseth  the  heathen,  shall  not  he  correct?  he  that  teacheth  man  knowledge,  shall 
not  he  know  ? 

11  Tlie  Lord  knoweth  the  thoughts  of  man,  that  they  are  vanity. 

12  Blessed  is  the  man  whom  thou  chastenest,  O  Lord,  and  teachest  him  out  of  thy  law; 

13  That  thou  mayest  give  him  rest  from  the  days  of  adversity,  until  the  pit  be  digged  for  the 
wicked. 

14  For  the  Lord  will  not  cast  off  his  people,  neither  will  he  forsake  his  inheritance. 

15  But  judgment  shall  return  unto  righteousness:  and  all  the  upright  in  heart  shall  follow  it. 
IG  AVho  will  rise  up  for  me  against  the  evil  doers?  or  who  will  stand  up  for  me  against  the 

workers  of  iniquity  ? 

17  Unless  the  Lord  had  been  my  help,  my  soul  had  almost  dAvelt  in  silence. 

18  When  I  said,  My  foot  slippcth ;  thy  mercy,  O  Lord,  held  me  up. 

19  In  the  multitude  of  my  thoughts  within  me  thy  comforts  delight  my  soul. 

20  Shall  the  throne  of  iniquity  have  fellowship  with  thee,  which  frameth  mischief  by  a  law? 


PSALM  xciv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  865 

21  They  gather  themselves  together  against  the  soul  of  the  righteous,  and  condemn  the  inno- 
cent blood. 

22  But  the  Lord  is  my  defence ;  and  ray  God  is  the  rock  of  my  refuge. 

23  And  he  shall  bring  upon  them  their  own  iniquity,  and  shall  cut  them  off  in  their  own 
wickedness ;  yea,  the  Lord  our  God  shall  cut  them  off. 

THE  Syriac,  Arabic,  Septuagint,  Ethiopic  and  Vulgate  give  David  as  the  author 
of  this  Psalm.  Some  Jewish  doctors  ascribe  it  to  Moses.  The  authorship  cannot 
be  known,  though  David  may  have  written  it.  See  on  Ps.  xci.-xciii.  All  attempts 
to  give  it  a  historic  occasion  have  been  failures.  Scott  dates  it  B.  C.  1060.  Several 
ancient  versions  say  it  was  designed  to  be  sung  on  the  fourth  day  of  the  week.  Some 
Jews  say  it  was  used  on  that  day.  The  names  of  the  Almighty  found  in  it  are  El 
God,  Jehovah  Lord,  Jah  Lord  and  Elohim  God,  on  which  respectively  see  on  Ps.  v. 
4 ;  i.  2 ;  introduction  to  Ps.  Ixviii. ;  and  on  Ps.  iii.  2. 

1.  0  Lord  God,  to  whom  vengeance  helongeth;  0  God,  to  whom  vengeance  helongeth, 
shew  thyself.  Vengeance,  in  the  plural,  vengeances ;  so  many  render  it.  With  God  is 
plenty  of  justice.  The  fundamental  passage  is  Deut.  xxxii.  35.  Compare  Rom.  xii. 
19.  To  the  modern  English  reader,  vengeance  sometimes  conveys  the  idea  of  spite  or 
excitement  of  malicious  feeling.  But  the  older  Dictionaries  do  not  even  hint  at  this 
sense  of  the  term.  Vengeance  is  penal  retribution,  condign  punishment.  Its  parallel 
is  recofnpense.  God  alone  is  strong  enough,  wise  enough  or  pure  enough  to  make  full 
awards  to  his  creatures.  Luther :  "  He  puts  down  God  of  vengeance  twice,  as  those 
are  w^ont  to  do  who  speak  vehemently,  and  with  great  earnestness."  Shew  thyself;  in 
Ps.  Ixxx.  1,  shine  forth.     The  meaning  is  explained  in  verse 

2.  Lift  tip  thyself,  thou  Judge  of  the  earth :  render  a  reivard  to  the  proud.  A  reward 
is  a  fit  return.  This  prayer  is  a  prophecy.  If  it  were  not,  it  consists  with  pure  bene- 
volence. Desperate  Avould  be  the  case  of  the  meek  and  injured,  if  they  could  not  ask 
God  to  undertake  their  cause,  and  not  give  them  over  to  the  reign  of  wicked  men 
and  devils.  Calvin  :  "  O  Lord  !  it  is  thine  to  take  vengeance  upon  sinners  and  judge 
the  earth — see  how  they  take  advantage  of  the  impunity  which  is  extended  to  their 
guilt,  and  triumph  audaciously  in  their  wickedness."  Judge,  a  participle  often  and 
properly  rendered  as  a  noun.  Lift  up  thyself;  Hengstenberg,  rise  up  thou.  He 
pleads.  Do  not  seem  longer  to  be  indifferent  to  the  enormities  of  thy  foes. 

3.  Lord,  hoiv  long  shall  the  wicked,  how  long  shall  the  wiclced  triumph  ?  Pleasant 
days  pass  swiftly ;  but  hours  of  misery  are  tedious.  When  our  sorrow  arises  from  the 
success  of  wicked  men  and  their  triumph  over  the  righteous,  our  weariness  is  very 
great.  Then  even  good  men  are  often  perplexed  with  doubts  respecting  the  existence 
and  the  righteousness  of  providence.  Faith  and  love  themselves  cry  out  importu- 
nately and  imploringly.  How  long  ?  as  in  Ps.  vi.  3.  Wicked,  in  Ps,  i.  ungodly. 
Triumph,  in  Ps.  xxviii.  7,  greatly  rejoice;  in  Ps.  Ixviii.  4,  rejoice;  it  expresses  exultant 
emotion.     The  repetition  of  How  long  shows  great  urgency. 

4.  How  long  shall  they  utter  and  speak  hard  things  !  and  all  the  workers  of  iniquity 
boast  themselves  f  How  long  is  borrowed  from  the  preceding  verse.  It  is  retained  by  the 
church  of  England  and  others.  Edwards  marks  the  verse  with  a  note  of  exclama- 
tion. Calvin,  Jebb  and  others  drop  the  interrogative  form.  Fabritius :  They  prate  ' 
rashly,  they  speak  hardly,  all  the  workers  of  iniquity  boast  themselves ;  Hengsten- 
berg :  They  sputter,  speak  impudent  things,  they  brag,  all  the  evil-doers.  TJtter,  as  in 
Ps.  xix.  2 ;  in  a  bad  sense  in  Ps.  lix.  7,  helch  oid.  Hard  things,  in  Ps.  xxxi.  18. 
grievous  things;  in  1  Sam.  ii.  3,  arrogancy.  Boast  themselves,  literally,  talk  of  themselves, 
as  boasters  do  without  any  necessity. 

5.  They  break  in  pieces  thy  people,  0  Lord,  and  afflict  thine  heritage.  Disdain 
and  scorn  lead  to  persecution.     Break  in  pieces,  elsewhere  rendered  humble,  smite, 

109 


8(56  STUDIES  IN  THE  BOOK  OF   PSALMS.  [psalm  xciv. 

bruise,  crush,  destroy,  oppress,  beat  to  pieces,  Jer.  xliv.  10 ;  Ps.  cxliii.  3 ;  Isa.  liii. 
10;  Lara.  iii.  34;  Job  vi.  9;  Pr.  xxii.  22;  Isa.  iii.  15.  Thy  people,  meaning  either 
the  chosen  nation  of  the  Jews,  or  God's  chosen  people  in  that  nation,  as  hated  by  the 
sons  of  Belial.  The  latter  seems  most  consistent  with  the  scope  of  the  context. 
Afflict,  often  so  rendered,  also  humble,  weaken,  compel  submission  in  acts  of  degrada- 
tion. God's  people  are  his  heritage.  Wars  and  tumults  animated  with  the  spirit  of 
persecution  have  been  truly  hideous  and  frightful.  The  haters  of  the  Lord  have  no 
compassion : 

6.  They  slay  the  tvidoiv  and  the  stranger,  and.  viurder  the  fatherless.  These  nouns 
have  no  other  rendering ;  and  the  verb  is  well  given.  The  acts  complained  of  were 
in  the  teeth  of  the  best  laws,  Ex.  xxii.  21-24 ;  Deut.  x.  18  ;  xiv.  29.  By  the  persons 
named  some  understand  the  sad  and  helpless  jDCople  of  God.  Taken  literally  or  figu- 
ratively the  language  is  forcible. 

7.  Yet  they  say.  The  Lord  shall  not  see,  neither  shall  the  God  of  Jacob  regard  it. 
Instead  of  Jehovah,  we  have  here  the  poetic  form  Jah.  From  hatred  to  God's  people, 
from  temporary  success  and  from  impunity  in  crime,  the  wicked  come  to  deny  provi- 
dence. Calvin :  "  He  intends  to  express  the  lowest  and  most  abandoned  stage  of 
depravity,  in  which  the  sinner  casts  off  the  fear  of  God,  and  rushes  into  every  excess. 
Such  infatuated  conduct  would  have  been  inexcusable  even  in  heathens,  who  had  never 
heard  of  a  divine  revelation ;  but  it  was  monstrous  in  men  who  had  been  brought  up 
from  infancy  in  the  knowledge  of  the  word,  to  show  such  mockery  and  contempt  of 
God."     Compare  Ps.  x.  11,  13. 

8.  Understand,  ye  brutish  among  the  people:  and  ye  fools,  ivhen  will  ye  be  xoisef 
Brutish,  not  the  word  so  rendered  in  Ps.  xlix.  10 ;  xcii.  6 ;  rendered  foolish  in  Ps. 
Ixxiii.  22 ;  but  a  participle,  denoting  habitual  violence,  as  of  brutes,  that  have  no 
sense.  Fools,  the  same  as  in  Ps.  xlix.  10 ;  xcii.  6 ;  often  rendered  fool  in  Proverbs. 
Understand,  give  '  intelligent  attention.'  Be  wise,  in  Isa.  Iii.  13,  deal  prudently ;  in 
Job  xxxiv.  27,  consider.  AVhat  wicked  men  and  persecutors  need  is  not  a  better  ad- 
ministration of  human  affairs  by  the  Almighty,  but  discernment  and  understanding 
enabling  them  to  see  God's  hand  in  all  things,  and  to  understand  his  moral  govern- 
ment.    Why  will  not  men  reason  ? 

9.  He  that  planted  the  ear,  shall  he  not  hear?  he  that  formed  the  eye,  shall  he  not  see? 
He  that  planted,  and  he  that  formed,  both  participles  expressing  continued  action. 
Those  who  come  into  the  world  by  ordinary  generation,  are  no  less  the  creatures  of 
God  than  was  Adam.  The  argument  is  very  powerful.  Shall  he  who  imparts  powers 
of  perception  have  no  powers  of  perception  himself?  Can  the  effect  be  greater  than 
the  cause?  If  the  creature  has  such  faculties,  must  not  the  Creator  have  glorious 
perfections  ?     Shall  the  source  of  all  intelligence  be  without  infinite  understanding  ? 

10.  He  that  chastiseth  the  heathen,  shall  not  he  correct  f  he  that  teacheth  man  knowledge, 
shall  not  he  know?  Chaldee  :  Is  it  possible  that  he  should  have  given  a  law  to  his 
people,  and  when  they  have  sinned,  that  they  should  not  be  reproved  ?  Did  not  the 
Lord  teach  the  first  man  knowledge?  Amesius,  Tremellius  and  Junius  fxdly  support 
the  common  version.  Piscator :  Does  the  chastiser  of  the  nations  not  reprove  ?  he 
who  teaches  man  knowledge,  is  he  ignorant?  Fabritius:  He  who  reproves  the  heathen 
and  teaches  man  knowledge,  shall  not  he  chastise?  Hammond:  He  that  instructs 
the  nations,  and  teaches  man  knowledge,  shall  he  not  rebuke,  or  punish?  These  diver- 
sities do  not  materially  affect  the  nature  of  the  argument.  Calvin  :  "  He  would  have 
them  argue  from  the  greater  to  the  less,  that  if  God  did  not  spare  even  whole  nations, 
but  visits  their  iniquity  with  punishment,  they  could  not  imagine  that  he  would  suffer 
a  mere  handful  of  individuals  to  escape  with  impunity."     Alexander :  "  The  full 


PSALM  xciv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  867 

sense  seems  to  be,  Is  he  who  teaches  all  mankind  not  competent  to  teach  them  indi- 
vidually?" 

11.  The  Lord  knoweth  the  tJioughts  of  man,  that  they  are  vanity.  Man,  Adavi,  as  n. 
V.  10.  If  it  means  the  race  of  man,  then  the  reference  is  to  the  vain  thouf/hti,  which 
naturally  lodge  within  men,  who  have  not  the  grace  of  God.  Thoughts,  as  in  Gen. 
vi.  5 ;  in  Ps.  xxxiii.  10 ;  Jer.  xviii.  18,  devices;  in  Lam.  iii.  60,  61,  imaginations: 
sometimes  inventions,  purposes,  2  Chron.  xxvi.  15 ;  Jer.  xlix.  20 ;  1.  45.  Thoughts 
and  purposes,  which  lead  men  to  utter  such  wickedness  as  is  expressed  in  vv.  4,  7,  and 
to  do  such  deeds  as  are  recorded  in  vv.  5,  6  of  this  Psalm,  mark  any  character  as  vile. 
The  chief  difficulty  in  interpreting  the  passage  relates  to  the  word  they  in  the  latter 
clause.  Does  it  refer  to  thoughts?  The  English  conveys  that  idea.  Such  is  the  inter- 
pretation given  by  many.  Calvin:  "Some  read — They  (that  is,  men  themselves)  are 
vanity;  but  this  is  a  forced  rendering,  and  the  form  of  expression  is  one  which,  both 
in  the  Greek  and  Hebrew,  may  be  translated,  God  knoivs  that  the  thoughts  of  men  are 
vain."  Yet  the  Syriac  so  reads  as  to  make  men  to  be  the  vanity.  Hengstenberg  and 
Alexander  both  argue  for  this  interpretation.  The  difficulty  is  in  the  grammar.  It 
is  not  common  to  give  a  plural  pronoun  to  the  word  man,  even  when  taken  for  the 
race.  On  the  other  hand,  thoughts  is  feminine,  and  they  masculine.  By  deciding  either 
way  we  do  not  fall  into  any  doctrinal  or  practical  error ;  for  the  Bible  often  declares 
man  himself  to  be  vanity,  Ps.  xxxix.  5, 11 ;  and  his  thoughts  also  to  be  vain  and  wicked, 
Ps.  X.  4 ;  Pr.  xv.  26 ;  Isa.  Iv.  7 ;  lix.  7 ;  Jer.  iv.  14.  The  nature  of  one's  thoughts 
determines  his  character,  Pr.  xxiii.  7. 

12.  Blessed  is  the  man  whom,  thou  chasienest,  O  Lord,  and  teachest  him  out  of  thy 
hiw.  Blessed,  O  the  blessednesses,  as  in  Ps.  i.  1.  Ghastenest,  in  another  form  in  v.  10, 
diastiseth ;  in  the  future,  implying  that  the  blessings  are  on  the  man  whom  God  instructs, 
disciplines  and  chastens  to  the  end  of  his  life,  or  till  the  work  of  his  purification  is 
complete.  But  mere  sufiering  does  not  sanctify.  The  Lord  adds  teaching  out  of  his 
law,  out  of  the  Scriptures.  Calvin :  "  The  Psalmist  exclaims,  that  those  are  truly 
blessed  whom  God  has  habituated  through  his  word  to  the  endurance  of  the  cross, 
and  prevented  from  sinking  under  adversity  by  the  secret  supports  and  consolations 
of  his  own  Spirit." 

13.  That  thou  mayest  give  him  rest  from  the  days  of  adversity,  until  the  pit  be  digged 
for  the  wicked.  That  thou  mayest  give  him  rest,  or  quiet,  literally  make  still  for  him. 
Compare  Jud.  xviii.  27  ;  Job  xxxiv.  29  ;  Ps.  Ixxvi.  8  ;  Ixxxiii.  1.  Some  think  it  is  a 
promise  of  exemption  from  adversity ;  but  this  is  contrary  to  the  experience  of  God's 
people  and  to  the  teaching  of  v.  12  and  of  many  Scriptures.  The  church  of  England 
instead  of  rest  reads  patience ;  The  Syriac :  That  thou  mayest  make  him  tranquil ; 
Arabic :  That  thou  mayest  give  him  gentleness  in  the  days  of  adversity.  Some  think 
that  it  is  here  taught  that  the  people  of  God  do  by  faith  enter  into  rest,  so  that  adver- 
sity does  not  fill  them  with  perturbation,  even  while  they  suffer.  Others  think  the 
rest  is  in  the  next  world.  But  it  says  he  is  to  have  rest,  until  the  pit  he  digged. 
Horsley  :  While  the  pit  is  digging  for  the  impious  ;  Patrick  :  "  When  absolute  destruc- 
tion and  ruin,  meantime,  is  preparing  for  the  ungodly."  The  promised  blessing  is 
conferred  in  time.  It  is  better  to  have  deep  sorrows  and  be  quiet  under  them,  than 
to  be  in  prosperity  and  have  a  proud,  turbulent  spirit.  The  righteous  are  by  God's 
grace  both  safe  and  calm  under  distresses.  Temporal  ease  is  often  procured  at  a 
price  far  beyond  its  value ;  but  we  never  pay  too  high  a  price  for  spiritual  and  eter- 
nal blessings  and  comforts. 

14.  For  the  Lord  will  not  cast  off  his  people,  neither  uiill  he  forsake  his  inheritance. 
People  and  inheritance,  in  v.  5,  people  and  heritage.  Cast  off,  often  rendered  leave,  oi 
forsake,  Ps.  xxvii.  9  ;  Ixxviii.  60.     Forsake,  either  leave  or  forsake,  Ps.  xvi.  10 ;  xxxvii 


868  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xciv. 

33.     The  parallelism  of  the  two  clauses  is  perfect.  ^  The  doctrine  is  clear.     Compare 
Gen.  xxviii.  15  ;  Deut.  xxxi.  6,  8  ;  Ps.  xxxvii.  5  ;  Heb.  xiii.  5. 

15.  But  judgment  shall  return  unto  righteousness :  and  all  the  upright  in  heart  shall 
follow  it.  The  first  clause  teaches :  The  right  will  triumph  in  due  time :  The  course 
of  justice  shall  ere  long  be  plain :  Things  shall  return  to  their  right  channel.  Luther 
renders  the  clause :  Right  must  remain  right.  Henry :  "  The  seeming  disorders  of 
pi-ovidence  shall  be  rectified ;"  Alexander :  "  The  apparent  disturbance  of  the  divine 
administration  is  to  cease,  and  justice  to  return  to  its  accustomed  channel."  All  tfie 
upright  in  heart  shall  follow  it,  that  is,  shall  be  found  in  the  triumphant  train  of  vic- 
torious justice.     This  is  the  best  interpretation. 

16.  WJio  tvill  rise  up  for  vie  against  the  evil  doers  f  or  who  will  stand  U])  for  me  against 
the  workers  of  iniquity  f  Evil  doers,  in  Ps.  xxii.  16;  xcii.  11,  wicked.  Workers  of 
iniquity,  as  in  v.  4.  The  two  phrases  describe  the  same  class  of  cruel  foes,  who  had 
such  power  as  to  be  truly  formidable,  and  made  the  prophet  for  himself,  or  in  the 
name  of  the  church  earnestly  cry  out  for  help.  Some  men  were  faithless ;  others 
were  feeble.     Man  could  not  or  would  not  give  relief.     The  cry  is  to  a  higher  power. 

17.  Unless  the  Lord  had  been  my  help,  my  soul  had  almost  dwelt  in  silence.  But  for 
divine  interposition  he  must  have  been  numbered  with  the  dead.  Silence;  both  here 
and  in  Ps.  cxv.  17,  it  means  the  grave.  Other  interpretations  are  given  but  none  so 
good  as  this.  Hengstenberg :  "  Silence  is  what  reigns  in  the  noiseless  kingdom  of 
the  dead." 

18.  When  I  said.  My  foot  slippeth ;  thy  mercy,  0  Lord,  held  me  up.  The  slipping  or 
moving  of  the  foot,  see  on  Ps.  Ixvi.  9,  indicates  great  and  present  danger  to  the  life. 
But  mercy  interposes  and  protects  one  who  seemed  ready  to  perish  from  the  violence, 
number  and  craft  of  enemies. 

19.  In  the  mxdtitude  of  my  thoughts  within  me  thy  comforts  delight  my  soul.  Thoughts, 
found  here  only,  and  in  Ps.  cxxxix.  23.  The  Septuagint,  Syriac,  Arabic,  Ethiopic, 
Vulgate,  Doway,  church  of  England  and  Jebb  read  sorrows;  Alexander,  cares; 
Edwards,  anxious  thoughts;  Patrick,  perplexed  thoughts  and  anxious  cares;  Pool, 
various  and  perplexing  thoughts.  Clarke's  paraphrase  is :  "  According  to  the  multi- 
tude of  my  trials  and  distresses  have  been  the  consolations  which  thou  hast  afforded 
me."     The  word  rendered  delight  very  strongly  expresses  refreshment  and  gratification. 

20.  Shall  the  throne  of  iniquity  have  fellowship  with  thee,  which  frameth  mischief  by 
a  laxv  f  The  throne  of  iniquity  is  a  corrupt  political  or  civil  power.  The  question  is, 
Shall  wicked  combinations  be  in  alliance  with  God  ?  By  the  last  clause  Kennicott 
and  Horsley  understand.  Framing  oppression  under  pretence  of  law ;  Jebb :  Which 
frameth  mischief  by  a  statute  ;  Fry :  Decreeing  wrong  against  me  by  law.  Malice 
is  never  more  devilish  than  when  it  practises  its  refined  arts  under  color  of  law,  either 
making  a  statute  for  the  purpose,  or  cruelly  misinterpreting  some  good  law  to  that 
end.  Witness  the  case  of  the  great  prophet  of  the  captivity,  Dan.  vi.  4-17.  The 
same  course  was  pursued  towards  our  Saviour,  John  xix.  7.  The  most  horrid  cru- 
elties are  practised  in  the  name  of  law,  justice,  liberty  and  religion. 

21.  They  gather  themselves  together  against  the  soul  of  the  righteous,  and  condemn  the 
innocent  blood.  Edwards  :  They  gather  in  parties  ;  Fry :  They  assemble  in  crowds. 
There  is  entire  unity  of  evil  purpose  subsisting  among  these  enraged  men.  Clarke  : 
"  The  devil,  his  angels,  and  his  children  all  join  and  draw  together  when  they  have 
for  object  the  destruction  of  the  works  of  the  Lord."  This  combination  is  often 
against  the  most  innocent,  and  makes  the  considerate  stand  aghast. 

22.  But  the  Lord  is  my  defence;  and  my  God  is  the  rock  of  my  refuge.  Defence, 
in  Ps.  ix.  9,  and  elsewhere,  refuge ;  in  Ps.  xviii.  2,  and  elsewhere,  high  tower.  The 
defence  was  perfect.     Bock,  in  Ps.  xviii.  2,  strength;  in  Ps.  xviii.  31,  46,  rock.     Be- 


PSAI.M  xciv.]  studip:s  in  the  book  of  psalms.  869 

fuge,  always  rendered  as  here,  shelter,  hope  or  trust.  What  could  the  abused  and 
injured  do,  if  Jehovah  were  not  their  friend?  One  of  the  most  important  matter? 
brought  to  notice  by  this  verse  is  that  we  must  look  to  God  alone,  and  not  mingle 
our  trust  in  the  Lord  with  reliance  on  worms. 

23.  And  he  shall  bring  upon  them  their  own  iniquity,  and  shall  cut  them  off  in  their 
own  ivickedness ;  yea,  the  Lord  our  God  shall  cut  them  off.  Genuine  confidence  ir 
God's  veracity,  believes  that  he  will  assuredly  fulfil  both  promises  and  threatenings 
The  prophet  was  persuaded  of  the  divine  protection  to  the  righteous ;  and  did 
not  doubt  the  certainty  of  dire  retribution  to  the  wicked.  To  bri^ig  iniquity  is  an 
alarming  mode  of  declaring  that  O'ne  shall  reap  the  fruit  of  his  evil  deeds.  Cut  off, 
in  Ps.  xviii.  40,  destroy ;  in  Ps.  cxix.  139,  consume.  The  doom  of  the  incorrigibly 
wicked  is  fixed.  Luther :  "  He  who  believes  this,  and  is  taught  of  God,  can  be  pa- 
tient, can  let  the  ungodly  rage,  and  look  forward  to  the  end,  and  wait  the  time." 
Calvin :  "  The  mere  defeating,  and  frustrating  the  attempts  of  the  enemies  of  his 
people  would  afford  no  inconsiderable  display  of  divine  justice ;  but  the  judgment 
of  God  is  far  more  marvellously  manifested  when  they  fall  into  the  pit  which  they 
themselves  had  prepared."  Pool :  "  They  said  of  the  God  of  Jacob  that  he  did  not 
see  nor  regard,  but  now  they  find  the  contrary  proved  to  their  cost." 

Doctrinal  and  Practical  Remarks. 

1.  Let  us  remember,  consider  and  properly  use  all  God's  names  and  titles.  By 
them  as  well  as  by  formal  teachings  we  may  learn  how  God  is  the  patron  of  the 
righteous,  the  enemy  of  wickedness,  and  a  fit  governor  of  the  world. 

2.  If  God  is  mild  and  merciful,  so  that  by  his  gentleness  the  meek  are  made 
great;  so  also  is  he  just  and  righteous  altogether,  v.  1.  If  he  were  not  an  avenger, 
1  Thess.  iv.  6,  how  could  he  be  a  protector  of  his  people  ?  Scott :  "  Those  who  imagine 
that  the  exuberant  goodness  and  mercy  of  God  are  inconsistent  with  the  exercise  of 
rigorous  justice,  and  with  the  infliction  of  vengeance  on  the  wicked,  must  certainly 
have  formed  very  erroneous  conceptions  of  his  character."  Wlio  could  either  love, 
or  fear,  or  trust  a  being,  who  would  treat  the  just  and  the  unjust  alike? 

3.  God's  nature  and  his  covenant  lead  him  to  act  in  the  line  of  the  prayers  of  his 
people ;  and  in  the  very  nick  of  time  he  will  shoiv  himself  and  render  a  reward  to  the 
proud,  vv.  1,  2.     See  Ps.  xxxi.  23. 

4.  It  is  not  the  humble,  but  the  proud,  that  torment  the  righteous,  v.  2.  Those, 
who  have  a  due  sense  of  their  own  frailties,  have  something  better  to  do  than  to  vex 
their  fellow-servants. 

5.  While  our  natures  remain  what  they  are,  time  spent  in  sharp  sufferings  of  any 
kind,  and  especially  such  as  are  inflicted  by  the  hand  of  cruel  men,  must  seem  long, 
vv.  3,  4.  In  his  inscrutable  wisdom  God  sometimes  permits  the  haughty  to  have  a 
long  career  of  high-handed  dealing  Avith  his  people.  The  patience  of  God  with  the 
wicked  is  so  great,  that  even  the  martyrs  in  heaven  seem  greatly  to  wonder  at  its 
continuance.  Rev.  vi.  9,  10. 

6.  There  is  a  gi'cat  variety  of  ways,  in  which  the  enemies  of  God's  people  display 
their  vileness.  They  are  arrogant  and  insolent ;  they  indulge  in  malignant  exulta- 
tions ;  they  say  all  manner  of  hard  and  cutting  things ;  they  indulge  in  vain  and 
wicked  boastings ;  they  have  no  pity ;  they  are  virtually  atheists,  vv.  2-7.  Men 
have  sought  out  many  inventions ;  but  in  nothing  have  they  shown  themselves  more 
ingenious  than  in  their  cruelty  towards  the  meek  and  afl3icted. 

7.  Therefore,  let  not  God's  people  of  any  generation  be  surprised  at  an  outbreak 
of  the  spirit  of  persecution,  fierce  and  bloody,  breaking  them  in  pieces,  v.  5.  No 
man  and  no  church  knows  what  conspiracies  may  at  any  time  burst  out.     These  acts 


870  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xciv. 

of  hostility  are  commonly  more  imbittered,  Avlien  they  proceed  from  hypocrites  and 
apostates  than  from  heathen  and  infidels. 

8.  A  knowledge  and  profession  of  the  true  religion  is  no  guaranty  against  our 
becoming  fearfully  wicked  and  bloody.  These  persecutors  had  excellent  laws,  Deut. 
iv.  7,  8;  but  they  Avere  incarnate  fiends.  They  made  earth  like  hell,  as  the  wicked 
often  do,  v.  6.  They  defied  all  the  obligations  of  charity  and  humanity.  Calvin 
notices  the  fact  that  the  helplessness  and  tender  age  of  little  children  will  even 
protect  them  from  being  attacked  by  dogs  and  wild  beasts.  And  yet  persecutors 
care  not  for  them.  Nor  do  they  care  for  gray  hairs,  nor  the  sorrows  of  widowhood. 
One  must  either  bring  his  life  up  to  his  principles  or  his  principles  down  to  his  life. 
This  last  is  much  the  easiest,  and  is  commonly  done  by  the  wicked;  and  so  when 
necessary  to  their  peace, 

9.  The  wicked  deny  providence,  v.  7.  Than  this  there  is  no  greater  error. 
Morison:  "When  men  bring  themselves  to  think  that  Jehovah  is  too  great  a  being 
to  interfere  in  the  aflPairs  of  this  lower  world,  they  are  prepared,  by  this  infidel 
sentiment,  to  adopt  any  evil  course  Avhich  may  suggest  itself  to  the  depraved  inclina- 
tions of  the  human  heart." 

10.  The  obvious  and  usual  arguments  for  the  great  truths  of  natural  religion  are 
fair  and  unanswerable,  vv.  8-10.  Grotius:  "This  is  a  very  excellent  w'ay  of  arguing; 
for  whatever  perfection  there  is  in  created  beings,  it  is  derived  from  God;  and  there- 
fore it  must  be  in  him  in  the  most  eminent  manner;"  Arnd:  "Learn  to  know  God 
from  the  powers  of  your  own  body  and  soul.  He  who  has  made  an  understanding 
heart,  should  he  not  himself  understand?  he  Avho  has  created  a  righteous  heart, 
should  he  not  himself  be  righteous?  he  who  has  made  a  compassionate  heart,  should 
he  not  himself  have  a  father-heart?"  Henry:  "The  atheistical,  though  they  set  up 
for  wits,  and  philosophers,  and  politicians,  yet  ai'e  really  the  brutish  among  the  people; 
if  they  would  but  understand,  they  would  believe." 

11.  How  futile  are  the  plans  and  purposes  of  worldly  men,  v.  11.  Nothing  is 
of  less  value.  Of  all  the  works  of  the  mightiest  ancient  monarchs  not  one  remains 
to  tell  the  glory  of  its  author. 

12.  It  is  no  novelty,  but  a  truth  long  known  in  the  church  of  God,  that  it  is  good 
to  be  afflicted,  v.  12.  The  blessings  connected  with  sanctified  afflictions  are  many, 
temporal  and  eternal.  Even  in  this  life  the  righteous  gathers  no  more  delicious  fruit 
than  that  from  chastisement.  His  sorest  punishments  are  but  fatherly  corrections. 
They  lead  him  to  an  understanding  of  God's  word  which  otherwise  he  could  never 
acquire.     Compare  Ps.  cxix.  67,  71. 

13.  Let  there  be  a  revival  of  the  passive  virtues,  v.  13.  Mr.  Hume  calls  them  the 
'monkish  virtues.'  Many  speak  of  them  slightingly,  especially  as  compared  with 
the  dashing  qualities  so  highly  esteemed  in  the  world.  But  quietness  of  mind  and  ol 
spirit,  like  a  broken  heart,  is  of  great  price  in  the  sight  of  God.  Some  seem  to  havt 
Jbrgotten  that  silence  and  meekness  are  graces. 

14.  How  different  is  the  end  of  the  wicked  from  that  of  the  righteous,  and  yet  not 
more  diverse  than  are  their  aims  and  preferences.  God's  people  find  rest  even  in 
sorrow,  and  have  a  sure  pledge  of  an  eternal  home;  but  the  wicked  are  getting  all 
their  good  things  here,  while  the  pit  is  digging  for  them.  Sad  is  their  state  even  in 
the  height  of  their  prosperity.  Dickson:  "As  condemned  men  are  suffered  to  live 
till  their  gallows  and  grave  be  made  ready,  that,  after  their  execution  they  may  be 
thrust  into  it,  so  are  wicked  men  suflTered  to  live  till  they  fill  the  cup  of  their  iniquity, 
and  till  God  have  filled  up  the  cup  of  his  wrath  for  them." 

1").  Sad  and  suffering  as  the  saints  may  be,  yet  this  is  their  joy  and  their  glory, 
that  in  the  darkest  hour  of  life  they  are  still  the  people  and  the  heritage  or  God, 


PSALM  xciv.]  STUDIES  IN  THE   BOOK   OF  PSALMS.  871 

vv.  5,  14.  They  may  be  cast  down,  yea,  they  may  be  cast  out,  but  they  shall  not 
be  cast  off,  noi'  east  aivay.  They  may  be  broken  in  pieces,  but  God  will  heal  all  their 
breaches  and  speak  comfortably  to  them. 

16.  It  is  easy  for  God  to  bring  order  out  of  the  most  terrific  confusion,  v.  15. 
Justice  may  be  slow,  but  it  is  sure.  Arnd:  "Lebanius,  a  sophist,  asked  a  Christian: 
What  is  your  carpenter's  son  doing?  The  Christian  replied:  He  is  making  a  coffin 
for  Julian  the  tyrant.  Very  soon  Julian  was  killed  in  battle  and  brought  home  in 
a  coffin." 

17.  To  all  right-minded  creatures  it  will  be  a  glad  day  when  the  righteous  shall 
triumph.     It  is  surely  coming,  v.  15. 

18.  In  time  of  sore  trial  how  natural  it  is  to  cry  out  for  some  one  to  stand  up  for 
us.  But  how  seldom  does  a  true  friend  appear.  David  had  his  Jonathan ;  Jeremiah 
had  his  Ebedmelech ;  but  the  great  mass  of  men  are  arrant  cowards  when  danger 
presses.     At  Paul's  first  answer  all  men  forsook  him.     Our  Saviour  fared  no  better. 

19.  The  more  spiritual  wisdom  any  one  has,  the  less  confidence  has  he  in  man, 
and  the  more  confidence  has  he  in  God  alone,  v.  17. 

20.  The  life  of  every  good  man,  who  has  had  any  considerable  experience,  is  full 
of  wonders  of  some  kind ;  among  them  narrow  and  marvellous  escapes,  perhaps  from 
natural,  and  certainly  from  spiritual  dangers.  At  all  times  let  us  look  to  God  alone, 
v.  18.  Spring:  "It  is  no  longer  matter  of  sovereignty  whether  or  not  God  will  hear 
the  prayers  of  his  people;  he  has  condescended  to  bind  himself  by  promise;  it  is 
matter  of  rectitude.''^ 

21.  God's  consolations  are  enough  to  satisfy  and  refresh  any  soul  that  will  lay 
hold  on  them,  v.  19.  We  are  not  straitened  in  him,  but  only  in  our  own  compas- 
sions. Cobbin:  "In  the  worst  of  times  the  church  of  God  has  its  consolations."  Let 
us  embrace  them, 

22.  Pious  people  living  in  countries  that  liave  long  been  exemjit  from  open  and 
legal  persecution  are  in  danger  of  undervaluing  their  great  mercies,  and  of  supposing 
that  their  exemption  is  owing  to  something  else  than  the  great  kindness  of  God.  At 
any  moment  they  may  find  the  very  laws  a  gin,  a  trap  and  a  snare  to  their  souls, 
their  consciences  and  their  lives.  Among  the  miscreants  let  loose  on  society  as 
scourges  to  good  men,  none  are  more  to  be  abhorred  than  those,  Avho  have  a  "  wrong- 
headedness  of  conscience."  "  There  is  no  impulse  to  evil-doing  more  to  be  dreaded 
than  the  impetuousness  of  a  blind  and  obstinate  conscience."  Rulers  who  believe  that 
their  very  office  is  given  them  that  they  may  lord  it  over  men's  persons,  consciences, 
estates  and  liberties,  are  never  at  a  loss  for  pretexts  of  law.  Sufficient  appearances 
are  never  wanting  to  those  w'ho  have  a  mind  to  wrong  others.  Compare  v.  8;  Ecc.  iv. 
1,  2.  Calvin :  "  The  case  becomes  doubly  vexatious,  when  the  innocent  victims  of 
oppression  are  not  only  injured,  but  have  a  stigma  fixed  upon  their  character," 
Wrong  a  man  and  hate  him  is  the  law  of  a  depraved  heart,  Nicolson :  "  The  first 
pretext  of  wicked  men  to  color  their  proceedings  against  innocent  men  is  their  throne; 
the  second  is  the  law ;  and  the  third  is  their  council.  What  tyrant  could  ask  more? 
But  God  has  prepared  an  awful  hell  for  impenitent  tyrants,  and  they  will  be  in  it 
long  before  they  now  expect  to  leave  the  world," 

23.  It  should  closely  unite  in  bonds  of  holy  affection  all  the  people  of  God  to  see 
the  strength  and  hearty  consent  of  their  enemies  among  themselves,  v,  21.  Burke : 
"  When  bad  men  combine,  the  good  must  associate."  Home :  "  Righteousness  and 
innocence  are  most  atrocious  crimes,  in  the  eyes  of  wickedness  and  guilt.  For  these 
crimes  Cain  slew  his  brother  Abel,  the  Jews  crucified  Christ,  the  Pagans  tortured 
anu  murdered  his  disciples,  and  bad  men  in  all  ages  have  pei*secuted  the  good,"  1 
John  iii.  13. 


&72  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcv. 

24  The  ])rcvailing  temper  of  Christians  towards  the  wicked  should  be  that  of  pity. 
They  have  no  defence,  no  God,  no  roch,  no  refuge,  v.  22.  O  pray  for  the  ungodly, 
that  they  may  turn  and  live. 

25.  The  wicked  are  the  authors  of  their  own  eternal  undoing.  Iniquity  will  be 
their  ruin,  v.  23.  Henry :  "  A  man  cannot  be  more  miserable  than  his  own  wicked- 
ness will  make  him,  if  God  visit  it  upon  him :  it  will  cut  him  in  the  remembrance  of 
it ;  it  will  cut  him  off  in  the  recompense  of  it."  Morison :  "  How  often  has  God 
overtaken  persecutors  in  the  very  act  of  oppression !  They  have  been  permitted  to 
carry  their  cruel  designs  to  their  utmost  height,  and  then  judgment  has  come  upon 
them  to  the  uttermost." 

Sometimes  the  question  is  asked  with  deep  concern,  Shall  formal  and  legal  persecu- 
tion ever  again  stalk  abroad  on  the  earth  ?  Why  not  ?  The  wicked  hate  the  righteous 
as  much  as  ever  they  did.  They  are  always  struggling  for  power.  Cobbin :  "  The 
church  has  in  all  ages  had  to  complain  of  oppressors."  Many  sober  and  judicious 
commentators  believe  that  prophecy  tells  of  bloody  scenes  yet  before  the  church. 
Calvin:  "We  should  account  it  no  strange  thing  to  see  the  church  suffering  still  under 
miserable  misgovernment,  or  positive  oppression." 


Psalm  xcv. 

1  O  come,  let  us  sing  unto  the  Lord:  let  us  make  a  joyful  noise  to  the  Rock  of  our  salvation. 

2  Let  us  come  before  his  presence  with  thanksgiving,  and  make  a  joyful  noise  unto  him  -with 
psalms. 

3  For  the  Lord  is  a  great  God,  and  a  great  King  above  all  gods. 

4  In  his  hand  are  the  deep  places  of  the  earth :  the  strength  of  the  hills  is  his  also. 

5  The  sea  is  his,  and  he  made  it :  and  his  hands  formed  the  dry  land. 

6  O  come,  let  us  worship  and  bow  down :  let  us  kneel  before  the  Lord  our  maker. 

7  For  he  is  our  God ;  and  we  are  the  people  of  his  pasture,  and  the  sheep  of  his  hand.    To  day 
if  ye  will  hear  his  voice, 

8  Harden  not  your  heart,  as  in   the   provocation,  and  as  in  the   day  of  temptation  in  the 
wilderness : 

9  When  your  fathers  tempted  me,  proved  me,  and  saw  my  work. 

10  Forty  years  long  was  I  grieved  with  this  generation,  and  said.  It  is  a  people  that  do  err  in 
their  heart,  and  they  have  not  known  my  ways : 

11  Unto  whom  I  sware  in  my  wrath  that  they  should  not  enter  into  my  rest. 

THE  Syriac,  Arabic,  Septuagint,  Vulgate,  Ethiopic,  Theodoret,  Diodati,  Piscator, 
Fabritius,  Amesius,  Pool,  Gill,  Henry,  Morison,  Anderson  and  Scott  agree  that 
David  was  the  author  of  this  Psalm.  Paul  cleai'ly  settled  this  point  in  Heb.  iv.  7. 
But  Calmet  thinks  that  the  apostle  there  merely  followed  the  common  opinion  in  giv- 
ing David  as  the  author,  because  in  general  the  Psalter  was  said  to  be  written  by  him. 
But  if  Paul  was  mistaken  in  this,  he  had  not  plenary  inspiration,  and  he  may  have 
erred  in  all  he  said.  Paul  di<l  not  give  heed  to  fables  and  popular  delusions  either  in 
his  preaching  or  in  his  writings.  Patrick  also  does  not  regard  the  argument  from 
Heb.  iv.  7,  as  conclusive  of  David's  authorship,  "  because  it  is  usual  to  call  the  whole 
five  books  by  the  name  of  the  Psalms  of  David,  when  it  is  certain  he  did  not  make 
them  all,  but  only  the  greater  part."  This  reasoning  would  be  conclusive,  provided  it 
was  usual  with  inspired  writers  to  speak  of  David  as  the  author  of  all  the  Psalms. 
But  they  never  do.     What  sound  critic  would  not  have  been  perplexed  and  even 


PSALM  xcv.]  STUDIES  IN  THE   BOOK  OK   PSALMS.  873 

appalled  if  he  had  found  a  book  of  the  New  Testament  ascribing  Psalms  xc,  cxxxvii. 
to  David  ?  Inspired  men  do  not  speak  so  loosely.  If  inspiration  does  not  infallibly 
preserve  from  error  in  every  thing,  it  is  no  ground  of  authority  in  any  thing.  Al- 
though in  the  New  Testament  Moses  is  more  than  once  put  for  the  five  books  of 
Moses,  (Luke  xvi.  31 ;  Acts  xv.  21)  ;  yet  no  one  pretends  that  he  has  found  an  in- 
stance in  either  Testament,  where  David  is  put  for  the  Psalter.  There  is  nothing  in 
the  terms  or  phrases  of  the  Psalm  to  indicate  that  it  had  a  historic  occasion.  It  is 
suitable  to  all  times.  Scott  dates  it  B.  C.  1045.  The  names  of  the  Most  High  in  it 
are  Jehovah  Lord,  El  God  and  Elohim  God ;  on  which  see  on  Ps.  i.  2 ;  vii.  4 ;  iii.  2. 
Is  this  Psalm  Messianic?  Kimchi  admits  that  it  relates  to  the  days  of  Messiah. 
Luther :  "  The  whole  of  this  Psalm  is  to  be  referred  to  Christ."  Gill :  "  It  belongs  to 
the  times  of  Messiah."  Pool :  "  It  hath  a  special  reference  to  the  days  of  Messiah." 
Morison :  "  There  can  be  no  doubt  that  this  psalm  has  a  special  reference  to  the  times 
of  the  gospel."  Fry :  "  Certainly,  the  subject  is  the  Messiah's  exaltation  and  king- 
dom." Henry :  "  It  appears  to  have  been  calculated  for  the  days  of  Messiah."  This 
view  is  abundantly  confirmed  by  Paul  in  the  Epistle  to  the  Hebrews,  especially  in 
Chapters  iii.  iv.  While  therefore  it  has  special  reference  to  Messiah  and  his  times,  it 
was  yet  full  of  weighty  and  practical  truth  in  all  the  days  of  the  Jewish  church  in 
Canaan.  Hengstenberg :  "  The  Psalm  has  a  peculiar  significance  for  our  times,  in 
which  there  is  so  much  to  call  up  the  thought  that  we  are  on  the  eve  of  some  great 
catastrophe,  and  are  about  to  meet  the  coming  of  the  Lord  with  steps  of  majesty." 
No  doubt  each  day  is  to  its  generation  a  critical  time ;  for  the  messenger  to  call  each 
one  away  comes  as  a  thief  in  the  night ;  nor  can  any  one  give  too  solemn  heed  to  the 
call  to  repentance  here  made ;  but  we  have  no  evidence  of  any  great  and  general 
catastrophe  at  hand. 

1.  0  COME,  let  us  sing  unto  the  Lord.  Come,  a  word  of  earnest  invitation,  rendered 
either  come  or  go  according  to  the  connection.  Sing,  in  Ps.  v.  11,  shout  for  joy ;  in  Ps. 
XX.  5,  rejoice;  in  Ps.  li.  14,  sing  aloud;  in  Ps.  xcii.  4,  triumph.  Let  us  make  a  joyful 
noise  to  the  Rock  of  our  salvation.  Make  a  joyful  noise,  in  Ps.  xlvii.  1,  shout;  in  Ps.  xli. 
11,  triumph.  Sometimes  it  is  rendered  sound  an  a^arm,  Num.  x.  7;  blo%v  an  alarm, 
Num.  X.  9.  But  here  and  often  elsewhere  it  simply  expresses  solemn  and  joyful  accla- 
mations of  worship.  Alexander :  "  The  two  verbs  in  this  verse  are  those  commonly 
applied  to  the  vocal  expression  of  joy  and  triumph."  But  see  Ps.  Ixv.  13;  Ixvi.  1; 
Ixxxi.  1;  xcviii.  4,  6.  Rock,  as  in  Ps.  xciv.  22.  Rock  of  salvation  in  the  Psalms  here 
only  and  in  Ps.  Ixxxix.  26.  Hengstenberg  well  regards  it  as  equivalent  to  "the  un- 
changeable foundation  and  faithful  author  of  salvation."  The  verse  calls  for  a  service 
that  cannot  be  rendered  without  godly  sincerity. 

2.  Let  us  come  before  his  presence  with  thanksgiving.  Come,  the  verb  often  rendered 
prevent,  used  twice  in  Mic.  vi.  6.  Calvin  thinks  it  has  the  force  of  "Make  haste.  He 
calls  upon  them  to  speed  into  the  presence  of  God."  Presence,  literally /ace.  Praise, 
sometimes  confession.  Josh.  vii.  19,  oftener  praise,  and  yet  oftener  thanksgiving ;  first 
found  in  the  Psalter  in  Ps.  xxvi.  7.  And  make  a  joyful  noise  unto  him  with  psalms. 
The  verb  is  the  same  as  in  verse  1.  With  psalms,  that  is  with  songs,  vi'iih.  melody.  See 
on  title  of  Ps.  iii.  Patrick's  paraphrase  is:  "Let  us  approach  into  his  presence  with 
thankful  hearts,  to  acknowledge  the  benefits  we  have  received  from  him:  and  devoutly 
proclaim  with  triumphant  hymns,  what  a  joy  it  is  to  us,  that  we  may  address  ourselves 
unto  him."  Pool  well  observes  that  in  a  singular  manner  we  have  the  presence  of 
God  in  his  Son  the  Messiah.     Compare  Gen.  xxxii.  30.     Such  worship  is  not  vain: 

3.  For  the  Lord  is  a  great  God,  and  a  great  King  above  all  gods.  The  worship  may 
fitly  be  of  the  most  elevated  kind  to  correspond  with  the  character  of  the  being  wor- 
shipped.    In  Scripture  God  often  claims  greatness  as  belonging  to  his  whole  nature, 

110 


874  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcv. 

Ps.  cxlv.  3.  A  great  King,  see  on  Ps.  xlvii.  2.  The  superiority  and  sovereignty 
claimed  by  Jehovah  are  universal,  the  word  rendered  gods  being  applied  to  false  gods, 
magistrates  and  angels.     All  authority  in  the  universe  is  in  the  power  of  Jehovah. 

4.  In  his  hand  are  the  deep  places  of  the  earth.  Deep  places,  found  only  here,  mean- 
ing abysses,  innermost  depths;  Arabic,  foundations;  Septuagint,  Ethiopic  and  Vulgate, 
bounds.  The  centre  of  the  earth  is  as  much  under  the  view  and  control  of  Jehovah 
as  its  surface.  The  strength  of  the  hills  is  his  also.  Strength,  the  Hebrew  word  is  in 
the  plural.  Several  read  tops,  heights,  summits ;  Horsley,  inaccessible  summits.  The 
contrast  is  between  the  lowest  and  the  highest  parts  of  the  world. 

5.  The  sea  is  his,  and  he  made  it.  The  ocean  has  a  father  as  well  as  a  governor. 
God's  right  to  rule  all  things  rests  primarily  on  his  being  Creator.  And  his  hands 
forvied  the  dry  land.  All  earth  has  a  maker,  to  whom  it  owes  allegiance.  Sea  and 
dry  land  are  in  opposition,  as  were  abysses  and  heights  in  v.  4. 

6.  0  come,  let  xis  worship  and  how  down.  Come,  the  same  word  used  to  Noah :  Come 
thou  and  all  thy  house  into  the  ark.  It  has  the  kindness  of  a  call  and  the  authority 
of  a  command.  Worship;  the  same  verb  in  the  second  commandment  is  hoxv  doion, 
Ex.  XX.  5;  Deut.  V.  9.  It  always  expresses  worshij)  civil  or  religious.  Bow  down, 
rendered  hneel,  sink  down.  Fry  says  it  describes  an  act  of  bowing  so  as  to  touch  the 
floor  with  the  forehead,  while  the  worshipper  is  on  his  hands  and  knees.  Jebb  gives 
\i  fall  down;  Alexander,  hend.  Compare  2  Chron.  vii.  3,  where  it  is  rendered  bowed 
themselves.  Let  us  kneel  before  the  Lord  our  maker.  Here  again  we  are  fitly  reminded 
of  the  right  God  has  over  us  by  creation.  The  creature  cannot  be  too  reverential  to 
the  Creator.  Kneel,  that  is  bend  the  knees,  as  those  used  to  do,  who  profoundly  adore. 
Our  humility  before  God  should  not  be  stinted.  And  there  is  good  reason  not  only 
for  humbling  ourselves  before  him,  but  also  for  confiding  in  him. 

7.  For  he  is  our  God,  he  sustains  to  us  a  covenant  relation,  and  has  done  us  all  the 
good  we  ever  received.  And  we  are  the  people  of  his  pasture,  and  the  sheep  of  his  hand. 
The  inspired  writers  delight  in  allusions  to  the  ofiice  of  shepherd  and  the  relations  of 
his  flock  to  him,  Ps.  xxiii.  1-4 ;  Ixxix.  13 ;  Ixxx.  1.  The  clause  is  a  mere  allusion 
to  pastoral  life.  The  figure  is  soon  dropped,  and  there  is  a  return  to  plain  tei'ms. 
Meantime  this  clause  strongly  and  tenderly  enforces  the  obligation  of  obedience  arising 
from  God's  kind  care.  Sheep,  often  flock,  also  cattle ;  commonly  sheep,  in  distinction 
from  other  cattle,  Gen.  xii.  16 ;  xxi.  27 ;  Deut.  xiv.  26 ;  2  Chi'on,  xiv.  15 ;  Job  i.  3. 
From  this  to  the  close  of  the  Psalm  God  is  speaker.  To-day  if  ye  will  hear  his  voice. 
To  hear  his  voice  is  to  obey  him  and  follow  him.  Some  would  make  this  clause  com- 
plete in  itself,  giving  if  the  sense  of  Oh  that,  as  in  the  Gi*eek,  Luke  xix.  42.  In  sup- 
port, Ex.  xxxii.  32 ;  1  Chron.  iv.  10,  may  be  cited  as  like  cases.  Another  explanation 
is  this ;  the  particle  rendered  if  has  several  times  the  sense  of  surely,  doxibtless,  as  in 
Num.  xiv.  23,  30.  And  so  we  might  gather  this  sense  :  As  I  have  been  a  good  shep- 
herd to  this  people,  surely  they  will  to-day  hear  my  voice.  This  gives  a  good  sense, 
but  is  not  without  difiiculties.  A  third  explanation  is  that  which  would  read  the  verse 
thus :  For  he  is  our  God ;  and  we  are  the  people  of  his  pasture,  and  the  sheep  of  his 
hand,  if  ye  will  hear  his  voice  to-day,  thus  making  it  a  conditional  promise.  To  all 
this  it  is  objected  that  there  are  grammatical  difficulties,  and  that  the  apostle  follows 
the  Septuagint ;  and  that  connects  the  latter  clause  of  v.  7  with  what  comes  after. 
On  the  subject  of  quotations  from  the  Septuagint,  see  on  Ps.  iv.  4.  To  the  end  the 
apostle  had  in  view  the  text  of  the  Septuagint  was  sufficient,  and  as  that  version  was 
well  known,  he  may  have  quoted  it  without  endorsing  it  as  perfectly  correct  in  all 
points.  Yet  there  is  no  better  sense  than  that  gathered  from  the  common  version, 
reading.  To-day  if  ye  will  hear  his  voice, 

8.  Harden  not  your  heart,  as  in  the  provocation,  and  as  in  the  day  of  temptation  tft 


PSAi-M  xcv.]  STUDIES  IN  THE   BOOK   OF  PSALMS.  875 

the  wilderness.  In  the  provocation,  literally,  c^  Meiibah.  Temptation,  Massah.  Num- 
bers of  scholars  prefer  not  to  translate  these  words  here.  Nor  is  it  necessary  that 
we  should  ;  though  in  so  doing  we  follow  all  the  ancient  versions  and  many  modern 
translations.  The  allusions  in  Mci-lhah  and  Mumah  are  clearly  to  historic  events  of 
great  prominence.  See  Ex.  xvii.  7  ;  Num.  xx.  13,  24 ;  xxvii.  14 ;  Deut.  xxxii.  51 ; 
xxxiii.  8,  and  on  Ps.  Ixxxi.  7.  Meribah  signifies  strife,  contention;  then, provocation. 
Massah  signifies  trial,  temptation.  Tlie  intelligent  reader  gets  the  same  idea  whether 
we  translate  or  transfer  these  words,  with  the  advantage  of  an  impressive  historic  allu- 
sion, if  Ave  simply  transfer  them.     He  adds  of  those  times, 

9.  When  your  fathers  temjited  me,  proved  me,  and  saw  my  work.  Tempted,  see  on 
Ps.  xxvi.  2,  whei'e  it  is  prove;  and  on  Ps.  Ixxviii.  18;  xli.  56,  where  it  is  tempted. 
Proved,  in  Ps.  xxvi.  2,  rendered  examine;  more  commonly  try,  as  in  Ps.  xi.  4,  5.  Each 
of  these  words  is  here  used  in  a  bad  sense,  because  they  describe  acts  of  unbelief  and 
rebellion.  God  should  be  taken  at  his  word,  and  neither  distrusted  nor  murmured 
against.  Saio  my  work,  that  is,  my  special  work  in  miraculously  supplying  their  wants 
at  Meribah  and  Massah  ;  or  my  whole  work  in  delivering  their  nation. 

10.  Forty  years  long  was  I  grieved  with  this  generation,  and  said.  It  is  a  people  that 
do  err  in  their  heart,  and  they  have  not  knoxvn  my  ways.  Was  grieved,  as  in  Ps.  cxix. 
158 ;  cxxxix.  21.  When  it  expresses  the  state  of  mind  towards  one's  self,  it  is  ren- 
dered loathe.  To  err  in  the  heart  is  to  have  a  radical  defect  in  chai-acter.  For  those 
who  have  God's  word  not  to  know  his  ways  is  proof  of  wilful  ignox'ance,  and  that  is 
perverseness. 

11.  Unto  ivhom  I  sware  in  my  wrath  that  they  should  not  enter  into  my  rest.  For  unto 
whom,  some  prefer  wherefore,  or  on  account  of  luhich  wickedness  and  perverseness. 
Sware,  see  the  oath  in  Num.  xiii.  21-23  ;  28-30  ;  Deut.  i.  34,  35.  Rest ;  in  the  epistle 
to  the  Hebrews  Paul  shows  the  scriptural  import  of  this  word  to  be  fourfold  :  1.  The 
rest  of  the  Sabbath  as  kept  by  God  at  the  end  of  the  creation ;  2.  The  rest  of  Israel  in 
Canaan ;  3.  The  rest  of  the  gospel  dispensation ;  4.  The  rest  of  heavenly  glory. 
Here  it  has  primary  reference  to  the  rest  of  the  promised  land. 

It  cannot  be  doubted  that  in  the  epistle  to  the  Hebrews  Paul  has  cast  more  light  on 
the  last  four  or  five  verses  than  all  other  expositors  have  done.  Read  him.  Some 
have  spoken  of  abruptness  in  the  ending  of  this  ode.  But  surely  none  can  complain 
of  a  want  if  awful  solemnity. 

Doctrinal  and  Practical  Remarks. 

1.  If  those,  who  reject  audible  singing  in  God's  worship  were  consistent,  they  would 
reject  audible  prayer.     The  latter  is  not  more  clearly  enjoined  than  the  former,  vv.  1,  2. 

2.  Into  this  work  we  should  enter  with  gladness  and  holy  mirth,  making  a  joyful 
noise  unto  God,  vv.  1,  2. 

3.  The  worship  of  God's  people  should  be  specially  hearty  and  earnest,  when  theii 
theme  is  salvation  and  its  author,  v.  2.  The  Hock  that  has  ever  followed  the  church 
is  Christ,  1  Cor.  x.  4.  Nor  should  we  expect  to  raise  the  devotions  of  men  to  any 
height  of  spiritual  comfort  till  we  bring  them  to  contemplate  Christ  Jesus. 

4.  If  we  would  be  strong  and  happy  servants  of  Christ,  let  us  meditate  much  on 
God's  greatness,  v.  3.  He  is  the  infinite  God,  unmeasurable  in  all  his  glorious  attri 
butes.  Tiiere  is  no  limit  to  any  of  his  perfections,  and  there  is  no  perfection  of  God, 
:n  which  his  people  may  not  find  matter  of  exultation. 

5.  A  great  test  of  character  is  presented  to  us  in  the  sovereign  authority  of  God, 
and  especially  in  the  kingly  office  of  Christ,  v.  3.  It  is  in  vain  for  us  to  pretend  love 
to  the  teaching  or  atonement  of  Christ,  if  we  reject  his  laws  and  statutes.     If  we  will 


870  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psai.m  xcv. 

not  let  him  reign  over  us,  it  proves  that  he  has  not  been  formed  in  us  the  hope  of  glory. 
What  say  you  to  the  yoke  of  Christ  ? 

6.  It  is  a  blessed  truth  that  all  nature  is  under  the  control  of  God,  and  especially 
that  all  things  are  put  under  Christ  to  the  glory  of  God,  and  the  establishment  of  the 
reign  of  grace,  vv.  4,  5.  If  an  atom  or  an  agent,  if  life  or  death,  if  Satan  or  Gabriel, 
the  sea  or  the  dry  land,  the  mountain  tops  or  the  deep  abysses  were  beyond  divine  con- 
trol, then  a  good  man  might  suffer  too  much  for  his  good,  be  tried  beyond  the  power 
of  endurance,  or  die  before  his  time.     But  now  such  things  are  not  possible. 

7.  In  all  approaches  to  God  we  should  see  that  our  hearts  and  behaviour  be  hum- 
ble. In  God's  worship  we  cannot  make  too  prostrate  obeisance  of  our  faculties  of 
soul  or  body.  If  we  regard  any  posture  in  prayer  or  praise  more  lowly  and  reverent 
than  another,  let  us  assume  it.  All  the  forms  of  expression  in  v.  7,  teach  us  humility 
not  only  of  mind  but  of  body  also.  Pool :  "  By  these  expressions  he  teacheth  us  that 
even  in  gospel  times  God  is  to  be  glorified  and  worshipped,  as  well  with  the  members 
of  our  bodies,  as  with  the  faculties  of  our  souls."  Gill :  "  Let  us  kneel  before  the  Lord 
our  Maker ;  both  in  a  natural  and  spiritual  sense."  Nicolson :  "  Adoration,  humble 
adoration ;  outward  worship,  that  of  the  body,  as  well  as  inward,  that  of  the  soul,  is 
his  due."  Let  all  our  worship  be  solemn,  not  frivolous,  awftil  not  familiar,  humble 
not  arrogant.  Yet  acceptable  worship  has  been  offered  to  God  in  every  posture. 
David  sat  before  the  Lord  and  offered  an  acceptable  prayer,  1  Chron.  xvii.  16-27. 
The  ancients  often  stood  with  the  hands  lifted  up  towards  heaven  and  their  service 
was  acceptable,  Ps.  cxli.  2.  The  publican  stood,  and  lifted  neither  his  hands  nor  his 
eyes  to  heaven,  and  yet  he  was  heard.  Hezekiah  turned  his  face  to  the  wall,  as  he 
lay  on  his  bed,  and  prayed,  and  God  heard  him. 

8.  Let  us  exhort  and  encourage  ourselves  to  all  right  worship,  by  often  thinking  of 
the  covenant  relation  of  God  to  all  his  people.  If  we  indeed  adore  him,  he  is  our 
God,  V.  7. 

9.  Especially  should  we  cherish  right  thoughts  of  the  divinity  of  our  Saviour,  who 
is  our  Maker  and  our  God,  John  i.  1,  3 ;  xx.  28 ;  Col.  i.  16. 

10.  In  the  Scriptures  amazing  urgency  is  manifest  that  men  should  pay  immediate 
attention  to  the  concerns  of  their  souls,  and  that  they  should  to-day  hear  God's  voice, 
V.  7.  Compare  2Cor.  vi.  1,  2;  Heb.  iii.  13.  Nor  is  such  urgency  uncalled  for.  Many 
are  so  much  like  Pharaoh  that  even  when  they  are  suffering  and  in  great  distress,  and 
the  proposal  is  to  pray  for  the  removal  of  the  plague,  and  they  are  called  on  to  name 
a  time,  they  say  "  to-morrow,"  Ex.  viii.  10.  Jehovah  now  calls  tenderly ;  to-morrow 
you  may  be  in  the  land  of  silence.     The  night  cometh  when  no  man  can  work. 

11.  The  voice  of  God,  which  it  most  behooves  us  all  to  hear,  is  the  glorious  gospel 
of  the  blessed  God,  v.  7.  In  it  the  Father,  Son  and  Holy  Ghost  send  us  messages  of 
mercy,  which  it  chiefly  concerns  us  to  know  and  embrace  and  Avhich  none  can  defer 
even  for  a  moment,  but  at  extreme  peril  and  with  great  guilt.  Compare  v.  11 ; 
Heb.  X.  28,  29. 

12.  Many  rest  quite  .satisfied  with  themselves,  because  they  are  not  revilers,  blas- 
phemers, drunkards,  or  otherwise  openly  profane  and  immoral,  and  think  themselves 
in  little  danger.  They  forget  that  the  very  core  of  depravity  is  a  hard  heart,  v.  8. 
It  is  of  itself  just  cause  of  everlasting  banishment  from  God. 

13.  If  men  persist  in  sin,  it  must  be  in  the  face  of  many  and  awful  examples  of 
vengeance.  Sometimes  God  points  us  to  a  Cain  or  a  Lamech,  permitted  to  live  endur- 
ing the  horrors  of  a  guilty  conscience.  Sometimes  he  points  us  to  Absalom  hanging 
by  the  hair,  or  to  Haman  on  his  gallows  seventy-five  feet  high.  Sometimes  he  tells  us 
of  the  old  world  destroyed  by  a  flood,  or  of  the  cities  of  the  plain  suffering  the  ven- 
geance of  eternal  fire.     Here  we  are  told  of  nearly  a  whole  generation  who  set  out  from 


PSAi-M  xcvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  877 

Egypt  and  never  reached  the  promised  land.     Their  carcasses  fell  in  the  wilderness. 
Oh  that  men  would  be  warned. 

14.  The  best  and  most  solemn  instruction  from  this  Scripture  is  given  by  Paul. 
Read  and  ponder  Heb.  iii.  12-19;  iv.  1-11.  Language  could  not  be  more  solemn. 
Tholuck:  "Since  God  addressed  the  same  admonition  to  later  generations,  the  apostle 
concludes  that  the  rest  which  God  had  prepared  for  the  people  in  the  earthly  Canaan 
was  not  the  right  one;  and  that  there  was  another  rest,  from  which  men  might  exclude 
themselves  through  unbelief"  Let  no  man  slight  the  mercy  of  the  Lord.  It  was 
bought  with  blood.     Now,  sinner,  now  is  your  time. 


Psalm  xcvi. 

1  O  sing  unto  the  Lord  a  new  song:  sing  unto  the  Lord,  all  the  earth. 

2  Sing  unto  the  Lord,  bless  his  name ;  shew  forth  his  salvation  from  day  to  day. 

3  Declare  his  glory  among  the  heathen,  his  wonders  among  all  people. 

4  For  the  Lord  is  great,  and  greatly  to  be  praised:  he  is  to  be  feared  above  all  gods. 

5  For  all  the  gods  of  the  nations  are  idols :  but  the  Lord  made  the  heavens. 

6  Honour  and  majesty  are  before  him:  strength  and  beauty  ai-e  in  his  sanctuary. 

7  Give  unto  the  Lord,  O  ye  kindreds  of  the  people,  give  unto  the  Lord  glory  and  strength. 

8  Give  unto  the  Lord  the  glory  due  unto  his  name :  bring  an  offering,  and  come  into  his  courts. 

9  O  worship  the  Lord  in  the  beauty  of  holiness :  fear  before  him,  all  the  earth. 

10  Say  among  the  heathen  that  the  Lord  reigneth :  the  world  also  shall  be  established  that  it 
shall  not  be  moved :  he  shall  judge  the  people  righteously. 

11  Let  the  heavens  rejoice,  and  let  the  earth  be  glad:  let  the  sea  roar,  and  the  fulness  thereof 

12  Let  the  field  be  joyful,  and  all  that  is  therein :  then  shall  all  the  trees  of  the  wood  rejoice 

13  Before  the  Lord:  for  he  cometh,  for  he  cometh  to  judge  the  earth:  he  shall  judge  the  world 
with  righteousness,  and  the  people  with  his  truth. 

THE  authorship  of  this  Psalm  is  ascribed  to  David  by  the  Syriac,  Arabic,  Septua- 
gint,  Ethiopic,  Vulgate,  Luther,  Fabritius,  Amesius,  Gill,  Pool,  Henry,  Home, 
Scott,  Morison  and  Edwards.  To  the  same  conclusion  one  is  fairly  led  by  the  history 
of  removing  the  ark  from  the  house  of  Obed-edom,  see  1  Chron.  xvi.  "Then  on  that 
day  David  delivered  first  this  psalm,  to  thank  the  Lord,  into  the  hand  of  Asaph  and 
his  brethren."  That  Psalm  contains  twenty-nine  verses  and  this  but  thirteen.  Yet  all 
of  this  (with  small  exceptions)  is  found  in  that.  Nor  are  the  variations  between  this 
and  that  so  great  as  between  Psalm  xviii.  and  2  Sam.  xxii.  There  is  no  ground  for  rea- 
sonable doubt  that  David  wrote  this  Psalm.  The  plea  for  objecting  to  the  Davidic 
authorship  is  first  that  four  of  the  ancient  versions  say  that  it  was  used  on  the 
occasion  of  the  completion  of  the  second  temple  and  after  the  captivity.  Yet  these 
very  versions  give  David  as  its  author.  It  is  very  probable  that  it  was  so  used,  as  in- 
deed it  would  be  very  suitable.  But  that  does  not  conflict  with  the  idea  that  David 
wrote  it.  The  other  ground  of  objection  is  that  there  is  a  striking  resemblance  between 
parts  of  this  poem  and  portions  of  the  prophecies  of  Isaiah.  If  such  argument  proves 
anything,  it  is  that  Isaiah  was  familiar  with  this  and  incorporated,  under  divine 
guidance,  some  of  its  truths  and  predictions  into  his  own  inspired  utterances.  David 
was  as  truly  a  prophet  as  Isaiah,  and  lived  before  him  several  hundred  years.  The 
historic  occasion  of  the  original  composition  is  given  in  1  Chron.  xvi.  Scott  dates  this 
Psalm  B.  C.  1045;  Clarke,  B.  C.  515.  Is  it  Messianic?  On  this  subject  there  is 
hardly  any  doubt.     The  Syriac  calls  it  "a  prophecy  concerning  the  advent  of  Christ 


g78  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcvi. 

and  tlie  calling  of  the  Gentiles  who  should  believe  in  him."  Luther :  "  This  is  a  proph- 
ecy concerning  the  kingdom  of  Christ,  and  the  spreading  of  the  gospel  over  the  whole 
world  and  before  every  creature;  which  gospel  will  be  a  word  of  joy  and  thanksgiving, 
of  peace,  of  rejoicing,  and  of  a  continued  sacrifice  of  praise."  To  the  same  effect  we 
might  cite  Calvin,  Venema,  Gill,  Morison,  Home,  Scott,  Fry  and  Tholuck.  The  only 
name  of  God  here  found  is  Jehovah  Lord,  on  which  see  on  Psalm  i.  2.  This  Psalm  in 
several  respects  resembles  Ps.  xcv.,  but  widely  differs  from  it  in  others. 

1.  0  sing  unto  the  Lord  a  new  song.  Sing,  cognate  to  the  noun  song.  On  a  new 
song  see  on  Ps.  xxxiii.  3;  xl.  3.  Gill  and  Fry  quote  Jarchi  as  saying  that  "  wherever 
a  neiv  song  is  mentioned,  it  is  to  be  understood  of  future  time,  or  the  times  of  the 
Messiah."  This  would  make  Psalms  xxxiii.  xl.  xcvi.  cxliv.  and  cxlix.  Messianic. 
Anderson:  "It  may  be  called  neiv,  from  its  having  been  adapted  to  a  new  purpose — 
from  its  having  been  intended  to  celebrate  new  mercies  conferred  upon  the  Jews,  and 
to  lead  the  mind  forward  to  the  glorious  era  of  the  coming  of  Messiah,  and  the  estab- 
lishment of  his  kingdom."  Tholuck:  "Songs  of  praise  shall  be  addressed  unto  the 
Lord  with  renewed  faith  and  renewed  love."  Clarke  thinks  a  neiv  song  is  "a  song  of 
peculiar  excellence."  Scott:  "'A  new  song,'  this  perhaps  implies  that  it  was  altered 
by  some  prophet,  as  adapted  to  a  new  occasion."  The  phrase  a  neiv  song  is  found  in 
Isa.  xlii.  10;  Rev.  v.  9;  xiv.  3.  Sing  unto  the  Lord  all  the  earth.  This  clause  shows 
that  the  mercy,  for  which  a  new  song  was  demanded  related  to  all  nations. 

2.  Sing  unto  the  Lord,  bless  his  name;  shew  forth  his  salvation  from  day  to  day.  Sing 
and  bless,  very  uniformly  rendered.  Shew  forth,  in  Ps.  xl.  9,  preached;  in  Isa.  Ixi.  1, 
jireach  good  tidings;  in  2  Sam.  i.  20;  Ps.  Ixviii.  11,  publish;  in  Isa.  xl.  9,  bringest 
good  tidings.  It  is  confined  to  good  news  and  glad  messages.  We  might  render  it. 
Publish  good  tidings  of  salvation.  TheChaldee:  Announce  his  redemption ;  Syriac 
and  Arabic:  Preach  his  salvation.  Salvation,  as  in  Ps.  iii.  8;  Ixxxix.  26;  xci.  16. 
This  work  must  be  done  from  day  to  day,  continually. 

3.  Declare  his  glory  among  the  heathen,  his  wonders  among  all  peop)le.  Declare,  the 
corresponding  noun  is  a  book ;  and  the  participle  is  often  rendered  a  scribe,  a  writer, 
Ps.  xlv.  1.  The  verb  is  rendered,  tell,  shew  forth,  declare.  The  variety  of  verbs  used 
in  vv.  1-3,  proves  that  we  are  to  employ  all  proper  means  for  making  known  the 
Saviour.  One  of  these  methods  is  by  writing.  His  glory  and  his  wonders  are  the 
same,  John  ii.  11.  His  divinity,  incarnation,  birth,  life,  miracles,  teachings,  ex- 
ample, death,  resurrection,  ascension,  session  at  God's  right  hand  and  coming  to  judg- 
ment, are  his  wonders  and  his  glory  too.  Heathen,  as  in  Ps.  ii.  1,  often  Gentiles, 
oftener  nations.  Nations,  as  in  Ps.  iii.  6;  commonly  rendered  people.  It  occurs 
again  in  vv.  5,  7,  10,  13,  is  in  the  plural  throughout  the  Psalm.  We  have  very  an- 
cient authority  for  making  known  the  gospel  to  the  Gentiles,  Rom.  xvi.  25,  26.  Nor 
have  preachers  a  poor  theme, 

4.  For  the  Lord  is  great,  and  greatly  to  be  praised :  he  is  to  be  feared  above  all 
gods.     See  on  Ps.  xcv.  3.     The  next  verse  limits  the  meaning  of  gods. 

5.  For  all  the  gods  of  the  nations  are  idols.  Though  Jehovah  warns  magistrates 
that  they  shall  die  like  men,  Ps.  Ixxxii.  7  ;  and  charges  his  angels  with  folly.  Job 
iv.  18;  yet  he  never  calls  either  of  them  idols,  vanities,  nothings,  things  of  nought, 
things  of  no  value.  On  the  contrary  he  calls  magistrates  gods,  and  children  of  the 
Most  High,  Ps.  Ixxxvi.  6;  and  he  has  clothed  the  angels  with  such  glory  that  when 
a  good  man  saw  one  of  them,  he  thought  it  was  God  himself  and  fell  down  to  worship 
him,  Rev.  xxii.  8,  9.  Idols  have  made  nothing,  done  nothing,  preserved  nothing. 
But  the  Lord  made  the  heavem.  As  in  Ps.  xcv.  5,  so  here  God's  supremacy  is  based 
upon  his  being  Creator.  The  idol  was  a  mere  dumb  senseless  thing.  Not  so  with 
Jehovah. 


PSALM  xcvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  879 

6.  Honour  and  majesty  are  before  him:  strength  and  beauty  are  in  his  sanctuary.  On 
the  first  of  these  nouns  see  on  Ps.  viii.  1 ;  on  the  second,  on  Ps.  viii.  5;  on  the  third, 
on  Ps.  viii.  2;  on  the  fourth,  on  Ps.  Ixxi.  8.  In  Ps.  xxi.  5,  the  first  and  second  are 
united  as  licre.  Their  rendering  varies  considerably;  unitedly  they  express  ah 
excellence  and  glory. 

7.  Give  iinio  the  Lord,  0  ye  kindreds  of  the  people,  give  unto  the  Loud  glory  and 
strength.  To  give  here  is  to  ascribe,  as  in  Ps.  xxix.  1.  For  kindreds  of  the  people, 
Calvin  has  assemblies  of  ptcoples;  Edwards,  Pool  and  Fry,  families  of  the  nations ;  A\ex- 
iinder,  faiirilies  of  nations.  If  we  vary  from  our  version,  the  best  rendering  is  families. 
The  idea  of  close  relationship  is  expressed  in  the  original.  God  has  made  of  one  blood 
all  nations.  Glory,  as  in  Ps.  iii.  3.  Strength,  as  in  v.  6.  Hammond  :  "  The  same 
word  signifies  ^oiuer,  dominion,  empire." 

8.  Give  unto  the  Lord  the  glory  due  unto  his  name.  Give  glory,  as  in  v.  7.  Bring 
an  offering.  Offering,  gift,  oblation,  sacrifice ;  i.  e.,  says  Horsley,  an  offering  of 
bread  and  flour,  not  of  flesh.  Alexander :  "  The  word  offering  is  the  one  used  to 
denote  the  bloodless  or  vegetable  oblation  of  the  Mosaic  ritual."  This  is  commonly 
so ;  but  it  is  the  very  word  applied  to  Abel's  offering.  Gen.  iv.  4.  It  may  denote  all 
kinds  of  ordained  offerings.  See  on  Ps.  xx.  3.  Compare  Ps.  cxli.  2.  Calvin :  "  It 
is  here  taken  to  denote  the  whole  worship  of  God."  And  come  into  his  courts. 
Courts,  as  in  Ps.  Ixv.  4;  Ixxxiv.  2,  10;  xcii.  13. 

9.  0  worship  the  Lord  in  the  beaidy  of  holiness.  Worship,  in  Ps.  xcv.  6,  bow  down; 
in  Ps.  xxix.  2 ;  xlv.  11 ;  xcvii.  7  ;  xcix.  5,  9,  worship.  In  Ps.  xxix.  2,  we  have  the 
whole  clause.  Fear  before  him,  all  the  earth.  Fear,  in  Ps.  xcvii.  4,  tremble.  It  is  a 
very  strong  word.     All  the  earth,  as  in  v.  1. 

10.  Say  among  the  heathen  that  the  Lord  reigneth.  Heathen,  as  in  v.  3.  Reigneth, 
as  in  Ps.  xlvii.  8  ;  xciii.  1 ;  xcvii.  1 ;  xcix.  1.  The  verb  is  in  the  preterite.  God  has 
reigned  from  the  beginning  and  reigns  now.  Or,  the  prophet  is  so  sure  that  he  will 
everywhere  set  up  his  kingdom,  that  he  speaks  of  it  as  something  past.  The  ivorld 
also  shall  be  established  that  it  shall  not  be  moved.  The  stability  of  the  order  of  nature 
is  found  in  the  unchangeable  dominion  of  God.  Nor  to  that  end  is  anything  more 
required.  Compare  Ps.  xciii.  1 ;  cxix.  90,  91.  He  shall  judge  the  people  righteously ; 
literally  in  righteousnesses,  in  perfect  equity  and  uprightness.  People,  plural  throughout 
the  Psalm.  Judge,  that  is,  mde  the  nations,  and  execute  righteousness  among  them,  and 
jilead  the  cause  of  the  poor  and  afflicted.     Such  a  prospect  is  very  animating : 

11.  Let  the  heavens  rejoice,  and  let  the  earth  be  glad;  let  the  sea  roar,  and  the  fulness 
thereof. 

12.  Let  the  field  be  joyful,  and  all  that  is  therein:  then  shall  all  the  trees  of  the  wood 
rejoice.  Tholuck :  "  It  will  not  be  a  reign  of  terror,  but  to  all  who  obey  his  laws  a 
reign  of  joy,  of  joy  so  great,  that  inanimate  nature  herself  shall  participate  in  '  the 
glorious  liberty  of  the  children  of  God,'  and  give  loud  utterance  to  her  rejoicing." 
Verses  11,  12  are  best  regarded  as  prophecies.  The  verbs  are  in  the  future.  All  cre- 
ation shall  rejoice 

13.  Before  the  Lord  :  for  he  cometh,  for  he  cometh  to  judge  the  earth  :  he  shall  jtidge 
the  world  with  righteousness,  and  the  people  with  his  trtith.  The  terras  of  this  verse 
have  their  usual  signification.  Although  the  final  judgment  of  the  world  shall  bring 
unspeakable  joy  to  all  right-minded  people,  and  although  tbe  administration  of  Christ 
over  the  world  would  not  be  complete  without  the  decisions  and  revelations  of  the  last 
day  ;  yet  the  primary  reference  of  this  passage'  is  not  to  a  "  retributive,  but  a  gracious 
judging,"  when  the  law  of  love  shall  universally  prevail,  when  men  shall  copy  the 
divine  equity,  candor,  and  fidelity ;  when  the  arts  of  peace  shall  entirely  supersede 
those  of  destruction,  and  men  shall  do  to  others  as  thev  would  have  others  do  to  them. 


880  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcvi. 

Patrick :  "  Let  them  welcome  that  day  ;  and  meet  the  Lord  with  forward  affection, 
who  is  coming  to  them  :  For  he  comes  to  reform  the  earth,  and  will  govern  mankind 
by  righteous  and  merciful  laws ;  and  faithftilly  keep  his  word  with  all  those  that  truly 
observe  them." 

Doctrinal  and  Practical  Eemarks. 

1.  Let  us  abound  in  singing  God's  praises  as  long  as  we  live,  vv.  1,  2.  Thrice  we 
are  here  called  on  to  sing,  sing,  sing.  It  is  a  blessed  privilege  to  us  poor  creatures, 
who  are  so  borne  down  with  sorrow  and  grief,  to  be  allowed,  yea,  often  summoned  to 
perform  this  delightful  work,  which  forms  so  great  a  part  of  the  worship  offered  in 
the  temple  not  made  with  hands. 

2.  Let  us  never  lose  sight  of  the  Redeemer  and  his  salvation,  v.  2.  Cobbin :  "  The 
salvations  of  former  ages  were  celebrated ;  but  they  only  faintly  shadowed  forth  the 
'  great  salvation'  that  is  in  Christ." 

3.  Wonders  will  never  cease  while  there  is  a  God  in  existence,  a  Saviour  on  the 
throne,  and  a  Holy  Spirit  fitting  men's  souls  for  glory,  v.  3.  Luther:  "Each  believer 
is  a  new  creature  and  a  marvellous  work  of  God ;  and  all  believers  daily  do  marvel- 
lous works  and  are  marvellous  monuments,  in  that  they  continue  in  spiritual  life,  and 
are  finally  conquerors  over  the  mighty  poAvers  of  sin  and  the  devil."  Heaven  is  and 
ever  will  be  full  of  wonders.  A  religion  without  wonders  is  false.  A  theology  with- 
out wonders  is  heretical. 

4.  Let  us  spread  far  and  wide  the  glorious  knowledge  of  God  in  Christ.  Especially 
let  us  send  it  to  the  heathen,  vv.  3,  10.  We  have  no  duty  more  obvious  or  more  press- 
ing. If  a  redeemed  sinner  should  keep  silence  on  redemption,  he  would  be  a  monster. 
Hengstenberg :  "This  is  a  missionai-y  hymn  for  all  ages  of  the  church;  and  it  becomes 
more  and  more  appropriate  to  our  times  in  proportion  as  the  heathen  begin  to  respond 
to  the  call."  The  enemies  of  missions  ought  to  come  to  a  solemn  pause,  and  well  con- 
sider that  alarming  text,  1  Thess.  ii.  16. 

5.  The  opposition  to  the  truth  of  the  gospel  arising  from  any  power  in  the  false  gods 
was  nothing;  for  they  were  nothing  themselves,  v.  5.  No!  it  was  not  the  poor  dumb 
idol  that  did  the  mischief  You  might  have  kicked  him,  or  spit  upon  him,  or  broken 
him  in  pieces,  or  burnt  him,  and  he  never  would  have  resented  it.  It  was  the  power 
of  Satan  and  sin  in  the  heart  supporting  a  system  of  idolatry,  that  did  all  the  harm. 
It  was  superstition,  the  madness  and  debasement  flowing  from  an  old  system  of  idola- 
try, and  the  natural  depravity  of  the  heart  that  made  the  blood  of  the  martyrs  flow 
like  water.  Idolaters  had  on  their  side  prescription,  the  natural  heart,  political  power 
and  vast  majorities.  Calvin:  "The  inference  is  plain,  that  we  must  not  conclude  that 
to  be  necessarily  the  true  religion  which  meets  with  the  approbation  of  the  multitude." 

6.  We  may  safely  and  heartily  rejoice  in  all  the  arrangements  and  supports  of  the 
divine  government,  v.  6.  Whatever  may  seem  wrong,  all  is  right  and  glorious  at  the 
throne  of  God. 

7.  We  should  be  very  careful  not  to  separate  ourselves  from  the  ordinances  of 
divine  worship,  lest  like  withered  branches  we  become  unfruitful  and  die.  Strength 
and  beauty  are  in  his  sariduary,  v,  6.  The  best  men  need  the  best  means  and  God's 
blessing  on  them  to  keep  them  from  failing  in  the  great  work  of  life. 

8.  Let  not  any  man  or  people  fail  to  ascribe  unto  God  the  glory  and  honor,  which 
are  his  due,  vv.  7,  8. 

9.  God  has  a  right  to  prescribe  and  ordain  the  entire  rites  and  modes  of  his  own 
worship,  and  it  is  our  wisdom  to  submit  to  all  his  appointments.  Under  the  gospel 
the  sacrifices  God  requires  of  us  are  prayer,  praise,  alms,  a  broken  heart  and  a  total 
consecration  of  ourselves  to  his  service,  1  Pet.  ii.  5;  Ps.  cxli.  2;  Heb.  xiii.  15.  16; 


PSALM  xcvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  881 

Ps.  li.  17;  Rom.  xii.  1.    Let  us  offer  them  with  a  willing  mind.     In  the  ordinances 
of  worship,  let  us  not  teach  or  receive  for  doctrines  the  commandments  of  men. 

10.  Even  if  public  worship  is  so  conducted  that  owing  to  the  feebleness  of  the 
minister  a  ripe  Christian  may  find  himself  but  little  edified,  yet  public  worship  is  a 
divine  ordinance,  and  we  are  bound  on  several  accounts  to  come  into  the  courts  of  the 
Lord,  v.  8.     Much  is  due  to  example ;  more,  to  the  express  command  of  God. 

11.  The  more  we  are  instructed  in  the  nature  of  true  religion,  the  more  clear  will 
be  our  conviction  that  all  attempts  to  serve  God  without /ear  will  prove  disastrous  to 
our  souls,  vv.  4,  8. 

12.  Nor  will  God  under  any  dispensation  ever  dispense  with  sincerity,  integrity, 
uprightness,  rectitude.  Any  service  not  rendered  in  the  beaxity  of  holiness  will  surely 
]»e  rejected  by  him,  who  is  a  consuming  fire,  v.  8. 

13.  Our  King  is  not  only  King  of  peace,  but  he  is  King  of  righteousness,  v.  10. 
Blessed  be  God  for  all  that  is  pure,  and  glorious,  and  infinite,  and  excellent  in  the 
character  and  conduct  of  our  Lord  Jesus  Christ. 

14.  Let  us  joyfully  receive  the  gospel  and  its  Author.  Let  none  be  reluctant  or 
linger.  Christ's  work  is  a  work  of  redemption  from  sin,  from  wrath,  and  from 
wretchedness.  He  is  light,  and  life,  and  salvation.  His  reign  is  like  a  morning 
without  clouds.  Let  joy  seize  the  highest  notes  of  exultation  as  it  proclaims  to  the 
world  the  glorious  mysteries  revealed  in  the  gospel. 


Psalm  xcvii. 

1  The  Lord  reigneth ;  let  the  earth  rejoice ;  let  the  multitude  of  isles  be  glad  thereof. 

2  Clouds  and  darkness  are  round  about  him:  righteousness  and  judgment  are  the  habitatioa 
of  his  throne. 

3  A  fire  goeth  before  him,  and  burneth  up  his  enemies  round  about. 

4  His  lightnings  enlightened  the  world:  the  earth  saw,  and  trembled. 

5  The  hills  melted  like  wax  at  the  presence  of  the  Lord,  at  the  presence  of  the  Lord  of  the 
whole  earth. 

6  The  heavens  declare  his  righteousness,  and  all  the  people  see  his  glory. 

7  Confounded  be  all  they  that  serve  graven  images,  that  boast  themselves  of  idols :  worship 
him,  all  ye  gods. 

8  Zion  heard,  and  was  glad;  and  the  daughters  of  Judah  rejoiced  because  of  thy  judgments,  O 
Lord. 

9  For  thou.  Lord,  art  high  above  all  the  earth :  thou  art  exalted  far  above  all  gods. 

10  Ye  that  love  the  Lord,  hate  evil :  he  preserveth  the  souls  of  his  saints ;  he  delivereth  them 
out  of  the  hand  of  the  wicked. 

11  Light  is  sown  for  the  righteous,  and  gladness  for  the  upright  in  heart. 

12  Rejoice  in  the  Lord,  ye  righteous;  and  give  thanks  at  the  remembrance  of  his  holiness. 

DAVID  is  given  as  the  author  of  this  Psalm  by  the  Syriac,  Arabic,  Septuagint, 
Ethiopic,  Vulgate,  Doway,  Pool,  Patrick  and  others.  It  seems  nearly  certain  that 
it  was  written  by  the  author  of  Psalm  xcvi.  Some  Jews  think  Moses  wrote  it;  but  the 
weight  of  authority  and  evidence  -would  ascribe  it  to  the  son  of  Jesse.  Clarke:  "Who 
the  author  was  is  uncertain :  it  is  much  in  the  spirit  of  David's  finest  compositions : 
and  yet  many  learned  men  suppose  it  was  written  to  celebrate  the  Lord's  power  and 
goodness  in  the  restoration  of  the  Jews  from  Babylonish  captivity."  Those,  who  seek 
a  historic  oi-igin,  vary  much  in  their  conjectures;  some  referring  it  to  David's 
111 


882  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcvii. 

obtaining  possession  of  the  entire  kingdom  of  Judah  and  Israel,  2  Sam.  v.;  some  to 
his  possession  of  certain  countries  not  before  held  by  Israel,  1  Chron.  xviii.;  some  to 
the  suppression  of  Absalom's  rebellion;  some  to  the  removal  of  the  ark.  Scott  dates 
it  13.  C.  1045;  Clarke,  B.  C.  515.  This  Psalm  is  certainly  Messianic.  The  Syriac 
says  it  is  "  a  Psalm  of  David,  in  which  he  foretells  the  advent  of  Christ.  He  also 
insinuates  in  it  his  last  coming."  Luther:  "Like  the  preceding,  this  also  is  a 
prophecy  concerning  Christ  and  his  kingdom;"  Calvin :"  The  description  which  we 
have  of  the  kingdom  of  God  in  this  Psalm  does  not  apply  to  the  state  of  it  under  the 
law.  We  may  infer,  accordingly,  that  it  contains  a  prediction  of  that  kingdom 
of  Christ,  which  was  erected  upon  the  introduction  of  the  gospel;"  Tholuck:  "We, 
who  behold  in  history  the  partial  manifestation  at  least  of  the  Psalmist's  vision,  are 
entitled  to  the  assertion  that  'the  theme  of  this  Psalm  is  the  triumph  of  Christ  over  an 
unhelieving  world  in  its  present  partial  fidfihnent  and  tdtimate  completio7i."'  We  might 
cite  Fabritius,  Piscator,  Venema,  Amesius,  Patrick,  Gill,  Henry,  Home,  Morison, 
Scott  and  others.  By  quoting  v.  7,  in  Heb.  i.  6,  Paul  has  settled  this  matter.  The 
names  of  the  Almighty  here  found  are  Jehovah  Lord,  Adonai  Lord  and  Gel-yohn, 
here  rendered  High,  but  commonly  Most  High,  on  which  see  on  Psalms  i.  2; 
ii.  4;  vii.  17. 

1.  The  Lord  reigneth,  literally  the  Lord  Jias  reigned.  See  on  Ps.  xciii.  1 ;  xcvi. 
10.  If  we  take  it  as  prophecy,  the  thing  is  so  certain  that  we  may  speak  of  it  as  an 
accomplished  fact.  If  we  take  it  as  a  declaration  of  what  now  exists,  it  is  an  asser- 
tion of  providence,  made  sure  by  the  fact  that  God  has  always  governed  the  world. 
Let  the  earth  rejoice,  or  the  earth  shall  rejoice.  See  on  Ps.  xcvi.  11.  Let  the  multi- 
tude of  isles  be  glad  thereof  The  verb  is  still  in  the  future.  Isles,  always  so  rendered 
except  in  Jer.  xlvii.  4,  country;  but  if  as  is  supposed  Crete  is  intended,  it  should  there 
be  island.  It  seems  clearly  to  have  the  simple  meaning  of  dry  land  in  Isa.  xlii.  15. 
So  also  it  means  coast  or  sea-coast,  for  it  is  understood  to  be  applied  to  the  Pelopou- 
nessus  or  Greece  under  the  name  of  Isles  of  Elishah,  Ezek.  xxvii.  7.  For  multitude 
of  isles  Horsley  reads  various  settlements  of  man ;  and  Fry,  extended  shores.  A  Hebrew 
in  Judea  would  thus  have  designated  all  lands  reached  by  ships.  The  phrase  era- 
braces  the  remotest  Gentiles.     Compare  Isa  xlii.  4 ;  Matt.  xii.  21. 

2.  Clouds  and  darkness  are  round  ahoid  him.  Clouds,  see  on  Ps.  Ixxviii.  14 ;  in  the 
singular,  but  often  fitly  rendered  in  the  plural.  Darkness,  see  on  Ps.  xviii.  9.  Four 
explanations  are  offered.  1.  Some  regard  Joel  ii.  2;  Zeph.  i.  15,  as  parallel,  and  under- 
stand times  of  alarm  and  gloominess,  wasting  and  desolation.  This  cannot  be  the 
meaning  here,  for  the  world  is  called  to  be  joyful,  not  sad  nor  alarmed.  2.  Others 
refer  it  to  the  pillar  of  cloud,  which  was  light  to  Israel  and  darkness  to  their  foes. 
It  was  long  an  emblem  of  light  and  comfort,  Isa.  iv.  5.  If  this  is  the  true  explana- 
tion the  meaning  is  tliat  God  guides,  enlightens  and  protects  his  people,  while  he  sends 
terror,  confusion  and  disaster  to  their  enemies.  3.  Some  refer  the  clause  to  the  awful 
scenes  of  Sinai,  Deut.  iv.  11 ;  v.  22,  where  we  have  the  same  words;  one  rendered 
clouds ;  the  other,  thick  darkness.  If  this  Psalm  is  Messianic,  this  view  is  excluded 
by  Heb.  xii.  18-24.  4.  By  clouds  and  darkness  others  think  the  prophet  points  to 
the  inscrutableness  of  God's  nature  and  ways  even  under  the  gospel.  Clouds  and 
darkness  produce  obscurity.  What  is  obscure  is  unsearchable,  though  the  mysterious- 
ness  may  arise  from  the  glory  of  the  object,  and  may  inspire  great  joy.  What  is  so 
mysterious  as  the  providence  of  God  over  the  world,  and  especially  the  display  of  his 
love  in  the  gift  of  his  dear  Son  ?  Rom.  xi.  33.  Yet  both  in  providence  and  in  redemp- 
tion all  holy  creatures  in  heaven  and  earth  rejoice.  It  has  been  shown  that  in  the 
gospel  we  are  come  to  Mount  Sion  and  not  to  mount  Sinai.  So  that,  if  our  Psalm 
refers  to  gospel  times,  we  are  rather  confined  by  the  words  clouds  and  darkness  to  the 


I 


PSALM  xcvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  883 

simple  idea  of  mysteriousness.  In  Lam.  iii.  44,  the  j)rophet  seems  to  use  clmid  as 
expressive  of  impenetrable  mysteriousness.  In  Job  xxxviii.  9,  we  have  both  cloud? 
and  darkness  in  the  sense  of  causes  of  obscurity.  But  this  mysteriousness  does  not 
justify  any  doubt  or  suspicion  respecting  tlie  perfect  rectitude  of  Jehovah's  dealings 
with  men,  for  R'lghteoxisnGss  and  judgment  are  the  habitation  of  his  throne.  Righteous- 
ness, as  in  Ps.  iv.  1,  5;  in  Ps.  ix.  4,  right;  in  Ps.  Ixxxix.  14,  jtistice.  Judgment,  see 
on  Ps.  i.  5 ;  vii.  6 ;  in  Ps.  ix.  4,  right.  The  two  words  cover  the  whole  ground  of 
equity  and  justice.  For  habitation  some  have  place;  others,  seat,  basis,  support;  others, 
establishment.  Compare  Pr.  xxv.  5  ;  xxix,  14.  Patrick  :  "  He  supports  his  govern- 
ment by  doing  exact  and  equal  justice."  Henry :  "  A  golden  thread  of  justice 
runs  through  the  whole  web  of  his  government."  In  all  his  acts  of  government, 
God  makes  such  decisions  and  arrangements  as  are  perfectly  consistent  with 
right,  justice,  holiness.  Were  perfect  justice  between  man  and  man  surely  and 
promptly  administered,  human  society  would  be  most  happy.  But  if  there  were  no 
delays  on  the  part  of  God  in  inflicting  vengeance  on  those,  who  sin  against  him,  the 
memory  of  his  long-suffering  would  perish  from  among  men,  and  the  earth  itself 
would  soon  be  depopulated.  Mysterious  as  are  some  of  God's  delays,  yet  he  is  doing 
right  all  the  while,  and  in  the  end  he  will  show  that  in  all  cases  he  has  been  righteous. 

3.  Afire  goeth  before  him,  and  hurneth  up  his  enemies  round  about.  The  most  ter- 
rible judgments  of  God  on  transgressors,  as  in  the  destruction  of  Sodom  and  Gomoi*- 
rah,  Avere  but  expressions  of  his  righteous  displeasure.  But  sometimes  fire  is  an 
emblem  of  God's  awful  purity.  Thus  John  Owen  and  others,  by  devouring  fire  in 
Isa.  xxxiii.  14,  understand  the  intense  and  awful  holiness  of  God.  Compare  Mai.  iii. 
2,  3;  Matt.  xxi.  12,  13,  23-27;  Luke  ii.  34;  John  ii.  13-17;  vi.  66.  This  gives  a 
good  sense  ;  but  is  not  insisted  on.  It  is  rather  probable  that  hj  fire  here  we  are  to 
understand  the  display  of  God's  terrible  majesty  ;  see  on  Ps.  1.  3.  Alexander :  "  The 
future  form  is  used  because  the  verb  describes  not  what  the  wrath  of  God  is  doing  or 
has  actually  done,  but  what  it  will  do  when  provoked  by  obstinate  resistance."  Ene- 
mies, troublers,  adversaries. 

4.  His  lightnings  enlightened  the  world.  Lightnings,  united  with  thunders,  in  Ex.  xix. 
16  ;  with  raiii  in  Ps.  cxxxv.  7.  In  application  to  a  sword  or  spear  the  same  word  is 
rendered  glittering,  Deut.  xxxii.  41 ;  Hab.  iii.  11.  But  see  on  Ps.  xviii.  14 ;  Ixxvii.  18, 
where  the  same  word  occurs.  Enlightened,  in  the  preterite.  World,  as  in  Ps.  ix.  8  ; 
xviii.  15  ;  xcvi.  10,  13.  The  earth  saw  and  trembled.  On  the  effect  of  God's  majestic 
and  terrible  presence  on  all  nature,  see  on  Ps.  xxix.  8,  9.  Trembled,  elsewhere  ira- 
vailed,  tvas  in  angukh,  was  sore  pained. 

5.  The  hills  melted  like  xvax  at  the  presence  of  the  Lord,  at  the  presence  of  the  Lord 
of  the  whole  earth.  Hills,  any  elevations  great  or  small.  Often  by  hills  or  mountains 
we  are  to  understand  political  powers,  or  states.  Perhaps  that  is  the  true  interpreta- 
tion here.  Compare  Ps.  xlvi.  2 ;  Mic.  i.  4.  The  Berleberg  Bible  gives  even  a  more 
extended  sense :  "  Even  the  mountains  of  human  height  and  pride,  the  heights  of 
human  intellect  and  vanity,  and  also  the  kingdoms  of  the  world."  Compare  2  Cor. 
x.  5.     Nothing  can  stand  in  opposition  to  God. 

6.  Tlie  heavens  declare  his  righteousness.  See  on  Ps.  1.  6.  In  a  gracious  no  less  than 
in  a  retribxdive  judgment  God  proceeds  so  as  in  no  way  to  infringe  on  justice  or  equity. 
Mercy  triumphs  over  judgment,  not  by  trampling  on  it,  but  by  meeting  all  its  demands, 
and  yet  saving  the  sinner.  The  more  God's  ways  are  understood,  the  clearer  will  it 
be  that  he  has  done  right.  The  heavens,  either  the  angels,  or  God  himself  acting  con- 
spicuously. And  all  the  j^eople  see  his  glory.  The  verb  is  in  the  past  tense,  expressive 
of  entire  certainty  that  the  thing  shall  come  to  pass.  Some  have  thought  these  pre- 
dictions based  on  what  was  said  by  prophets  who  lived  several  hundred  years  later ; 


884  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcvn. 

hut  David  foretold  the  glory  of  Christ's  kingdom  as  clearly  as  Isaiah,  Zechariah,  or 
Malaehi.  The  glonj  is  his  honor  and  renown  arising  from  the  conduct  of  his  great 
kingdom  on  principles  of  eternal  rectitude. 

7.  Confounded  he  all  they  that  senie  graven  images,  that  boast  themselves  of  idols.  The 
verb  is  in  the  future  and  is  best  so  rendered,  see  on  Ps.  vi.  10.  Serve,  applied  to  serv- 
ing the  Lord,  or  the  king,  or  idols,  Ex.  x.  11 ;  Jer.  xl.  9  ;  Ps.  ii.  11.  All  Avorship  of 
images  graven,  carved,  molten,  painted,  or  imagined  is  idolatry ;  and  all  idols  in  tem- 
ples or  in  our  hearts  are  vanities,  Ps.  xcvi.  5.  In  the  day  of  wrath  idols  will  not  save. 
Worship  him,  all  ye  gods.  This  rendering  is  approved  by  Fabritius,  Piscator,  Venema, 
church  of  England,  Edwards,  Jebb  and  Fry.  Instead  of  gods  we  have  angels  in 
the  Syriac,  Arabic,  Septuagint,  Ethiopic,  Vulgate,  Doway,  Amesius,  Tremellius  and 
Junius,  Waterland,  etc.  What  settles  the  question  with  the  great  mass  of  commen- 
tators is  that  Paul  quotes  in  Heb.  i.  6,  the  Septuagint  version  of  these  words :  Let  all 
dhb  angels  of  God  worship  him.  Calvin  says  this  "  properly  applies  to  the  angels." 
Patrick  says :  "  Let  all  that  are  called  gods,  whether  princes  on  earth,  or  angels  in 
heaven,  bow^  dowai  to  him,  as  the  only  Saviour."  Henry  says  that,  Hebrews  i.  6  "  helps 
us  to  a  key  to  this  whole  Psalm,  and  shows  us  that  it  must  be  applied  to  the  exalted 
Redeemer."  Clarke  :  "  The  words  are  most  certainly  applied  to  the  Saviour  of  the 
world  by  the  author  of  the  epistle  to  the  Hebrews ;"  Home :  "  The  clause  declares  the 
su})remacy  of  Christ  over  all  that  are  called  gods,  in  heaven  and  in  earth ;"  Scott : 
"  Christ  as  Emmanuel  is  peculiarly  intended."  The  term  elohim  is  applied  to  angels, 
Ps.  viii.  5.  Nor  would  there  be  any  fitness  in  calling  on  dumb  idols  to  worship  the 
Firstbegotten.  Some  think  that  idols  here  are  put  for  those  who  worship  them.  But 
in  the  early  part  of  the  epistle  to  the  Hebrews  Paul  is  conducting  a  close  argu- 
ment with  people,  who  had  all  their  lives  known  the  Old  Testament  Scriptures ;  and 
the  whole  power  of  his  reasoning  would  have  been  lost  if  he  had  quoted  irrelevant 
proofs.  If  his  argument  is  that  Christ  is  superior  to  angels,  because  they  are  required 
to  worship  him,  all  is  plain  ;  otherwise,  nugatory.  Moreover,  it  is  admitted  that  other 
quotations  from  Ps.  ii.  7  ;  viii.  5 ;  xlv.  6,  7  ;  cii.  25,  26  ;  civ.  4,  5  ;  ex.  1,  found  in  the 
early  part  of  the  same  epistle  are  very  pertinent  and  conclusive  proofs.  What  right 
have  we  to  make  this  an  exception,  a  mere  allusion  and  accommodation  ? 

8.  Zion  heard,  and  was  glad;  and  the  daughters  of  Judah  rejoiced  because  of  thy 
judgments,  0  Lokd.  Zion,  the  church  of  God,  the  whole  family  named  in  heaven 
and  earth.  The  Jews  as  a  people  have  never  hailed  Avith  gladness  the  birth,  ascension 
or  doctrine  of  Christ ;  but  only  God's  true  people.  The  true  Israel  heard  and  was 
heartily  glad.  By  the  daughters  of  Judah,  some  understand  the  smaller  towns  or  vil- 
lages of  the  Holy  Land.  But  as  on  public  occasions  of  mirth  or  mourning,  Jewish 
women  took  a  prominent  part,  the  allusion  is  probably  to  that  custom.  See  on  Ps. 
xlviii.  11.     Judgments,  see  on  Ps.  x.  5;  xix.  9;  xxxvi.  6. 

9.  For  thou,  Lord,  art  high  above  all  the  earth.  See  on  Ps.  Ixxxiii.  18.  High,  with 
very  few  exceptions  in  the  Psalms  rendered  Highest,  Most  High.  Thou  art  exalted  far 
above  all  gods.  See  on  Ps.  xlvii.  9  ;  xcv.  8.  Calvin  :  "  There  is  a  compai-ison  drawn 
between  God  and  the  angels,  and  whatever  has  any  claim  to  eminence.  The  Psalmist 
limits  all  other  excellency  in  such  a  manner  as  to  leave  no  room  for  questioning  that 
all  majesty  is  comprehended  in  God  only.  This  was  the  case  more  eminently  when 
God  manifested  himself  in  his  only-begotten  Son,  who  is  the  express  image  of  himself 

10.  Ye  that  love  the  Lord,  hate  evil.  This  clause  is  parallel  to  Ps.  xxxiv.  14.  There 
cannot  be  excessive  hatred  to  sin.  We  may  well  abhor  it  and  ourselves  on  account 
of  it,  Rom.  xii.  9  ;  Job  xlii.  6.  The  special  warning  here  seems  to  be  against  doing 
evil  tliat  good  may  come,  against  using  unlawful  means  for  obtaining  victory.  Well 
may  we  do  our  duty  and  leave  results  with  God;  for  he presei'veth  the  soids  of  his  saints 


PSALM  xcvii.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  885 

See  on  Ps.  xxxi.  23  ;  xxxvii.  28.  Souls,  either  lives  or  souls.  Sai7its,  mereiful,  godly. 
Yea,  he  delivereth  them  out  of  the  hand  of  the  xoicked.  Delivereth,  in  the  future,  he  does 
it  now  and  will  do  it  forever.  Wicked,  in  Ps.  i.  1,  ungodly;  all  wicked  men  and 
fallen  angels. 

11.  Light  is  sown  for  the  righteous,  and  gladness  for  the  ujyright  in  heart.  Darknes» 
is  often  an  emblem  of  all  evil,  natural  and  moral ;  so  light  x-epresents  all  good,  tem- 
poral and  spiritual.  Here  it  is  put  for  comfort  and  happiness,  interpreted  in  the  last 
clause  as  gladness.  Dark  days  may  come  to  good  men,  but  they  shall  not  last  always. 
Light  is  sown  for  them,  that  is,  it  is  scattered  far  and  wide,  and  may  spring  up  in  a 
gourd  as  to  Jonah,  in  a  lion's  den  as  to  Daniel,  in  a  dungeon  as  to  Paul  and  Silas, 
from  a  raven  as  to  Elijah,  from  a  long-lost  son  as  to  Jacob,  from  a  crucified  Redeemer 
as  to  all  Christians.  The  light  that  is  sown  will  bring  a  great  harvest,  a  rich  return. 
In  this  verse  the  word  righteous  is  singular,  and  upright  plural.  If  this  variation  in 
number  means  anything,  it  is  that  God's  people  shall  both  individually  and  collectively 
be  cared  for  and  blessed. 

12.  R^oiee  in  the  IjOUD,  ye  righteous ;  and  give  thanks  at  the  remembrance  of  his 
holiness.  The  first  clause  is  found  in  Ps.  xxxii.  11 ;  the  latter,  in  Ps.  xxx.  4.  Joy  is 
provided,  let  the  righteous  not  make  themselves  sad,  but  walk  in  the  light. 

Doctrinal  and  Practical  Remarks. 

1.  Let  us  hold  fiist  the  doctrines  of  providence,  and  of  the  Mediatorial  reign  of 
Christ,  V.  1.  They  are  happily  blended.  Henry :  "  The  providential  kingdom  is 
twisted  in  with  the  mediatoi'ial,  and  the  administration  of  both  is  in  the  hand  of 
Christ."  Both  are  universal,  supreme,  glorious.  "  Tremendous  is  the  destiny  of  those 
who  dare  set  their  face  against  the  throne  of  Messiah." 

2.  There  is  hope  for  the  heathen.  It  is  found  in  the  gospel  of  the  kingdom  of 
Christ,  V.  1.     The  day  is  fast  approaching  when  all  nations  shall  flow  unto  it. 

3.  America  is  one  of  the  lands  that  is  spoken  of  as  isles,  v.  1.  Greatly  has  God 
blessed  us,  as  he  has  other  lands  unknown  to  ancient  Israel.  How  long  mercy  will  be 
extended  to  this  ungrateful  and  gainsaying  people  is  known  to  no  man.  Oh  that  the 
Lord  Avould  make  us  a  penitent  people. 

4.  It  cannot  be  denied  that  impenetrable  mystery  hangs  about  the  ways  of  God  to 
men,  v.  2.  This  is  no  cause  of  offence  to  an  humble,  pious  soul.  How  could  it  be 
otherwise  ?  A  scheme  of  infinite  love,  and  wisdom,  and  holiness,  comprehending  eter- 
nity in  its  results,  must  be  beyond  the  measure  of  mortals.  Clarke:  "God  is  infinite; 
he  acts  from  his  own  counsels,  which  are  infinite,  in  reference  to  ends,  which  are  also 
infinite;  therefore  the  reasons  of  his  government  cannot  be  comprehended  by  the 
feeble  limited  powers  of  man,"  Ecc.  vii.  24. 

5.  But  if  a  good  man  is  often  so  astonished  at  events  around  him  as  to  make  him 
dumb  with  silence,  he  yet  can  rejoice  and  ought  to  rejoice  in  the  glorious  and  abundant 
justice  of  God,  which,  as  it  is  now  real,  so  shall  it  be  conspicuous  at  last,  vv.  2,  6. 
Ultimately  it  shall  be  confessed  in  heaven  and  earth  that  the  righteousness  of  Christ's 
kingdom  is  not  impaired,  but  rather  magnified  by  the  amazing  display  of  his  mercy 
and  grace  in  the  gospel. 

6.  There  must  be  something  desperately  wicked  and  malignant  in  the  very  nature 
of  sin,  to  leave  men  enemies  to  God  under  such  an  economy  as  that  made  known  in 
the  kingdom  of  God,  v.  3. 

7.  When  the  cup  of  men's  iniquities  is  full,  or  whenever  Jehovah  would  inspire 
salutary  fear,  he  can  easily  make  terrible  displays  of  his  majesty  and  wrath,  vv.  3, 
4,5.     Clarke:  "  The  fire  is  his  pioneer,  which  destroys  all  the  hindrances  in  his  way, 


886  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcvii. 

and  makes  him  a  plain  passage."     No  might  nor  majesty  in  the  creature  contending 
with  God  is  more  than  briers  and  stubble  before  the  devastating  flame. 

8.  In  absurdity  and  criminality  it  seems  hard  to  conceive  anything  more  ofiensive 
to  God  or  destructive  to  the  soul  than  idolatry,  v.  7.  Yet  men  are  mad  upon  their 
id(ils.  Nothing  but  true  religion  has  ever  been  found  suflicient  to  pull  down  the 
strong  holds  of  idolatry  and  the  superstition  of  worshipping  images.  It  requires  the 
ark  of  God  to  bring  down  the  image  of  Dagon.  The  worship  of  God  by  images  is 
wholly  idolatrous,  Deut.  iv.  12,  15,  16.  Fearful  is  the  guilt  of  all,  who  corrupt 
God's  worship  by  human  devices. 

9.  Nor  is  abhorrence  of  images  in  God's  worship  unusual  among  God's  people, 
nor  are  they  ofiended  at  the  condemnation  of  all  such  corruptions.  Zion  heard  and 
was  glad,  v.  8. 

10.  The  Old  Testament,  quoted  and  explained  in  the  New,  amply  teaches  and  es- 
tablishes the  supreme  divinity  of  Jesus  Christ,  and  shows  that  he  is  to  be  adored.  If 
angels  worship  him  and  at  the  bidding  of  the  Father,  it  cannot  be  wrong  for  us  to 
do  it,  V.  7.  No  book  so  opposes  and  denounces  all  false  worship  as  the  Bible  ;  yet 
even  when  so  doing,  it  calls  on  us  to  honor  the  Son  as  we  honor  the  Father.  This 
doctrine  makes  God's  people,  and  all  the  daughters  of  Zion  glad,  v.  8. 

11.  None  can  withstand  or  overreach  the  Almighty  Redeemer.  He  is  above  all 
and  over  all,  v.  9.  He  is  the  blessed  and  only  Potentate.  He  is  full  of  power 
and  glory. 

12.  True  piety  has  always  had  in  it  the  love  of  God,  v.  10.  By  this  his  servants 
are  pleased  with  all  he  says  and  does,  with  all  they  know  of  him,  and  of  his  Son. 

13.  Genuine  love  to  God  makes  one  hate  sin  in  every  form  and  shape,  v.  10.  To 
a  lover  of  God  as  to  God  himself,  nothing  is  so  abominable  as  iniquity. 

14.  The  preservations  and  deliverances  of  holy  men  are  worthy  of  constant  and 
everlasting  celebration  in  sacred  songs,  v.  10.  Let  Jehovah  have  all  the  glory,  which 
is  his  due.  Let  not  the  saints,  therefore,  undertake  to  avenge  their  own  wrongs,  nor 
effect  their  own  victories ;  but  quietly  leave  all  in  the  hands  of  him,  who  reigns  for- 
ever.    Let  them  wait  patiently  for  the  Lord. 

15.  For  bright  days  are  coming,  v.  11.  Light  will  arise.  Diodati:  "Even  in 
this  world  eternal  happiness  is  prepared  for  the  righteous ;  who  have  the  seed  thereof 
within  themselves  through  God's  promise,  and  by  the  gift  of  the  Holy  Ghost." 
Clarke  :  "As  surely  as  the  grain  that  is  sown  in  the  earth  shall  vegetate  and  bring 
forth  its  proper  fruit  in  its  season  ;  so  surely  shall  ligJit,  prosperity  and  gladness,  com- 
fort and  peace,  be  communicated  to  God's  people." 

16.  But  let  us  not  forget  that  all  piety  not  based  in  integrity  and  an  upright  heart 
falls  short  of  the  divine  requirement,  and  must  end  in  shame,  v.  11.  God  cares  not 
for  names,  or  forms,  or  appearances,  if  our  hearts  are  not  with  him.  The  feet  may 
not  be  swift  to  shed  blood,  the  hands  may  refuse  a  bribe,  the  tongue  may  be  as 
smooth  as  butter ;  but  if  the  heart  is  wrong,  all  is  wrong. 

17.  Let  not  the  righteous  be  cast  down  but  rejoice  in  conflicts  and  trials ;  only  let 
them  not  glory  in  themselves  at  all  but  in  the  Lord,  v.  12.  He  is  the  fountain  of 
all  blessedness  and  perfection.     He  never  fails  those  who  look  to  him. 

18.  Let  Christ's  people  learn  greatly  to  love,  and  thank,  and  praise  their  I-ord 
and  Redeemer,  especially  for  his  holiness;  the  rein&tnbrance  of  which  makes  all 
heaven  glad,  v.  12.  Nothing  in  his  character  would  be  adorable,  were  it  not  for  the 
infinite  rectitude  of  his  nature,  Heb.  vii.  26,  27. 


PSALM  xcvin.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  887 


Psalm  xcvitt. 

A  Psalm. 

1  O  sing  unto  the  Lord  a  new  song ;  for  he  hath  done  marvellous  things :  his  right  hand,  and 
his  holy  arm,  hatli  gotten  him  the  victory. 

2  The  Lord  liath  made  known  his  salvation  :  his  righteousness  hath  he  openly  shewed  in  the 
sight  of  the  heathen. 

3  He  hath  remembered  his  mercy  and  his  truth  toward  the  house  of  Israel :  all  the  ends  of  the 
earth  have  seen  the  salvation  of  our  God. 

4  Make  a  joyful  noise  unto  the  Lord,  all  the  earth :  make  a  loud  noise,  and  rejoice,  and  sing 
praise. 

5  Sing  unto  the  Lord  with  the  harp ;  with  the  harp,  and  the  voice  of  a  psalm. 

6  With  trumpets  and  sound  of  cornet  make  a  joyful  noise  before  the  Lord,  the  King. 

7  Let  the  sea  roar,  and  the  fulness  thereof ;  the  world,  and  they  that  dwell  therein. 

8  Let  the  floods  clap  their  hands  :  let  the  hills  be  joyful  togetlier 

9  Before  the  Lord;  for  he  cometh  to  judge  the  earth:  with  righteousness  shall  he  judge  the 
world,  and  the  people  with  equity. 

ON  the  title  see  on  title  of  Psalm  iii.  The  authorship  of  this  is  probably  the  same 
as  that  of  several  Psalms  immediately  preceding.  The  Syriac,  Arabic,  Septua- 
gint,  Ethiopic,  Vulgate,  Doway  and  many  others  ascribe  it  to  David.  There  is  no 
evidence  that  it  had  a  historic  occasion,  though  the  Syriac  says  it  relates  to  the  "Res- 
toration of  the  Israelites  from  Egypt ;"  and  Clarke  says,  "  It  was  probably  written 
to  celebrate  the  deliverance  from  the  Babylonish  captivity."  Yet  even  he  adds :  "  But 
it  is  to  be  understood  prophetically  of  the  redemption  of  the  world  by  Jesus  Christ;" 
and  the  Syriac  says :  "  It  is  to  be  understood  spiritually  of  the  advent  of  the  Mes- 
siah, and  the  calling  of  the  Gentiles  to  the  Christian  faith."  The  Chaldee  styles  it 
"  a  prophetic  Psalm."  Scott  dates  it  B.  C.  1045  ;  Clarke,  B.  C.  515.  Many  notice 
a  strong  resemblance  between  this  and  Ps.  xcvi.  Doubtless  this  is  Messianic.  Such 
is  the  judgment  of  many.  Luther :  "  This  again  is  a  prophecy  concerning  the  preach- 
ing of  Christ  and  the  spread  of  his  kingdom."  Home  styles  it  an  "  evangelical 
hymn,"  in  which  "  the  prophet  extols  the  miracles,  the  victory,  the  salvation,  the 
righteousness,  the  mercy,  and  truth  of  the  Redeemer."  Pool :  "  This  Psalm  is  an 
evident  prediction  of  the  coming  of  the  Messiah,  and  of  the  blessed  effects  thereof." 
Hengstenberg :  "  Like  the  preceding  it  sets  forth  the  appearance  of  the  Lord  in  his 
kingdom."  Calvin,  Scott  and  many  others  speak  in  the  same  strain.  We  have  here 
two  names  of  the  Most  High,  Jehovah  Lord  and  Elohim  God,  on  which  see  on  Ps. 
i.  2 ;  iii.  2. 

1.  0  sing  unto  the  Lord  a  new  song.  This  clause  is  precisely  the  same  as  in  Ps. 
xcvi.  1,  on  which  see.  It  is  a  call  to  extraordinary  praise  and  thanksgiving.  For 
he  hath  done  marvellous  things.  We  have  had  the  same  word  rendered  marvellous 
works,  ivondrovs  works,  wonders,  in  Ps.  ix.  1 ;  xxvi.  7 ;  xcvi.  3.  Has  done;  the  thing 
though  future  is  so  certain,  that  it  is  spoken  of  as  already  done.  What  God  pro- 
poses he  surely  effects.  The  reason  is  that  he  is  in  no  sense  dependent  on  the  will, 
skill,  or  power  of  any  other.  His  right  hand,  and  his  holy  arm  hath  gotten  him  the 
victoi'y.  Bight  hand  seems  here  to  unite  in  it  the  idea  of  dextei'ity  and  power.  Com- 
pare Ps.  xvii.  7 ;  xviii.  35 ;  cxxxvii.  5.  His  holy  arm,  literally  his  arm  of  holiness. 
Isaiah  uses  the  same  phrase,  probably  taken  from  David.  His  language  well  ex- 
pounds this  verse  and  the  next.  Read  and  ponder  Isa.  Iii.  10 ;  lix.  16 ;  Ixiii.  5. 
Some  have  suggested  that  the  Psalmist  took  from  Isaiah.  It  is  much  more  probable 
that  Isaiah  under  the  guidance  of  the  Spirit  used  the  words  of  the  Psalmist.    Calvin 


888  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psAiM  xcviii, 

thinKs  that  both  here  and  in  Isa.  lix.  16,  "  the  ami  of  the  Lord  stands  opposed  to 
ordinary  means,  which  although  when  employed  they  derogate  nothing  from  the 
glory  of  God,  yet  i^revent  us  from  so  fully  discovering  his  presence  as  we  might 
otherwise  do."  Hammond  thinks  that  the  whole  clause  "most  literally  belongs  to 
the  prophetic  sense,  accomplished  in  the  resurrection  of  Christ."  No  doubt  that 
event  was  full  of  wonders ;  but  so  is  the  whole  scheme  and  work  of  redemption. 

2.  The  Lord  hath  made  known  his  salvation;  his  righteousness  hath  he  openly  shewed 
in  the  sight  of  the  heathen.  Salvation  and  righteousness,  the  words  usually  so  rendered. 
See  on  Ps.  xii.  5 ;  xviii.  2;  xcv.  1;  andPs.  v.  8;  xi.  7;  Ixxxix.  16.  Heathen,  Gentiles, 
nations,  as  in  Ps.  ii.  1,  8 ;  xcvi.  3,  10.  The  whole  scheme  of  salvation  is  by  righteous- 
ness, and  from  early  ages  was  promised  to  the  Gentiles. 

3.  He  hath  remembered  his  mercy  and  his  truth  to  the  house  of  Israel.  To  the 
■lews  first  was  the  full  message  and  offer  of  life  communicated,  and  that  with  amazing 
tenderness  and  astonishing  miracles.  But  the  divine  compassion  overflowed  all  narrow 
and  national  bounds :  All  the  ends  of  the  earth  have  seen  the  salvation  of  our  God. 
Compare  Luke  i.  72-79;  ii.  30-33;  Rom.  x.  18.  The  verbs  are  in  the  past  tense, 
because  the  prophet  sees  that  these  things  will  surely  be  done.  The  whole  scheme  and 
power  of  salvation  spring  from  gratuity.  Salvation  is  in  no  sense  of  man,  nor  for 
any  worthiness  in  man.  The  work  of  Christ  in  the  world  could  not  be  wrought,  and 
his  salvation  could  not  be  made  known,  and  heaven  and  earth  be  silent: 

4.  Mahe  a  joyful  noise  unto  the  Lord,  all  the  earth.  Make  a  joyful  noise;  shout, 
triumph.  See  on  Ps.  xlvii.  1 ;  xcv.  1,2.  In  this  work  all  the  earth  shall  in  the  fulness 
of  time  unite.  Make  a  loud  noise,  literally  break  forth  as  into  singing,  break  forth  into 
joy,  nowhere  else  in  the  Psalms.  See  Isa.  xliv.  23;  Hi.  9.  And  rejoice,  often  rendered 
sing,  sing  aloud,  shoid,  shout  for  joy,  triumph,  see  Ps.  v.  11;  xcvi.  12.  In  v.  8  of  this 
Psalm  it  is  rendered  6ejo?//MZ.  Sing  psalms,  a.  verb  also  rendered  sing,  dng  praises, 
give  praise,  see  Ps.  vii.  17;  ix.  2,  11.  The  annals  of  the  universe  mention  nothing  so 
suited  to  arouse  creation,  as  the  salvation  wrought  out  by  Christ.  If  rational  creatures 
should  all  keep  silence,  the  stones  would  cry  out.     Luke  xix.  40. 

5.  Sing  unto  the  Lord  xoith  the  harp;  with  the  harp,  and  the  voice  of  a  psalm.  Harp, 
as  in  Ps.  xxxiii.  2;  xcii.  3,  uniformly  rendered.  The  voice  of  a  psalm  is  the  use  of  a 
Psalm  in  song  or  chant.  The  first  verb  is  in  v.  4,  rendered  sing  praise.  Horsley: 
Chant  unto  Jehovah  to  the  harp.  To  the  harp,  and  the  sourid  of  the  zimrah,  taking 
the  zimrah  here  and  in  Ps.  Ixxxi.  2,  as  the  name  of  some  musical  instrument.  Clarke 
thinks  zimrah  is  either  a  musical  instrument,  or  a  species  of  ode  modulated  by  different 
voices.     In  Isa.  Ii.  3 ;  Am.  v.  23,  the  word  is  rendered  melody. 

6.  With  trumpets,  and  sound  of  cornet,  make  a  joyful  noise  before  the  Lord,  the  King. 
Trumpets,  always  so  rendered,  not  elsewhere  in  the  Psalms.  Cornet,  more  commonly 
rendered  trumpet.  See  on  Ps.  xlvii.  5;  Ixxxi.  3.  Make  a  joy  fid  noise,  as  in  v.  4. 
Jehovah  Jesus  here  appears  as  King,  and  must  be  gladly  received. 

7.  Let  the  sea  roar,  and  the  fulness  thereof.  The  same  words  occur  in  Ps.  xcvi.  11, 
on  which  see.  Fulness,  all  contained  in  it.  The  world  and  they  that  dwell  therein. 
See  Ps.  xxiv.  1.  In  this  verse  the  antithesis  is  between  the  sea  and  the  land  or  world. 
Hoar,  in  the  future,  shall  roar.  Fabritius,  Amesius,  Piscator,  Tremellius  and  Junius 
Tea.d,3Iake  a  great  noise.  This  verse  and  the  next  contain  the  boldest  personification, 
investing  all  nature  with  intelligent  faculties  and  vocal  powers. 

8.  Let  thejioods  clap  their  hands;  let  the  hills  be  joyful  together.  The  verbs  are  in 
the  future.  Floods,  often  rendered  rivers,  strong  moving  currents  of  water.  Here  it 
represents  all  water,  and  is  in  antithesis  to  hills  or  mountains.  The  sea,  the  land,  the 
floods  and  the  hills  comprehend  all  nature.     On  clapping  hands  see  on  Ps.  xlvii.  1. 


\ 


PSALM  xcviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  889 

Isaiah  uses  the  same  phrase,  Isa.  Iv.  12.     This  great  and  universal  thanksgiving  and 
gladness  shall  be 

9.  Before  the  Lord,  not  only  in  his  presence,  from  which  nothing  is  hid,  but  as  in 
his  gracious  presence  and  to  the  glory  of  his  name.  Nor  is  this  call  upon  all  creation 
idle.  There  is  good  cause  for  it;  For  he  cometh  to  judge  the  earth.  The  verb  is  in  the 
preterite,  indicating  that  the  thing  is  as  good  as  done.  Judge  the  earth,  see  on  Ps. 
xcvi.  13.  This  judgiiig,  or  ruling  is  most  benign;  With  righteousness  shall  he  judge  the 
world,  and  the  people  with  equity.  Righteousness,  both  moral  and  evangelical;  it  is  the 
same  word  as  in  Ps.  iv.  1,  5;  xcvii.  2,  6.  Equity,  uprightness,  as  in  Ps.  ix.  8.  Here 
it  is  plural,  equities.     People,  plural,  nations. 

Doctrinal  and  Practical  Remarks. 

1.  The  righteous  will  never  be  done  singing  the  praises  of  their  God  and  Redeemer, 
v.  1.  "The  joy  which  Christ  bringeth  can  never  wax  old."  Whei'e  the  benefits  re- 
ceived are  infinite,  the  praises  cannot  be  extravagant. 

2.  Nor  will  God's  people  ever  cease  to  admire  the  wonders  of  his  love  and  counsels, 
V.  1.  Salvation  excels  all  the  miracles  ever  wrought.  It  is  a  wonder  of  wisdom, 
power,  grace,  faithfulness  and  righteousness.  Take  from  natural  religion  all  that  is  su- 
pernatural and  incomprehensible,  and  it  is  both  inane  and  jejune.  Take  from  revealed 
religion  its  stupendous  wonders,  and  what  have  we  left?  Our  life  comes  by  Christ's 
death;  our  healing,  by  his  stripes;  our  joys,  by  his  sorrows;  our  exaltation,  by  his 
humiliation.     By  his  fall  he  conquered ;  by  shedding  his  blood  he  gained  the  victory. 

3.  What  a  blessed  thing  that  the  middle  wall  of  partition  is  broken  down,  and  that 
the  ends  of  the  earth  are  invited  to  Immauuel,  vv.  2,  3.  In  him  there  is  "neither  Jew 
nor  Greek,  Barbarian,  Scythian,  bond  nor  free,  but  Christ  is  all  and  in  all." 

4.  Salvation  is  all  of  God,  and  not  at  all  of  the  creature,  by  grace,  not  by  works, 
vv.  2,  3.  Compare  Ps.  xliv.  2-4.  Were  it  otherwise  boasting  would  not  be  excluded, 
Rom.  iii.  27,     The  author  of  redemption  is  heavenly,  not  human. 

5.  It  is  right  that  all  nations  should  see  this  salvation,  v.  3.  So  great  a  redemp- 
tion as  that  wrought  out  by  Christ  cannot  be  sufficiently  lauded  by  a  few,  nor  rewarded 
by  the  faith  and  love  of  one  tribe  or  people.     Compare  Isa.  xlix.  4-7. 

6.  It  is  therefore  not  without  good  and  sufficient  cause  that  the  Gentiles,  who  par- 
take of  such  inestimable  blessings,  are  called  upon  to  be  exceedingly  joyful  and 
thankful,  v.  4. 

7.  Indeed  to  all  people  in  all  ages  the  true  and  saving  knowledge  of  the  Redeemer  is 
justly  felt  to  be  matter  of  intense  and  perpetual  thanksgiving  and  adoration,  vv.  4-6. 
Even  the  predictions  of  such  glorious  things  filled  the  ancient  church  with  the  exulta- 
tion of  a  blessed  hope.  Much  more  then  may  the  gospel  in  its  full  revelation  spread 
joy  and  gladness,  Isa.  xii.  2-6 ;  xxxv.  1-10. 

8.  Respecting  instrumental  music  see  Remarks  on  Ps.  xxxiii.  2.  But  let  us  never 
forget  that  Jehovah  demands  our  warm  affections.    Without  the  heart  all  is  nugatory. 

9.  Indeed  if  all  creation  animate  and  inanimate  should  unite  in  this  work,  eternity 
would  not  be  too  long  to  express  the  gladness  diffused  by  the  work  and  triumphs  of 
the  Redeemer,  vv.  7,  8. 

10.  If  on  earth  and  to  all  who  receive  the  salvation  of  the  gospel,  Christ  brings  so 
inestimable  blessings  as  are  sung  by  poets,  celebrated  by  prophets,  and  confessed  by 
martyrs,  what  must  not  the  glory  be  in  heaven  above  ?  There  every  voice  and  every 
harp  is  attuned  to  resound  the  praises  of  the  Redeemer  for  new  evolutions  of  his 
everlasting  love. 

11.  All  our  acts,  in  particular  all  our  religious  professions  and  worship  are  in  the 

112 


890  STUDIES  IN  IHE  BOOK   OF  PSALMS.  [psalm  xcix. 

presence  of  Christ,  v.  9 ;  and  therefore  sincerity,  purity,  holiness,  reverence  and  godly 
fear  at  all  times  become  us.     "  Carnal  mirth  is  an  enemy  to  holy  joy." 

12.  He,  who  now  rules  the  world,  and  who  will  finally  y^/c/^e  it,  must  be  divine,  v.  9. 
None  else  could  well  or  safely  do  either.  Our  Jesus  upholds  all  things  by  the  word 
of  his  power,  and  to  him  has  been  committed  all  judgment,  Heb.  i.  3 ;  John  v.  22. 

13.  It  is  pleasing  to  see  how  wondrously  the  Old  and  New  Testaments  correspond, 
like  a  complicated  lock  and  a  curious  key.  Clarke  has  given  us  a  paragraph  headed  • 
"  David  is  the  Voice,  and  Mary  is  the  Eclio. 

"  1.  David.  O  sing  unto  the  Lord  a  new  song. 

"  Mary.  My  soul  doth  magnify  the  Lord, 

"  2.  David.  He  hath  done  marvellous  things. 

"  Mary.  He  that  is  mighty  hath  done  great  things. 

"  3.  David.  With  his  own  right  hand  and  holy  arm  hath  he  gotten  himself  the 
victory. 

"  Mary.  He  hath  shewed  strength  with  his  arm,  and  scattered  the  proud  in  the 
imagination  of  their  hearts. 

"  4.  David.  The  Lord  hath  made  known  his  salvation ;  his  righteousness  hath  he 
openly  shewed. 

"  Mary.  His  mercy  is  on  them  that  fear  him,  from  generation  to  generation. 

"  5.  David.  He  hath  remembered  his  mercy  and  his  truth  toward  the  house  of 
Israel. 

"  Mary.  He  hath  holpen  his  servant  Israel  in  remembrance  of  his  mercy." 

We  can  hardly  engage  in  a  more  profitable  business  than  in  comparing  the  two 
Testaments.  Like  the  cherubim  over  the  mercy-seat  they  look  towards  each  other, 
and  cast  light  on  each  other. 

14.  Everything  in  Scripture,  rightly  interpreted,  leads  to  holiness.  Christ's  reign 
on  earth  is  to  that  end,  Luke  i.  74,  75.  His  final  coming  to  judge  the  world  calls  us 
to  purity.     Compare  2  Pet.  iii.  10-15. 


Psalm  xcix. 

1  The  Lord  reigneth  ;  let  the  people  tremble :  he  sitteth  between  the  cherubim  ;  let  the  earth 
he  moved. 

2  The  LoBD  is  great  in  Zion ;  and  he  is  high  above  all  the  people. 

3  Let  them  praise  thy  great  and  terrible  name;  for  it  is  holy. 

4  The  king's  strength  also  loveth  judgment ;  thou  dost  establish  equity,  thou  executest  judg- 
ment and  righteousness  in  Jacob. 

5  Exalt  ye  the  Lord  our  God,  and  worship  at  his  footstool ;  for  he  is  holy. 

6  Moses  and  Aaron  among  his  priests,  and  Samuel  among  them  that  call  upon  his  name ;  they 
called  upon  the  Lord,  and  he  answered  them. 

7  He  spake  unto  them  in  the  cloudy  pillar  :  they  kept  his  testimonies,  and  the  ordinance  that 
he  gave  them. 

8  Thou  answeredst  them,  O  Lord  our  God :  thou  wast  a  God  that  forgavest  them,  though  thou 
tookest  vengeance  of  their  inventions. 

9  Exalt  the  Lord  our  God,  and  worship  at  his  holy  hill :  for  the  Lord  our  God  is  holy. 

THE  Syriac,  Arabic,  Septuagint,  Ethiopic,  Vulgate,  Fabritius,  Patrick,  Pool  and 
Gill  regard  David  as  the  author  of  this  Psalm.    Jarchi  gives  Moses  as  its  author. 


PSALM  xcix.]  '      STUDIES  IN  THE  BOOK   OF  PSALMS.  891 

But  this  cannot  be  so,  for  Samuel,  who  is  mentioned  in  v.  6,  was  not  born  until  several 
hundred  years  after  tlie  death  of  Moses.  Nor  could  it  have  been  written  after  the 
beginning  of  the  Babylonish  ca])tivity ;  for  in  v.  1,  God  is  represented  as  sitting  be- 
tween the  cherubim,  and  the  Ciialdeans  destroyed  the  first  temple,  and  from  that  time 
we  read  no  more  of  the  ark.  It  is  certain  that  it  and  all  its  furniture  were  wanting 
in  the  second  temple.  The  probability  is  that  David  wrote  it  after  he  was  somewluit 
settled  in  his  kingdom.  Scott  dates  it  B.  C.  1040 ;  Clarke,  B.  C.  515.  The  Syriac 
styles  it  "  a  prophecy  concerning  the  glory  of  the  kingdom  of  Christ."  With  this 
agree  Luther  and  others.  The  names  of  the  Almighty  in  it  are  Jehovah  Lord,  Elohhn 
God  and  El  God,  on  which  respectively  see  on  Ps.  i.  2 ;  iii.  2 ;  v.  4. 

1.  The  Lord  reigneth,  in  all  respects  as  in  Ps.  xciii.  1;  xcvi.  10;  xcvii.  1.  Let  the 
people  tremble.  People,  plural,  peoples,  nations.  Tremble,  elsewhere  shake,  be  disquieted, 
be  moved,  quake,  be  afraid,  be  troubled,  stand  hi  awe,  see  on  Ps.  iv.  4.  There  is  no 
reason  for  supposing  that  the  trembling  here  demanded  is  different  from  that  required 
in  Ps.  ii.  11,  or  that  it  is  inconsistent  with  the  rejoicing  commended  in  Ps.  xcvii.  1. 
Amyrald  says  the  clause  "  may  concern  believing  as  well  as  unbelieving  nations." 
Calvin:  "The  people,  who  were  formerly  called  upon  to  rejoice,  are  now  commanded 
to  tremble."  This  is  a  good  sense,  and  results  from  a  natural  construction.  But 
there  is  anothei*,  expressed  in  some  of  the  versions,  The  Lord  reigneth,  the  peojjle  are 
angry.  This  makes  the  effect  of  his  reigning  to  be  the  enraging  of  the  nations.  The 
original  will  bear  this.  In  Pr.  xxix.  9,  the  same  word  is  rendered  rage.  Even  the 
birth  of  Christ  troubled  Herod  and  all  Jerusalem  with  him.  Matt.  ii.  3.  This  idea  is 
somewhat  modified  by  the  church  of  England:  The  Lord  reigneth,  be  the  people  never 
so  impatient.  Hammond  favors  some  such  construction.  But  the  first  view  is  the 
most  natural  and  best  corresponds  with  the  prophetic  character  of  this  Psalm,  and 
with  the  scope  of  several  Psalms  preceding  it.  Tremble,  in  the  future,  shall  tremble. 
He  sitteth  between  the  cherubim.  How  the  ark  of  the  covenant  was  constructed, 
covered,  and  surmounted,  and  how  important  it  was  to  Israel  may  be  seen  in  Exodus 
XXV.  10-22.  Between  the  cherubim,  see  on  Ps.  Ixxx.  1.  Sitteth,  divelleth,  maketh  his 
abode,  as  God  did  for  centuries.  Such  language  teaches  that  the  Most  Pligh  deals 
familiarly  with  man.  It  is  parallel  to  John  xiv.  21,  23.  Let  the  earth  be  moved,  in 
the  future,  s/ia^/  be  moved;  parallel  to  tremble  in  the  first  clause;  the  verb  is  found 
here  only.  The  kind  of  moving  must  be  determined  by  the  context.  Hengstenberg : 
"  The  trembling  of  the  people  and  the  moving  of  the  earth  are  expressions  of  fear 
and  reverence  before  the  Lord  appearing  in  his  kingdom." 

2.  The  Lord  is  great  in  Zion;  and  he  is  high  above  all  the  pieople.  Great,  see  on 
Ps.  xcv.  3 ;  xcvi.  4.  High,  a  participle,  lifted  up,  exalted.  In  v.  5  the  verb  from  the 
same  root  is  rendered  exalt.  People,  plural,  nations,  as  in  v.  1.  Zion  and  the  people 
comprehend  all  the  world,  Jews  and  Gentiles.  God's  kingdom  shall  be  universally 
set  up.  Venema:  "He  is  the  exalted  and  most  powerful  King  and  avenger  of  his 
people  in  Jerusalem,  and  superior  to  and  set  over  all  the  nations  of  the  earth." 

3.  Let  them  praise  thy  great  and  terrible  name;  for  it  is  holy.  Thon,  all  the  nations, 
and  not  as  Calvin  thinks,  the  faithful  in  distinction  from  the  nations.  Three  things 
are  said  of  God's  name.  1.  It  is  great,  first  so  called  in  Joshua  vii.  9;  see  on  Psalm 
Ixxvi.  1.  It  resounds  through  the  universe.  God  makes  himself  known  in  all 
worlds.  2.  It  is  terrible;  in  Gen.  xxviii.  17,  dreadful;  in  Ex.  xv.  11,  fearful;  in  Ps. 
'xxxix.  7,  to  be  had  in  reverence;  in  Ps.  cxi.  9,  reverend.  Compare  Deut.  x.  17;  see 
on  Ps.  xlv.  4.  Commonly  in  heathen  countries  are  told  many  ridiculous  stories 
respecting  their  idols.  They  laugh  at  them,  and  at  will  banish  them.  3.  God's 
name  is  holy.  This  is  not  true  of  any  of  the  false  gods.  They  were  revengeful, 
proud,  and  in  many  ways  abominable,  according  to  the  belief  of  their  worshippers. 


B92  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  xcix. 

Praise,  elsewhere  confess,  give  thanks,  1  Kings  viii.  33,  35;  Pr.  xxviii.  13;  Ps.  vi.  5; 
Ixxxix.  5. 

4.  The  king's  strength  also  loveth  judgment.  Thei*e  is  considerable  difficulty  in 
this  clause.  Strength,  as  in  Ps.  viii.  2.  Merrick :  "  The  king's  strength  seems  here 
put  for  the  king  himself."  Edwards  renders  it :  "  Though  the  king  be  powerful,  he 
loveth  judgment."  Probably  Edwards  gives  the  sense,  although  his  translation  is 
free.  Diodati  paraphrases  it  thus:  "This  king  tempereth  his  power  with  justice, 
contrary  to  the  custom  of  tyrants  of  the  world ;  see  Job  xxxvi.  5."  Alexander : 
"  The  meaning  of  the  clause  seems  to  be,  that  God's  power  is  controlled  in  its  exercise 
by  his  love  of  justice."  The  same  view  is  taken  by  Patrick,  Home  and  others.  But 
who  is  the  king  here  mentioned?  1.  Some  think  he  is  Jehovah  as  the  head  of  the 
theocracy.  2.  Others  suppose  David  as  acting  under  God  in  the  kingdom  is  intended. 
Neither  of  these  views  regards  the  ode  as  prophetic.  3.  The  remaining  interpreta- 
tion makes  the  king  to  be  Jesus  the  Mediator.  This  is  to  be  preferred.  The  king  is 
here  spoken  of  He  is  next  addressed :  Thou  dost  establish  equity,  thou  execiitest 
judgment  and  righteousness  in  Jacob.  The  verbs  are  in  the  preterite,  having  the  force 
of  a  future ;  or,  God  has  always  done  these  things,  and  we  may  infallibly  conclude 
that  he  will  continue  to  do  them  to  the  end  of  the  world.  In  Jacob,  in  v.  2,  in  Zion, 
see  on  Ps.  lix.  13.     See  Ps.  Ixxvi.  1. 

5.  Exalt  ye  the  Lord  our  God,  and  worship  at  his  footstool ;  for  he  is  holy.  Exalt,  as 
in  v.  9.  In  v.  l,the  preterite  is  rendered  is  high.  Worship,  bow  doxon,  the  same  as  in 
Ps.  xxix.  2 ;  xcvi.  9 ;  xcvii.  7.  He  is  holy,  also  terminates  v.  9 ;  and  some  so  render 
the  same  words  in  v.  3.  God's  infinite  rectitude  is  a  sufficient  ground  for  all  the 
honor  he  demands.  This  Psalm  is  a  prophecy  respecting  Christ,  yet  its  language  is 
fitly  borrowed  from  the  dispensation  under  which  it  was  uttered.  This  is  common  in 
the  prophets,  Isa.  Ixvi.  23 ;  Mai.  iii.  3. 

6.  Moses  and  Aaron  among  his  priests,  and  Samuel  among  them  that  call  upon  his 
name.  Priests,  commonly  so  rendered  ;  it  also  signifies  princes,  principal  persons,  or 
chief  rulers.  Moses  and  Aaron  were  of  the  tribe  of  Levi,  as  was  also  Samuel,  who 
was  a  descendant  of  Korah  in  the  sixteetith  generation.  So  that  by  the  law  of  the 
priesthood  they  might  all  properly  fill  that  office.  That  Aaron  was  a  priest  none  will 
deny.  That  Moses  and  Samuel  at  least  occasion  all}''  exercised  the  functions  of  the 
sacerdotal  office  seems  sufficiently  clear  from  Ex.  xvii.  15 ;  xxiv.  7, 8 ;  Lev.  viii.  15-30 ; 
1  Sam.  ix.  13 ;  xvi.  3,  5.  It  is  true  that  Moses  had  other  functions,  as  law-giver,  Ex. 
xviii.  19-21 ;  and  that  Samuel  was  also  a  judge,  1  Sam.  vii.  6,  15,  17.  But  they  also 
offered  sacrifices  and  prayer.  All  these  men  were  intercessors :  They  called  upon  the 
Lord,  and  he  answered  them,  Nu.  xi.  2 ;  xxi.  7 ;  Deut.  ix.  26 ;  Ex.  xxviii.  12 ;  1  Sam. 
vii.  9 ;  Ps.  cvi.  23. 

7.  He  spake  unto  them  in  the  cloudy  pillar.  This  is  true  of  Moses. and  Aaron,  see 
Ex.  xvi.  10,  11 ;  xvii.  6 ;  xix.  9,  18,  19,  24 ;  xx.  21,  22.  How  he  spoke  to  Samuel 
may  be  learned  from  1  Sam.  iii.  10 ;  vii.  9, 10.  The  general  declaration  is  that  in  an 
extraordinary  manner  God  made  known  his  will  to  these  men,  and  this  was  often  if 
not  commonly  done  in  the  pillar  of  cloud.  When  God  thundered  on  the  Philis- 
tines, there  was  doubtless  a  cloud  present,  1  Sam.  vii.  10.  And  yet  God  was  not  con- 
fined to  the  pillar  of  cloud,  but  "  at  sundry  times  and  in  divers  manners  spake  in 
time  past  unto  the  fathers,"  Heb.  i.  1.  Nor  was  his  speaking  in  vain.  They  obeyed 
his  voice.  They  kept  his  testimonies,  and  the  ordinance  that  he  gave  them.  On  tedi- 
monies  see  on  Ps.  xix.  7.  Ordinance,  in  Ps.  ii.  7,  decree,  sometimes  law  and  often 
etatute.  On  keeping  testimonies  see  on  Ps.  xxv.  10.  Obedience  under  all  dispensa- 
tions is  necessary  and  is  pleasing  to  God,  1  Sam.  xv.  22 ;  John  xiv.  21. 

8.  Thou  anstveredd  them,  O  Lord  our  God.     Either  God  answered  Moses,  Aaron 


PSALM  xcix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  893 

and  Samuel  praying  for  the  people,  or  he  answered  the  requests  of  the  people  at  the 
intercession  of  these  men.  The  general  sense  is  the  same ;  but  evidently  the  import 
of  the  word  the)n  is  changed  in  this  verse,  if  not  in  this  clause.  Thou  ivast  a  God 
that  for gavest  them,  though  thou  tookest  vengeance  of  their  inventions.  Although  Moses 
and  Aaron  and  Samuel  were  sinners,  yet  clearly  the  reference  is  to  the  people.  This 
is  the  view  of  Venema,  Clarke,  Home,  Hengstenberg  and  many  others.  God  punished 
the  Israelites  for  their  wickedness,  but  he  did  not  root  them  out  as  a  nation.  Examine 
Ex.  xxxii.  1-35  ;  Num.  xvi.  46-50  ;  1  Sam.  vii.  9.     Compare  2  Sam.  vii.  14,  15. 

9.  Exalt  the  Lord  our  God,  and  ivorship  at  his  holy  hill;  for  the  Lord  our  God  is  holy. 
Much  the  same  as  in  v.  5.     God  is  holy,  therefore  he  must  be  exalted  and  adored. 

Doctrinal  and  Practical  Remarks. 

1.  Whatever  else  is  doubtful,  it  is  certain  that  the  Lord  reigns,  that  the  Scriptures 
lay  great  stress  on  this  truth,  and  that  both  the  fact  and  the  truth  have  vast  bear- 
ings on  the  joys  and  sorrows,  hopes  and  fears  of  both  good  and  bad  men,  v.  1.  How- 
ever surrounded  and  beset  by  foes  human  and  Satanic,  let  us  fear  God  and  nothing 
else.  His  kingdom  ruleth  over  all.  Amesius :  "  The  reign  of  God  terrible  to  the 
world,  if  rightly  viewed  and  considered,  is  with  believers  a  powerful  argument  to  stir 
them  up  every  way  to  glorify  his  name." 

2.  All  this  is  heightened  by  the  consideration  that  Christ  is  King.  The  God- 
man  reigns. 

3.  Dickson :  "  The  Lord's  people  do  not  worship  an  unknown  God,  they  know  Avho 
he  is  and  where  to  find  him,  to  wit,  in  his  ordinances,  on  the  throne  of  grace,  recon- 
ciling the  world  to  himself  in  Christ:  he  sitteth  between  the  cherubim,  v.  1. 

4.  The  supremacy  of  Christ  in  the  church  and  in  all  the  world  is  a  cardinal  doc- 
trine in  the  writings  of  the  prophets  and  apostles,  v.  2.  Home :  "  The  power  and 
preeminence  of  the  Redeemer,  whom  no  creature  is  able  to  resist,  are  reasons  why  all 
should  save  themselves,  by  yielding  in  time  to  his  sceptre  and  by  taking  the  benefit 
of  his  protection,  instead  of  incurring  his  displeasure." 

5.  God  is  greatly  to  be  praised,  v.  3.  Especially  is  God  in  Christ  the  wonder  of 
wonders,  before  whom  all  the  angels  of  heaven  and  all  the  spirits  of  just  men  made 
perfect  bow  and  adore. 

6.  Amesius :  "  The  rectitude  of  the  administration  of  his  kingdom  in  the  church 
supplies  abundant  matter  for  glorifying  God,"  v.  4.  Could  men  or  angels  by  searching 
find  out  one  case  of  error,  wrong,  or  want  of  equity  in  the  divine  administration,  the 
happiness  of  holy  creatures  would  be  at  an  end.  Calvin :  "  There  is  nothing  that 
more  animates  and  encourages  the  faithful  to  render  obedience  to  God,  or  inspires  them 
with  greater  zeal  to  observe  his  law,  than  to  find  in  this  course  of  action  that  they  are 
the  objects  of  his  paternal  care,  and  that  the  righteousness  which  he  requires  from  his 
own  people  in  words,  is  on  his  part  reciprocated  by  kind  deeds." 

7.  God's  holiness  cannot  be  too  often  mentioned  to  the  honor  of  his  name,  vv.  3,  5, 9. 
The  rectitude  of  his  nature  and  ways  is  an  element  in  the  worship  of  the  temple  not 
made  with  hands,  Isa.  vi.  3 ;  Rev.  xv.  3.  The  more  we  know  of  God,  the  humbler 
shall  we  be.  The  worship  of  heaven  is  more  profound  than  that  on  earth  ever  is. 
And  the  more  God's  holiness  appears,  the  more  vile  and  abominable  must  sin  appear 
to  be;  and  the  more  dreadful  our  ruin,  the  more  glorious  and  amazing  is  salvation  by 
Christ — a  salvation  which  in  nothing  impinges  upon  justice  or  holiness.  Therefore  let 
US  not  measure  the  service  we  render,  or  the  humility  we  exhibit  to  God.  Let  us  bow 
down  at  his  footstool. 

8.  What  a  glorious  company  that  of  the  redeemed  must  be,  v.  6.  Here  we  have 
mentioned  by  name  Moses,  and  Aaron,  and  Samuel.     Another  prophet  speaks  of  Noah, 


894  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  c. 

Daniel  and  Job,  Ezek.  xiv.  14.  When  Jesus  Avas  transfigured,  Moses  and  Elias  ap- 
peared. There  around  the  throne,  besides  the  angels  in  their  shining  ranks,  are  the 
martyrs  and  confessors,  the  apostles  and  prophets,  the  kings  and  righteous  men  of  all 
ages,  who  have  truly  loved  the  Saviour.  Every  choice  spirit  that  ever  left  the  world 
is  worshipping  before  the  throne.  Glory  to  God,  who  takes  the  beggar  and  sets  him 
among  princes ;  yea,  makes  all  his  people  kings  and  priests  unto  God  and  the  Lamb 
forever  and  ever. 

9.  Let  no  professed  follower  of  Christ  regard  it  as  safe  to  live  without  prayer,  v.  6. 
Calling  iipon  the  name  of  the  Lord  embraces  indeed  all  acts  of  worship.  But  prayer 
is  a  prominent  and  an  essential  part  of  the  worship  of  a  sinner  on  earth.  Preaching 
Christ's  gospel  and  praying  are  the  two  greatest  things  done  in  this  world,  Acts  vi.  4. 

10.  Especially  should  God's  people  abound  in  intercession.  The  example  of  Abrani 
pleading  for  the  cities  of  the  plain  is  a  memorable  instance  of  God's  approbation  of 
such  intercessions.  Gen.  xviii.  23-32.  Compare  Job  xlii,  10 ;  Joel  ii.  17  ;  Matt.  xxiv. 
22 ;  Jas.  v.  16. 

11.  But  it  is  in  vain  to  cry  to  God  for  ourselves  or  others,  unless  we  have  the  spirit 
of  hearty  and  universal  obedience,  v.  7.  Compare  Isa.  i.  15-17;  Jer.  xiv.  12; 
Mic.  iii.  4. 

12.  How  vast  the  superiority  of  the  Christian  over  all  others.  True,  he  has  not 
the  propitiatory  that  was  in  the  tabernacle,  but  he  has  the  true  mercy-seat ;  he  has  not 
the  cherubim  standing  over  the  propitiatory,  but  he  has  living  and  mighty  angels  to 
guard,  uphold,  and  minister  unto  him ;  he  has  not  the  ark  of  shittim-wood  overlaid 
with  pui'e  gold;  but  he  has  Christ,  of  whom  that  ark  was  but  a  faint  emblem ;  he  has 
not  the  pot  of  manna ;  but  he  has  the  true  bread  that  came  from  heaven ;  he  has  not 
the  Urim  and  Thummim;  but  he  has  the  lively  oracles;  he  has  not  the  altar  of  burnt 
offering ;  but  he  has  an  altar,  whereof  they  have  no  right  to  eat  who  serve  the  taber- 
nacle ;  he  has  not  the  pillar  of  cloud  to  go  before  him ;  but  he  has  a  wonderful  provi- 
dence to  direct  his  whole  course ;  he  has  no  Canaan  filled  with  heathen  enemies  to 
conquer ;  but  he  has  a  promised  land,  full  of  all  felicities. 

13.  Let  us  never  forget  the  mercy  of  God  expressed  to  sinners  in  the  long-sufiering, 
forbearance  and  forgiveness  manifested  to  them,  v.  8.  He  who  has  any  just  sense  of 
siu,  wonders  not  at  the  misery  he  sees  on  earth  so  much  as  at  the  display  of  God's 
kindness  in  his  allotments,  and  especially  in  the  pardoning  mercy  offered  to  sinners 
and  granted  to  believers. 

14.  It  is  a  fair  test  of  all  icorsMp  and  doctrine,  if  we  can  ascertain  whether  it  exalts 
God,  vv.  5,  9.  Whatever  puts  up  the  creature  and  human  inventions  is  false  and 
foolish.  Whatever  puts  Jehovah  on  the  throne,  and  makes  him  Lawgiver,  King, 
Judge,  Redeemer  and  All,  is  right. 


Psalm  c. 

A  Psalm  of  praise. 

1  Make  a  joyful  noise  unto  the  Lord,  all  ye  lands. 

2  Serve  the  Lord  with  gladness:  come  before  his  presence  with  singing. 

3  Know  ye  that  the  Lord  he  ■is  God :  it  m  he  that  hath  made  us,  and  not  we  ourselves ;  we  art 
hie  people,  and  the  sheep  of  his  pasture. 


PSALM  c]  STUDIES  IN  THE  JiOOK  OF  PSALMS.  895 

4  Enter  into  his  gates  with  thanksgiving,  and  into  his  courts  with  praise:  i>e  thanKful  unto 
him,  and  bless  his  name. 

5  For  the  Lokd  is  good ;  liis  mercy  is  everlasting ;  and  his  truth  endureth  to  all  generations. 

IN  versifying  this  Psalm  Christian  poets  have  been  remarkably  successful.  It 
seems  to  be  easy  for  the  pious  heart  to  enter  into  its  spirit.  The  ode  is  short  and 
very  animated.  If  anything  could  stir  the  soul  of  a  devout  man,  it  would  oe  the 
sentiments  here  so  happily  expressed.  Hengstenberg  thinks  that  Psalms  xci.-c.  form 
a  decalogue  of  odes ;  that  they  belong  to  the  same  time  and  the  same  author ;  that 
they  are  remarkably  free  from  expressions  of  sadness ;  that  they  are  marked  by  a 
confident  expectation  of  a  glorious  revelation  of  the  Lord;  and  that  they  all  bear  the 
character  of  mild  sublimity.  Whether  all  the  positions  here  taken  arc  correct,  good 
commentators  are  not  agreed.  Hengstenberg  also  thinks  this  Psalm  specially  related 
to  Ps.  xcix.  But  if  it  had  been  the  first  or  the  last  poem  in  the  Psalter,  it  is  not 
probable  that  any  one  would  have  thought  it  misplaced.  Jebb  thinks  it  bears  a 
special  relation  to  Ps.  xcv.  Some  have  thought  it  was  a  special  call  on  believers,  but 
it  is  evident  from  v.  1,  that  it  summons  all  lands  to  praise  God.  The  Arabic  gives 
David  as  author.  This  is  probably  but  not  certainly  correct.  There  is  nothing  in  it 
forbidding  us  to  regard  the  sweet  singer  of  Israel  as  the  composer.  Scott  dates  it  B. 
C.  1038  ;  Clarke,  B.  C.  515.  The  scope  of  the  Psalm  is  not  doubtful.  Luther : 
"  This  Psalm  is  a  prophecy  concerning  Christ.  It  calls  upon  all  to  rejoice,  to  tri- 
umph, and  to  give  thanks ;  to  enter  his  gates  with  thanksgiving,  and  his  courts  and 
sanctuary  Avith  praise :  because,  by  the  gospel  and  the  preaching  of  the  remission 
of  sins,  that  kingdom  of  Christ  is  established  and  strengthened,  which  shall  remain 
and  stand  forevei'."  Calvin  :  "Since  he  invites  the  whole  of  the  inhabitants  of  the 
earth  indiscriminately  to  praise  Jehovah,  he  seems,  in  the  spirit  of  prophecy,  to  re- 
fer to  the  period  when  the  Church  would  be  gathered  out  of  different  nations." 
Henry :  "  Its  beginning  with  a  call  to  all  lands  to  praise  God  plainly  extends  it  to 
the  gospel-church."  Pool  and  others  take  like  views.  Some  have  said  this  Psalm 
was  composed  for  the  occasion  of  making  thank-offerings,  as  ordained  in  Lev.  vii. 
12.  It  might  be  very  fitly  used  at  such  times,  and  very  probably  was  so  employed 
as  some  of  the  Jews  say.  But  it  is  suitable  for  the  opening  of  worship  on  almost 
any  conceivable  occasion.  It  needs  no  historic  occasion  for  its  origin.  Henry  :  "  It 
is  with  good  reason  that  many  sing  this  psalm  very  frequently  in  their  religious  as- 
semblies." The  names  of  the  Almighty  here  found  are  Jehovah  Lord  and  Elohim 
God,  on  which  see  on  Ps.  i.  2;  iii.  2.  On  a  Psalm  in  the  title  see  on  title  of  Ps.  iii. 
In  our  version  the  word  rendered  praise  is  elsewhere  twice  rendered  praise,  once 
sacrifice  of  praise,  twice  confession,  about  twenty  times  thanksgiving,  once  in  the 
plural  sacrifices  of  praise,  thrice  thanks,  thrice  thank  oflferings.  The  English  ver- 
sion does  not  nicely  discriminate  between  praise  and  thanksgiving.  It  is  doubtful 
whether  the  Hebrew  does,  though  some  think  differently.  In  v.  4  of  this  Psalm  the 
word,  rendered  Praise  in  the  title,  is  rendered  thanksgiving.  Many  notice  that  no 
other  Psalm  has  the  same  title  as  this. 

1.  Make  a  joijful  noise  unto  the  Lord,  all  ye  lands.  This  clause  is  identical  with 
the  first  clause  of  Ps.  xcviii.  4,  on  which  see.  All  ye  lands,  the  same  as  all  the  earth. 
Hengstenberg :  "  The  exhortation  presupposes  the  arrival  of  those  mighty  events  in 
which  occasion  is  given  to  the  nations  of  the  earth  to  shout  for  joy  to  the  Lord,  and 
to  salute  him  joyfully  as  their  king." 

2.  Serve  the  Lord  with  gladness.  Serve,  embraces  all  the  service  one  pays  to  God. 
That  which  pleases  Jehovah  is  something  required  by  him,  either  in  worship  or  in 
holy  living.  Here  it  has  a  principal  reference  to  worship.  We  have  the  same  form 
of  the  same  verb  in  Ps.  ii.  11.     Gladness,  elsewhere  j'o?/,  joyfnlness,  mirth,  pleasure. 


896  STUDIES  IN  THE  BOOK  OF  PSALMS  [psalm  c. 

We  had  it  in  Ps.  iv.  7  ;  xcvii.  11.  This  gladness  is  not  inconsistent  with  solemnity 
and  godly  fear.  Indeed  the  greater  the  fear  the  greater  the  joy.  Come  before  his 
presence  ivith  singing.  God's  presence  or  face  was  in  all  places  Avhere  he  recorded 
his  name,  Ex.  xx.  24.  The  singing  required  must  be  Avith  joyful  lips,  with  a  joyfid 
voice,  Vfiih  tnumphi7ig  as  the  word  is  rendered  in  Ps.  Ixiii.  5;  Job  iii.  7;  xx.  5. 
Nothing  is  more  offensive  to  God  than  that  we  bow  the  head  like  a  bulrush  and 
give  way  to  sadness  and  gloom,  when  we  are  called  to  joyful  thanksgiving. 

3.  Know  ye  that  the  Lord  he  is  God.  Of  all  for  whom  divine  honors  have  ever 
been  claimed,  there  is  but  One  who  has  proven  himself  worthy  of  them.  He  is  Jeho- 
vah. He  is  known  by  the  wonders  he  has  performed  in  all  ages,  by  the  judgment 
which  he  executeth  and  by  making  himself  a  refuge  to  his  saints,  Ps.  ix.  16;  xlviii.  3. 
To  know  is  not  only  to  learn  and  understand,  but  to  consider  and  acknowledge,  as  the 
word  is  elsewhere  rendered,  Isa.  xxix.  12  ;  Ps.  Ixxxi.  5  ;  Deut.  viii.  5  ;  Ps.  li.  3  ;  Pr. 
iii.  6 ;  Isa.  xxxiii.  13.  It  is  he  that  hath  made  us,  and  not  we  ourselves.  For  not  we 
ourselves,  the  marginal  reading  in  the  Hebrew  is,  his  ive  are.  So  also  the  Chaldee. 
But  the  mass  of  scholars  adhere  to  the  rendering  approved  in  the  English  text,  though 
the  other  teaches  no  error,  but  a  great  truth,  and  requires  the  change  of  but  a  single 
Hebrew  letter.  There  is  no  more  perfect  right  than  that  based  in  creation,  Ps.  xcv. 
5 ;  cxix.  73  ;  cxxxix.  13-16.  We  are  his  people,  and  the  sheep  of  his  pastui-e.  See 
on  Ps.  xcv.  7. 

4.  Enter  into  his  gates  ivith  thanksgiving,  and  into  his  courts  ivith  praise.  It  is  a  call 
to  public  worship.  Thanksgiving,  in  the  title  ])raise.  Fry  has  it  Psalmody.  Horsley 
says  it  denotes  generally  fit  acts  of  homage  and  devotion.  Praise,  never  rendered 
otherwise,  the  word  from  which  the  Psalter  takes  its  name — Book  of  Praises.  Be 
thankful  unto  him,  confess  unto  him,  1  Kings  viii.  33,  35 ;  give  thanks  unto  him,  Ps. 
vi.  5 ;  praise,  Ps.  xcix.  3.  And  bless  his  name.  Bless,  very  uniformly  rendered.  See 
on  Ps.  V.  12.  The  scope  and  intent  of  this  verse  are  the  same  as  those  of  vv.  1,  2. 
It  contains  a  renewed  and  earnest  call  to  joyful,  grateful,  public  worship. 

5.  For  the  Lord  is  good.  Good,  kind,  precious,  goodness  itself  As  in  English  good 
is  either  a  noun  or  an  adjective,  so  in  the  Hebrew.  The  word  is  often  rendered  good- 
ness, Ps.  xvi.  2;  xxi.  3.  His  mercy  is  everlasting.  Mercy,  in  Gen.  xx.  13,  kindness; 
in  Job  vi.  14, pity ;  in  Job  x.  12,  favor ;  in  Ps.  li.  1,  loving-kindness;  in  Ps.  v.  7  and 
often,  mercy.  Clarke  suggests  an  old  English  word — mildheartedness.  God's  loving- 
kindness  is  as  enduring  as  his  existence,  his  kingdom,  or  his  counsel,  to  each  of  which 
the  Psalmist  applies  the  same  word  here  rendered  everlasting,  Ps.  ix.  7 ;  x.  16 ;  xxxiii.  11. 
And  his  truth  endureth  to  all  generations.  Truth,  faithfulness,  as  in  Ps.  xxxiii.  4 ;  xxxvi. 
5 ;  xcviii.  3.  Tholuck  :  "  The  refreshing  words  of  this  verse  seem  to  have  been  fre- 
quently repeated  in  their  songs."  In  proof  he  cites  1  Chron.  xvi.  34;  Ezra  iii.  11 ; 
Psalms  cvi.  cvii.  cviii.  cxxxvi. 

Doctrinal  and  Practical  Remarks. 

1.  God's  worship  ought  to  be,  and  shall  be  universal.  All  lands  shall  participate 
in  it.  It  must  be  hearty  and  joyful.  At  fit  times  it  should  be  audible — with  a  noise, 
V.  1.  The  whole  heart,  mind,  strength  and  soul  may  well  be  brought  into  it.  "God's 
praise  is  his  worship." 

2.  Reluctance  in  God's  service  is  not  essentially  different  from  refusal  to  engage  in 
it.  Where  there  is  no  gladness  in  us,  there  is  no  acceptance  with  God,  v.  2.  Henry  • 
"  We  must  take  it  as  a  favor  to  be  admitted  into  his  service,  and  give  him  thanks  that 
we  have  liberty  of  access  to  him,  that  we  have  ordinances  instituted,  and  opportunity 
continued  of  waiting  upon  God  in  those  ordinances." 

3.  Our  powers  of  music  should  be  cultivated.     If  wc  arc  to  sing,  we  must  learn  to 


I 


PSALM  c]  STUDIES  IN  THE  BOOK  OF  PSALMS.  897 

sing,  V.  2.  Otherwise  we  will  make  discord,  and  disturb  the  devotions  of  our  fellow- 
worshippers.  The  greatest  preachers  and  scholars  have  given  their  attention  to  this 
matter.  Cobbin :  "  Luther  would  have  immortalized  his  name  had  he  done  no  more 
than  written  the  majestic  air  and  harmony  to  which  we  are  accustomed  to  sing  this 
Psalm,  and  which,  when  the  mind  is  in  a  truly  worshipping  frame,  seems  to  bring 
heaven  down  to  earth,  and  to  raise  earth  to  heaven,  giving  us  anticipations  of  the 
pure  and  sublime  delights  of  that  noble  and  general  assembly  in  which  saints  and 
angels  shall  forever  celebrate  the  praises  of  God."  Church  music  should  be  solemn  ; 
for  it  is  an  awful  thing  to  worship  God.  It  should  be  simple,  that  the  mass  of  the 
people  may  join  in  it.  It  should  be  in  good  taste,  that  we  may  not  dishonor  God  with 
hideous  sounds.  Of  sacred  music  Chrysostom  says :  "  Nothing  so  lifteth  up  the  soul, 
so  looseth  it  from  the  chains  of  the  body,  and  giveth  it  a  contempt  for  all  earthly 
things."  Augustine :  "  How  freely  was  I  made  to  weep  by  these  hymns  and  spiritual 
songs,  transported  by  the  voice  of  the  congregation  sweetly  singing ; — the  melody  of 
their  voices  filled  my  ear,  and  divine  truth  Avas  poured  into  my  heart.  Then  burned 
the  flame  of  sacred  devotion  in  my  soul,  and  gushing  tears  flowed  from  my  eyes,  as 
well  they  might."  In  a  letter  dated  March  6,  1560,  Bishop  Jewell  says :  "  A  change 
now  appears  among  the  people,  which  nothing  promotes  more  than  to  sing  Psalms. 
Sometimes  at  Paul's  Cross  there  will  be  six  thousand  people  singing  together."  Bur- 
net says  that  "  the  Psalms  translated  into  metre  were  much  sung  by  all  who  loved  the 
Reformation,  and  it  was  a  sign,  by  which  men's  afiections  to  that  work  Avere  measured, 
whether  they  used  to  sing  these  or  not."  Let  sacred  music  be  cultivated  and  abun- 
dantly employed. 

4.  We  must  hiow  and  acknowledge  God,  v.  3  :  1,  that  he  is ;  2,  that  he  is  God  ;  3, 
that  he  alone  is  God;  4,  that  he  is  over  all  God  blessed  forever;  5,  Ave  must  take  him 
as  our  God.  To  doubt  the  first  of  these  points  is  to  annihilate  God's  promises,  Heb. 
xi.  6.  To  doubt  the  second  is  to  be  guilty  of  atheism,  Ps.  xiv.  1.  To  doubt  the  third 
is  to  be  a  polytheist.  To  doubt  the  fourth  is  to  hold  the  Most  High  in  contempt.  To 
believe  in  a  God  and  not  take  him  for  our  God  is  to  hold  the  truth  in  unrighteousness. 
Practical  atheism  is  terribly  prevalent. 

5.  The  obligations  under  Avhich  Ave  all  lie  to  worship,  love  and  obey  God  are  many, 
indissoluble  and  stronger  than  any  mortal  has  ever  felt  them  to  be.  1.  He  is  God. 
2.  He  made  us.  3.  We  are  by  him  preserved,  v.  3.  4.  He  is  our  Ruler.  5.  He  is 
our  Benefactor,  v.  3.  6.  The  worship  of  God  is  delightful,  v.  4.  7.  He  is  possessed 
of  infinite  and  everlasting  perfections,  v.  5.  We  OAve  him  all.  He  is  all  aa'c  need. 
Life  with  its  blessings,  eternal  life  and  all  that  leads  to  it  floAV  from  his  fulness.  Cre- 
ation, redemption,  regeneration  and  glorification  are  all  from  him. 

6.  God  prescribes  and  has  a  right  to  prescribe  whatever  he  pleases  respecting  hia 
woi*ship,  V.  4.  When  he  chose  to  fix  a  place  for  certain  acts  of  Avorship,  that  ordi- 
nance was  binding.  When  he  abolished  all  distinction  of  places,  it  became  sinful  for 
men  to  make  any  ordinance  on  the  subject,  John  iv.  2L 

7.  The  true  Avorship  of  Jehovah  is  founded  in  the  divine  nature,  and  therefore  Avill 
'je  substantially  the  same  forcA'er  and  ever,  v.  5.  Blessed  be  God,  that  he  grants  to 
nis  people  so  near  approaches  to  himself,  and  communes  with  his  chosen  in  a  Avay  best, 
suited  to  fill  them  with  joy  unspeakable  and  full  of  glory.  The  highest  Avorship  \a 
imitation.  The  Lord  is  good;  let  us  be  good.  He  is  merciful;  let  us  be  merciful. 
He  is  true;  let  us  be  faithful. 

113 


898  STUDIES  IN  THE  BOOK  OF  PSALMS.  fpsALM  ci. 


Psalm  ci. 

A  Psalm  of  David. 

1  I  will  sing  of  mercy  and  judgment:  unto  thee,  O  Lord,  will  I  sing. 

2  I  will  behave  m/self  wisely  in  a  perfect  way.  O  when  wilt  thou  come  unto  me?  I  will  walk 
within  my  house  with  a  perfect  heart. 

3  I  will  set  no  wicked  thing  before  mine  eyes:  I  hate  the  work  of  them  that  turn  aside;  it  shall 
not  cleave  to  me. 

4  A  froward  heart  shall  depart  from  me :  I  will  not  know  a  wicked  person. 

5.  Whoso  privily  slandereth  his  neighbour,  him  will  I  cut  off:  him  that  hath  a  high  look  and 
a  proud  heart  will  not  I  suffer. 

6  Mine  eyes  shall  be  upon  the  faithful  of  the  land,  that  they  may  dwell  with  me:  he  that  walketh 
in  a  perfect  way,  he  shall  serve  me. 

7  He  that  worketh  deceit  shall  not  dwell  within  my  house :  he  that  telleth  lies  shall  not  tarry 
in  my  sight. 

8  I  will  early  destroy  all  the  wicked  of  the  land;  that  I  may  cut  off  all  wicked  doers  from  the 
city  of  the  Lord. 

ON  the  title  see  on  title  of  Psalm  iii.  The  title  determines  the  authorship.  The 
Chaldee,  Arabic,  Septuagint,  Ethiopia  and  Vulgate^  with  nearly  all  modern 
writers  of  note,  agree  in  this  decision.  Scott  dates  it  B.  C.  1046;  and  Clarke,  B.  C. 
1 055.  It  is  not  agreed  whether  David  wrote  it  in  early  life,  before  his  accession  to 
power;  after  he  had  been  partly  acknowledged  as  king;  or  after  all  the  tribes  had 
given  in  their  adhesion.  The  Psalm  has  in  it  a  tone  of  authority,  indicating  that  David 
was  already  invested  with  regal  functions.  It  expresses  his  solemn  j)urpose.  Some 
old  writers  call  this  The  Householder's  Psalm.  In  the  seventeenth  century  and  per- 
haps earlier,  it  was  customary  among  pious  people  to  have  a  sermon  preached  at  the 
setting  up  of  each  new  family,  or  at  the  occupation  of  a  new  domicil.  Old  books  give  us 
accounts  of  these  discourses.  Some  of  them  are  expositions  of  this  Psalm.  Nor  is 
this  perverting  Scripture.  A  good  king  in  his  dominions  ought  to  be  like  a  good 
father  and  head  of  a  family  in  his  house.  We  have  here  the  principles  on  which 
David  would  rule  the  nation. 

1.  I  will  sing  of  mercy  and  judgment.  These  words  are  all  plain  and  of  frequent 
occurrence.  And  yet  this  clause  is  not  of  easy  interpretation.  1.  Hengstenberg,  fol- 
lowed by  Alexander,  thinks  that  they  express  the  purpose  of  David;  that  said  purpose 
is  not  carried  out  in  this  Psalm;  that  he  sings  of  mercy  and  judgment  in  Ps.  ciii.; 
that  Ps.  cii.,  contains  the  expansion  of  a  clause  found  in  v.  2:  "When  wilt  thou 
come  to  me?"  and  that  Psalms  ci.  cii.  ciii.  compose  a  series  each  aiding  to  interpret  the 
other.  This  view  is  novel,  perhaps  startling.  It  surely  would  be  a  strange  thing  for 
the  first  lines  of  an  ode  to  contain  the  subject  matter,  not  of  itself,  but  of  two  other 
independent  compositions,  each  confessedly  complete  in  itself  It  is  not  claimed  that 
any  parallel  can  be  found.  2.  None  will  deny  that  the  words  mercy  and  judgment 
often  relate  to  God.  So  the  Chaldee  here  interprets  them:  "If  thou  grant  any  mercy 
to  me,  or  if  thou  bring  any  judgment  upon  me,  for  all  these  things,  O  Lord,  will  I 
sing  hymns  before  thee."  Augustine's  view  differs  but  slightly  from  this.  He,  who 
giveth  songs  in  the  night,  deserves  to  be  praised  in  our  adversities,  as  well  as  in  our 
prosperity.  This  makes  David  say  that  he  was  resolved  to  maintain  a  thankful  frame 
of  muid  all  his  days,  and  that  nothing  should  hinder  his  uttering  God's  praises. 
Grateful  devotions  are  pleasing  to  God.  Nor  is  such  praise  ever  unreasonable.  3. 
Another  view  suggests  that  the  judgment  of  God,  which  the  prophet  proposes  to  cele- 
brate, refers  to  Jehovah's  awful  dealings  in  putting  down  David's  euer-iies;  and  his 
mcray,  to  his  acts  in  raising  the  son  of  Jesse  to  the  throne.     This  is  substantially  the 


PSALM  CI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  899 

view  of  Piscator  and  Patrick.  The  difficulty  i.s  that  this  Psalm  is  not  in  fact  thus 
employed.  Eead  it  over  and  see.  4.  Often  the  word  here  rendered  rnercy  expresses 
the  kindness  of  human  beings.  See  Gen.  xx.  13;  xxi.  23;  xxiv.  49;  xl.  14;  Ps.  cix. 
12,  16.  Likewise  the  word  judgment  refers  to  the  act  or  course  of  vian.  It  has  that 
application  where  it  first  occurs,  Gen.  xviii.  19.  It  is  frequently  rendered  right.  P? 
ix.  4;  Isa.  xxxii.  7.  So  that  this  first  clause  of  the  Psalm  may  express  David's  in- 
tended kindness  to  the  upright,  and  his  just  severity  to  the  wickeil,  both  of  which  he 
would  manifest  in  the  administration  of  his  kingdom.  Calvin :  "  To  sing  of  mercy  and 
of  judgment  is  equivalent  to  declaring  in  solemn  terms,  that  he  would  be  a  just  and  an 
upright  king."  Diodati:  "I  will  in  this  Psalm  make  avow  to  God,  and  a  [tublic 
protestation  to  all  the  church,  of  the  good  will  which  I  will  show  to  good  men;  and 
the  severe  justice  which  I  will  exercise  against  wicked  men,  whensoever  I  shall  attain 
unto  the  kingdom  which  the  Lord  has  promised  me."  This  view  is  maintained  by 
Fabritius,  Dodd  and  others.  Morison  thinks  David  here  gives  us  "an  ode  on  the 
right  administration  of  clemency  and  justice  in  filling  the  throne  of  Israel."  Tholuck: 
"Mercy  and  judgment,  the  chief  qualities  of  a  king's  government,  form  the  theme  of 
this  song."  5.  Others  think  that  the  mercy  and  judgment  may  be  either,  1,  of  God 
towards  David  and  his  enemies;  2,  or  of  David  towards  Israel  under  his  reign,  but 
seem  unwilling  to  express  a  preference  to  either  of  these.  This  is  true  of  Home, 
Henry,  Gill  and  Clarke.  6.  Speaking  of  the  two  views  just  given.  Pool  says:  "Pos- 
sibly both  may  be  joined  together,  and  the  sense  may  be  this,  I  will  praise  thee,  O 
Lord,  as  for  all  thy  excellencies,  so  particularly  for  those  two  royal  perfections  of 
mercy  andjmtice,  or  judgment,  which  thou  hast  so  eminently  discovered  in  the  govern- 
ment of  the  world,  and  of  thy  people  Israel;  and  I  will  make  it  my  care  and  business 
to  imitate  and  follow  thee,  as  in  other  things,  so  especially  in  those  virtues  which  are 
so  necessary  for  the  discharge  of  my  trust  and  the  good  government  of  thy  and  my 
people."  Scott  fully  adopts  this  suggestion:  "The  mercy  of  God  shown  towards  him, 
and  his  righteous  judgments  upon  his  persecutors,  were  not  only  the  subjects  of  David's 
grateful  praise,  but  the  pattern  which  he  proposed  to  imitate  in  his  administration." 
Interpretation  No.  4  is  the  simplest  and  most  natural;  No.  6  is  admissible  and  makes 
the  passage  very  pregnant.  Unto  thee,  0  JjORD  will  I  sing.  For  sing  Edwards  and 
Alexander  have  play;  Calvin,  sing  Psalms;  Jebb,  make  a  Psalm;  Fry,  chant;  Heng- 
stenberg,  sing  jjraise.     He  would  employ  psalmody  with  the  usual  accompaniments. 

2.  I  ivill  behave  myself  luisely  in  a  perfect  ivay.  Chaldee :  I  will  cause  thee  to  under- 
stand a  perfect  way  ;  Septuagint,  Ethiopic  and  Vulgate  :  I  will  walk  in  a  way  un- 
spotted ;  Calvin :  I  will  behave  myself  prudently  in  a  perfect  way ;  Hengstenberg :  I 
will  walk  wisely  in  a  blameless  way.  The  verb  rendered  will  behave  myself  wisely  is 
in  Ps.  ii.  10,  rendered.  Be  ivise ;  in  Ps.  xiv.  2,  understand.  Maschil,  in  title  of  Ps. 
xxxii.  is  the  participle  from  it.  Regarding  this  word  as  the  key  to  the  clause,  Ed- 
wards renders  it :  I  will  give  instruction  upon  the  right  conduct  of  life ;  Mudge :  I 
will  compose  a  Maschil  to  teach  the  true  conduct  of  life ;  Diodati  quotes  the  Italian  : 
I  will  compose  a  skilful  song  concerning  the  perfect  way.  He  says  :  "  The  Hebrew  term 
hath  a  relation  to  a  certain  kind  of  sacred  song,  called  Maschil,  in  the  titles  of  the 
Psalms,  which  is  as  much  as  to  say,  a  song  of  great  skill.  Others  translate  it,  I  will 
give  instruction  concerning  the  perfect  way."  No  other  mode  of  explaining  the  clause 
seems  to  have  so  much  to  support  it.  0  when  wilt  thou  come  unto  me  ?  This  is  best 
rendered  as  a  question.  But  what  does  he  design  thereby  to  express?  1.  Some 
refer  it  to  the  time  of  his  becoming  king.  Thus  Diodati :  "  When  wilt  thou  fulfil  thy 
promise  towards  me,  making  me  king  over  thy  people  ?"  So  Patrick  and  Scott  also. 
2.  Hammond,  Dathe  and  Tholuck  refer  the  words  of  inquiry  '  to  the  ark,  the  object 
of  David's  longing,  which  he  brought  up  with  rejoicing,  and  before  which  he  danced.' 


900  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ci. 

See  2  Sam.  vi.  3.  A  better  explanation  than  either  of  these  makes  David  longingly  ask 
for  the  visits  of  God's  grace  and  Spii-it  to  enable  him  to  keep  the  engagements  he  is 
now  making.  Clarke  :  "  I  can  neither  walk  in  this  way,  nor  grow  wise  unto  salvation 
unless  thou  come  unto  me  by  thy  grace  and  Spirit;  for  without  thee  I  can  do  nothing." 
This  is  also  the  view  of  Morison.  Alexander:  "This  interrogative  ejaculation  implies 
a  sense  of  his  dependence  on  divine  aid  for  the  execution  of  his  purpose."  I  will 
walk  within  my  house  with  a  jyerfed  heart.  The  ivalk  of  a  man  is  the  tenor  of  his 
life.  A  pei-fect  heart  is  an  upright,  undefiled,  sincere,  xvhole  heart.  Compare  Josh, 
xxiv.  14 ;  Ps.  cxix.  1  ;  Ezek.  xv.  5.  Within  my  house,  in  my  OAvn  family,  David 
was  a  public  person,  and  besides  his  private  family  had  his  ministers  and  attendants, 
and  in  his  own  house  arranged  and  managed  public  affairs. 

3.  I  v}ill  set  no  wiclced  thing  before  my  eyes.  The  Syriac  and  Arabic  improperly  put 
the  verb  in  the  past  tense — have  set.  Septuagint :  "  I  will  not  set  before  my  eyes  any- 
thing against  law ;"  Ethiopic  and  Vulgate:  I  will  not  set  before  my  eyes  anything 
unjust ;  church  of  England :  I  will  take  no  wicked  thing  in  hand ;  Hengstenberg : 
I  will  place  no  wicked  action  before  my  eyes.  For  wicked  Tremellius  and  Junius 
read  nefarious;  Veneraa,  flagitious.  The  Hebrew  word  is  Belial,  on  which  see  on  Ps. 
xviii.  4 ;  xli.  8.  Thing,  often  ivord,  also  matter,  purpose,  act.  David  intends  to  say 
that  he  would  neither  desire  nor  devise  any  sinful  thing.  He  gives  his  reason :  I  hate 
the  work  of  them  that  turn  aside.  Edwards  :  I  detest  the  practice  of  apostates ;  Green : 
I  hate  impiety  ;  church  of  England  :  I  hate  the  sins  of  unfaithfulness.  Patrick  :  "  I 
abhor  the  practices  of  those  who  decline  the  law  as  a  rule,  to  pursue  their  own  private 
desires."  Clarke :  "  I  shall  particularly  abominate  the  conduct  of  those  who  aposta- 
tize from  the  true  religion,  and  those  who  deny  its  divine  authority,  and  who  live 
without  having  their  conduct  governed  by  its  influence."  Any  allowed  deviations 
from  right  seem  to  be  intended.  All  apostasy  is  sin ;  but  all  departure  from  God's 
law  is  not  apostasy,  though  it  naturally  leads  to  it.  Of  the  work  of  evil  men  he  adds : 
It  shall  not  cleave  to  me.  Corrupt  men,  encouraged  to  hang  about  a  house  or  the  seat 
of  a  government,  are  sure  to  beget  degeneracy. 

4.  A  froivard  heart  shall  depart  from  me.  Froward,  crooked,  perverse.  We  met  the 
word  in  Ps.  xviii.  26.  Edwards  thinks  it  is  equivalent  to  perverse  and  stubborn; 
Clarke,  to  rash  and  headstrong.  The  leading  idea  perhaps  is  conveyed  by  the  word 
crooked,  implying  deceitfulness  and  unscrupulousness  about  both  ends  and  means. 
I  will  not  know  a  wicked  person.  Wicked,  in  Ps.  x.  15,  evil;  it  means  worthless,  hurtfxd, 
injurious.  Fry  has  it  malicious.  Kno%v  has  here  the  sense  of  approve,  favor,  encour- 
age, treat  as  a  friend;  see  on  Ps.  i.  6.  Patrick:  "I  will  have  no  familiarity  with 
him,  much  less  take  him  for  my  favorite."  Hengstenberg  and  Alexander  prefer  to 
read  evil,  without  adding  the  word  person,  meaning  any  wrong  or  wickedness.  This 
is  authorized  by  the  Chaldee,  Syriac  and  Fabritius.  The  chief  objection  to  such 
rendering  is  that  in  v.  3,  the  prophet  had  virtually  said  that  very  thing. 

5.  Whoso  privily  slandereth  his  neighbour,  him  will  I  cut  off.  The  Chaldee  reads : 
He  who  speaks  with  a  triple  tongue.  This  is  in  accordance  with  a  Jewish  idea  that 
a  slanderer  injures  three  persons  at  once;  himself,  his  hearer,  and  the  man  who  is 
slandered.  The  Greeks  had  the  same  conception,  jierhaps  obtained  by  commerce 
with  tlie  Hebrews.  Herodotus  says:  "Calumny  is  most  terrible;  for  in  it  two  commit 
and  one  receives  injury."  The  English  is  true  to  the  original,  and  is  generally 
sustained.  Cut  off;  many  adhere  to  this  rendering;  in  v.  8,  destroy;  several  prefer 
pursue,  meaning,  witli  severity;  Hengstenberg  has  e.iiirpate;  Chaldee,  Arabic,  Calvin, 
church  of  England,  Edwards,  Jebb  and  Alexander,  destroy;  Venema,  confound.  We 
had  the  same  word  in  Ps.  xviii.  40;  Ixix.  4;  Ixxiii.  27;  in  Ps.  Ixxxviii.  16;  cxliii.  12, 
nd  off;  in  Ps.  cxix.  139,  consumed;  it  is  evident  that  the  kind  of  excision  spoken 


PSALM  CI.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  901 

of  is  to  be  learned  from  tlie  context.  Here  tlic  evil  threatened  seems  to  be  cutting 
off  from  the  foraily  and  friendsliip  of  David.  Chirkc:  "All  flatterers  and  time- 
servers,  and  those  who  by  insinuations  and  false  accusations  endeavor  to  supphint 
the  upright,  that  they  may  obtain  their  offices  for  themselves  or  their  dependents, 
will  I  consider  as  enemies  to  the  state,  abominate,  and  expel  from  my  court." 
Patrick  well  agrees  with  Clarke:  Him  that  hath  a  hUjh  look  and  a  proud  heart  will  not 
I  suffer.  A  high  look,  literally,  proud  of  eyes.  No  doubt  it  describes  an  insolent 
and  arbitrary  person.  Some  make  the  next  phrase  express  the  same  idea — a  proud 
heart,  literally,  loide  of  heart.  Wide,  never  rendered  proud  except  here  and  in  Pr. 
xxi.  4;  xxviii.  25,  thougli  it  occurs  more  than  Uventij  times.  It  is  commonly 
rendered  large,  wide,  broad.  But  in  English  to  be  large  of  heart  is  to  be  generous 
and  noble.  But  here  it  means  proud  or  ambitious.  Dodd  thinks  it  denotes  "one, 
whose  heart  dilates  and  swells  with  pride,  upon  account  of  the  largeness  of  his 
fortune,  or  the  eminence  of  his  station."  The  church  of  England  renders  the  plirase, 
a  high  stomach,  using  stomach  in  the  old  sense  of  ambition.  Of  one  Shakspeare  says: 
•'He  was  a  man  of  an  unbounded  stomach,  ever  ranking  himself  with  princes."  The 
Arabic  has  a  greedy  heart;  Edwards,  an  ambitious  heart;  Septuagint,  Ethiopic,  Vul- 
gate, Doway  and  Hammond,  an  insatiable  heart.  Clarke  thinks  this  clause  describes 
"one  who  is  seeking  preferment;  who  sticks  at  nothing  to  gain  it;  who  behaves 
himself  haughtily  and  insolently  in  office."  In  Pr.  xxi.  4 ;  xxviii.  25,  the  translation 
may  be  fitly  altered  as  in  this  place.  The  proud,  insolent,  covetous  and  ambitious 
are  probably  all  comprehended  in  the  two  phrases  here  used.  Will  not  I  suffer,  or 
endure;  in  Isa.  i.  13,  a^vay  with.  The  Syriac,  Arabic,  Septuagint,  Ethiopic,  Vulgate 
and  Doway:  I  will  not  (or  would  not)  eat  with  him;  Fabritius:  I  could  not  bear  him. 

6.  Mine  eyes  shall  be  upon  the  faithful  of  the  land,  that  they  may  dwell  toith  me. 
Faithful,  in  Job  xii.  20,  trusty;  often  applied  to  faithful  men,  as  to  Moses,  Num.  xii. 
7;  to  Abraham,  Neh.  ix.  8;  to  Hanan,  Neh.  xiii.  13;  to  a  messenger,  Pr.  xxv.  13;  a 
participle  sometimes  rendered  sure,  steadfast,  established;  here  well  rendered  faithful. 
Dwell  tciih  me,  as  a  member  of  my  family,  be  in  attendance  at  my  court,  and  have 
my  countenance.  He  that  walketh  in  a  perfect  ivay,  he  shall  serve  me.  A  perfect  ivay. 
as  in  V.  2.  To  ivalk  in  any  way  denotes  the  habitual  conduct.  Serve,  minister.  This 
clause  embraces  not  only  familiars,  but  all  Avho  fill  office  or  exercise  authority  under 
the  king. 

7.  He  that  ivorketh  deceit  shall  not  dwell  within  my  house.  Worketh,  dealeth  with, 
committeth.  Deceit,  see  on  Ps.  xxxii.  2,  where  the  same  word  is  rendered  guile. 
Dwell,  abide,  tarry,  as  in  v.  6.  He  that  telleth  lies  shall  not  tarry  in  my  sight.  Tarry, 
better  and  oftener  rendered  be  established,  Ps.  Ixxxix.  21 ;  xciii.  1 ;  fixed,  Ps.  Ivii.  7; 
cviii.  1.  A  liar  might  find  his  way  into  David's  house,  but  he  should  very  soon  find 
his  way  out. 

8.  I  ivill  early  destroy  all  the  wicked  of  the  land;  that  I  may  cid  off  all  wicked  doei's 
from  the  city  of  the  Lord.  Early,  in  Ps.  v.  3;  xxx.  5;  xc.  5,  6,  and  often  in  the 
morning;  in  Ps.  xlvi.  5;  xc.  14,  early.  When  one  would  do  a  full  day's  work,  he 
commonly  begins  early.  David  purposed  to  make  thorough  work  of  ridding  the 
land  of  those,  who  by  their  crimes  were  pests.  The  word  is  in  the  plural,  in  the 
mornings,  i.  e.,  every  morning.  Compare  Jei*.  xxi.  12.  David  first  speaks  of  all  the 
wicked.  The  word  is  commonly  so  rendered,  sometimes  ungodly,  as  in  Ps.  i.  Here  it 
points  out  such  as  are  openly  and  mischievously  wicked.  It  is  explained  by  the 
parallel  phrase  in  the  latter  clause,  wicked  doers,  malefactors,  literally,  doers  of 
iniquity.  It  comprehends  all  who  practise  injustice,  violence,  cruelty,  wrong.  For 
the  meaning  of  destroy  see  on  v.  5,  where  it  is  rendered  cxd  off.  Cut  off,  also  rendered 
iestroy,  Ex.  viii.  9;  Judges  iv.  24;  it  here  only  implies  extirpation. 


902  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cr. 

Doctrinal  and  Practical  Remarks. 

1.  Wo  fitly  express  our  vows  and  solemn  purposes,  as  well  as  our  views  of  God 
and  his  government  in  singing  and  with  music,  v.  1.  It  is  a  narrow  view  that  limits 
song  to  mere  praise. 

2.  Experience  is  a  good  school,  and  trials  prepare  men  to  fill  useful  stations, 
1  Sam.  xviii.  14,  15.  David  was  prepared  to  be  a  good  king  by  the  ill-treatment  he 
received  at  the  court  of  Saul.  Had  it  not  been  for  the  discipline  thus  received,  he 
might  have  been  intoxicated  with  power,  and  never  formed  the  good  resolutions  con- 
tained in  this  Psalm.  Even  with  all  the  bitter  lessons  taught  him,  how  far  he  forgot 
himself  in  a  few  cases  is  faithfully  recorded  in  history.  Tholuck  :  "  During  his  resi- 
dence ft  the  court  of  Saul,  he  had  learned  how  greatly  kings  are  plagued  with  syco- 
phants, slanderers,  and  proud  men,  like  Doeg  and  Gush,  who  driving  the  faithful 
away  seek  only  their  own  gain,  and  to  become  the  lords  of  their  lords." 

3.  It  is  obligatory  on  all  rulers  to  have  before  them  a  perfect  standard,  v.  2.  One 
may  not  live  up  to  his  rules,  but  he  Avill  surely  not  do  right  if  his  standard  is  below 
the  code  of  righteousness.  The  constitution  of  the  Jewish  commonwealth  required 
that  every  king  of  that  people  should  write  for  his  own  use  a  copy  of  the  whole  law, 
Deut.  xvii.  18. 

4.  Whoever  would  do  right  must  resolve  to  do  right,  vv.  2-8.  A  thoughtless  man 
may  possibly  do  a  thing  in  itself  right,  but  he  will  habitually  err. 

5.  All,  who  have  spiritual  wisdom,  feel  their  dependence  on  the  aid  of  divine  grace, 
V.  2;  James  i.  17  ;  iii.  15.  Scott:  "David  found  it  much  easier  to  resolve  and  purpose, 
though  sincerely,  and  in  the  sight  of  God,  than  to  accomplish  his  purposes :  as  many 
things  in  his  subsequent  administration  prove ;  especially  his  sparing  Joab,  and  con- 
tinuing him  in  authority,  after  his  murder  of  Abner ;  and  also  his  conduct  respecting 
Absalom  ;  not  to  speak  of  his  more  awful  ti'ansgressions."     Compare  Rom.  vii.  16, 19. 

6.  One  of  the  excellencies  of  really  good  principles  is  the  ease  with  which  we  apply 
them  to  new  circumstances.  This  is  peculiarly  the  case  respecting  our  avoidance  of 
sin.  He,  who  as  a  man  hates  lying,  slander,  pride  or  ambition,  will  not  as  a  house- 
holder, a  ruler,  or  a  judge  love  or  practise  these  vices.  Dickson  :  "  He,  that  purposeth 
to  carry  a  public  charge  well,  must  discharge  the  duty  of  a  private  man  well." 

7.  It  is  of  vast  importance  that  heads  of  families,  conti'olling  children  and  servants, 
should  have  good  rules  for  the  government  of  their  own  conduct.  Henry  :  "  It  is  not 
enough  to  put  on  our  religion,  when  we  go  abroad,  and  appear  before  men ;  but  we 
must  govern  ourselves  by  it  in  our  families."  No  public  functions  can  exempt  us 
from  the  obligation  to  rule  well  our  own  families,  1  Tim.  iii.  4.  Clarke :  "  It  is  easier 
for  most  men  to  walk  with  a  perfect  heart  in  the  church,  or  even  in  the  world,  than  in 
their  own  families  ;"  Dickson  :  "  A  man's  holiness,  righteousness  and  wisdom  ai-e  put 
to  the  proof  by  his  behaviour  to  his  domestics,  with  whom  he  most  frequently  and 
entirely  converseth."  Many  a  man,  who  stands  Avell  in  the  church,  is  known  by  his 
wife,  children,  or  servants  to  be  a  devil. 

8.  Let  us  untiringly  labor  and  pray  to  keep  our  aims  and  designs  pure.  If  they 
are  corrupt,  all  is  rotten.  Plans  for  overreaching  others  are  vile.  Great  foresight 
is  the  name  often  given  to  swindling  and  iniquity  in  private,  pecuniary  and  political 
schemes.     He,  who  by  subtilty  undermines  others,  is  digging  a  pit  for  himself. 

9.  If  any  man  would  maintain  the  elevated  standard  set  forth  in  this  Psalm  and 
in  the  Scriptures  generally,  he  must  in  his  soul  hate  sin,  v.  3.  He  must  utterly  detest 
and  abhor  iniquity.  We  cannot  love  and  practise  that  which  is  holy  withouS  loathing 
that  which  is  sinful. 

10.  No  wise  man  was  ever  stubborn,  perverse,  or  deceitful;  nor  is  it  safe  to  I'.ulti- 


PSALM  CI.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  903 

vate  the  friendship  of  such,  v.  4.  Dickson  :  "  Among  the  vices  or  the  heart,  frowara- 
ness,  perverseness  and  wickedness  are  most  of  all  to  be  eschewed  and  abhorred, 
because  those  evils  harden  the  heart  against  admonition,  and  make  it  incorrigible  in 
an  evil  course." 

11.  Let  every  man  beware  how  he  chooses  his  associates.  Bad  companions  will 
corrupt  the  purest  man,  who  can  endure  their  society,  vv.  4,  5. 

12.  No.  earthly  potentate  is  so  poor  as  not  to  have  his  flatterers.  Upon  a  turn 
these  easily  become  slanderers  of  the  absent,  and  especially  of  the  virtuous,  Pr.  xx. 
19.  No  human  beings  are  more  pestilent  or  dangerous,  v.  5.  Calvin  :  "  To  detract 
fiom  the  reputation  of  another  privily,  and  by  stealth,  is  a  plague  exceedingly  destruc- 
tive. It  is  as  if  a  man  killed  a  fellow-creature  from  a  place  of  ambush."  Of  all  the 
wild  beasts  on  earth  the  calumniator  is  the  most  to  be  dreaded,  especially  when  he  is 
so  hardened  as  to  pray  over  his  schemes.  His  impending  doom  is  fearful,  Ps.  exx. 
3,  4.  It  is  greatly  to  be  regretted  that  in  most  places  neither  the  legal,  nor  the  social 
penalty  for  slander  is  duly  severe  or  faithfully  executed. 

13.  As  nothing  is  more  offensive  to  God  than  pride  and  high  looks,  so  nothing 
ought  to  be  more  odious  in  the  eyes  of  men,  especially  men  in  authority,  v.  5. 

14.  Closely  allied  to  pride  is  ambition,  which  knows  no  bounds,  and  which  is  fill- 
ing the  world  with  horrible  groans.  Let  all  men  set  their  faces  against  it,  v.  5.  None 
can  tell  how  great  a  scourge  one  or  two  ambitious  men  may  prove  to  millions. 

15.  Wicked  as  men  are,  all  men  are  not  liars.  There  are  still  some  that  are 
faithful,  V.  6.  It  is  an  unspeakable  blessing  to  any  family,  city,  church,  or  nation 
to  have  such  for  servants.  Mercies  came  pouring  in  on  the  house  of  Potiphar,  when 
Joseph  belonged  to  it.  But  for  his  timely  death  what  woes  would  wicked  Hamaii 
have  brought  on  a  whole  nation !  Calvin  :  "  Servants  are  the  hands  of  a  prince,  and 
whatever  he  determines  for  the  good  of  his  subjects,  they  will  wickedly  overthrow, 
provided  they  are  avaricious,  fraudulent,  or  rapacious.  Even  good  and  well-disposed 
princes  often  manifest  so  much  indolence  and  irresolution  as  to  suffer  themselves  to 
be  governed  by  the  worst  counsellors,  and  inconsiderately  prostitute  the  offices  of 
state  by  conferring  them  on  the  unworthy." 

16.  Guile  is  an  inherent  element  in  all  depravity,  v.  7.  It  works  mischief  every- 
where. In  courts  and  cabinets  it  engenders  horrible  corruptions.  It  unfurls  the 
banner  of  wickedness.     Where  candor  and  truth  are  wanting,  all  iniquity  abounds. 

17.  Ethical  Avriters  have  undertaken  to  classify  the  different  kinds  of  falsehood ; 
but  the  Scripture  denounces  the  wrath  of  heaven  against  lies  of  every  kind,  v.  7. 
Rev.  xxii.  15.  Falsehood  utterly  subverts  all  the  principles  of  government,  and  all 
the  foundations  of  morals.     No  man  ever  hated  lies  or  loved  truth  excessively. 

18.  It  is  impossible  for  a  man  to  tell  which  of  two  rulers  is  the  greater  curse,  he 
\A  ho  bears  the  sword  in  vain,  or  he  who  wantons  with  the  lives  of  his  people,  v.  8. 
Rulers,  who  are  a  terror  to  evil-doers  and  a  praise  to  them  who  do  well,  are  bless- 
ings inconceivable.  See  2  Sam.  xxiii.  3,  4.  Those  of  opposite  character  are  among 
the  most  terrible  of  heaven's  scourges.  Pray  for  rulers,  1  Tim.  ii.  1-3.  Their  temp- 
tations are  great,  their  trials  fearful.  Luther :  "  It  is  with  God  alone  that  a  kingdom 
and  commonwealth  can  be  rightly  governed :  for  where  God  is  not,  there  all  things 
are  scattered  and  in  confusion,  and  neither  families  are  subject  to  their  heads,  nor 
citizens  to  their  rulers." 

19.  David  was  a  type  of  Christ,  and  in  setting  up  his  own  kingdom,  he  prefigured 
that  of  the  Redeemer.  If  David  determined  to  have  none  but  true  and  faithful 
men  about  him  and  to  frown  indignantly  upon  the  wicked,  how  much  more  will 
Christ  exclude  sinners  from  the  city  of  God  over  which  he  presides.  Therefore, 
"  let  each  individual  be  zealous  and  diligent  to  reform  his  own  heart  and  ways,  ever 


904  STUDIES  IN   THE   BOOK   OF  PSALMS.  [psalm  cu. 

mindful  of  that  future  most  awful  morning,  when  the  King  of  Righteousness  shall 
cut  off  with  the  sword  of  eternal  judgment  all  wicked  doers  from  the  new  and 
heavenly  Jerusalem."  Rev.  xxii.  14,  15. 


Psalm  cii. 

A  Prayer  of  the  afflicted,  when  he  is  overwhelmed,  and  poureth  out  his  complaint  before 

the  Lord. 

1  Hear  my  prayer,  O  Lokd,  and  let  my  cry  come  unto  thee. 

2  Hide  not  thy  face  from  me  in  the  day  when  I  am  in  trouble ;  incline  thine  ear  unto  me :  in 
the  day  when  I  call  answer  me  speedily. 

3  For  my  days  are  consumed  like  smoke,  and  my  bones  are  burned  as  a  hearth. 

4  My  heart  is  smitten,  and  withered  like  grass ;  so  that  I  forget  to  eat  my  bread. 

5  By  reason  of  the  voice  of  my  groaning  my  bones  cleave  to  my  skin. 

6  I  am  like  a  pelican  of  the  wilderness :  I  am  like  an  owl  of  the  desert. 

7  I  watch,  and  am  as  a  sparrow  alone  upon  the  housetops. 

8  Mine  enemies  reproach  me  all  the  day ;  and  they  that  are  mad  against  me  are  sworn  against 
me. 

9  For  I  have  eaten  ashes  like  bread,  and  mingled  my  drink  with  weeping, 

10  Because  of  thine  indignation  and  thy  wrath  :  for  thou  hast  lifted  me  up,  and  cast  me  down. 

11  My  days  are  like  a  shadow  that  declineth;  and  I  am  withered  like  grass. 

12  But  thou,  O  Lord,  slialt  endure  for  ever ;  and  thy  remembrance  unto  all  generations. 

13  Thou  shalt  arise,  and  have  mercy  upon  Zion:  for  the  time  to  favour  her,  yea,  the  set  time, 
is  come. 

14  For  thy  servants  take  pleasure  in  her  stones,  and  favour  the  dust  thereof. 

15  So  the  heathen  shall  fear  the  name  of  the  Lord,  and  all  the  kings  of  the  earth  thy  glory. 

16  When  the  Lord  shall  build  up  Zion,  he  shall  appear  in  his  glory. 

17  He  will  regard  the  prayer  of  the  destitute,  and  not  despise  their  prayer. 

18  This  shall  be  written  for  the  generation  to  come :  and  the  people  which  shall  be  created 
shall  praise  the  Lord. 

19  For  he  hath  looked  down  fi-om  the  height  of  his  sanctuary ;  from  heaven  did  the  Lord  be- 
hold the  earth ; 

20  To  hear  the  groaning  of  the  prisoner ;  to  loose  those  that  are  appointed  to  death ; 

21  To  declare  the  name  of  the  Lord  in  Zion,  and  his  praise  in  Jerusalem ; 

22  When  the  people  are  gathered  together,  and  the  kingdoms,  to  serve  the  Lord. 

23  He  weakened  my  strength  in  the  way ;  he  shortened  my  days. 

24  I  said,  O  my  God,  take  me  not  away  in  the  midst  of  my  days:  thy  years  are  throughout  all 
generations. 

25  Of  old  hast  thou  laid  the  foundation  of  the  earth :  and  the  heavens  are  the  work  of  thy 
hands. 

26  They  shall  perish,  but  thou  shalt  endure:  yea,  all  of  them  shall  wax  old  like  a  garment;  as 
a  vesture  shalt  thou  change  them,  and  they  shall  be  changed; 

27  But  thou  art  the  same,  and  thy  years  shall  have  no  end. 

28  The  children  of  thy  servants  shall  continue,  and  tlieir  seed  shall  be  established  before  thee. 

THREE  opinions  somewhat  prevail,  respecting  the  time  when  this  Prayer  was  com- 
posed. 1.  Some  think  it  was  written  after  the  return  of  Ezra  with  a  commission 
to  rebuild  the  temple,  and  in  the  state  of  things  mentioned  in  Neh.  i.  3-11.  This  is 
the  view  of  Hammond,  Morison  and  Dodd,  regarded  as  admissible  by  Henry  and 
Scott.  In  this  case  the  author  is  probably  Nehemiah,  Ezra,  or  some  cotemporary.  2 
Others  think  it  was  written  during  the  captivity,  but  near  its  close.     Calvin  :  "  This 


I 


PSALM  cii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  905 

prayer  seems  to  have  been  dictated  to  the  faithful  when  they  were  languishing  in  cap- 
tivity in  Babylon."  Diodati :  "  It  is  apparent  that  this  Psalm  was  penned  towards 
the  end  of  the  Babylonish  captivity  to  l)e  a  form  of  prayer  for  the  restauration  of 
God's  people  according  to  iiis  promise."  Walford  :  "  This  plaintive  poem  was  written 
by  some  pious  exile  towards  the  expiration  of  the  seventy  years  of  captivity  during 
which  the  people  of  Israel  were  detained  in  Babylon."  Patrick,  Mudge,  Edwards, 
Tholuck,  Scott  and  others  are  of  the  same  mind.  If  written  during  the  captivity, 
Jeremiah  or  Daniel  may  have  been  the  author.  3.  Some  think  it  was  written  by 
David.  Hengstenberg  and  Alexander  decidedly  favor  this  view.  If  David  was  the 
author,  the  Psalm  probably  had  no  historic  occasion,  but  is  purely  prophetic.  Scott 
dates  it  B.  C.  1040.  Some  call  this  the  fifth  of  the  i)enitential  Psalms.  But  there 
is  not  in  it  any  confession  of  sin,  or  any  mention  of  sin  as  the  cause  of  suffering, 
Symson  excludes  it  from  the  number  of  penitential  Psalms.  There  is  some  diversity 
of  view  as  to  the  scope  of  this  ode.  Theodoret :  "  This  Psalm  may  serve  for  the  use 
of  any  man,  who  wrestles  with  any  great  calamity,  and  earnestly  seeks  the  divine 
favor  for  his  help  and  deliverance."  Luther :  "  Tliis  Psalm  is  a  prayer  of  an  afflicted 
and  tempted  heart,  miserably  sighing  and  praying  for  deliverance  and  the  coming  of 
the  kingdom  of  God.  And  indeed  the  whole  sum  and  substance  of  this  Psalm  is, 
'  Thy  kingdom  come.'"  Calvin:  "  Whoever  of  the  prophets  composed  this  Psalm,  it 
is  certain  that  he  dictated  it  to  the  faithful  as  a  form  of  prayer  for  the  re-establish- 
ment of  the  temple  and  the  city."  Hengstenberg :  "  The  suppliant  prays  and  hopes 
sometimes  for  himself  and  sometimes  for  Siou.  The  obvious  explanation  of  this  is, 
that  tlie  king  is  the  personified  aggregate  of  the  people,  and  especially  that  the  pros- 
perity and  sufferings  of  Israel  were  at  all  times  bound  up  with  the  fate  of  the  family 
of  David."  But  David  typified  Messiah ;  and  his  kingdom  in  his  family  represented 
the  true  church  of  God.  And  so  this  Psalm  is  regarded  as  Messianic.  Henry :  "  It 
is  clear,  from  the  application  of  vv.  25,  26,  to  Christ,  that  the  Psalm  has  reference  to 
the  days  of  the  Messiah,  and  speaks  either  of  his  affliction,  or  of  the  afflictions  of  the 
church  for  his  sake."  Morison :  "  As  the  literal  Jerusalem  was  a  type  of  the  spiritual, 
and  the  rebuilding  of  the  former  was  a  type  of  the  revival  and  glory  of  the  latter, 
we  may  regard  the  Psalm  as  bearing  a  special  reference  to  the  times  of  the  gospel, 
and  to  the  universal  establishment  of  the  faith  of  Christ,  when  the  eternal  kingdom 
of  Messiah  shall  be  set  up  from  the  rising  to  the  setting  sun."  That  this  ode  is 
Messianic  is  determined  by  inspiration  itself  In  Hebrews  i.  10-12,  Paul  directly 
applies  to  Christ  verses  25-27,  substantially  as  they  are  rendered  in  the  Septuagint, 
and  all  this  for  the  very  purpose  of  proving  that  the  Son  is  above  the  angels.  Samp- 
son :  "  Since  the  Apostle  so  clearly  applies  the  words  to  Christ,  we  must  suppose  the 
Psalm  Messianic,  or  run  into  infidelity.  .  .  The  Spirit  speaking  by  the  apostles  has  a 
right  to  be  his  own  interpreter  of  what  he  has  said  by  the  prophets."  A  long  line  of 
expositors  from  Augustine  down  to  this  day  might  be  cited  as  taking  this  view.  The 
names  of  the  Most  High  found  in  this  Psalm  are  Jehovah  Lord,  El  God  and  Jah 
Lord  ;  on  whicli  respectively  see  on  Ps.  i.  2 ;  v.  4,  and  preliminary  remarks  on  Ps. 
Ixviii.  The  title  is  worthy  of  notice.  The  Hebrew  and  all  the  ancient  versions 
except  the  Syriac  give  it  substantially  as  we  have  it.  Prayer,  the  same  word  so  ren 
dered  in  Ps.  iv.  1,  and  in  title  of  Psalm  xc,  on  which  see.  Afflicted,  in  Ps.  ix.  12, 
humble;  in  Ps.  ix.  18,  jjoor;  here  in  the  singular.  Alexiinder  renders  it  a  sufferer.  Is 
overwhelmed;  CaWm,  shall  be  shut  up;  Downy,  ivas  anxious;  Alexander,  is  troubled. 
Complaint;  Galy in,  meditation ;  Downy,  supplication ;  many  render  it  prayer.  We 
may  read  either  a  prayer  of  the  afflicted,  or,  a  prayer  for  the  afflicted.  Calvin  and 
some  others  prefer  the  latter. 

1.  Hear  my  ^^rayer,  0  Lord,  and  let  my  cry  come  xmto  thee.     Prayer,  as  in  the  title. 

114 


90')  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cii. 

It  is  an  earnest  prayer,  a  cfi-y.  See  on  Ps.  xviii.  6.  The  two  words  explain  each  other, 
and  express  great  earnestness  and  urgency.  None  but  a  deeply  distressed  soul  can 
fitly  use  them.     The  ci-ij  implies  the  audible  and  sti-ong  use  of  the  vocal  organs. 

2.  Hide  not  thy  face  from  me  in  the  day  when  I  am  in  trouble.  On  hiding  the  face 
seeon  Ps.  xiii.  1.  Compare  also  Ps.  xxvii.  9  ;  xliv.  24  ;  Ixix.  17  ;  Ixxxviii.  14.  Trou- 
ble, elsewhere  distress,  tribulation,  affi,iction,  adversity.  It  specially  refers  to  distress 
caused  by  an  enemy.  See  on  Ps.  iii.  1 ;  iv.  1.  The  suppliant  feels  that  his  case  is 
very  pressing.  He  urges  his  plea :  Incline  thine  ear  unto  me.  We  have  just  the  same 
in  Ps.  xvii.  6  ;  xxxi.  2,  in  the  latter  case  rendered  Bow  down,  etc.  The  petition  occurs 
frequently,  Ps.  xlv.  10 ;  Ixxi.  2 ;  Ixxxvi.  1 ;  Ixxxviii.  2.  His  urgency  is  intense :  In  the 
day  when  I  call  ansiver  me  speedily.  The  calling  is  praying.  The  anstver  is  the  granting 
of  needed  succor.  Speedily,  as  in  Ps.  Ixix.  17  ;  Ixxix.  8.  The  meaning  of  the  word 
is  uniform,  quickly,  hastily,  suddenly,  or  speedily.  Alexander :  "  We  find  here  accu- 
mulated nearly  all  the  phrases  used  by  David  to  express  the  same  ideas  elsewhere." 

3.  For  my  days  are  consumed  like  smoke,  which  passes  away  swiftly,  uselessly, 
obscurely,  irrecoverably.  There  is  nothing  left  of  them.  They  are  spent,  or  ended. 
This  is  a  good  sense,  and  is  allowable.  But  the  Syriac,  Hammond,  Dodd  and  Alex- 
der  prefer  to  read  in  smoke.  This  also  is  allowable.  If  we  adopt  it,  then  the  sense 
is  either  that  his  days  pass  vainly  and  utterly  away,  (see  Ps.  xxxvii.  20 ;)  or,  that 
his  afflictions  have  deformed  and  defiled  him,  as  smoke  does  things  held  in  it,  Ps.  cxix. 
83.  And  my  bones  are  burned  as  a  hearth.  Instead  of  hearth,  John  Rogers'  translation, 
the  Bishop's  Bible,  the  church  of  England,  Fabritius,  Diodati,  Jebb,  Fry  and  Heng- 
stenberg  have  fire-brand.  The  Doway  reads :  My  bones  are  grown  dry  like  fuel  for 
the  fire.  This  is  supported  by  the  Septuagint,  and  is  followed  by  Hammond.  The 
word  rendered  hearth  is  found  only  here,  and  in  the  plural  in  Isa.  xxxiii.  14,  where 
it  is  rendered  burnings.  The  bones  are  the  strongest  and  most  solid  parts  of  the  body. 
When  these  are  gone  the  strength  has  perished.  Tholuck  :  "  Flames  rage  within  ;" 
Hengstenberg  :  "  The  burning  is  not  that  of  fever,  but  that  of  pain." 

4.  3Iy  heart  is  smitten,  and  withered  like  grass.  Clarke :  "  The  metaphor  here  is 
taken  from  grass  cut  down  in  the  meadow.  It  is  first  smitten  with  the  scythe,  and 
then  tvithered  by  the  sim."  Smitten,  applied  to  men,  rendered  killed  or  slain.  Calvin  : 
"  His  heart  is  withered,  and  wholly  dried  up  like  mown  grass."  So  that  I  forget  to  eat 
my  bread.  Calvin  :  "  My  sorrow  has  been  so  great,  that  I  have  neglected  my  ordi- 
nary food  ;"  Hengstenberg :  "  All  pleasure  in  eating  has  left  me."  The  efiect  of  deep 
and  anxious  distress  in  taking  away  the  appetite  is  matter  of  common  experience,  and 
is  often  noticed  in  Scripture,  1  Sam.  i.  7 ;  xx.  34 ;  xxviii.  20 ;  1  Kings  xxi.  4 ;  Ps. 
cvii.  18  ;  Dan.  x.  3. 

5.  By  reason  of  the  voice  of  my  groaning  my  bones  cleave  to  my  skin.  Weary  and 
haggard  had  he  become  by  his  groaning.  Plumj)ness  had  left  him.  His  strength 
was  perishing.  His  bones  (literally  bone)  seemed  to  be  covered  with  no  muscle,  but 
ouly  skin.     The  language  of  this  and  the  two  preceding  verses  is  highly  figurative. 

6.  I  am  like  a  pelican  of  the  unlderness.  Some  have  thought  that  the  bird  here 
intended  is  the  bittern,  which  utters  a  harsh  cry  before  and  after  its  evening  flight. 
It  seeks  deserted  places.  But  it  is  pretty  certain  that  the  pelican  is  the  bird  desig- 
nated. The  Hebrew  word  rendered  pelican  comes  from  a  verb  that  signifies  to  vomit. 
The  female  of  this  species  has  under  her  bill  a  large  pouch  in  which  she  carries  large 
quantities  of  food  and  drink  for  her  young.  When  she  wishes  to  give  them  nourish- 
ment she  presses  this  pouch,  and  so  throws  up  what  is  needful  for  them.  Hence  the 
Hebrew  name.  The  ancient  versions  all  have  pelican.  The  noise  made  by  this  bird 
is  harsh  and  unpleasant.  At  some  seasons  of  the  year  pelicans  are  found  in  flocks  on 
the  water ;  but  when  rearing  their  young  they  are  very  solitary,  living  in  dry  nnd 


PSALM  cii.]  -STUDIES  IN  THE  BOOK  OF  PSALMS.  907 

desert  places.  This  change  of  habit  has  made  some  assert  that  there  are  two  kinds 
of  pelican  ;  but  this  is  not  now  credited.  In  Isa.  xxxiv.  11;  Zeph.  ii.  14,  the  same 
word  is  erroneously  rendered  cormorant.  See  Lev.  xi.  18  ;  Deut.  xiv.  7.  This  clause 
teaches  that  grief  drove  him  into  solitude  and  forced  from  him  dismal  cries.  Thus 
he  was  like  the  pelican.  I  am  like  an  owl  of  the  desert.  The  owl  is  never  gregarious. 
It  always  seeks  solitude,  and  utters  only  doleful  sounds.  Most  of  the  ancient  ver- 
sions and  the  great  mass  of  modern  translations  have  oivl.  The  word  rendered  desert 
is  plural,  and  means  desolations,  wastes,  waste  places,  desolate  places,  Ezra  ix.  9 ;  Isa.  li. 
3  ;  Ezek.  xxxiii.  24  ;  xxxviii.  12. 

7.  I  watch,  and  am  as  a  sparrow  alone  upon  the  housetop.  The  first  and  second 
clauses  have  no  particular  connection.  The  first  simply  means,  I  keep  a  vigil,  as 
persons  are  accustomed  to  do  who  are  in  great  distress,  and  are  anxiously  looking  for 
some  relief  Sparrow,  see  on  Ps.  Ixxxiv.  3.  "  Bochart  thinks  that  the  sa-eech-owl  is 
intended."     For  sparroiv,  Edwards  and  Hengstenberg  read  solitary  bird. 

8.  Mine  enemies  reproach  me  all  the  day.  Enemies,  the  word  usually  so  rendered ; 
see  on  Ps.  iii.  7 ;  vi.  10.  Reproach,  also  rendered  defy,  rail.  It  implies  great  inso- 
lence. And  they  that  are  mad  against  me  are  sworn  against  me.  Are  mad,  are  under 
a  violent  and  dangerous  excitement.  It  is  not  uncommon  for  malignant  men  to  bind 
themselves  by  oaths  to  deeds  of  wickedness.  Acts  xxiii.  21.  But  Horsley's  translation 
is,  The  profligate  make  me  the  standard  of  execration.  Rosenmiiller  and  Alexander 
render  it,  They  swear  by  me.  Diodati :  Make  curses  of  me ;  meaning.  Let  others  be 
cursed  as  I  am  cursed.  This  gives  a  sense  which  might  be  accepted ;  but  it  seems 
not  to  have  occurred  to  ancient  expositors. 

9.  For  I  have  eaten  ashes  like  bread,  and  mingled  my  drink  with  weeping.  Ashes  are 
pungent  and  increase  thirst.  The  ancients  resorted  to  them  much  in  times  of  grief, 
when  they  also  used  fasting  and  sackcloth;  but  put  them  not  into  their  mouths.  The 
first  clause  is  therefore  purely  figurative,  unless  indeed  we  suppose  the  suflJerer  so  covered 
with  ashes  that  some  of  them  fell  on  his  food ;  or  that  his  bread  was  thrown  on  the 
ashes  where  he  lay.  This  idea  gains  probability  from  the  fact  that  the  better  render- 
ing literally  is,  in  bread,  as  Calvin  notes,  and  from  the  latter  clause  where  his  tears 
are  represented  as  mingling  with  his  drink.     The  next  verse  discloses  the  cause : 

10.  Because  of  thine  indignation  and  thy  wrath.  Indignation;  in  Ps.  xxxviii.  3, 
anger.  Wrath,  almost  uniformly  rendered.  It  expresses  great  displeasure.  The 
manner  in  which  this  wrath  was  manifested  is  next  described :  For  thou,  hast  lifted  me 
up,  and  cast  me  down.  This  lifting  up  seems  to  have  been  only  that  the  casting  down 
might  be  the  more  violent.  Burke :  "  The  sentiments  awakened  by  descending  are 
wholly  different  from  those  awakened  by  ascending."  Calvin  :  "  It  is  a  great  aggra- 
vation of  our  calamity  to  have  fallen  from  an  elevated  position." 

11.  My  days  are  like  a  shadow  that  declineth.  Declineth,  stretches  out,  inclines,  ex- 
tends. As  the  sun  goes  down,  shadows  lengthen  till  at  last  unitedly  they  form  the 
twilight,  and  finally  are  lost  in  the  darkness  of  night.  And  I  am  withered  like  grass. 
The  clause  is  identical  with  that  in  v.  4.     Grass  is  any  herb. 

12.  But  thou,  0  Lord,  shalt  endure  for  ever ;  and  thy  remembrance  unto  all  genera- 
tions. It  seems  most  natural  for  the  devout  mind  to  contrast  the  brevity  of  human 
life  with  the  eternity  of  God.  Compare  Ps.  xc.  1-10.  Where  is  the  living  man  that 
cares  the  least  for  the  memory  of  Alexander,  Csesar,  or  Hannibal,  for  Pharaoh,  Ne- 
buchadnezzar, or  Philip  of  Macedon?  But  the  memory  of  God  both  is  and  deserves 
to  be  forever  precious  in  heaven  and  in  earth.  When  Jehovah  shall  cease  to  be  here 
loved  and  feared,  the  world  will  come  to  an  end. 

.13.  Thou  shalt  arise  and  have  mercy  upon  Zio7i.  .  Ai^ise,  of  frequent  use ;  it  here 
indicates  that  God  would  earnestly  address  himself  to  the  business  in  hand.     God's 


i)Oc  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  en. 

pity  and  eompassmi  to  his  people  are  infinite,  eternal  and  unchangeable.  The  mani- 
festations of  his  love  to  Zion  are  most  seasonable.  For  the  time  to  favour  her,  yea,  the 
set  time,  is  come.  If  this  Psalm  relates  to  the  church  in  the  Babylonish  captivity,  and 
was  written  by  Daniel,  we  have  an  explanation  of  this  clause  in  the  writings  of  that 
prophet,  Dan.  ix.  2.  If  it  relates  to  the  church  in  all  her  future,  then  we  are  to  learn 
that  the  set  time  is  to  be  inferred  from  what  immediately  follows.  For  the  set  time, 
Hengstenberg  reads,  the  point  of  time. 

14.  For  thy  servants  take  plea-sure  in  her  stones,  and  favour  the  dust  thereof.  More 
than  most  vei*ses  of  this  ode,  this  would  seem  to  point  to  the  rebuilding  of  Jerusalem, 
Neh.  iv.  2,  10.  But  the  general  idea  of  desolations  is  often  applied  to  the  church  in 
a  low  condition ;  and  never  had  the  ta.bernacle  of  David  fallen  so  low  as  just  before 
the  birth  of  Chiist,  when  the  truly  pious,  such  as  Simeon  and  Anna,  had  an  intense 
zeal  for  the  glory  of  God  and  the  building  up  of  Zion.  But  the  true  church  has  often 
been  very  low.  Alexander  suggests  this  paraphrase :  "  Thou  wilt  have  mercy  upon 
Zion,  FOR  thy  servants  already  look  with  interest  and  strong  desire  on  her  ruins,  a 
sure  sign  of  the  approaching  restoration."  Such  zeal  on  the  part  of  the  pious  would 
affect  others : 

15.  So  the  heathen  shall  fear  the  7iame  of  the  Lord.  Heathen,  Gentiles,  nations.  The 
effect  of  all  God's  stupendous  deliverances  wrought  for  his  people  at  any  time  has  been 
happy  either  in  stilling  the  adversary  or  in  converting  sinners.  And  all  the  kings  of 
the  earth  [shall  fear]  thy  glory.  We  have  a  like  expression  in  Isa.  lix.  19.  God's 
majesty  inspires  dread. 

16.  When  the  Lord  shall  build  tip  Zion,  he  shall  appear  in  his  glory.  The  verbs  of 
this  verse  and  of  the  next  are  in  the  preterite.  The  prophet  foresees  these  things  as 
certainly  as  if  already  accomplished.  There  has  never  been  a  time  of  great  favor  to 
the  church,  Avhich  did  not  gloriously  display  the  divine  perfections.  The  great  revival 
of  true  piety  in  the  days  of  Ezra  was  more  marvellous  than  the  rebuilding  of  the 
holy  city. 

17.  JSe  loill  regard  the  prayer  of  the  destitute,  and  not  despise  their  prayer.  Prayer, 
as  in  the  title  and  in  v.  1.  The  destitute;  Septuagint,  Ethiopic,  Vulgate,  Doway  and 
Fabritius,  humble;  Houbigant,  abided;  Calvin,  solitary;  Fry,  the  mourner.  Clarke 
explains  it  "of  him  who  is  laid  in  utter  ruin,  who  is  entirely  wasted."  The  lower  the 
state  of  his  people,  if  they  cry  in  faith,  the  more  gloriously  will  Jehovah  deliver  them. 
The  second  clause  of  this  verse  by  a  happy  figure  of  speech  asserts  less  than  we  are 
fairly  warranted  in  believing. 

18.  This  shall  be  uritten  for  the  generation  to  come.  Written;  Calvin,  registered, 
having  a  place  in  the  public  records.  Compare  Rom.  iv.  23,  24;  xv.  4;  1  Cor.  x.  11. 
And  the  people  ivhich  shall  be  created  shall  praise  the  Lord.  The  generation  to  come, 
being  created  anew  by  the  Holy  Spirit,  and  by  these  things  confirmed  in  truth  and 
holiness,  shall  celebrate  the  praises  of  Jah.  There  is  no  reason  for  limiting  the  idea 
to  a  political  organization  yet  to  be  raised  up ;  for  although  the  word  rendered  people, 
means  a  nation,  yet  the  uody  of  believers  is  such  a  nation,  1  Pet.  ii.  9. 

19.  For  he  luxth  looked  dotvn  from  the  height  of  his  sanctuary;  from  heaven  did  the 
Lord  behold  the  earth.  Looked  down,  as  in  Ps.  xiv.  2;  liii.  2.  It  implies  earnest  and 
thorough  inquisition.  Did  behold,  in  Ps.  xiii.  3  and  eisevfhere, consider ;  in  Ps.  Ixxiv. 
20,  have  respect.  Compare  Isa.  Ixvi.  2.  Both  these  shades  of  meaning  may  belong 
to  the  word  here,  although  the  general  sense  of  it  is  to  look,  Gen.  xix.  17,  26;  Ps.  xxii. 
17.  If  in  any  sense  the  temple  at  Jerusalem  was  a  sanctuary,  or  holy  place,  much 
more  is  heaven  itself,  the  temple  not  made  with  hands.  The  Lord  looked  down  for 
purposes  of  mercy : 

20.  To  hear  the  groaning  of  the  prisoner.     Groaning,  sighing,  crying  out.     See  Ps. 


PSALM  cii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  909 

xii.  5;  Ixxix.  11 ;  Mai.  ii.  13.  To  hear  is  to  regard  in  compassion.  Prisoner,  one  that 
is  bound.  We  have  the  same  word  applied  to  them  that  are  hound  in  affliction  and 
iron,  Ps.  cvii.  10.  We  have  another  word  for  caj)tive.  The  prisoner  is  the  most 
afflicted  of  men,  unable  to  help  himself,  or  obtain  aid  from  his  friends ;  cut  off  from 
the  charities  of  life,  and  wholly  in  the  power  of  enemies.  If  any  case  calls  for  com- 
miseration, surely  it  is  his.  The  deplorable  condition  of  men  involved  in  sin,  and 
sunk  in  guilt  is  fitly  represented  by  that  of  prisoners,  Isa.  xlii.  7;  xlix.  9;  Ixi.  1; 
Zech.  ix.  11,  12.  This  clause  indicates  something  beyond  release  from  political  cap- 
tivity. So  in  the  next  clause  the  Lord  is  said  to  loose  those  that  are  apjjohited  to  death, 
literally  the  children  of  death,  those  doomed  to  death,  a  Hebraism  like  children  of  sor- 
row  in  English.  It  occurs  nowhere  else  but  in  Ps.  Ixxix.  11,  both  clauses  of  which 
correspond  to  those  of  this  verse.  That  spiritual  blessings  are  spoken  of  seems  more 
certain  the  farther  we  proceed : 

21.  To  declare  the  name  of  the  Lord  in  Zion,  and  his  praise  in  Jerusalem.  Surely 
such  language  points  to  the  preaching  of  the  Gospel  not  only  at  first  in  Jerusalem  but 
in  the  church  universal,  the  whole  Zion  of  God.  The  Lord  is  the  Lord  Christ,  Jeho- 
vah Jesus.  Alexander:  "To  i-ecount  God's  name  is  to  recount  the  mighty  deeds 
which  constitute  it,  and  the  celebration  of  which  constitutes  his  praise."  Compare  Isa. 
ii.  3 ;  Micah  iv.  2. 

22.  When  thepteojjle  are  gathered  together,  and  the  kingdoms,  to  serve  the  Lord.  Peo- 
ple, plural,  nations.  Are  gathered,  a  verb  often  used  respecting  the  conversion  of  the 
world  to  Christ,  Isa.  xliii.  5;  xlix.  18;  liv.  7;  Ix.  4,  7;  Ixvi.  18.  Calvin  refers  to 
the  prophecy  of  Jacob,  Gen.  xlix.  10,  as  shedding  light  on  this.  "In  celebrating  the 
deliverance  from  the  Babylonish  captivity,  the  prophets  are  wont  to  extend  it  to  the 
coming  of  Christ."  On  serving  the  Lord,  see  on  Ps.  ii.  11.  Such  were  the  blessed 
visions  Avhich  the  .prophet  had  of  the  future  glory  of  the  church.  But  hope  deferred 
makes  the  heart  sick  : 

23.  He  iveakened  my  strength  in  the  way;  he  shortened  my  days.  My  strength,  liter- 
ally his  strength,  but  evidently  pointing  to  the  same  person,  or  as  the  strength  of  God's 
people  is  entirely  derived  from  him,  it  may  be  spoken  of  as  his  strength.  The  suflTerer 
speaking  in  his  own  name  probably  expresses  the  fear  that  he  shall  not  live  to  see  the 
accomplishment  of  these  glorious  predictions.  Weakened,  humbled,  afflicted,  Ps.  xxxv. 
13;  Ixxxviii.  7.  Shortened,  see  on  Ps.  Ixxxix.  45.  The  verb  means  to  i-eo;;,  or  aid 
down  as  a  mower.  Holy  men  before  the  coming  of  Christ  had  a  great  longing  for  the 
latter  day  glory.  Matt.  xiii.  17;  Luke  ii.  29-32. 

24.  I  said,  0  my  God,  take  me  not  away  in  the  midst  of  my  days.  If  the  prophet  is 
speaking  for  himself,  this  clause  deplores  the  prospect  of  not  living  to  witness  what  he 
had  foretold.  If  he  speaks  in  the  name  of  the  church,  then  she  deplores  her  sad 
prospect  of  extermination  under  the  cruel  bondage  of  the  heathen  and  the  malice  of 
the  devil.  She  prays  that  she  may  survive  until  JNIessiah  comes  in  his  glory.  Indi- 
vidual prophets  and  believers  may  die ;  the  outward  state  of  the  church  may  be  de- 
pressed or  distressed ;  but  she  is  safe  because  her  head  lives  and  reigns  forever.  Thy 
years  are  throughout  all  generations. 

25.  Of  old  hast  thou  laid  the  foundation  of  the  earth  :  and  the  heavens  are  the  work 
of  thy  hands. 

26.  They  shall  perish,  but  thou  shalt  endure :  yea,  all  of  them  shall  wax  old  like  a 
garment,  as  a  vesture  shalt  thou  change  them,  and  they  shall  be  changed: 

27.  But  thou  art  the  same,  and  thy  years  shall  have  no  end.  We  cannot  be  mistaken 
in  applying  this  language  to  Jesus.  We  have  the  authority  of  heaven  itself  for  so 
doing,  Heb.  i.  10-12.  'Messianic  ideas'  were  very  familiar  to  the  prophets;  and  we 
are  in  more  danger  of  not  referring  to  the  Redeemer  all  the  passages  in  which  he  is 


910  STUDIES   IN  THE  BOOK  OF  PSALMS.  [psalm  en. 

spoken  of,  than  we  are  of  applying  to  him  those  which  do  not  belong  to  him,  Acts 
iii.  24.  The  English  version  here  gives  the  complete  sense  as  well  as  any.  The 
three  things  ascribed  to  Christ  are  creative  energy,  eternity  and  immutability.  In 
Christ  his  people  to  the  end  of  the  world  have  all  their  stability  and  certainty  of 
triumph. 

28.  The  children  of  thy  servants  shall  continue,  and  their  seed  shall  be  established 
before  thee.  Calvin :  "  By  these  words  the  prophet  intimates  that  he  does  not  ask  the 
preservation  of  the  church,  because  it  is  a  part  of  the  human  race,  but  because  God 
has  raised  it  above  the  revolutions  of  the  Avorld."  The  seed  of  God's  servants  are 
those,  who  have  like  precious  faith  and  love,  Ps.  Ixxxix.  36 ;  Gal.  iii.  7.  Such  shall 
continue  and  be  established,  have  an  everlasting  inheritance. 

Doctrinal  and  Practical  Remarks. 

1.  Affliction  is  the  lot  of  God's  people.  Sometimes  it  is  overxvhelming  and  their 
hearts  are  ready  to  faint,  as  the  title  says.     Deep  sorrow  is  no  new  thing  to  the  saints. 

2.  In  the  strict  sense  of  the  term,  praise  is  not  the  sole  object  of  psalmody,  for  this 
psalm  is  and  is  called  a  prayer.  Other  psalms  are  Maschils.  Any  truth  of  Scripture 
may  properly  be  rehearsed  in  song. 

3.  There  must  be  sin  personal  or  imputed  when  there  is  so  much  sorrow  as  is  here 
expressed. 

4.  The  greater  our  distress  the  more  fervent  should  be  our  calling  upon  the  Al- 
mighty, vv.  1,  2. 

5.  While  our  secret  devotions  are  not  to  be  uttered  in  the  hearing  of  men,  yet  it  is 
often  well  so  to  pray  that  we  may  hear  our  own  voices,  vv.  1,  2.  Calvin :  "  I  admit 
that  the  heart  ought  to  move  and  direct  the  tongue  to  prayer ;  but,  as  it  often  flags 
or  performs  its  duty  in  a  slow  and  sluggish  manner,  it  requires  to  be  aided  by  the 
tongue." 

6.  We  may  plead  and  urge  our  case  as  much  as  we  choose  provided  we  sweetly 
submit  all  to  God,  vv.  1,  2.  Indeed  intensity  and  fervor  ought  to  be  manifested  in 
all  our  prayers  for  things  known  to  be  agreeable  to  God's  will.  Calvin :  "  To  pour 
out  our  complaints  before  him  after  the  manner  of  little  children  Avould  certainly  be  to 
treat  his  majesty  with  very  little  reverence,  were  it  not  that  he  has  been  pleased  to 
allow  us  such  freedom."  Dickson :  "  The  Lord  suffereth  his  babbling  children  to 
speak  to  him  in  their  own  form  of  speech." 

7.  Considering  the  number,  variety  and  depth  of  their  sorrows,  it  is  a  wonder  that 
good  men  live  as  long  as  they  do,  w.  3-11.  They  endure  the  hidings  of  God's  face, 
the  delays  of  his  providence,  the  loss  of  comfort,  bodily  infirmity,  mental  dejection, 
nights  of  weeping  and  days  of  hoAvling,  poverty  and  persecution.  Yet  by  the  help 
of  faith  and  prayer,  they  live  on.  To  them  consuming  grief  is  no  novelty.  They 
have  all  sorts  of  troubles.  Seldom  do  their  afflictions  come  alone.  Home :  "  The  scoffs 
and  reproaches  of  men  are  generally  added  to  the  chastisements  of  God ;  or  rather, 
perhaps,  are  a  part,  and  sometimes  the  bitterest  part  of  them." 

8.  It  is  not  wicked  to  give  strong,  outward  expression  to  our  anguish,  even  by  crying 
and  gioaning,  and  seeking  the  most  perfect  solitude,  vv.  1,  5-7. 

9.  If  God's  people  now  have  enemies,  even  bitter  ones,  no  new  thing  has  happened 
to  them,  V.  8.  Many  rave  like  madmen  and  are  fierce  and  cruel.  The  vilest  men 
are  often  sworn  friends  to  each  other  even  when  they  have  considerable  diversity  of 
interest.     But  against  God's  people  the  wicked  are  implacable  and  full  of  reproaches. 

10.  The  saints  would  find  it  no  hard  task  to  bear  the  reproaches  of  men,  if  they 
could  always  have  the  sensible,  gracious  presence  of  the  Lord ;  but  when  his  indig- 
nation and  xorath  are  manifested,  the  best  of  men  cry  out  in  their  anguish.     Calvin: 


PSALM  cii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  911 

"  Surely  there  is  nothing  which  ought  to  wound  our  hearts  more  deeply,  than  when 
we  feel  that  God  is  angry  with  us."  Jesus  himself  complained  of  nothing  but  the 
hidings  of  his  Father's  face.  Without  a  word  he  endured  the  cross,  despising  the 
shame.  Dickson  :  "  When  God  is  seen  to  be  angry,  the  comforts  of  this  life  arc  taste- 
less and  can  yield  no  pleasure." 

11.  By  dwelling  on  the  eternity  and  unchangeableness  of  God,  we  may  heighten 
our  sense  of  the  vanity  and  shortness  of  our  own  lives,  and  this  may  be  profitable  to 
us,  and  may  sober  us;  but  if  rightly  evinced,  it  will  not  produce  dejection,  vv.  11, 12. 

12.  Ever  since  the  first  gospel  promise  in  Eden  up  to  this  day  a  better  time  has 
been  coming  to  the  church,  v.  13,  If  even  the  best  men  believed  that  their  trials 
and  those  of  the  church  would  last  forever,  their  courage  would  utterly  fail. 

13.  Whatever  the  outward  state  of  the  church  may  be,  however  trodden  down  of 
the  wicked,  and  but  feebly  sustained  by  many  professed  friends,  yet  God's  people 
never  have  a  greater  love  to  her  than  when  apparently  in  ruins,  v.  14.  When  this 
interest  in  religion  is  animated  by  a  proper  hope  and  becomes  lively,  it  is  a  great 
token  for  good.  Calvin :  "  The  more  sad  the  desolation  of  the  church  is,  the  less 
ought  we  to  be  alienated  from  its  love." 

14.  One  of  the  greatest  means  of  reviving  true  religion  is  hearty  prayer,  v.  17. 
Nor  need  churches  wait  till  the  rich  and  the  gifted  among  their  members  are  greatly 
stirred  up  in  the  work  of  the  Lord  ;  for  he  hears  the  prayer  of  the  destitute,  the  poor,  the 
solitary,  the  afflicted.  God  cares  not  at  all  for  the  worldly  consideration  in  which  men 
are  held.     O  no!     He  takes  the  beggar  from  the  dunghill  and  sets  him  among  princes. 

15.  Past  favors  bestowed  upon  ourselves  or  others  should  mightily  encourage  us  in 
our  applications  to  a  throne  of  grace,  v.  18.  The  reasoning  of  faith  is :  What  God 
has  done  he  may  do  again ;  and  if  it  be  for  his  glory  and  my  good  he  will  not  deny 
my  earnest  petition. 

16.  The  work  of  God's  Spirit  in  building  up  Zion  by  the  conversion  of  souls  greatly 
begets  and  fosters  the  spirit  of  praise,  v.  18.  Where  the  work  is  truly  the  Lord's,  his 
people  will  not  deny  to  him  the  glory  that  is  his  due,  1  Cor.  iii.  7. 

17.  We  need  not  fear  that  God  will  overlook  the  afflicted  state  of  his  church 
and  people,  vv.  19,  20.  He  hears  every  sigh  and  every  groan  that  is  uttered.  He 
knows  the  pious  grief  of  his  chosen.  He  will  not  be  unmindful  of  their  tears  or  of 
their  labor  of  love. 

18.  Tholuck  :  "  The  history  of  the  Lord's  people  is  a  sermon,"  vv.  19-23,  This  is 
true  of  each  portion  of  that  history.  In  each  individual  believer  as  in  that  of  every 
associated  company  of  believers,  God  works  out  the  greatest  and  most  glorious  truths 
of  the  covenant  of  his  peace. 

19.  In  all  our  addresses  to  the  Almighty,  even  in  our  short  ejaculations,  let  us  not 
forget  that  he  is  in  heaven  and  we  upon  earth  ;  and  that  awful  reverence  towards  him 
and  profound  humility  respecting  ourselves  altogether  become  us,  v.  19, 

20.  The  church  of  God  is  the  depository  and  guardian  of  the  truth  and  of  the  best 
interests  of  religion  in  the  world,  v.  21.  Whatever  of  piety  or  sound  doctrine  is 
found  among  men  is  owing  to  the  sanctifying  power  of  God's  Spirit  on  the  hearts 
of  his  people. 

21.  The  real  unity  of  the  church  does  not  consist  in  name,  form,  or  place,  but  in 
her  taking  the  Lord  Christ  for  her  Master  and  Saviour,  v.  22. 

22.  The  delays  of  the  Almighty,  by  reason  of  our  unbelief,  weaken  our  strength 
and  beget  despondency,  v.  23.  But  it  ought  not  to  be  so.  We  should  encourage  our- 
selves in  the  Lord  our  God. 

23.  Instead  of  being  depressed  and  dejected  at  the  remembrance  of  the  shortness 
of  our  own  lives,  we  should  be  aroused  to  exert  the  greater  zeal,  inftsmuch  as  the  day 


912  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  ciir. 

drawetli  near,  v.  23.     That  life  is  long  enough  which  fully  glorifies  God  and  secures 
salvation. 

24.  And  yet  it  is  lawful  for  us  in  certain  cases  to  pray  for  the  continuance  of  life 
and  the  lengthening  of  our  days,  v.  24.     See  Remarks  on  Ps.  xxxix.  13. 

25.  What  would  the  church  do  without  Christ  ?  To  her  he  is  everything.  In  her 
deepest  distress  and  sorest  affliction  a  sight  of  the  Redeemer  cheers  her  up.  But 
without  him  she  can  do  nothing.  Luther :  "  For  out  of  and  without  Christ  there  is 
nothing  but  the  kingdom  of  sin  and  death :  that  is,  a  continual  misery  and  distress 
in  this  life  by  various  and  hard  temptations  of  the  devil  and  the  world."  So  this 
sufferer  found  it,  and  turns  away  from  all  other  hope  to  Jehovah-Jesus,  whose  perfec- 
tions are  celebrated  in  vv.  24-27.  The  exceeding  excellence  of  the  Saviour  arises 
from  the  constitution  of  his  person.  In  modern  times  none  deny  that  he  had  a  human 
nature.  It  is  marvellous  that  any  should  be  so  bold  as  to  question  his  divinity.  If  he 
who  laid  the  foundation  of  the  earth  and  made  the  heavens  is  not  divine,  what  con- 
cejition  can  we  forni  of  divinity?  If  he  who  shall  fold  up  the  heavens  like  a  vesture 
is  not  God,  Avho  is  God?  If  he  who  inhabited  an  eternity  past  and  shall  inhabit  an 
eternity  to  come  is  not  truly  divine,  then  all  our  reasoning  is  uusatisfactoiy.  If  he 
who  is  the  same  yesterday,  to-day  and  forever  is  not  God,  then  we  know  not  who  is 
God.  Yet  these  works  and  properties  are  by  inspiration  itself  (Heb.  i.  10-12)  ascribed 
to  the  Son  of  God. 

26.  Great  is  the  grace  which  God  bestows  on  his  people  and  their  offspring,  v.  28. 
If  he  visits  the  iniquities  of  the  fathers  upon  the  children  to  the  third  and  fourth 
generation,  he  shows  mercy  to  thousands  of  generations  of  them  that  love  him  and 
keep  his  commandments,  Deut.  v.  9,  10. 

27.  God  has  already  done  so  much  for  his  people  in  the  redemption  from  Egypt, 
in  the  restoration  from  Babylonish  captivity,  in  the  advent  of  Messiah,  and  in  the 
calling  of  the  Gentiles,  that  Zion  may  be  fairly  summoned  to  stronger  faith  and  bolder 
enterprise  respecting  the  great  things  promised  of  old  and  yet  to  be  fulfilled  in  the 
church  on  earth.  Dickson  :  "  The  church  shall  never  be  barren,  but  from  age  to  age 
bring  forth  children  unto  God."     The  gates  of  hell  shall  not  prevail  against  her. 


Psalm  cm. 

A  Psalm  of  David. 

1  Bless  the  Lord,  O  ray  soul :  and  all  that  is  within  rae,  bless  his  holy  name. 

2  Bless  the  Lord,  O  my  soul,  and  forget  not  all  his  benefits : 

3  Who  forgivcth  all  thine  iniquities;  who  healeth  all  thy  diseases, 

4  Who  redeemeth  thy  life  from  destruction;  who  crowneth  thee  with  lovingkindness  and  tender 
mercies ; 

5  Who  satisfieth  thy  mouth  with  good  things;  so  that  thy  youth  is  renewed  like  the  eagle's. 

6  The  Lord  executeth  righteoiisness  and  judgment  for  all  that  are  oppressed. 

7  He  made  known  his  ways  unto  Moses,  his  acts  unto  the  children  of  Israel. 

8  The  Lord  is  merciful  and  gracious,  slow  to  anger,  and  plenteous  in  mercy. 

9  He  will  not  always  chide:  neither  will  he  keep  his  anger  for  ever. 

10  He  hath  not  dealt  with  us  after  our  sins ;  nor  rewarded  us  according  to  our  iniquities. 

11  For  as  the  heaven  is  high  above  the  earth,  so  great  is  his  mercy  toward  them  that  fear  him. 

12  As  far  as  the  cast  is  from  the  west,  so  far  Iiath  he  removed  our  transgressions  from  us. 

13  Like  as  a  father  pitieth  his  children,  so  the  Lord  pitieth  them  that  fear  him. 


I 


PSALM  cm.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  913 

14  For  he  knoweth  our  frame ;  he  remerabereth  that  we  are  dust. 

15  As  for  man,  his  days  are  as  grass :  as  a  flower  of  the  field,  so  he  flourisheth. 

16  For  the  wind  passeth  over  it,  and  it  is  gone ;  and  the  place  thereof  shall  know  it  no  more. 

17  But  the  mercy  of  the  Lord  is  from  everlasting  to  everlasting  upon  them  that  fear  him,  and 
his  righteousness  unto  children's  children  ; 

18  To  such  as  keep  his  covenant,  and  to  those  that  remember  his  commandments  to  do  them. 

19  The  LoRB  hath  prepared  his  throne  in  the  heavens ;  and  his  kingdom  ruleth  over  all. 

20  Bless  the  Lord,  ye  his  angels,  that  excel  in  strength,  that  do  his  commandments,  hearken- 
ing unto  the  voice  of  his  word. 

21  Bless  ye  the  Lord,  all  ye  his  hosts  ;  yc  ministers  of  his,  that  do  his  pleasure. 

22  Bless  the  Lord,  all  his  works  in  all  places  of  his  dominion  :  bless  the  Lord,  O  ray  soul. 

ON  the  title  see  on  title  of  Psalm  xi.  Henry's  first  remark  on  this  ode  is:  "This 
Psalm  calls  more  for  devotion  than  exposition,"  He,  who  with  a  warm  heart 
and  ordinary  good  sense,  enters  into  its  spirit  in  any  version  of  it  extant,  is  more 
enriched  by  it,  and  has  a  better  understanding  of  it,  than  he,  who  with  a  cold  heart 
can  critically  weigh  every  word  in  the  original,  and  in  each  of  the  many  translations 
given  us  by  ripe  scholars.  The  Hebrew  and  all  the  ancient  versions  give  David  as 
author.  This  is  doubtless  correct,  although  Clarke  thinks  it  "refers  to  the  times 
of  the  captivity,  or  rather  to  its  conehi^ion."  He  dates  it  B.  C.  636;  Scott,  B.  C.  1030. 
Delaney,  Patrick,  Morison  and  Scott  think  David  wrote  it  on  occasion  of  delivery 
from  dangerous  sickness.  Yet  I  have  never  heard  it  repeated  with  more  ardor  or 
more  appropriateness  than  by  God's  people  enduring  great  bodily  distress.  Dodd : 
"We  read  of  no  illness  David  had."  It  may  be  a  grateful  meditation  upon  a  long 
series  of  mercies.  Dickson  says  it  contains  "  seventeen  reasons  or  arguments  of  praise : 
some  of  them  taken  from  mercies  shown  to  the  Psalmist  himself,  some  from  mercies 
to  all  believers,  and  some  taken  from  God's  sovereign  dominion  over  all."  Others 
suggest  that  it  was  written  when  David  received  assurance  of  forgiveness  in  the 
matter  of  Uriah  and  Bathsheba.  Walford :  "  If  this  be  correct,  then  we  have  two 
(this  and  Psalm  li.)  of  the  most  instructive  examples  of  enlightened  and  fervent 
piety,  which  are  contained  in  the  holy  Scriptures,  occasioned  by  one  failure  in  the 
conduct  of  a  good  man,  who  was  habitually  remarkable  for  his  steadfast  obedience 
to  the  law  of  God."  The  Chaldee  says  this  Psalm  was  Avritten  "by  prophecy."  Fry 
also  thinks  it  "anticipates  a  future  period  of  the  history  of  the  redemption  of  man." 
The  Syriac  says  it  was  written  by  David  in  his  old  age.  All  these  are  conjectures. 
The  ode  suits  many  a  condition  of  believers  in  every  age.  All  agree  that  this  is  a 
poem  of  rare  and  edifying  excellence.  Luther:  t^his  is  a  glorious  Psalm,  and  full 
of  the  most  ardent  feelings  and  exercises  of  faith,  and  of  a  believing  heart,  a  heart 
acknowledging  the  infinite  mercies  of  God,  both  temporal  and  spiritual  ;'>  Morison : 
"This  richly  poetic  Psalm  .  ,  .  abounds  in  ardent  and  lofty  sentiments  of  gratitude 
to  God  for  his  unnumbered  mercies;"  Dodd:  "It  may  properly  be  said  to  describe 
the  wonders  of  grace ;"  Alexander:  "It  is  a  fiivorite  vehicle  of  thankful  praise  among 
the  pious  of  all  ages;"  Stevenson:  "It  is  an  exquisite  song  of  thanksgiving.  It  is 
the  out-pouring  of  a  heaven-taught  gratitude.  It  is  the  'spiritual  hymn'  of  a 
redeemed  sinner,  'singing  and  making  melody  in  his  heart  to  the  Lord.'  .  .  It  is  an 
universal  song.  It  is  suited  for  all  ages,  appropriate  to  all  persons,  and  applicable* 
to  all  conditions.  Every  nation  under  heaven  may  equally  adopt  its  language." 
Although  it  is  so  devotional,  yet  "it  is  observable  that  no  petition  occurs  throughout 
the  entire  compass  of  these  twenty-two  verses."  The  only  name  of  God  found  in  it 
is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 

1.  Blesa  the  Lord,  0  my  soul:  and  all  that  is  loiihin  me,  bless  his  holy  name.  This 
is  a  noble  beginning.  Bless,  see  on  Ps.  v.  12;  it  occurs  six  or  seven  times  in  this 
hymn  of  thankfulness.     David  calls  on  his  soid,  his  immortal  nature,  and  all  that  in 

115 


914  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cm. 

ivitkin  him,  his  inward  part,  or  inward  thought,  meaning  all  his  senses  and  faculties ; 
see  Ps.  V.  9;  xlix.  11.  God's  holy  name  is  put  for  himself,  or  that  by  which  he  is 
known.  Truly  devout  men  wish  their  hearts  more  and  more  engaged  in  God's 
service. 

2.  Bless  the  Lord,  0  my  soul,  and  forget  not  all  his  benefits.  For  benefits  Fry  has 
bounties;  Alexander,  dealings;  Venema  and  Hengstenberg,  gifts.  Most  English 
scholars  prefer  our  version.  The  mercies  God  bestows,  no  less  than  his  own  infinite 
nature,  are  the  foundations  of  our  obligations  to  him.  No  man  ever  yet  made  a 
complete  catalogue  of  the  benefits  he  had  received.  Here  we  have  an  excellent 
beginning: 

3.  Who  forgiveth  all  tJiine  iniquities.  Forgiveth,  see  on  Fs-xxy.  11.  It  implies  pardon 
with  full  pacification.  Iniquities,  commonly  so  rendered,  always  implying  urong,  per- 
verseness.  All  human  blessedness  either  permanent  or  important,  must  be  based  in 
forgiveness  of  sin.  This  is  the  first  gift  of  God  to  the  penitent.  But  it  is  not  the  last. 
It  is  merely  the  opening  of  the  house  of  mercy.  Who  healeth  all  thy  diseases.  Dis- 
eases, else-where  sicknesses,  Deut.  xxix.  22.  It  might  apply  to  maladies  of  the  body,  2 
Chron.  xxi.  18,  19.  But  it  doubtless  has  a  chief  reference  to  diseases  of  the  soul,  Ps. 
xli.  4;  Isa.  i.  6;  vi.  10;  liii.  5.  God  never  bestows  pardon  without  granting  with  it 
renewal,  by  which  the  corruptions  of  our  hearts  are  cured.  Home :  "  What  is  pride, 
but  lunacy;  what  is  anger,  but  a  fever;  what  is  avarice,  but  a  dropsy;  what  is  lust, 
but  a  leprosy;  what  is  sloth,  but  a  dead  palsy?"  Scott:  "Sinful  passions  are  the  dis- 
eases of  the  soul."  Did  God's  blessing  stop  at  the  forgiveness  of  sins  and  not  go  on 
to  cure  the  madness  in  our  hearts,  we  should  be  both  vile  and  miserable  forever. 
Some  think  that  the  word  diseases  has  a  special  reference  to  bodily  miseries  sent  as 
the  penal  consequences  of  transgression.  There  is  no  objection  to  admitting  this 
additional  idea.  Compare  Ex.  xv.  26 ;  Ps.  cvii.  17-19.  But  the  catalogue  of  mercies  is 
only  begun: 

4.  Who  redeemeih  thy  life  from  destruction.  Alexander:  "Redeeming  means  deliver- 
ing, but  with  a  strong  implication  of  cost  and  risk."  Clarke  says  the  Hebrew  Avord 
properly  signifies  redcmptio7i  of  life  by  a  kinsman;  possibly  looking  forward,  in  the 
spirit  of  prophecy,  to  him  who  became  Partaker  of  our  flesh  and  blood  that  he  might 
have  the  right  to  redeem  our  souls  from  death  by  dying  in  our  stead."  Destruction, 
elsewhere  ditch,  pit,  con'uption,  grave,  Ps.  vii.  15;  ix.  15;  xvi.  10;  Job  xxxiii.  22. 
Tholuck :  "  In  naming  destruction  his  reference  is  to  the  punishment  due  to  sin,  which 
the  grace  and  mercy  of  God  averts."  Redemption  is  either  of  the  body  from  the 
destroying  power  of  disease,  or  chiefly  of  both  soul  and  body  from  the  jnt  of  woe. 
Diodati  explains  it  as  redemption  "from  many  mortal  dangers  in  this  life,  and  from 
everlasting  death  and  hell."  Other  mercies  follow:  Who  eroumeth  thee  ivith  loving- 
kindness  and  tender  mercies.  Crowneth,  in  Ps.  v.  12,  compass;  in  Ps.  viii.  5;  Ixv.  11 
as  here.  Lovingkindness,  as  in  Ps.  li.  1.  Tender  viercies,  as  in  Ps.  xxv.  6,  often  so 
rendered.  In  verse  13,  the  cognate  verb  is  pitieth.  No  believer  has  ever  yet  been 
able  to  think  of  any  real  blessing  which  is  not  secured  to  the  child  of  God.  Henry: 
"What  greater  dignity  is  a  poor  soul  capable  of  than  to  be  advanced  into  the  love 
and  favor  of  God?  This  honor  have  all  his  saints.  What  is  the  crown  of  glory  but 
God's  favor?" 

5.  Who  satisfieth  thy  moidh  with  good  things.  S(disficih,fillcth,  i.  e.,  giveth  all  that 
is  required.  See  on  Ps.  xvii.  14, 15.  Creatures  may  afford  us  that  which  'surfeits  but 
never  satisfies,'  Eccle.  vi.  7:  I>a.  Iv.  2.  Moidh,  as  in  Ps.  xxxii.  9;  elsewhere  orna- 
ment, excellent  ornament.  When  sanctified  it  is  a  chief  instrument  of  glorifying  God. 
Good,  often  goodness,  Ps.  xvi.  2;  xxi.  3.  See  on  Ps.  iv.  6.  The  blessing  spoken  of  in 
this  clause  goes  beyond  the  satisfying  of  the  sensitive  appetite.    It  embraces  all  the  good 


PSALM  cm.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  915 

that  we  receive  for  our  nourisliment,  sustentation  and  comfort.  The  English  version 
gives  a  better  sense  than  any  other  yet  suggested.  Kiniclii  supposes  that  by  this 
chaise  David  describes  the  blessing  of  health.  No  dou])t  this  and  all  that  leads  to  it 
are  included,  and  a  great  deal  more  also.  So  that  thy  youth  in  renewed  like  the  eagle  a. 
We  may  either,  with  our  translators,  supply  .90  that  or  we  may  omit  it,  and  read  liter- 
ally, Thou  wilt  renew  like  the  eagle  thy  youth.  Many  inarvellous  stories  have  been 
told  respecting  the  eagle  renewing  his  youth.  The  whole  truth  seems  to  be  that  like 
other  birds,  he  annually  sheds  his  feathers  and  quills  and  gets  a  new  set  of  them;  that 
he  attains  to  a  greater  age  than  any  other  fowl  of  the  air;  that  his  vision  is  wonderful, 
seeing  small  objects  at  a  great  distante;  that  his  flight  is  majestic;  that  even  his  old 
age  does  not  seem  to  be  attended  by  such  signs  of  weakness  and  decay  as  are  often 
discovered  in  other  creatures;  and  that  he  is  the  monarch  of  the  air.  See  Ex.  xix.  4; 
Dent,  xxviii.  49;  Prov.  xxx.  19;  Isa.  xl.  31;  Jer.  iv.  13;  Hab.  i.  8.  Alexander  says, 
"The  only  point  of  comparison  is  its  strength  and  vigor,  as  in  2  Sam.  i.  23;  Isa.  xl. 
31;  and  the  whole  verse  may  be  paraphrased  as  follows:  'So  completely  does  his 
bounty  feed  thy  strength  that  even  in  old  age  thou  growest  young  again,  and  soarest 
like  an  eagle.'  "     If  this  is  the  sense,  this  clause  is  in  im])ort  parallel  to  Ps.  xcii.  14. 

6.  The  Lord  executeth  righteousjiess  and  judgment  for  all  that  are  opjyrcssed.  For 
execxdeth  we  may  read  is  ^corking.  The  thing  is  going  on,  even  now.  Righteousness  and 
judgment,  as  in  Ps.  xcix.  4,  in  reverse  order.  Here  both  words  are  plural,  indicating 
the  amplitude  of  the  blessings  received.  To  the  close  of  verse  5,  the  Psalmist  had 
mentioned  his  personal  blessings.  Now  he  says  that  God's  dealings  with  all  his  suffer- 
ing people  are  uuimpeachably  excellent.  Oppressed,  literally  oj)pressions.  There  are 
many  of  them  as  well  as  many  subject  to  them.  Calvin:  "As  the  faithful,  while  in 
this  world,  are  always  living  among  wolves,  by  using  the  plural  number,  he  celebrates 
a  variety  of  deliverances,  to  teach  us  that  it  is  God's  ordinary  work  to  succor  his 
servants  whenever  he  sees  them  injuriously  treated." 

7.  He  made  knoion  his  ways  unto  Moses,  his  acts  unto  the  children  of  Israel.  This  is 
the  only  verse  in  the  Psalm  which  might  not  have  been  sung  by  the  first  penitent  that 
ever  lived.  The  ivays  of  the  Lord  here  spoken  of  are  all  the  statutes,  ordinances, 
decisions  and  laws  contained  in  the  Pentateuch,  together  with  the  course  of  God's 
Providence;  and  his  acts  are  all  the  wonders  wrought  in  effecting  the  deliverance  of 
Israel  from  Egypt  and  establishing  his  people  in  Canaan.  In  Ps.  ix.  11;  Ixxvii.  12, 
the  same  word  is  rendered  doings;  in  Ps.  Ixxviii.  11,  works.  Calvin's  idea  is  somewhat 
different:  "The  ways,  and  the  doings  of  God  are  his  rising  up  witli  wonderful  power 
to  deliver  the  people,  his  leading  them  through  the  Red  sea,  and  his  manifesting  his 
presence  with  them  by  many  signs  and  miracles."  Alexander:  "The  ways  of  God 
are  his  mode  of  dealing  with  his  people." 

8.  The  Lord  is  mercifxd  and  gracious,  slow  to  anger,  and  plenteous  in  mercy.  The 
benefits  enumerated  in  preceding  verses  did  not  flow  from  the  merits  of  men,  but  solely 
from  the  compassions  of  God,  who  is  mercifid;  in  Ps.  Ixxviii.  38,  and  elsewhere,  ^A</^ 
of  compassion;  we  might  read,  tenderly  pitiftd.  G^rac/ows,  uniformly  rendered,  cognate 
to  the  noun  grace  or  favor.  Sloiv  to  anger,  in  Ps.  Ixxxvi.  15,  longsuffering.  The  Lord 
is  also  plenteous,  great,  abundant,  or  rich  in  mercy.  Compare  Ex.  xxxiv.  6  ;  Joel  ii. 
13  ;  Nah.  i.  3.     The  four  terms  employed  are  very  nearly  synonymous. 

9.  He  will  not  always  chide,  strive,  contend,  debate  or  plead;  Ex.  xxi.  18;  Job  x.  2  ;  Pr. 
XXV.  9  ;  Hos.  ii.  2.  He  may  contend  with  his  erring  people  till  they  are  humbled  ; 
but  Jehovah  is  not  implacable,  or  irreconcilable.  No  being  is  so  ready  to  pass  by 
transgression.  He  is  not  strict  to  mark  iniquity.  Neither  will  he  keep  his  anger  for 
ever.  Our  translators  supply  the  words  his  anger.  In  Lev.  xix.  18,  the  verb  here 
tendered  keep  is  rendered  bear  any  grxidge.     Wicked  men  and  devils  carry  grudges ; 


916  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cm. 

God,  and  good  men,  imitating  his  example,  do  not.  To  keep  anger  is  to  res&i-ve  anger, 
or  to  retain  it,  Jer.  iii.  5.  It  is  only  to  incorrigible  enemies  that  Jehovah  resei-veth 
wrath,  Nah.  i.  2.  . 

10.  He  hath  not  dealt  with  us  after  our  sins.  Our  sins  have  been  many ;  his  judg- 
ments have  been /(?■?«.  Our  sins  have  been  heavy  as  the  sand  of  the  sea;  his  corrections 
have  been  so  light  that,  weak  as  we  are,  they  have  not  crushed,  but  only  humbled  us. 
Our  sins  have  been  long  continued  and  persistent;  his  strokes  have  been  but  occasional 
and  of  short  duration.  Our  sins  have  been  daily  and  very  provoking ;  his  patience 
lias  been  every  way  amazing.  Nor  rewarded  us  according  to  oxir  iniquities.  We  have 
requited  evil  for  good;  he  has  returned  good  for»evil.  Calvin:  "He  not  only  forbears 
to  punish  us,  but  bountifully  maintains  those  whom  he  might  justly  destroy." 

11.  For  as  the  heaven  is  high  above  the  earth,  so  great  is  his  mercy  toivard  them  that 
fear  him.  This  is  a  favorite  and  striking  method  of  representing  the  greatness  of  the 
divine  compassion,  Ps.  xxxvi.  5 ;  Ivii.  10 ;  cviii.  4 ;  Isa.  Iv.  7-9.  The  heaven  for 
height  is  the  best  image  we  have  in  any  language,  Pr.  xxv.  3.  Hengstenberg :  "  The 
point  of  comparison  is  infinity."  Toward  them  that  fear  him  God's  lovingkindness 
knows  no  bounds.  Instead  of  toward,  some  prefer  above  or  over,  to  Avhich  there  is  no 
objection.  The  verb,  here  rendered  great  is,  is,  in  Ps.  xii.  4;  Ixv.  3,  rendered  prevail. 
God's  mercy  is  mighty  (Job  xxi.  7)  to  save,  raising  the  souls  sunk  in  spiritual  death 
to  the  life  everlasting. 

12.  As  far  as  the  east  is  from  the  west,  so  far  hath  he  removed  our  transgressions  from 
lis.  When  God  forgives  he  forgives  like  a  God,  and  not  like  a  creature.  The  ingrati- 
tude and  stubbornness  of  iniquity  are  such  as  would  exhaust  any  but  infinite  patience. 
The  distance  from  the  east,  [rising]  to  the  west  [evening]  is  as  great  as  we  can  well 
express.  So  far  does  God  remove  the  transgressions  of  his  people.  No  one  puts  away 
sin  as  God  does. 

13.  I/ike  as  a  father  jntieth  his  children,  so  the  Lord  pitieth  them  that  fear  him.  Both 
the  languages  in  which  the  Scriptures  were  originally  written  contain  a  pleasing  variety 
of  words  to  express  the  divine  compassion ;  and  yet  inspired  writers  have  selected  the 
grandest  and  noblest  objects  in  nature  to  represent  it.  Then  again  they  draw  illustra- 
tions from  human  friendships,  Pr.  xviii.  24;  from  the  maternal  relation,  Isa.  xlix.  15 ; 
and  here  from  the  relation  of  father.  Our  Saviour  took  up  the  same  figure.  Matt. 
vii.  9-11 ;  Luke  xi.  11-13.  The  peculiar  force  of  the  word  jritieth  has  been  explained 
on  V.  4.     Fear,  as  in  vv.  11,  17. 

14.  Fo7'  he  knoweth  our  frame;  he  remembereth  that  we  are  dust.  Church  of  England ; 
For  he  knoweth  whereof  we  are  made ;  he  remembereth  that  we  are  but  dust.  This 
knowledge  of  God  embraces  our  constitutional  temperament,  the  feebleness  of  our 
understanding,  the  strength  of  our  fears,  the  shattered  state  of  our  nerves,  the  violence 
of  temptations,  our  readiness  to  sink  into  melancholy,  and  everything  calling  for  ten- 
der compassions.     Compare  1  Cor.  x.  13 ;  Heb.  ii.  18 ;  iv.  15. 

15.  As  for  man,  his  days  are  as  grass:  as  a  flower  of  the  field,  so  he  flour  isheth. 

16.  For  the  wind  passeth  over  it,  and  it  is  gone;  and  the  ]) lace  thereof  shall  know  it  no 
more.  Comparing  men  to  grass  is  common  with  the  inspired  writers,  Ps.  xxxvii.  2 ; 
xc.  5.  Compare  Isa.  xl.  6-8;  James  i.  10,  11 ;  1  Pet.  i.  24.  This  is  a  very  apt  repre- 
sentation. The  wind  spoken  of  in  v.  16,  is  by  some  supposed  to  be  the  Simoon,  or 
one  of  those  desolating  winds  known  in  Asia.  The  phrase  it  is  gone  is  very  strong. 
Alexander  paraphrases  it:  "There  is  none  of  him,  no  such  thing  or  person."  The 
last  clau.se  is  a  quotation  from  Job  vii.  10. 

17.  But  the  mercy  of  the  Lord  is  from  everlasting  to  everlasting  upon  them  that  fear 
him,  and  his  righteousness  unto  children's  children ; 

18.  To  mch  as  keep  his  covenant,  and  to  those  that  remember  his  commandments  to  do 


PSALM  cm.  ]  STUDIES  IN  THE  BOOK  OF  PSALMS.  917 

them.  We  cannot  trace  back  the  divine  nature  or  perfections  to  their  origin,  nor  can 
we  follow  them  to  their  termination,  for  they  sweep  "  from  everlasting  to  everlast 
ing."  The  only  infallible  proof  of  the  genuine  fear  of  God  is  here  given.  It  con- 
sists in  keeping  covenant  with  God  and  remembering  his  commandvienU  to  do  them.  On 
keeping  covenant  seeonPs.  xxv.  10.  Commandments,  in  Ps.  xix.  8.  Statutes;  in  Ps. 
cyi\-s..  precepts.  Remembering  to  do  indicates  a  mind  and  heart  steadfastly  engaged. 
To  all  thus  obedient  and  to  their  latest  posterity,  walking  in  tlieir  footsteps,  shall  be 
granted  mercy  and  righteousness,  lovingkindness,  protection,  justifying  and  sanctify- 
ing grace.  Dent.  vii.  9. 

19.  The  Lord  hath  prepared  his  throne  in  the  heavens.  Prepared,  established,  fixed, 
as  in  Ps.  xl.  2 ;  Ivii.  7.  Throne,  unifoi'mly  rendered.  In  the  heavens,  far  above  the 
confusion  and  perturbations  of  earth,  far  beyond  the  reach  of  human  and  diabolical 
malice,  not  liable  to  changes  in  a  region  of  ineffable  purity  and  glory.  And  his 
kingdom  rideth  over  all.  There  is  none  above  it,  none  with  it,  none  like  it,  none 
helping  it,  none  hindering  it,  none  without  it.  Job  ix.  4;  Isa.  xliv.  28;  xlvi.  10; 
Eph.  i.  5 ;  Phil.  ii.  13. 

20.  Bless  the  Lord  ye  his  angels,  that  excel  in  strength,  that  do  his  commandments, 
hearkening  unto  the  voice  of  his  word.  See  on  Ps.  xxxiv.  7 ;  xci.  11.  Four  things 
are  here  said  of  angels;  1,  they  are  the  Lord's;  2,  they  excel  in  strength;  in  the 
universe  are  no  creatures  equal  to  them  in  power ;  3,  they  are  holy,  doing  God's 
commandments  Avith  unspeakable  pleasure  and  promptness ;  4,  they  wait  upon  the 
Lord  and  minister  unto  him.  Like  willing  and  dutiful  servants,  they  hearken  unto 
the  voice  of  his  word. 

21.  Bless  ye  the  Lord,  all  ye  1m  hosts;  ye  ministers  of  his  that  do  his  pleasure. 
Either  this  is  an  urgent  renewal  of  the  summons  to  the  angels  to  engage  in  blessing 
Jehovah ;  or  it  is  an  animated  appeal  to  the  sun,  moon  and  stars  to  join  the  chorus 
of  the  universe. 

22.  Bless  the  Lord,  all  his  works  in  all  places  of  his  dominion :  that  is,  whoever 
and  whatever  can  in  any  sense  utter  blessings  on  the  name  of  the  Most  High,  let 
them  come  forth  and  speak  his  praises.  The  hymn  ends  as  it  began  :  Bless  the  Lord, 
0  my  soul. 

Doctrinal  and  Practical  Remarks. 

1.  The  highest  acts  of  thankful  and  adoring  worship  ai'e  neither  vain  nor  idle,  but 
are  called  for  by  the  very  nature  of  the  relations  existing  between  God  and  his 
creatures,  vv.  1,  2,  20-22. 

2.  In  all  acts  of  worship  let  us  summon  our  whole  nature  to  the  work,  v.  1 ;  let 
our  intellects  know  God,  our  wills  choose  him,  our  hearts  go  out  after  him,  our  con- 
fidence lean  on  him,  our  love  delight  in  him,  our  tongues  praise  him,  and  our  hands 
clap  for  joy  of  him.  Let  us  worship  him  neither  ignorantly,  nor  superstitiously,  nor 
hypocritically,  nor  irreverently. 

3.  One  of  the  saddest  proofs  of  our  fallen  condition,  is  our  propensity  to  forget 
God's  benefits,  especially  his  unspeakable  gift,  Jesus  Christ,  v.  2.  Nothing  but  the 
basest  ingratitude  could  chill  our  hearts  or  shut  our  lips.  Cobbin :  "  Our  memories 
are  too  often  like  leaky  vessels  in  retaining  things  that  are  good."  Stevenson  :  "Our 
lips  are  closed  because  our  hearts  are  dead  in  spiritual  insensibility,  .  .  Ingratitude 
is  Satanic.  The  first  foul  spirit  that  rebelled  was  the  first  ingrate  in  creation." 
Among  all  the  absurdities  and  monstrosities  among  men,  there  has  never  arisen  a 
poet  to  sing,  or  a  philosopher  to  commend  ingratitude,  Isa.  i.  2,  3. 

4.  Both  from  its  own  nature,  and  from  the  frequent  recurrence  of  inspired  writers 
to  the  subject,  it  is  evident  that  no  matter  has  stronger  claims  upon  our  study  and 


918  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cm. 

our  thankfulness  than  the  forgiveness  of  sins,  v.  3.  Neh.  ix.  17 ;  Ps.  xxv.  11 ;  Isa. 
Iv.  7 ;  Micah  vii.  18,  19 ;  Matt.  vi.  12 ;  Acts  xiii.  38 ;  Eph.  i.  7.  Without  it  life 
Avere  a  burden,  Ps.  xl.  12.  "Pardon  is  not  a  state  to  which  the  believer  raises  him- 
self by  a  long  and  holy  course, — it  is  an  act  of  God's  free  mercy  and  grace  in  Christ 
Jesus." 

5.  Nor  is  sanctification  a  blessing  to  be  less  esteemed.  In  it  God  heals  our  spii-- 
itual  diseases,  v.  3.  Stevenson  :  "  By  pardon  the  God-man  imparts  health  to  the 
conscience  of  the  sinner,  and  by  sanctification  he  infuses  health  into  his  affections. 
Pardon  and  purity  are  the  medicines  of  the  Gospel."  Unless  we  be  made  like  Christ, 
we  shall  never  be  with  Christ. 

6.  A  good  man  can  never  be  at  a  loss  for  a  theme  of  thankful  meditation,  even 
if  he  looks  no  further  than  to  the  marked  providences  of  God  in  rescuing  him  from 
danger  and  prolonging  his  life,  v.  4.  In  a  marked  way  is  every  man  a  child  of 
providence. 

7.  Of  all  deliverances,  redemption  by  Jesus  Christ  is  far  the  greatest.  If  we  un- 
derstood our  real  condition  as  lost  men,  w^e  should  never  weary  in  magnifying  the 
grace  that  brings  to  us  the  sincere  and  consistent  offer  of  eternal  life. 

8.  Not  only  are  God's  mercies  very  tender,  and  his  kindness  very  loving,  but  they  are 
also  exceedingly  abundant.  They  crown  us,  v.  4.  They  are  our  adorning.  They  are 
our  life.  And  they  are  all  undeserved.  Oftentimes  the  absence  of  the  least  fills  us 
with  distress.     Let  our  sharpest  trials  not  silence  the  voice  of  our  thanksgiving. 

9.  If  in  the  least  degree  temporal  blessings  satisfy,  how  much  more  do  the  good 
things  of  the  Spirit?  By  him  we  have  faith,  love,  hope,  joy,  peace,  rest,  patience, 
strong  confidence,  increase  of  grace  and  final  victory ;  and  all  through  Jesus  Christ. 
Phil.  iv.  11-13.  Stevenson  :  "  Real  contentment  is  only  to  be  derived  from  a  know- 
ledge of  God  in  Christ,  and  of  all  things  centred  in  him,  issuing  from  him  and  dis- 
tributed by  him." 

10.  One  of  the  paradoxes  of  the  Christian's  life  is,  that  when  he  is  weak,  then  he  is 
strong.  Like  the  eagle  he  may  become  old,  but  even  then  he  renews  his  strength,  v. 
5.  It  would  be  sad  indeed,  were  it  otherwise.  Tholuck  :  "  The  glory  of  the  old  age 
of  the  godly  consists  in  this,  that  while  the  faculties  for  sensuous,  no  less  than  mental 
enjoyment,  gradually  decline,  and  the  hearth  of  life  gets  thus  deprived  of  its  fuel,  the 
blessings  of  godliness  not  only  continue  to  refresh  the  soul  in  old  age,  but  are  not  until 
then  most  thoroughly  enjoyed.  The  sun  of  piety  rises  the  warmer  in  proportion  as 
the  sun  of  life  declines,"  2  Cor.  iv.  16. 

11.  Are  you  oppressed  by  the  world,  the  flesh,  or  the  devil?  Let  your  resort  be  to 
God.  He  and  he  alone  can  effectually  deliver,  v.  6.  Be  not  much  distressed  at  your 
distresses,  nor  afflicted  at  your  afflictions.  God  is  the  patron  of  no  wrong;  but  he  is 
the  patron  of  all  the  wronged. 

12.  The  church  of  modern  times  is  not  released  from  an  obligation  to  celebrate 
God's  mercies  and  mighty  deeds  to  his  people  of  old,  v.  7.  His  counsels  are  of  oid 
faithfulness  and  truth.  The  principles  of  his  government  are  as  unchanging  as  his 
nature,  and 

13.  That  nature  is  most  gentle,  gracious  and  loving.  No  man  can  conceive  of 
anything  desirable  or  excellent  in  the  character  of  a  friend,  teacher,  governor  or  Re- 
deemer, but  that  it  is  found  in  God,  v.  8.  Two  things  vastly  exalt  the  divine  kind- 
ness ;  it  is  bestowed  upon  those  who  justly  feel  themselves  to  be  most  unworthy ;  it  is 
continued  even  when  our  sins  might  justly  provoke  the  Most  High  utterly  to  withdraw 
his  compassions. 

14.  How  few,  light  and  mercifully  ordered  are  the  chastisements  which  God's 
people  receive  at  his  hands,  vv.  9,  10.     Compai-e  Isa.  liv.  7,  8.     Morisou .  •'The  Lord 


PSALM  cm.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  919 

LS  not  like  some  thoughtless  and  cruel,  earthly  parents,  who  are  constantly  chiding 
their  offspring ;  and  who  either  break  their  spirits  or  deprave  their  characters.  He 
aiflicteth  not  willingly  nor  griovcth  the  children  of  men." 

15.  All  names,  emblems  and  representations  of  God's  mercy  fail  adequately  to  set 
it  forth.  It  is  high  as  heaven,  v.  11.  It  knows  no  bounds.  It  is  the  mercy  of  God. 
Its  heights  have  never  been  scaled,  nor  its  depths  sounded. 

16.  8in  forgiven  is  wholly  forgiven,  v.  12.  Isaiah  says  it  is  abundantly  forgiven, 
chap.  Iv.  7.  God  gives  his  people  double  for  all  their  sins,  Isa.  xl.  2 ;  Zech.  ix.  12. 
One  part  of  the  universe  is  not  more  completely  removed  from  another  than  is  guilt 
from  a  believer.  '  Remission  of  sin  is  a  gift  full  and  complete,  unspeakable  and 
irrevocable.'  The  Almighty  forgets  as  well  as  forgives,  Jer.  xxxi.  34 ;  Heb.  viii. 
12;  X.  17. 

17.  How  wise  and  merciful  it  is  in  God  to  teach  us  to  reason  from  all  that  is  known 
as  tender,  pitiful  or  generous  among  men,  to  the  infinite  kindness  of  the  heart  of  our 
Creator  and  our  Redeemer,  v.  13. 

18.  To  a  right-minded  man  even  in  his  deepest  distress,  it  is  a  source  of  unspeak- 
able joy  that  the  Most  High  is  omniscient,  and  knows  all  about  us,  v.  14.  Being 
assured  that  God  knows  all  his  case  the  penitent  may  cry  even  in  broken  sentences 
and  gain  his  purpose. 

19.  We  ought  not  to  be  startled  at  anything  reminding  us  of  our  own  frailty  and 
mortality,  vv.  15,  16.  All  Scripture  and  all  history  teach  ua  that  though  man  flourish 
as  a  flower  for  a  moment,  still  he  must  soon  wither  like  the  grass.  Blessed  is  he  who 
habitually  needs  not  to  be  reminded  that  he  must  die ;  and  yet  so  far  from  being 
dejected  thereby  betakes  himself  to  the  Almighty,  and  in  him  finds  friend,  refuge,  hus- 
band, Redeemer. 

20.  If  we  would  be  truly  and  forever  blessed,  we  must  have  the  genuine  fear  of 
God,  vv.  11,  13,  17,  18.  For  this  there  is  no  substitute.  Nor  can  we  ever,  but  by 
holy  living,  prove  to  ourselves  or  to  our  fellow-men  that  we  have  this  or  any  grace. 
Henry  :  "  Those  only  shall  have  the  benefit  of  God's  promises  that  make  conscience 
of  his  precepts." 

21.  God's  government  will  never  fail  in  any  part  of  the  world,  in  any  event  of 
life,  or  in  any  tumult  of  the  nations,  v.  19. 

22.  As  the  Almighty  is  never  at  a  loss  for  means,  agents  or  instruments  to  accom- 
plish his  holy  will  and  effect  his  blessed  purposes,  so  neither  shall  he  ever  be  at  a  loss 
for  those  who  shall  pour  benedictions  on  his  name,  vv.  20-22.  There  is  the  innumer- 
able company  of  angels.  Their  voices  are  never  silent.  But  if  they  should  be  struck 
dumb,  redeemed  men  would  praise  him.  And  if  all  intelligent  creation  should  keep 
silence,  the  very  stones  would  cry  out,  and  the  planets  and  fixed  stars  would  become 
vocal  and  fill  the  azure  vault  above  us  with  unspeakable  melody. 

23.  Bless  the  Lord,  O  my  soul,  v.  22.  "  Whatever  others  do,  let  me  do  service  to 
my  God.  Whatever  others  love,  let  me  love  my  Redeemer,  Whatever  others  glory 
in,  let  me  glory  in  the  Lord."     This  is  my  first,  my  greatest  business.     Bless  the 

LoilD,  0  MY  SOUL. 


920  STUDIES  IN  THE  BOOK   OF  PSALMS.  f^^LM  civ. 


Psalm  civ. 

1  Bless  the  Lord,  O  my  soul.     O  Lord  my  God,  thou  art  very  great;  thou  art  clothed  with 
honour  and  majesty: 

2  Who  coverest  thyself  with  light  as  \cith  a  garment:  who  stretchest  out  the  heavens  like  a 
curtain : 

3  Who  layeth  the  beams  of  his  chambers  in  the  waters:  who  maketh  the  clouds  his  chariot: 
who  walketh  upon  the  wings  of  the  wind : 

4  Who  maketh  his  angels  spirits ;  his  ministers  a  flaming  fire : 

5  Who  laid  the  foundations  of  the  earth,  that  it  should  not  be  removed  for  ever. 

6  Thou  coveredst  it  with  the  deep  as  vnth  a  garment:  the  waters  stood  above  the  mountains. 

7  At  thy  rebuke  they  fled;  at  the  voice  of  thy  thunder  they  hasted  away. 

8  They  go  up  by  the  mountains ;  they  go  down  by  the  valleys  unto  the  place  which  thou  hast 
founded  for  them. 

9  Thou  hast  set  a  bound  that  they  may  not  pass  over ;  that  they  turn  not  again  to  cover  the 
earth. 

10  He  sendeth  the  springs  into  the  valleys,  which  run  among  the  hills. 

11  They  give  drink  to  every  beast  of  the  field :  the  wild  asses  quencli  their  thirst. 

12  By  them  shall  the  fowls  of  the  heaven  have  their  habitation,  wA;'c/i  sing  among  the  branches. 

13  He  watereth  the  hills  from  his  chambers:  the  earth  is  satisfied  with  the  fruit  of  thy  works. 

14  He  causeth  the  grass  to  grow  for  the  cattle,  and  herb  for  the  service  of  man :  that  he  may 
bring  forth  food  out  of  the  earth ; 

15  And  wine  that  maketh  glad  the  heart  of  man,  and  oil  to  make  his  face  to  shine,  and  bread 
which  strengtheneth  man's  heart. 

16  The  trees  of  the  Lord  are  full  of  sap;  the  cedars  of  Lebanon,  which  he  hath  planted ; 

17  Where  the  birds  make  their  nests:  as  for  the  stork,  the  fir  trees  are  her  house. 

18  The  high  hills  are  a  refuge  for  the  wild  goats ;  and  the  rocks  for  the  conies. 

19  He  apiJointed  the  moon  for  seasons :  the  sun  knoweth  his  going  down. 

20  Thou  makest  darkness,  and  it  is  night:  wherein  all  the  beasts  of  the  forest  do  creep /orfA. 

21  The  young  lions  roar  after  their  prey,  and  seek  their  meat  from  God. 

22  The  sun  ariseth,  they  gather  themselves  together,  and  lay  them  down  in  their  dens. 

23  Man  goeth  forth  unto  his  work  and  to  his  labour  until  the  evening. 

24  O  Lord,  how  manifold  are  thy  works !  in  wisdom  hast  thou  made  them  all :  the  earth  is  full 
of  thy  riches. 

25  So  is  this  great  and  wide  sea,  wherein  are  things  creeping  innumerable,  both  small  and  great 
beasts. 

26  There  go  the  ships:  there  is  that  leviathan,  whom  thou  hast  made  to  play  therein. 

27  These  wait  all  upon  thee;  that  thou  mayest  give  them  their  meat  in  due  season. 

28  That  thou  givest  them  they  gather:  thou  openest  thine  hand,  they  are  filled  with  good. 

29  Thou  hidest  thy  face,  they  are  troubled:  thou  takest  away  their  breath,  they  die,  and  return 
to  their  dust. 

30  Thou  sendest  forth  thy  spirit,  they  are  created :  and  thou  renewest  the  face  of  the  earth, 

31  The  glory  of  the  Lord  shall  endure  for  ever:  the  Lord  shall  rejoice  in  his  works. 

32  He  looketh  on  the  earth,  and  it  trembleth:  he  toucheth  the  hills,  and  they  smoke. 

33  I  will  sing  unto  the  Lord  as  long  as  I  live:  I  will  sing  praise  to  my  God  while  I  have  my 
being. 

34  My  meditation  of  him  shall  be  sweet:  I  will  be  glad  in  the  Lord. 

35  Let  the  sinners  be  consumed  out  of  the  earth,  and  let  the  wicked  be  no  more.     Bless  thou 
the  Lord,  O  my  soul.     Praise  ye  the  Lord. 

"VT  EITHER  the  Hebrew  nor  Chaldee  have  any  title  for  this  Psalm.  The  Syriac, 
JL.1  Arabic,  Septuagint,  Ethiopic,  Vulgate,  Edwards,  Morison,  Henry  and  Scott 
ascribe  it  to  David.  Hengstenberg  thinks  otherwise.  In  a  number  of  manuscripts, 
it  is  put  as  a  continuation  of  Psalm  ciii.  which  David  certainly  wrote.  It  is  not  pos- 
sible intelligently  to  assign  any  particular  occasion  for  it.  Its  design  is  to  celebrate 
the  works  of  creation  and  providence.     Some  others  begin  somewhat  in  the  same 


PSALM  CIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  921 

strain,  as  Ps.  viii.  which  soon  passes  to  the  work  of  redemption;  and  Ps.  xix.  which 
soon  turns  to  the  celebration  of  the  excellencies  of  revelation.  Luther :  "  This  is  a 
most  spiritual  song,  and  a  psalm  of  glory  to  God ;"  Home :  "  This  is  an  eucharistic 
hymn,  full  of  majesty  and  sweetness,  addressed  to  Jehovah,  as  Creator  of  the  world;" 
Tholuck  :  "  This  is  a  glorious  Psalm  of  nature  ;"  Clarke :  "  It  is  properly  a  poem  on 
the  works  of  God  in  the  creation  and  government  of  the  world."  On  all  hands  it  is 
confessed  that  this  is  a  Psalm  of  uncommon  excellence.  Horsley  :  "  For  regularity 
of  composition,  richness  of  imagery,  sublimity  of  sentiment,  and  elegance  and  per- 
spicuity of  diction,  it  is  perhaps  the  principal  poem  in  the  whole  collection  of  these 
inspired  songs."  There  appears  no  good  reason  to  doubt  that  this  Psalm  was  placed 
where  it  is,  on  account  of  the  relation  of  its  tone  to  that  of  Ps.  ciii. ;  and  yet  were  it 
placed  anywhere  else  in  the  Psalter,  devout  men  would  not  think  it  out  of  place.  As 
the  Son  of  God  created  the  world,  and  governs  it  (John  i.  3 ;  Heb.  i.  2,  3 ;)  so  it  is 
most  natural  to  apply  this  Psalm  to  the  praise  of  Jehovah  Jesus,  not  excluding  the 
Father,  or  the  Spirit,  but  including  them  both.  Scott  dates  it  B.  C.  1030 ;  Clarke 
B.  C.  536.  The  names  of  the  Most  High  here  found  are  Jehovah  Lord,  Elohim,  God, 
El  God  and  Jah  Lord,  on  which  see  on  Ps.  i.  2  ;  iii.  2  ;  v.  4 ;  and  introductory  remarks 
to  Ps.  Ixviii. 

1.  Bless  the  Lord,  0  my  soul;  as  in  Ps.  ciii.  1.  0  Lord  viy  God,  thou  art  very  great. 
Art  great,  a  verb  in  the  preterite.  It  implies  not  so  much  what  God  is  in  himself  as 
what  he  has  manifested  himself  to  be.  God  is  greater  than  any  of  his  creatures  con- 
ceive him  to  be.  Thoic  art  clothed  ivith  honour  and  majesty.  Chaldee,  praise  and 
beauty ;  Arabic,  spleyidor  and  glory ;  Calvin,  praise  and  glory ;  Doway,  praise  and 
beauty ;  church  of  England,  majesty  and  hojior ;  Fabritius,  glory  and  splendor ;  Tre- 
mellius  and  Junius,  splendor  and  majesty;  Piscator,  majesty  and  magnificence ;  Venema, 
majesty  and  glory ;  Edwards,  majesty  and  dignity ;  Jebb  and  Alexander,  honor  and 
majesty.  Not  one  of  these  renderings  is  bad.  Inspired  men  have  chosen  the  best 
terms  wherewith  to  exalt  God ;  and  yet  they  are  all  inadequate.  Clothed,  apparelled, 
in  the  preterite. 

2.  Who  coverest  thyself  with  light  as  with  a  garme7it.  Coverest,  clothest,  arrayest, 
sometimes  in  the  margin,  veilest,  Isa.  lix.  17  ;  Jer.  xliii.  12  ;  Cant.  i.  7.  This  clause 
contains  an  assertion  remarkably  illustrated  in  the  history  of  God's  manifestations. 
Clarke :  "  Light  and  fire  are  generally  the  accompaniments  of  the  Supreme  Being,  when 
he  manifests  his  presence  to  his  creatures,"  Gen.  xv.  17 ;  Ex.  iii.  2 ;  xix.  18 ;  Matt. 
xvii.  2.  Yea,  God  is  himself  a  consuming  fire,  Deut.  iv.  24 ;  Isa.  xxx.  33  ;  Jer.  xxi. 
12,  14.  He  is  also  the  light  of  his  people,  Ps.  xxvii.  1 ;  Isa.  x.  17  ;  Ix.  19.  Compare 
1  Tim.  vi.  16  ;  1  John  i.  5.  He  '  irradiates  the  whole  world  Avith  his  splendor,'  Jas.  i. 
17.  Who  stretchest  out  the  heavens  like  a  curtain.  The  preceding  clause  celebrates 
the  work  of  the  first  day  of  creation,  Gen.  i.  3-5  ;  this,  that  of  the  second.  Gen.  i.  6-8. 
The  firmament  of  Moses  is  the  expanse,  stretched  out  like  a  curtain.  For  curtain  some 
have  pavilion,  canopy,  veil,  tent,  tapestry.  Compare  Job  ix.  8  ;  xxxvii.  18  ;  xxxviii.  9 ; 
Isa.  xl.  22 ;  xlii.  5 ;  xliv.  24 ;  li.  13. 

3.  Who  layeth  the  beams  of  his  chambers  in  the  waters.  Layeth  the  beams,  a  partici- 
ple. In  2  Chron.  xxxiv.  11,  the  verb  in  the  same  conjugation  is  rendered  to  floor. 
Geddes  has.  Flooring  his  chambers  with  waters ;  Horsley,  Laying  the  floors  of  his 
chambers  with  waters ;  Edwards,  He  flooreth  his  chambers  with  waters.  When  men 
build  houses,  they  lay  their  floors  on  something  solid ;  but  the  Almighty  lays  the 
floors  of  his  chambers  on  the  mist  which  is  held  in  the  air.  Chambers,  in  Judges  iii. 
20,  23-25,  parlor ;  in  1  Chron.  xxviii.  11 ;  2  Chron.  iii.  9,  upper  chambers.  Who 
maketh  the  chads  his  chariot.  As  a  charioteer  directs  his  horses  whithersoever  he  will, 
so  the  Almighty  drives  the  clouds  wherever  he  pleases.     They  wholly  obey  his  will. 

116 


922  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  civ, 

Who  icalketh  upon  the  wings  of  the  wind.  Walketh ;  in  this  Psalm  the  same  verb  i;i 
rendered  run  and  go,  vv.  10,  26.  In  Job  xiv.  20,  it  is  rendered  passeth;  in  Job  xx. 
25,  Cometh;  in  Pr.  vi.  11,  iravelleth;  in  Hnh.i.Q,  viarch.  Wings  of  the  ivind,  see  on 
Ps.  xviii.  10. 

4.  Who  malceth  hiscmgeh  spints;  his  ministers  a  flaming  fire.  Chaldec:  Who  makes 
his  messengers  swift  like  spirits,  his  ministers  strong  like  flaming  fire.  The  other 
ancient  versions,  also  the  Bishops'  Bible  and  Fabritius,  agree  Avith  the  authorized 
English.  John  Rogers'  translation:  Thou  makest  thyne  angels  spreites,  and  thy 
ministers  flames  of  fire;  Piscator,  Amesius,  Tremellius  and  Junius:  lie  makes  his 
angels  winds,  his  ministers  flaming  fire.  There  is  no  better  rendering  than  that 
oi'  the  common  version.  Some  object  to  the  introduction  of  angels  in  this  place, 
because  the  psalmist  up  to  this  time  has  spoken  only  of  inanimate  and  not  at  all 
of  spiritual  creatures.  This  objection  has  no  force.  Good  poetry  makes  progress, 
not  dwelling  tediously  on  anything.  In  Ps.  xviii.  10;  cxlviii.  2,  angels  are  intro- 
duced in  like  manner  among  creatures  of  no  intelligence.  Whenever  Jehovah 
makes  unusual  manifestations  of  himself,  the  presence  of  angels  is  rather  to  be 
expected.  No  doubt  they  beheld  the  wonderful  process  of  creation,  Job  xxxviii.  7. 
They  are  fitly  introduced  here.  Paul  very  appositely  cites  this  verse  in  Heb.  i.  7,  8. 
He  there  shows  that  angels  are  mere  servants ;  Christ  has  supreme  authority.  To 
prove  that  Christ  was  superior  to  ivinds  and  fire  would  not  establish  anything  to  the 
apostle's  purpose;  but  to  prove  that  he  was  a  Sovereign,  while  angels  Avere  only 
ministers,  is  very  germain  to  his  object.  Home:  "Intellectual  beings  of  the  highest 
order  in  the  realms  above  are  as  ready  to  fulfil  the  words  of  Jehovah,  as  are  the 
elements  of  this  lower  Avorld." 

5.  Who  laid  the  foundations  of  the  earth,  that  it  should  not  he  removed  for  ever. 
Foundations,  places,  dwellings,  settlements,  bases.  The  order  and  stability  of  the  earth 
and  its  motions  are  most  admirable.  God  "stretcheth  out  the  north  over  the  empty 
place,  and  hangeth  the  earth  upon  nothing,"  Job  xxvi.  7.  Nothing  is  more  exact 
than  the  movements  of  the  earth  from  the  creation  to  this  day.  There  is  no  jostle  or 
disturbance  here.  John  Rogers'  translation:  Thou  hast  laid  the  earth  upon  her 
foundacyons,  that  it  never  moveth  at  any  tyme. 

6.  Thou  coveredst  it  with  the  deep  as  with  a  gannent.  Three  explanations  are  sug- 
gested: 1,  that  this  clause  relates  to  the  state  of  things  in  chaos.  The  objection  to 
this  is  that  the  covering  of  the  earth  before  the  work  of  the  third  day  of  creation  was 
rather  that  of  a  pall  or  winding  sheet  than  of  a  garment.  All  our  ideas  represent 
the  state  of  things  Avhen  without  form  and  void  as  dismal,  whereas  the  covering  with 
a  garment  seems  to  be  intended  to  represent  something  ornamental  and  useful ;  see  v.  2, 
Clarke,  Morison,  Tholuck,  Scott,  Bishop  Hall  and  others  support  this  view ;  others 
think  it  admissible.  2.  Some  think  the  clause  refers  to  the  waters  of  the  deluge.  So 
Diodati  and  Alexander,  both  of  whom  refer  to  the  language  of  Gen.  vii.  especially  vv. 
18, 19.  Diodati  says  that  "  it  is  not  probable  that  in  the  mass  of  the  first  creation  there 
were  hills  and  valleys  ready  framed."  Of  this  we  know  nothing,  and  can  base  no 
argument  on  entire  ignorance.  3.  Others  say  the  clause  relates  to  the  change  in  form 
which  the  earth  underwent  at  creation,  and  Avhich  it  has  ever  since  retained ;  see 
Gen.  i.  9.  Calvin:  "The  passage  may  veiy  properly  be  understood  thus, — that  the 
sea,  although  a  mighty  deep,  which  strikes  terror  by  its  vastness,  is  yet  as  a  beautiful 
garment  to  the  earth."  This  is  perhaps  to  be  preferred.  The  deluge  was  a  curse, 
and  the  thing  here  spoken  of  is  a  blessing.  Much  the  larger  part  of  the  surface  of 
the  earth  is  and  always  has  been  clad  in  a  beautiful  robe  of  water,  greatly  conducing 
to  health  and  to  intercourse  between  nations  widely  separated.  The  waters  stood 
above  the  mountains.     The  verb  is  in  the  future,  shall  stand.     This  rendering;  ia 


PSALM  CIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  923 

preferred  by  Calvin  and  others.  The  sense  thus  gathered  is  that  God  holds  back 
the  waters  I'roni  deluging  the  earth.  Calvin:  "Were  God  to  give  loose  reins  to  the 
sea,  the  Avutors  would  suddenly  cover  the  mountains;"  Tholuck:  "Omnipotence  has 
set  a  bound  to  the  waters,  though  they  are  above  and  lighter  than  the  earth,  and 
seem  to  overflow  it;"  see  on  Ps.  xxiv.  2.  Were  the  earth  to  stand  still,  much  more, 
if  its  course  should  be  changed  from  Avest  to  east,  the  dry  land  would  be  at  once 
submerged.     Mountains,  so  rendered,  also  in  v.  8;  in  vv.  10,  13,  18,  32,  hills. 

7.  At  thy  rebuke  they  fled.  As  in  the  preceding  clause,  the  verb  is  in  the  future. 
So  some  render  it.  llengstenberg  and  Alexander  put  it  in  the  present.  The  cer- 
tainty arises  from  what  has  been  the  uniform  course  of  providence.  Majestic  as  the 
waters  of  the  ocean  often  are,  they  obey  the  mandate  of  the  Almighty.  At  the  voice 
of  thy  thunder  they  hasted  away.  Litei'ally,  shall  hasten  away.  The  clause  is  parallel 
to  the  preceding.  God's  rebuke  and  the  voice  of  his  thunder  are  his  irresistible  com- 
mand by  which  he  controls  the  ocean  as  a  master  does  his  humble  servant.  The  verb 
rendered  hasted  away  is  in  Deut.  xx.  3,  rendered  do  tremble.  The  flight  is  from 
fright. 

8.  They  go  up  by  the  mountains ;  they  go  down  by  the  valleys  unto  the  place  which 
tJiou  hast  founded  for  them.  The  first  verbs  are  in  the  future.  The  prophet  is  still 
speaking  of  the  waters ;  though  Calvin  translates  it,  The  mountains  shall  ascend  and 
the  valleys  shall  descend.  And  Planimond  admits  that  it  is  not  certain  but  that 
mountains  and  valleys  are  to  be  read  as  in  the  nominative.  If  such  be  the  case,  he 
suggests  the  following  rendering :  "  The  tvaters  once  stood  above  the  mountains — 
those  places  which  now  are  such — but  at  the  uttering  God's  voice  they  fled  and  hasted 
away — the  mountains  ascending,  and  the  valleys  descending — unto  the  place  which  thou 
hast  prepared  for  them."  If  we  follow  the  English  translation,  then  the  meaning  is 
either,  1.  That  the  ocean  dashes  against  the  sides  of  mountains,  but  invariably  falls 
back  into  its  channels ;  2.  That  by  some  process  invisible  to  the  eye,  but  indicated 
by  Artesian  wells  and  by  mountain  lakes,  the  water  is  forced  high  ujd  on  elevated 
places,  whence  it  gushes  out  and  descends ;  or  3.  That  the  waters  are  carried  to  the 
tops  of  mountains  in  vapors  and  clouds,  and  thence  descend  again  to  the  valleys. 

9.  Thou  hast  set  a  bound  that  they  may  not  pass  over ;  that  they  turn  not  again  to 
cover  the  earth.  Bound,  seldom  thus  rendered,  commonly  border  or  coast.  When  the 
waves  of  the  sea  are  greatly  agitated,  they  seem  as  if  they  were  irresistible ;  but  each 
successive  awful  billow  is  soon  laid  prostrate  and  returns  to  the  bosom  of  the  sea 
whence  it  came.  Home :  "The  experience  of  4000  years  hath  taught  us,  that  where 
the  Creator  hath  laid  his  commands,  plain  sand  is  a  sufficient  barrier."  Compare 
Job  xxxviii.  8-11.  If  the  deluge  is  even  alluded  to  in  these  verses,  all  agree  that 
that  awful  visitation  shall  not  be  repeated. 

10.  He  sendeth  the  springs  into  the  valleys,  which  run  amo7ig  the  hills.  Some  regard 
verses  6-9  as  parenthetical ;  and  so  account  for  the  use  of  the  second  person  thou 
and  thy  in  those  verses ;  and  of  the  third  person  ivho  and  he  in  vv.  5,  10.  This  is 
not  necessary  to  explain  the  alternate  use  of  Hebrew  pronouns.  We  often  see  such 
changes  where  there  is  no  parenthesis;  see  v.  13.  Springs,  commonly  rendered  we/&, 
fountains,  Ps.  Ixxiv.  15 ;  Ixxxiv.  6.  Alexander  justly  thinks  that  here  as  in  Joel 
iii.  18,  the  word  comprehends  both  the  source  and  the  stream.  Which  imn  among  the 
hills.  That  is  the  springs  or  streams  run.  Rim,  see  on  walketh,  v.  3.  In  many  a 
part  of  the  world  can  be  found  a  Sault,  a  dancing  water,  and  a  Minne-ha-ha,  a  laugh- 
ing water.     The  mountain  streams  walk,  and  rtm,  and  leap,  and  praise  the  Lord. 

11.  They  [the  springs  or  streams]  give  drink  to  every  beast  of  the  field.  Beast  of 
the  field,  all  beasts  wild  and  domesticated  ;  see  on  Ps.  viii.  7.  The  wild  asses  quench 
their  thirst.     Anderson  •  "  The  wild  ass  diflfers  from  the  tame  only  by  being  stronger 


924  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  civ, 

sind  nimbler,  more  courageous  and  lively.  .  .  They  are  remarkable  for  their  in- 
stinct in  discovering  in  the  arid  desert  the  Avay  to  rivers,  brooks  or  fountains  of 
water,  so  that  the  thirsty  traveller  has  only  to  observe  and  follow  their  steps,  in  or- 
der to  his  being  led  to  the  cooling  stream." 

12.  By  them  shall  the  fowls  of  heaven  have  their  habitation,  which  sing  among  ike 
branches.  Foivls,  in  the  singular  but  having  the  force  of  a  plural,  or  collective  noun, 
as  in  Gen.  i.  20,  22,  26,  28 ;  ii.  20,  and  often.  We  had  it  in  the  same  form  in  Ps. 
1.  11;  Ixxix.  2.  One  class  of  songsters,  that  never  fail  to  give  their  voice  to  the 
pi-aise  of  the  Creator,  consists  of  the  birds  of  the  air,  who  have  warbled  their  carols 
ever  since  the  fifth  day  of  creation ;  some  of  the  sweetest  note,  singing  during  the 
dead  hours  of  the  night,  as  the  American  mocking-bird,  [Turdus  Polyglottus],  and 
the  European  nightingale,  [Philomela  Motacilla]. 

13.  Se  ivatereth  the  hills  from  his  chambers.  Hills,  including  all  elevations  of  the 
earth.  Chambers,  as  in  v.  3.  Even  where  God  makes  the  mountains  hoary,  smit- 
ing them  with  pei-petual  sterility,  they  overwhelm  us  with  their  grandeur.  But  com- 
monly he  covers  them  with  verdure  and  crowns  their  grandeur  with  beauty,  and  of- 
ten with  fruitfulness.  The  earth  is  satisfied  with  the  fruit  of  thy  works.  Here  we  have 
a  sudden  change  of  pronoun  from  the  third  person,  he,  to  the  second,  thy.  But  this 
is  not  unusual  in  Hebrew  poetry,  and  often  adds  vivacity.  Satisfied,  in  v.  16,  are 
full;  in  V.  28,  are  filled.  The  earth  has  enough  of  the  product  of  God's  operations. 
Some  confine  the  fruit  of  God's  works  to  the  rain  falling  from  his  chambers.  No 
doubt  that  blessing  is  included ;  but  there  is  no  reason  for  thus  limiting  the  meaning. 
God's  ivo7-ks  are  in  number  and  variety  innumerable.     Here  are  some  of  them : 

14.  He  causeth  the  grass  to  grow  for  the  cattle,  and  herb  for  the  service  of  man.  Grass, 
as  in  Ps.  xxxvii.  2 ;  ciii.  15.  Herb,  as  in  Gen.  i.  11,  12,  29,  30.  Scott :  "  Under  the 
word  herb,  all  kinds  of  corn,  pulse,  and  vegetable  food  are  comprised ;  and  likewise 
the  produce  of  the  vineyards  and  oliveyards."  The  terms,  grass  and  herb  embrace 
all  food  of  vegetable  growth  fit  for  the  support  of  animal  life.  Cattle,  so  rendered  in 
Gen,  i.  24-26 ;  ii.  20 ;  Ps.  1. 10,  etc.,  more  frequently  beasts.  It  embraces  all  kinds  of 
beasts  that  walk  the  earth.  Service,  in  v.  23,  rendered  labo7'.  Hengstenberg  has  cul- 
tivation ;  Alexander,  culture.  It  points  to  the  labor  of  man  in  cultivating  the  soil, 
whence  his  food  is  principally  obtained.  That  he  may  bring  forth  food  out  of  the  earth. 
He  refers  to  man. 

15.  And  wine  that  maketh  glad  the  heart  of  man.  Wine,  the  word  usually  so  ren- 
dered. How  honorable  and  excellent  are  the  vine  and  its  fruit  may  be  seen  from  many 
Scriptures,  Judges  ix.  12,  13  ;  Num.  xv.  5,  7  ;  Pr.  xxxi.  6,  7.  It  is  a  strong  proof  of 
the  fallen  state  of  man  that  he  so  strangely  perverts  such  a  blessing  as  wine  to  stupor 
or  drunkenness.  And  oil  to  make  his  face  to  shine.  Various  explanations  are  given. 
1.  Some  think  the  reference  is  to  oil  for  lamps  to  light  up  the  darkness,  and  so  to 
illuminate  the  face.  2.  Some  suppose  that  wine  and  oil  taken  into  the  stomach  make 
men's  faces  shine  with  gladness.  3.  Some  read  and  understand  thus :  Wine  gladdens 
the  heart  of  man  so  as  to  make  his  face  shine  more  than  oil.  4.  Some,  Wine  glad- 
dens the  heart  of  man  to  make  his  face  shine  with  oil.  Oil  was  chiefly  for  food  and 
for  anointing.  For  the  latter  use  of  oil  see  on  Ps.  xxiii.  5.  To  this  no  doubt  the  pro- 
phet here  mainly  refers.  How  excellent  olive  oil  is  appears  from  Judges  ix.  8,  9  ;  Ex. 
xxix.  2,  7 ;  xxx.  23-25,  etc.  And  bread  which  strengtheneth  man's  heart.  See  Gen. 
xiv.  18;  xviii.  5;  xxi.  14;  xlvii.  12;  Ps.  xiv.  4.  In  Ps.  xlii.  3,  and  elsewhere  the  same 
word  is  rendered  meat.     Wine,  and  oil,  and  bread  were  great  staples  of  Palestine. 

16.  The  trees  of  the  Lord  are  full  of  sap ;  the  cedars  of  Lebanon,  which  he  hath  planted. 
On  the  cedars  of  Lebanon  see  on  Ps.  xxix.  6  ;  Ixxx.  10 ;  xcii.  12.     The  trees  of  the  Lord, 


PSALM  CIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  925 

are  the  great  trees,  see  on  Ps.  xxxvi.  6 ;  or  they  are  goodly  trees,  see  on  Ps.  Ixxx.  10. 
Our  translators  well  supply  the  words  of  sap. 

17.  W7iere  the  birds  make  their  nests.  Birds,  the  i)lural  of  the  word  rendered  spar- 
roi<;  m  Ps.  Ixxxiv.  3  ;  cii.  7.  Alexander  has  it  synall  birds.  As  for  the  stork,  the  fir  trees 
are  her  house.  The  stork,  the  word  is  uniformly  thus  rendered  in  the  English  Bible. 
Some  have  thought  that  the  heron  was  meant ;  but  our  English  Bible  gives  heron  as 
the  rendering  of  another  word,  Lev.  xi.  19  ;  Deut.  xiv.  18.  By  some  the  heron  is  said 
to  be  a  species  of  the  stork.  The  Hebrew  name  of  stork  signifies  mercy  or  kindness, 
and  the  Greek,  natural  affection.  This  bird  is  wonderful  for  its  care,  not  merely  of  its 
young,  but  of  its  parents  and  the  infirm  of  its  species.  In  countries  where  the  roofs 
of  the  houses  are  frequented  she  builds  her  nests  in  trees ;  though  in  Europe  she  often 
puts  her  nest  on  the  tops  of  high  houses.  This  species  of  bird  greatly  abounds  in 
Palestine.  The  fir  of  Palestine  was  lofty  and  noble,  almost  rivalling  the  cedar.  It 
was  an  evergreen. 

18.  The  high  hills  are  a  refuge  for  the  wild  goats.  Hills,  see  on  vv.  6,  8.  Wild  goats, 
one  word  always  so  rendered,  1  Sam.  xxiv.  2 ;  Job  xxxix.  1.  Some  are  confident  that 
the  animal  here  referred  to  is  the  Ibex  of  Asia,  nearly  or  quite  the  same  as  the  Cha- 
mois of  Europe.  It  is  an  animal  of  prodigious  vigor  and  amazing  agility.  And  the 
rocks  [are  a  refuge]  for  the  conies.  Rocks,  uniformly  rendered.  Conies,  always  as 
here ;  not  the  hare  of  Deut.  xiv.  7.  Some  think  it  a  species  of  rabbit.  Bochart  sup- 
posed the  jmnping-mouse  was  meant.  Hengstenberg  has  it  spring-mouse.  The  animal 
intended  is  probably  that  which  is  now  in  Syria  called  the  Ashkoko,  a  species  of  rab- 
bit. Alexander  thinks  the  drift  of  this  verse  and  "  of  the  whole  Psalm  is  to  show 
that  all  parts  of  the  inanimate  creation  contribute  something  to  the  comfort  of  the 
living  sentient  creature." 

19.  He  ap2)ointed  the  moon  for  seasons.  Seasons,  elsewhere,  congregations,  assemblies, 
set  times,  appointed  times,  feasts,  solemn  feasts,  solemn  days,  solemnities.  Calvin :  "  In- 
terpreters agree  that  this  is  to  be  understood  of  the  ordinary  and  appointed  feasts" 
of  the  Jews.  Dimock:  "The  greatest  part  of  the  Jewish  feasts,  as  the  New  Moon, 
the  Passover,  the  Pentecost,  etc.,  were  governed  by  the  moon."  Hengstenberg  renders 
this  clause :  He  made  the  moon  to  divide  the  time.  The  sun  knoiveth  his  going  down. 
Vast  as  are  the  body  and  the  orbit  of  the  sun,  his  motions  are  as  exact,  and  he  is  as 
vbedient  to  the  will  of  God,  as  if  he  were  the  humblest  mite  of  a  creature;  and  he 
acts  with  as  much  certainty  as  if  he  were  intelligent,  and,  like  the  angels,  received  the 
commands  of  God.  Knoweth,  the  same  word  so  rendered  in  Isa.  i.  3,  "The  ox 
hioweth  his  owner,  and  the  ass  his  master's  crib."  Hengstenberg:  "God  makes  pro- 
vision for  the  different  portions  of  his  creatures,  the  beasts  of  the  forest  to  whom  the 
night  belongs,  and  man  whose  is  the  day." 

20.  Thou  makest  darkness,  and  it  is  night.  Here  again  we  have  a  sudden  change 
of  the  person  of  the  pronoun;  but  it  is  of  no  particular  significance.  God  makes  the 
night  and  darkness,  Isa.  xiv.  7.  Nature  would  rush  headlong  and  be  dissolved  but 
lor  infinite  and  unchangeable  wisdom,  goodness  and  power.  Darkness  and  night  are 
:)ften  emblems  of  evil ;  but  here  they  are  spoken  of  as  blessings,  as  they  really  are  to 
All  plants  and  animals,  some  of  the  latter  then  seeking  repose,  and  others  going  abroad 
to  seek  food  and  drink  in  the  night:  Wlierein  all  the  beasts  of  the  forest  do  creep  forth. 
Creep,  in  verse  25  the  cognate  noun  is  rendered  creeping  things. 

21.  The  young  lions  roar  after  their  prey,  and  seek  their  meat  from  God.  Young 
lions  are  strong  lions.  See  on  Ps.  xvii.  12.  They  ai-e  as  dependent  on  God  as  the 
feeblest  creatures. 

22.  The  sun  ariseth,  they  gather  themselves  together,  and  lay  them  down  in  their  dens. 
By  his  fall,  man  lost  somewhat,  yet  not  all  of  his  dominion  over  the  other  inhabitants 


!)26  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  civ. 

of  the  earth.  God  uses  even  the  beams  of  the  sun  as  cages,  with  which  to  lock  up 
the  beasts  that  would  otherwise  destroy  man's  life  when  he  goes  forth.  Gather  them- 
selves, no  fire  in  the  forest  could  more  effectually  drive  wild  beasts  to  their  lairs,  than 
does  the  rising  sun.  Dens,  always  and  properly  so  rendered  when  it  refers  to  the 
abode  of  beasts.  Job  xxxviii.  40;  Cant.  iv.  8;  Amos  iii.  4;  Nah.  ii.  12.  Lay  them 
doivn,  in  Gen.  xlix.  9,  couched. 

23.  Man  goeth  forth  unto  his  worh,  and  to  his  labour,  until  the  evening.  Alexander: 
"  This  verse  presents  the  day-scene  corresponding  to  the  night-scene  of  the  two  preced- 
ing verses." 

24.  0  IjOUT),  hoio  manifold  are  thy  loorks!  in  tvisdom  hast  thou  made  them  all :  the 
earth  is  full  of  thy  riches.  Works,  as  in  vv.  13,  31.  Manifold,  many,  great;  in  Ps.  ciii 
^,  plenteous.  TF/st/o??!,  always  so  rendered.  Riches,  substance,  goods,  meaning  posses- 
sions, Gen.  xxxiv.  23;  Ezek.  xxxviii.  12.  All  creatures  on  earth  are  the  possessions 
of  God,  and  are  so  claimed  by  him,  Ps.  1.  10-12,  By  tvorks,  Hengstenberg  thinks  we 
are  not  to  "understand  God's  creatures,  but  the  arrangements  made  for  them."  But 
why  not  understand  both  animals  and  their  modes  of  subsistence. 

25.  So  is  this  great  a7id  loide  sea,  wherein  are  things  creeping  innumerable,  both  small 
and  great  beasts.  In  every  sense  the  sea  is  vast.  Creeping  things,  see  on  v.  20.  In- 
numerable, literally,  'there  is  not  a  number;'  they  have  never  been  counted;  they  can- 
not be  counted.  Beasts,  as  in  vv.  11,  20.  It  means  living  things.  So  is,  better 
There  is. 

26.  There  go  the  ships.  Ships,  uniformly  rendered.  A  ship  is  itself  a  wonderful 
object.  Naval  architecture  was  first  taught  by  God  himself.  Gen.  vi.  14-16.  By  the 
Aavigation  of  different  seas,  commerce  with  distant  nations  is  principally  conducted. 
There  is  that  leviatJum,  Vi^hom  thou  hast  made  to  play  therein.  Leviathan ,  see  on  Ps. 
Ixxiv.  14.  An  extended  description  of  this  animal  is  found  in  Job  xli.  1-34.  How 
great  is  the  work  of  God  to  provide  an  element  suitable  for  such  a  creature,  and  for 
myriads  on  myriads  of  others,  of  which  tliis  is  the  chief 

27.  These  wait  all  upon  thee ;  that  thou  mayest  give  them  their  meat  in  due  season. 
Wait,  in  the  future,  shall  wait,  or  hojye.      If  God  does  not  supply  the  wants  of  these 

creatures,  they  must  perish.     The  wants  of  a  millionth  part  of  them  are  not  even 
known  to  the  most  intelligent  man  or  angel.     Season,  well  rendered. 

28.  That  thoxi  givest  them  they  gather.  The  Hebrew  is  very  brief.  Both  the 
verbs  in  the  future.  Calvin  :  Thou  shalt  give  it  [food]  to  them,  and  they  shall  gather 
it ;  Fry :  Thou  givest  food,  they  gather  it.  Alexander :  "  The  point  of  the  signifi- 
cant antithesis  is  this,  that  God  as  easily  bestows  as  they  receive.  He  has  only  to 
give,  they  have  only  to  gather."  Thon  ojienest  thine  hand,  they  are  filled  ivith  good. 
The  passage  in  Gen.  i.  3,  "  Let  there  be  light :  and  there  was  light,"  so  much  admired 
by  Longinus  and  other  critics,  is  hardly  more  sublime  than  this.  The  great  result  is 
surely  effected  with  infinite  ease.  Filled,  satisfied,  see  v.  13.  Good,  that  which  is 
suitable  to  their  natures. 

29.  Thou  hidest  thy  face,  they  are  troubled:  thou  takest  away  their  breath,  they  die, 
and  return  to  their  dust.  All  life  is  received  from  God  and  is  dependent.  He  who 
makes  alive  also  kills,  Deut.  xxxii.  39.  The  strongest  creature,  no  longer  protected 
by  God,  is  troubled,  in  Ex.  xv.  15,  amazed;  in  Jer.  li.  32,  affrighted;  in  Ps.  vi.  2,  10, 
vexed.  Withdrawal  of  divine  care  and  power  is  all  that  is  necessary  to  produce  dis- 
solution in  any  part  of  creation.  Their  dust,  i.  e.,  the  dust,  which  is  their  own,  as 
they  come  from  it  and  are  a  part  of  it. 

30.  Thoii  sendest  forth  thy  spirit,  they  are  created:  and  thou  reneivest  the  face  of  the 
earth.  Animal  and  spiritual  existences  are  from  God.  None  of  them  are  self  origi- 
nated.    His  Spirit  from  first  to  last  has  made  air,  earth  and  water  to  teem  with  life, 


PSALM  CIV.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  92^^ 

Gen.  i.  2 ;  ii.  7 ;  Num.  xvi.  22 ;  xxvii.  16  ;  Ecc.  xii.  7  ;  Heb.  xii.  9.     From  year  to 
year  Jehovah  renovates  all  nature. 

31.  The  glory  of  the  Lord  Khali  endure  for  ever.  This  rendering  is  supported  by 
the  church  of  England,  Edwards,  Jebb  and  Fry ;  but  all  the  ancient  versions,  the 
Doway,  Calvin,  Fabritius,  Aniesius,  Trcmcllius  and  Junius,  Piscator,  Hengstcnberg 
and  Alexander  prefer  the  optative  or  imperative  form.  The  Lord  shall  rejoice  in  his 
works.  Works,  as  in  vv.  13,  24.  From  the  first  completion  of  creation  Jehovah  has 
had  pleasure  in  the  things  he  has  made,  except  as  sin  has  marred  them,  Gen.  i.  31 ;  vi. 
6.     The  form  of  the  verb  here  agrees  with  that  in  the  last  clause. 

32.  I£e  looketh  on  the  earth,  and  it  trembleth.  Looketh,  the  word  generally  expresses 
a  benevolent  regard.  Hengstcnberg :  "  Should  the  earth  presume  to  depart  from  the 
course  of  its  destination,  a  single  look  of  the  Almighty  is  sufficient  to  bring  it  back 
to  trembling  obedience."  God's  frown  shakes  the  globe.  He  toucheth  the  hills,  and 
they  smoke.  This  is  because  he  is  a  consuming  fire,  Deut.  iv.  24.  Hills,  in  vv. 
6,  8,  mountains.  Smoke,  compare  Deut.  xxix.  20 ;  Ps.  cxliv.  5.  It  is  a  poor  meaning 
that  some  get  from  the  prophet  that  he  refers  to  volcanos. 

33.  I  will  sing  unto  the  Lord  as  long  as  I  live;  I  loill  sing  praises  to  my  God  while 
I  have  my  being.  Alexander  :  "  The  two  verbs  are  those  continually  joined  to  denote 
vocal  and  instrumental  music."  They  are  united  in  Ps.  xxi.  13 ;  xxvii.  6 ;  Ivii.  7 ; 
Ixviii.  4.  Blessed  is  the  man,  who  spends  his  life  on  earth  in  holy  praise,  and  bids 
the  world  farewell  in  the  same  happy  frame. 

34.  3fy  meditation  of  him  shall  he  sweet.  Meditation,  in  Ps.  Iv.  2,  the  same  word  is 
rendered  complaint;  in  2  Kings  ix.  11,  covwmnication ;  in  Ps.  Ixiv.  1, prayer.  Here  it 
seems  to  denote  a  meditation  conveyed  in  song  to  others.  Shall  be  siveet,  see  Ezek. 
xvi.  37  ;  Hos.  ix.  4.  Shall  be  pleasant  to  God,  to  good  men,  to  myself  It  should  be 
specially  pleasant  to  the  worshipper  himself.  I  will  be  glad  in  the  Lord,  meaning,  I 
will  fitly  make  known  my  joy  in  this  work. 

35.  Let  the  sinners  be  consumed  out  of  the  earth,  and  let  the  wicked  be  no  more.  The 
verbs  are  in  the  future,  and  it  would  be  better  so  to  render  them.  They  contain  the 
language  of  prophecy ;  nor  can  they  fail.  In  due  time  all  the  incorrigibly  wicked  shall 
have  gone  to  their  own  place.  Bless  thou  the  Lord,  0  my  soul.  Bless,  as  in  Ps.  ciii.  1. 
Praise  ye  the  Lord,  literally,  Hallelujah,  Praise  ye  Jah. 

Doctrinal  and  Practical  Remarks. 

1.  Benedictions  may  fitly  open  and  close  every  act  of  worship,  vv.  1,  35.  This  is 
true  not  only  of  seasons  of  prosperity,  and  while  dAvelling  on  God's  excellent  works, 
but  also  in  times  of  deepest  distress.  Job  i.  21. 

2.  Poor  thoughts  of  God  greatly  corrupt  his  worship,  and  make  it  contemptible, 
causing  men  thoughtlessly  to  rush  into  his  presence.  Therefore  it  is  always  incum- 
bent on  us  to  keep  in  mind  that  he  is  clothed  with  honor  and  majesty,  v.  1. 

3.  God  is  light  and  in  him  is  no  darkness  at  all,  v.  2.  He  dw^ells  in  light,  and  is 
the  author  of  it,  and  robes  himself  with  it.  Morison  :  "  The  phenomena  of  light  are 
among  the  sublimest  exhibitions  of  the  Creator's  skill  in  the  material  universe ;  they 
furnish  some  of  the  most  awful  and  pleasing  displays  of  his  eternal  power  and  God- 
head." Light  was  the  first  thing  ever  made.  Gen.  i.  3.  Light  moves  even  more 
swiftly  than  the  electric  fluid. 

4.  All  attempts  to  comprehend  God  must  ever  be  vain.  They  are  so  now ;  they 
will  be  so  forever,  v.  3.  The  description  of  his  glory  by  such  imagery  as  is  here 
employed  ought  to  make  us  still,  silent  and  awfully  reverent. 

5.  Respecting  angels,  mentioned  in  v.  4,  see  Remarks  on  Ps.  xxxiv.  7 ;  xci.  11. 


928  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  crv. 

If  they  are  God's  ministers,  it  is  as  much  idolatry  to  worship  them  as  any  other  of  his 
ci«eatures.     So  they  think,  Rev.  xxii.  8,  9, 

6.  It  is  in  vain  to  seek  for  stability  aside  from  the  will  of  God ;  nor  do  we  need 
another  or  a  better  cause  for  it,  v.  5.  He  hangs  the  earth  upon  nothing,  and  it  is  as 
firm  and  unshaken  as  anything  we  know.  Hammond  :  "  God  has  fixed  so  strange  a 
place  for  the  earth,  that,  being  a  heavy  body,  one  would  think  it  should  fall  every 
minute ;  and  yet,  which  way  soever  we  would  imagine  it  to  stir,  it  must,  contrary  to 
the  nature  of  such  a  body,  fall  upAvards,  and  so  can  have  no  possible  ruin  but  by 
tumbling  into  heaven." 

7.  If  we  would  knoAV  what  a  blessing  any  one  of  the  great  Avorks  of  God  is,  we 
must  study  it  and  consider  it.  For  example,  take  the  sea.  It  abounds  with  wonders 
of  every  kind.  Men  have  devoted  their  lives  to  the  study  of  even  one  class  of  its 
wonders,  and  yet  have  felt  that  they  were  but  beginners  in  Algceology  or  Conchology. 

8.  We  need  no  higher  proof  of  the  supremacy  of  Jehovah  than  this,  that  all  nature 
obeys  his  will,  vv.  7-9.  Calvin :  "  Were  God  to  give  loose  reins  to  the  sea,  the  waters 
would  suddenly  cover  the  mountains.  But  now,  fleeing  at  God's  rebuke,  they  retire 
to  a  different  quarter." 

9.  Much  has  been  well  written  and  spoken  in  admiration  of  the  great  water-works 
of  antiquity  and  of  modern  times.  But  how  much  more  admirable  are  the  water- 
works of  the  Almighty,  distributing  drink  and  moisture  to  all  parts  of  the  world, 
vv.  10,  11,  13.  See  some  beautiful  thoughts  on  this  subject  in  Job  xxxviii.  26,  27 ; 
Jer.  X.  13;  xiv.  22. 

10.  Were  men  not  amazingly  blind  and  hardened  in  sin,  they  would  feel  themselves 
justly  and  terribly  reproved  by  all  the  creatures  of  God.  Stupid  as  are  the  ox  and 
the  ass,  they  know  their  owner.  Insignificant  as  is  the  ant,  she  teaches  her  lessons  of 
foresight  and  industry.  Without  intellect  or  heart,  the  birds  of  the  air  were  the  first 
and  have  been  the  most  constant  to  sing  the  pi'aises  of  Jehovah,  v.  12.  Yet  man  has 
a  sweeter  voice  than  they.  He  has  ten  thousand  mercies  to  their  one,  and  one  mercy, 
redemption  itself,  outweighing  all  the  blessings  ever  conferred  by  God  on  the  irra- 
tional creation.  Oh  that  men  would  praise  the  Lord  for  his  goodness  and  for  his 
wonderful  works  to  the  children  of  men  ! 

11.  Surely  it  should  humble  man  to  know  that  all  human  power  united  cannot 
make  anything,  not  even  the  grass  to  grow,  v.  14.  By  diligently  submitting  to  the 
will  of  God  as  manifested  in  Providence,  and  availing  himself  of  the  amazing  prin- 
ciples established  by  heaven,  he  may  accomplish  something.  But  without  God  he 
can  do  nothing. 

12.  The  Almighty  has  not  dealt  with  man  in  any  parsimonious  way.  On  the  con- 
trary, he  has  been  very  bountiful,  giving  him  not  only  bread  and  things  absolutely 
necessary  for  existence,  but  also  many  comforts  and  luxuries,  as  oil  and  wine,  v.  15. 
Tholuck:  "The  truly  pious  need  not  restrict  themselves  to  the  barest  necessities  of 
life,  but  they  who  have  the  means  may  enjoy  the  gifts  of  God,"  1  Tim.  iv.  3,  4.  We 
must  be  content  with  necessary  food,  and  not  indulge  in  the  luxuries  of  life ;  1,  when 
we  cannot  afford  them,  Rom.  xiii.  8  ;  2,  when  the  use  of  them  is  injurious  to  our  bodily 
health,  Prov.  xxiii.  2;  3,  when  they  overcharge  our  hearts  with  surfeiting  and  lead  us 
from  God,  Luke  xxi.  34 ;  4,  when  indulgence  in  them  is  injurious  to  our  fellow-men, 
Rom.  xiv.  15  ;  5,  when  our  indulgence  leads  to  irreligion,  and  not  to  proper  thoughti* 
of  the  Most  High ;  6,  when  we  seek  to  make  provision  for  the  flesh  to  fulfil  the  lusts 
thereof,  Rom.  xiii.  14 ;  7,  when  self-denial  is  irksome,  and  discontent  claims  the  mas- 
tery over  us  if  we  lack  these  things,  Phil.  iv.  12. 

13.  What  amazing  results  are  produced  by  the  providence  of  God  in  the  growth 
of  majestic  trees,  v.  16.     Every  continent  has  its  fine  specimens.     Many  a  long  jour- 


PSALM  CIV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  929 

uey  has  been  taken  to  see  a  siglit  not  half  so  goodly  as  the  fall  of  one  of  these 
monarchs  of  the  forest. 

14.  A  stork  and  every  bird  of  the  air,  the  wild  goat  and  the  conies  and  evevy 
creature  of  God  may  teach  us  some  lesson,  vv.  17,  18.  And  every  part  of  creation 
has  its  living  creatures.  Tholuck  :  "  A  lone  butterfly  may  be  seen  on  the  heights  of 
Chimborazo."     Dr.  Kane  found  red  worms  in  the  eternal  snows  of  the  Arctic  regions?. 

15.  Although  ignorant  people  have  many  foolish  stories  about  the  influence  of  the 
heavenly  bodies,  and  the  effect  of  their  several  positions,  yet  inspiration  itself  has 
taught  us  to  contemplate  the  sun  and  moon  as  among  the  chief  works  of  God  and 
excellent  in  their  nature,  v.  19.     Compare  Ps.  xix,  1-6 ;  Deut.  xxxiii.  13-16. 

16.  If  the  alternations  of  day  and  night  in  nature  ai'e  such  blessings  as  they  are 
universally  acknowledged  to  be,  and  as  such  are  celebrated  by  inspired  poets,  (v.  20;) 
who  can  prove  that  the  alternations  of  day  and  night,  or  of  light  and  darkness  in  our 
temporal  and  spiritual  affairs  may  not  in  the  end  be  alike  good  ? 

17.  If  the  strongest  creatures  that  God  has  made  cannot  supply  their  own  wants, 
or  relieve  their  own  distresses,  nor  even  continue  in  existence  except  as  God  sustains 
them,  (v.  21,)  it  is  vain  for  man,  who  is  crushed  before  the  moth,  to  suppose  that  he 
can  be  his  own  keeper,  or  administer  effectually  to  his  own  necessities. 

18.  Bad  as  things  are  on  earth,  and  miserable  as  sin  has  made  large  portions  of  the 
world,  yet  things  are  not  as  bad  as  they  might  be. 

19.  It  is  a  great  mercy  that,  when  for  his  sins,  God  sentenced  man  to  hard  labor 
for  life.  Gen.  iii.  19,  he  yet  allowed  him  to  carry  on  his  chief  labors  in  the  open  air 
and  in  the  light  of  heaven,  v.  23, 

20.  It  is  a  proof  of  the  amazing  atheism  of  the  natui-al  heart  that  every  few  years 
we  hear  of  cavils,  professedly  drawn  from  science,  against  some  doctrine  of  natural  or 
revealed  religion.  Yet  a  little  candor  and  skill  would  soon  bring  us  greatly  to  admire 
the  proofs  of  God's  existence  and  perfections  found  in  all  his  works,  v.  24.  Henry : 
"  The  works  of  art,  the  more  closely  they  are  looked  upon  with  the  help  of  micro- 
scopes, the  more  rough  they  appear ;  the  works  of  nature  through  these  glasses  appear 
more  fine  and  exact." 

21.  If  men  believed  in  proportion  to  the  wonders  they  see,  how  pious  would  mariners- 
all  be,  vv.  25,  26. 

22.  Of  whatever  doctrine  we  may  be  ignorant,  both  providence  and  revelation 
teach  us  the  dependence  of  all  things  upon  God,  vv.  27,  28.  Creatures  in  multitude 
greater  than  the  stars  are  every  day  fed  out  of  the  treasure-house  of  God's  bounty,, 
requiring  an  almost  countless  variety  and  even  diversity  of  food.  Yet  they  are  all 
cared  for. 

23.  In  its  methods  and  results  providence  is  not  less  amazing  than  creation  itself,  v. 
30.  Providence  is  as  productive  as  creation,  though  its  processes  are  commonly  more 
slow. 

24.  It  is  a  blessed  thing  that  God  is  glorious,  and  shall  be  so  esteemed,  come  what 
will,  V.  31. 

25.  Our  safety  and  the  perpetuity  of  our  well-being  depend  upon  the  good  pleasure 
of  God,  and  the  continuance  of  his  delight  in  his  works,  v.  31. 

26.  If  an  averted  look  or  a  frown  from  the  Almighty  makes  the  earth  itself  to 
tremble,  how  terrible  it  must  be  for  a  worm  of  the- dust  like  man  to  fall  under  the 
wrath  of  God,  v.  32. 

27.  As  singing  God's  praises  is  to  be  the  work  of  the  pious  forever,  let  them  while 
on  earth  train  themselves  to  this  noble  employment. 

28.  If  our  hearts  were  right,  our  meditation  of  God  would  be  frequent,  because  it 
would  be  pleasant.     The  last  words  ever  written  l)y  Henry  Martyn,  dying  among 

117 


930  STUDIES  121   THE   EOOK    OF  PSALMS.  [psalm  cv. 

Mohammedans  iu  Persia  was  :  "  I  sat  in  the  orchar.d  and  thought  with  sweet  comfort 
and  peace  of  my  God,  in  solitude  my  company,  my  friend  and  Comforter." 

29.  The  certainty  of  the  final  overthrow  of  the  wicked  could  not  be  greater  than  it 
is.  The  mouth  of  the  Lord  hath  spoken  it,  v.  35.  Combinations  will  not  avail, 
Pr.  xi.  21. 

30.  This  Psalm  teaches  and  illustrates  the  great  doctrine  of  providence.  The  Lord 
will  i^rovide.  If  God  cares  for  storks  and  conies  and  all  the  myriads  of  living  things 
in  the  air,  earth  and  water,  which  yet  are  of  comparatively  little  value,  surely  he  will 
not  forget  his  people. 

31.  If  the  human  mind  were  not  besotted  in  guilt  and  enveloped  in  darkness,  there 
never  would  be  a  doubt  respecting  the  truths  of  natural  religion ;  so  abundantly  are 
they  declared  and  published  in  all  the  works  of  God. 

32.  No  doubt  this  Psalm  is  fitly  applied  to  the  mediatorial  reign  of  Christ,  uot  only 
by  the  Apostle  iu  Heb.  i.,  but  by  pious  men  ever  since.  He  made  the  world  and  it  is 
his.  He  made  the  angels  and  they  are  his.  He  made  all  nature  and  all  nature 
obeys  him.  When  on  earth,  the  winds  and  the  waves  heard  his  voice  and  were  hushed. 
He  is  Lord  of  all. 


.    Psalm  cv. 

1  O  give  thanks  unto  the  Lord  ;  call  upon  his  name  :  make  known  his  deeds  among  the 
people. 

2  Sing  unto  him,  sing  psalms  unto  him  :  talk  ye  of  all  his  wondrous  works. 

3  Glory  ye  in  his  holy  name :  let  the  heart  of  them  rejoice  that  seek  the  Lord. 

4  Seek  the  Lord,  and  his  sti-ength :  seek  his  face  evermore. 

5  Remember  his  marvellous  works  that  he  hath  done;  his  wonders,  and  the  judgments  of  his 
mouth ; 

6  O  ye  seed  of  Abraham  his  servant,  ye  children  of  Jacob  his  chosen. 

7  He  is  the  Lord  our  God:  his  judgments  are  in  all  the  earth. 

8  He  hath  remembered  his  covenant  for  ever,  the  word  which  he  commanded  to  a  thousand 
generations. 

9  Which  covenant  he  made  with  Abraham,  and  his  oath  unto  Isaac; 

10  And  confirmed  the  same  unto  Jacob  for  a  laAv,  and  to  Israel  for  an  everlasting  covenant: 

11  Saying,  Unto  thee  will  I  give  the  land  of  Canaan,  the  lot  of  your  inheritance: 

12  When  they  were  but  a  few  men  in  number;  yea,  very  few,  and  strangers  in  it. 

13  When  they  went  from  one  nation  to  another,  from  one  kingdom  to  another  people ; 

14  He  suffered  no  man  to  do  them  wrong:  yea,  he  reproved  kings  for  their  sakes  ; 

15  Saying,  Touch  not  mine  anointed,  and  do  my  prophets  no  harm. 

16  Moreover  he  called  for  a  famine  upon  the  land:  he  brake  the  whole  staff  of  bread. 

17  He  sent  a  man  before  them,  even  Joseph,  who  was  sold  for  a  servant : 

18  Whose  feet  they  hurt  with  fetters :  he  was  laid  in  iron : 

19  Until  the  time  that  his  word  came :  the  word  of  the  Lord  tried  him. 

20  The  king  sent  and  loosed  him ;  even  the  ruler  of  the  people,  and  let  him  go  free. 

21  He  made  him  lord  of  his  house,  and  ruler  of  all  his  substance: 

22  To  bind  Iiis  princes  at  his  pleasure;  and  teach  his  senators  wisdom. 

23  Israel  also  came  into  Egypt;  and  .Jacob  sojourned  in  the  land  of  Ham. 

24  And  he  increased  his  people  greatly:  and  made  them  stronger  than  their  enemies, 

25  He  turned  their  heart  to  hate  his  people,  to  deal  subtilely  with  his  servants. 
20  He  sent  Moses  his  servant ;  and  Aaron  whom  he  had  chosen. 

27  They  shewed  his  signs  among  them,  and  wonders  in  the  land  of  Ham. 

28  He  sent  darkness,  and  made  it  dark  ;  and  tliey  rebelled  not  against  his  word. 


P6ALM  cv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  931 

29  He  turned  their  waters  into  blood,  and  slew  their  fish. 

30  Their  land  brought  forth  frogs  in  abundance,  in  the  chambers  of  their  Kings. 

31  He  spake,  and  there  came  divers  sorts  of  flies,  and  lice  in  all  their  coasts. 

32  He  gave  them  hail  for  rain,  and  flaming  fire  in  their  land. 

33  He  smote  their  vines  also  and  their  fig  trees ;  and  brake  the  trees  of  their  coasts. 

34  He  spake,  and  the  locusts  came,  and  caterpillars,  and  that  without  number, 

35  And  did  eat  up  all  the  herbs  in  their  land,  and  devoured  the  fruit  of  their  ground. 

36  He  smote  also  all  tlie  firstborn  in  their  land,  the  chief  of  all  their  strength. 

37  He  brought  them  forth  also  with  silver  and  gold  :  and  there  was^  not  one  feeble  person  among 
their  tribes. 

38  Egypt  was  ghid  when  they  departed :  for  the  fear  of  them  fell  upon  them. 

39  He  spread  a  cloud  for  a  covering;  and  fire  to  give  light  in  the  night. 

40  The  people  asked,  and  he  brought  cpiails,  and  satisfied  them  with  the  bread  of  heaven. 

41  He  opened  the  rock,  and  the  waters  gushed  out;  they  ran  in  the  dry  places  like  a  river. 

42  For  he  remembered  his  holy  promise,  and  Abraham  his  servant. 

43  And  he  brought  forth  his  people  with  joy,  and  his  chosen  with  gladness : 

44  And  gave  them  the  lands  of  the  heathen :  and  they  inherited  the  labour  of  the  people ; 

45  That  they  might  observe  his  statutes,  and  keep  his  laws.     Praise  ye  the  Loed. 

I^EITHER  the  Hebrew  nor  Chaldee  prefix  any  title ;  other  ancient  versions  take 
±S  the  last  word  of  Ps.  civ.  and  prefix  Hallelujah  as  a  title.  No  ancient  version 
names  any  anthor.  The  Syriac  says  it  is  anonymous.  Most  moderns  express  some 
opinion  respecting  the  author.  Quite  a  number  think  it  was  not  composed  till  the 
end  of  the  Babylonish  captivity.  Clarke  dates  it  B.  C.  536.  Others  make  it  more 
ancient.  Pool :  "  The  penman  of  tliis  Psalm  was  David."  This  opinion  is  favored 
by  Patrick,  Henry,  Dodd,  Gill,  Home,  Edwards,  Anderson,  etc.  Scott  dates  it  B. 
C.  1045.  These  remarks  are  just :  1.  Verses  1-15  were  written  by  David  on  occasion 
of  bringing  the  ark  to  the  holy  city,  1  Chron.  xvi.  8-22.  2.  It  has  been  shown  that 
David  probably  wrote  Ps.  civ.  The  author  of  that,  it  is  commonly  thought,  wrote 
tJiis.  8.  There  is  not  a  word,  allusion  or  expression  in  it  that  opposes  the  Davidic 
authorship.  4.  It  is  not  likely  that  any  one  would  have  felt  free  to  alter  David's 
compositions.  Yet  candor  requires  the  admission  that  this  bears  a  strong  resem- 
blance to  Ps.  Ixxviii.  which  was  probably  written  by  Asaph.  Several  notice  the  fact 
that  in  Ps.  civ.  God's  people  are  comforted  by  truths  drawn  from  creation  and  provi- 
dence ;  in  this,  by  the  truths  of  history.  The  same  events  have  various  uses.  In 
Ps.  Ixxviii.  history  is  used  to  teach ;  here,  to  comfort  and  awaken  gratitude.  The 
names  of  the  Most  High  here  found  are  Jehovah  Lord,  Elohhn  God  and  Jah 
Lord,  on  which  see  on  Ps.  i.  2 ;  iii.  2,  and  introduction  to  Ps.  Ixviii.  Fry  :  "  This 
Psalm  needs  no  other  comment  than  a  comparison  with  the  history  of  the  exodus." 
But  there  are  some  other  matters  claiming  a  brief  notice.  If  Israel  had  good  cause 
to  celebrate  redemption  from  Egypt,  much  more  have  Christians  to  sing  of  redemp- 
tion by  the  blood  of  Christ. 

1.  0  give  thanks  unto  the  Loed.  Give  thanhs,  one  Avord  often  so  rendered  ;  in  Ps. 
vii.  n, praise;  in  Ps.  xxxii.  5,  confess;  see  on  Ps.  vi.  5.  Call  xipon  his  name.  There 
is  no  better  rendering ;  in  Ps.  iii.  4,  the  verb  is  cried.  Make  hioxon  his  deeds  amoncj 
the  people.  Deeds,  in  Ps.  ix.  11,  doings;  in  Ps.  xiv.  1,  ivorks ;  in  Ps.  xcix.  8,  inven- 
ilons;  in  Ps.  ciii.  7,  acts.  People,  in  the  plural,  peop)les,  nations.  Compare  Ps. 
ix.  11. 

2.  Sing  unto  him,  sing  psalms  unto  him.  On  these  verbs  see  on  Ps.  vii.  17  ;  ix.  11 ; 
xiii.  6;  xxi.  13.  Talk  ye  of  all  his  ivondrous  works.  Talk,  muse,  meditate,  speak;  see 
on  Ps.  civ.  34.  On  wondrous  works,  see  on  Ps.  ix.  1.  The  peojyle  of  v.  1,  are  in- 
cluded in  the  address. 

3.  Gl(yry  ye  in  his  holy  name.  Glory,  boast,  praise,  the  word  from  which  the  Psalter 
takes  its  name.     We  have  it  thrice,  in  Jer.  ix.  23.     Diodati :  "  Let  all  your  honor 


932  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cv. 

ana  glory  be  in  him,  who  is,  and  calleth  himself  your  God,  and  honoreth  you  with 
the  title  of  his  people."  Alexander:  "Congratulate  yourselves  that  you  possess  a 
right  and  interest  in  the  favor  of  so  glorious  a  Being."  Let  the  heart  of  them  rejoice 
that  seek  the  Lord.  Seek,  commonly  so  ;  elsewhere  inquire,  make  request,  beseech.  By 
synecdoche  it  describes  a  pious  man,  see  on  Ps.  xxvii.  8.  God's  real  servants  should 
seek  him  gladly. 

4.  Seek  the  Loed,  and  his  strength:  seek  his  face  evermore.  Seek,  in  the  first  in- 
stance, not  the  same  word  as  in  v.  3  ;  yet  of  the  same  general  import,  but  stronger, 
implying  searching;  see  on  Ps.  ix.  10,  12.  Seek  in  the  second  instance  as  in  v.  3. 
Seek  his  strength;  Strength,  as  in  Ps.  viii.  2;  xxi.  1,  13.  Face,  elsewhere  countenance; 
gracious  presence  equivalent  to  blessing ;  see  Ps.  iv.  6  ;  xlii.  5.  Do  these  things  ever- 
more, always,  continually. 

5.  Remember  his  marvellous  works  that  he  hath  done;  histvonders,  and  the  judgments 
of  his  moidh.  Marvellous  works,  as  in  v.  2.  Wonders;  the  Syriac  has  Miracles; 
Chaldee,  Septuagint,  Ethiopic,  Vulgate  and  Arabic,  Prodigies.  It  embraces  all  the 
amazing  things  done  by  God  in  the  history  of  his  people.  Judgments ;  see  on  Ps. 
xix.  9  ;  it  may  mean,  1,  the  divine  laws ;  2,  any  divine  decisions  favorable  or  unfavor- 
able ;  3,  condemning  sentences  against  the  wicked.  We  have  the  same  word  below 
in  v.  7. 

6.  0  ye  seed  of  Abraham,  his  servant,  ye  children  of  Jacob  his  chosen.  Abraham 
and  Jacob  are  mentioned,  because  to  them  early  promises  concerning  the  nation  of 
Israel  were  made.  Abraham  was  God's  servant,  never  hesitating  to  obey  him ;  and 
Jacob  was  his  chosen,  Mai.  i.  2 ;  Rom.  ix.  13. 

7.  He  is  the  Lord  our  God.  This  expresses  his  covenant  I'elation  to  the  Jewish 
nation.  His  judgments  are  in  all  the  earth.  Judgments,  as  in  v.  5.  In  no  part  of 
the  world  has  God  left  himself  without  witness.  Acts  xiv.  17. 

8.  He  hath  remembered  his  covenant  for  ever,  the  word  which  he  commanded  to  a 
thousand  generations.  If  God  requires  us  to  remember  his  works,  he  faithfully  re- 
members his  engagements.  Never  does  he  forget  them.  His  covenant  is  ordered  in 
all  things  and  sure.  The  word  of  the  Lord  endureth  forever.  There  were  but  forty- 
two  generations  from  Abraham  to  Christ,  Matt.  i.  17,  and  yet  this  covenant  is  to  run 
a  thousand  generations.  Compare  Ex.  xx.  6;  Deut.  v.  10;  vii.  9.  A  large  definite 
number  is  put  for  perpetuity.  God's  faithfulness  is  unto  all  generations,  Ps.  cxix.  90. 

9.  Which  covenant  he  made  with  Abraham,  and  his  oath  unto  Isaac.  God's  cove- 
nant transactions  with  Abraham  are  recorded  in  Gen,  XV.  17,  18;  xvii.  1-8;  xxii. 
15-18.  The  renewal  of  that  covenant  with  Isaac  is  recorded  in  Gen.  xxvi.  2-5. 
Made,  literally  cid,  meaning  ratified.  Gal.  iii.  15.  All  covenant  transactions  with 
God  have  the  solemnity  of  an  oath,  Ps.  cxix.  106.  But  the  transaction  with  Isaac 
assumed  literally  the  form  of  an  oath,  Gen.  xxvi.  3.     Comjjare  Heb.  vi.  18. 

10.  And  confirmed  the  same  unto  Jacob  for  a  law,  and  to  Israel  for  an  everlasting 
covenant.  Confirmed,  appointed,  ordained,  established.  The  history  of  God's  covenant 
transactions  with  Jacob  is  found  in  Genesis  xxviii.  10-15;  xxxv.  9-15.  On  the 
latter  occasion,  he  changed  his  name  to  Israel.  A  law;  the  word  primarily  means  a 
portion,  or  lot,  afterwards  a  determinate  arrangement;  frequently  translated  statute; 
in  Ps.  ii.  7,  decree.  Covenant,  as  in  v.  8;  see  on  Ps.  xxv.  10,  14.  Everlasting,  the 
blessings  promised  to  Abraham,  Isaac  and  Jacob  Avere  partly  temporal,  but  chiefly 
and  eminently  .spiritual,  and  so  eternal.  Gal.  iii.  17.  The  gifts  and  calling  of  God 
are  without  repentance.  Veuema:  "That  it  might  retain  perpetual  force,  like  some 
solemnly  proclaimed  decree." 

11.  Saying,  Unto  thee  will  I  give  the  land  of  Canaan,  the  lot  of  your  inheritance. 
This  promise  was  made  and  fulfilled  to  Abraham,  Isaac  and  Jacob.     Hence  the 


PSALM  cv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  933 

plural  yo^lr.     On  the  lot  or  line  of  inheritance,  see  on  Ps.  xvi.  6 ;  Ixxviii.  55.     God 
made  all  these  promises  before  Israel  had  become  at  all  powerful,  even 

12.  When  they  were  but  a  few  men  in  number;  yea,  very  feiv,  and  strangers  in  it. 
Even  in  the  family  of  Jacob,  there  were  at  most,  including  himself,  but  thirteen 
males  to  whom  pertained  the  promise,  until  he  had  grandchildren;  and  when  he 
went  down  to  Egypt  all  his  descendants  were  but  sixty-six,  Gen.  xlvi.  26;  and 
when  he  reached  Egypt  he  had  but  seventy  descendants,  including  those  of  Joseph's 
family,  Ex.  i.  5.  The  Hebrew  is  striking — Men  of  a  number — i.  e.,  men  easily 
counted;  and  strangers,  not  the  acknowledged  proprietors  of  the  country,  nor  having 
it  in  actual  possession,  Gen.  xxxiv.  30.  Strangers,  a  participle,  from  a  verb  in  v.  23, 
rendered  sojourned. 

13.  Whe7i  they  ivent  from  one  nation  to  another,  from  one  kingdom  to  another  i^eo'ple. 
The  migrations  of  the  three  patriarchs  before  named,  and  of  their  families  were 
frequent  and  apparently  attended  with  much  peril ;  yet 

14.  He  suffered  no  man  to  do  them  wrong:  yea,  he  reproved  kings  for  their  sakes;  see 
Gen.  xii.  14-20;  xx.  1-9;  xxvi.  7-11,  26-33;  xxxv.  5.  Calvin:  "Since  their  life 
everywhere  hung  only  by  a  thread,  and  the  changing  of  their  place  of  sojourn 
exposed  them  from  time  to  time  to  fresh  injuries,  it  is  evident  that  it  was  the  divine 
power  alone  which  preserved  them  in  safety."  Reproved,  elsewhere  corrected,  chast- 
ened; Hengstenberg  has  punished;  Calvin,  rebuked,  see  Gen.  xii.  xx. 

15.  Saying,  Touch  not  mine  anointed,  and  do  my  prophets  no  harm.  None  of  the 
patriarchs,  whose  case  we  have  been  considering,  were  ever  anointed  Avith  spiced  oil 
to  any  office;  but  a  succession  of  them  were  anointed  by  the  Holy  Ghost.  All  good 
men  are  made  holy  by  God's  Spirit ;  and  all  the  understanding  men  have  is  derived 
from  the  same  blessed  agent.  Job  xxxii.  8;  Gen.  xii.  38,  39;  Num.  xxvii.  18. 
Abraham  was  a. prop)het,  Gen.  xx.  7.  "Isaac  had  a  prophetical  dream  at  Beersheba; 
Jacob,  at  Bethel."  Jacob  and  Joseph  uttered  predictions  that  were  fulfilled.  Gen. 
XV.  1-18;  xxxvii.  5-11;  xii.  25-36;  xlviii.  4-21;  xlix.  3-27;  1.  24,  25. 

16.  Moreover  he  called  for  a  famine  upon  the  land:  he  brake  the  whole  staff  of  bread. 
The  reference  is  to  the  seven  years'  famine.  Gen.  xii.  54-57;  xlii.  5,  6.  With  great 
beauty,  here  and  elsewhere,  bread,  i.  e.,food  is  spoken  ofl'as  a  staff  or  rod,  with  which 
life  is  supported,  see  Lev.  xxvi.  6;  Ezek.  iv.  16.  Compare  Ps.  civ.  15.  The  figure 
has  been  transferred  into  many  languages.  Home:  "Famine  is  here  finely  repre- 
sented as  a  servant,  ready  to  come  and  go  at  the  call  and  command  of  God;  for 
calamities,  whether  public  or  private,  are  the  messengers  of  divine  justice." 

17.  He  sent  a  man  before  them,  even  Joseph,  who  was  sold  for  a  servant.  Joseph 
gave  the  same  account  of  God's  providence  in  sending  him  to  Egypt,  Gen.  xlv.  5; 
1.  20.     How  he  was  sold  into  bondage,  see  Gen.  xxxvii.  28. 

18.  Whose  feet  they  hurt  with  fetters:  he  was  laid  in  iron.  Moses  records  that  Joseph 
was  bound,  Gen.  xxxix.  20 ;  xl.  3.  The  literal  rendering  of  the  second  clause  is.  His 
soul  came  into  iron.  The  Chaldee,  church  of  England,  Calvin  and  Jebb  read:  The 
iron  entered  into  his  soul;  the  Doway,  following  some  ancient  versions:  The  iron 
pierced  his  soul ;  Edwards :  His  person  was  laid  in  irons ;  Fry :  He  was  secured  with 
iron.  Either  his  soxd  is  here  put  for  his  person,  as  is  often  done;  or,  such  is  the  union 
between  the  soul  and  the  body,  that  when  his  body  was  bound,  he  had  a  deep,  heart- 
felt sense  of  the  painful  confinement.     This  trial  lasted 

19.  Until  the  time  that  his  ivord  came.  The  time,  perhaps  predicted  by  Joseph. 
Some  think  the  word  means  that  by  which  he  interpreted  the  dreams  of  his  fellow- 
prisoners,  Gen.  xii.  12,  13.  From  the  time  he  left  Canaan  till  he  saw  his  father 
^gain  was  probably  about  twenty-foicr  years.  The  word  of  the  Lord  b-ied  him.  It 
is  most  probable  that  the  Psalmist  here  refers  to  Joseph's  being  called  on  to  in- 


,)34  STUDIES   IN  THE   BOOK   OF  PSALMS.  [psalm  cv. 

lerprc-t  Pharaoh's  dream,  which  was  God's  %vorcl  to  that  wicked  monarch,  the 
explanation  of  which  was  a  severe  test,  proof  or  trial  of  Joseph,  Gen.  xli.  25-36.  Or 
it  may  be  that  he  refers  to  the  long  delay  of  God  in  fulfilling  his  word.  Alex- 
ander: "During  the  two  years  which  intervened  between  his  explanation  of  the 
prisoners'  dreams  and  the  favorable  issue  to  which  it  ultimately  led,  his  faith  in 
the  divine  promise,  both  to  himself  and  to  his  people,  was  severely  but  favorably 
tried." 

20.  The  king  sent  and  loosed  him;  even  the  rider  of  the  people,  and  let  him  go  free. 
The  history  of  this  deliverance  is  given  in  Gen.  xli.  14.  Alexander:  "Both  verbs 
strictly  apply  to  the  removal  of  his  fetters,  the  first  meaning  properly,  to  knock  ofi", 
(Isa.  Iviii.  6,)  the  other  to  open  for  the  purpose  of  removing. 

21.  He  made  him  lord  of  his  house,  and  ruler  of  all  his  substance.  See  the  record  in 
Gen.  xli.  40-45 ;  xlv.  8.     Substance,  in  Ps.  civ.  24,  riches. 

22.  To  bind  his  2)'>'inces  at  his  2^leasure;  and  teach  his  senators  tvisdom.  Bind,  the 
Syriac  has  chastise;  Arabic,  Septuagint,  Ethiopic,  Vulgate  and  Doway,  instruct; 
church  of  England,  John  Rogers'  Translation  and  Bishops'  Bible,  inform;  Edwards, 
curb;  J ebh,  7'estrain;  Fry,  correct.  Phillips:  "To  bind  his  princes  is  to  exercise  con- 
trol over  the  greatest  men  in  the  kingdom,"  Gen.  xli.  40,  43,  44.  Joseph  could  com- 
pel obedience  or  punish  any  subject  of  the  realm.  Senators,  elsewhere  ancients,  elders, 
ancient  men,  Ps.  cvii.  32;  cxix.  100;  Ezra  iii.  12. 

23.  Israel  also  came  into  Egypt;  and  Jacob  sojourned  in  the  land  of  Ham.  The  two 
names  of  the  father  of  Joseph  here  signify  not  only  himself,  but  also  his  posterity. 
Egypt  and  the  land  of  Ham  are  convertible  terms;  see  on  Ps.  Ixxviii.  51.  The 
Egyptians  descended  from  Ham  through  his  son  Mizraim. 

24.  And  he  increased  his  peoj^le  greatly,  and  made  them  stronger  than  their  enemies. 
The  increase  of  the  Israelites  in  Egypt  is  one  of  the  wonders  in  the  history  of  popula- 
tion. Cavillers  have  objected  to  the  Scriptural  record  of  their  numbers;  but  learned 
men  have  amply  shown  that  under  the  divine  blessing  without  any  miracle  all  the 
increase  might  have  occurred.  The  expression  stronger  than  their  enemies  may  include 
the  fact  of  their  outnumbering  them  and  the  further  fact  that  God's  blessing  was  man- 
ifestly upon  them. 

25.  He  turned  their  heart  to  hate  his pieople,  to  deal  subtilely  with  his  servants.  Scott: 
"At  first  the  Egyptians  were  friends  to  Jacob's  family,  for  Joseph's  sake:  but  after 
the  death  of  Joseph  and  his  patron,  and  the  succession  of  another  'king  who  knew 
not  Joseph,'  the  Egyptians  became  enemies  to  Israel.  Their  rapid  increase,  from  a 
single  family  to  a  powerful  people,  excited  envy,  jealousy,  dread  and  hatred;  which 
prompted  both  the  king  and  his  subjects  to  devise  politic  and  detestable  measures  for 
diminishing  their  numbers  and  strength,  and  for  retaining  them  in  bondage."  All  our 
enemies  are  sure  to  hate  us  whenever  God  removes  his  restraints  from  their  hearts. 

26.  He  sent  Moses  his  servant;  and  Aaron  whom  he  had  chosen.  The  call  of  Moses 
was  clear  and  full,  Ex.  iii,  7-14;  iv.  10-17.  The  call  of  Aaron  was  no  less  distinct 
and  well  authenticated.  Num.  xvi.  xvii.  5.  Calvin:  "What  is  attributed  to  each  of 
these  men  in  particular,  applies  equally  to  both,  and  therefore  the  sentence  ought  to 
be  explained  thus:  God  sent  Moses  and  Aaron,  his  servants,  not  l)ecause  of  their  own 
intrinsic  fitness,  or  because  they  spontaneously  offered  to  him  their  service,  but  be- 
cause he  chose  them." 

27.  They  shelved  his  sign^s  among  them,  and  wonders  in  the  land  of  Ham.  The  lajid 
of  Ham,  Egypt,  as  in  v.  23.  Signs,  in  Ps.  Ixv.  8,  tokens;  in  Ps.  Ixxiv.  4,  ensigns. 
Wonders,  as  in  \.  5.  Signs  and  wonders  are  often  designations  of  the  same  events; 
because  they  are  both  significant  and  marvellous — they  instruct  and  astonish.  The 
Hebrew  is  WtevoWy  words  of  signs ;  see  on  Ps.  Ixxix.  9;  ci.  3.     Cresswell  thinks  we 


PSALM  cv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  935 

are  to  understand  "Declarations,   which  were  afterwards  confirmed   by  miracles." 
Hammond  and  Pool  favor  the  same  interpretation. 

28.  He  sent  darkness  and  made  it  dark.  Two  explanations  are  given ;  1,  that  the 
Psalmist,  disregarding  the  order  of  the  plagues  as  they  occurred  in  Egypt  first  men- 
tions the  ninth  of  them,  as  recorded  in  Ex.  x.  21-23.  From  a  comparison  of  the  his- 
tory in  Exodus  with  the  enumeration  here  given  it  is  clear  that  the  Psalmist  felt  quite 
at  liberty  to  introduce  things  in  any  order  he  pleased.  2.  Another  explanation  is 
that  by  darkness  here  we  are  to  understand  aftlictiun.  Darkness  often  means  calamity. 
But  the  prophet  is  here  speaking  of  dreadful  plagues,  which  are  matters  of  histoi-y. 
And  they  rebelled  not  against  his  tvord.  Who  rebelled  not?  Calvin  and  others  under- 
stand Moses  and  Aaron.  They  promptly  and  cheerfully  obeyed  God's  command,  and 
boldly  executed  their  commission,  not  fearing  the  proud  monarch,  and  his  threats, 
Ex.  x.  10,  28.  Others  make  it  a  question,  thinking  the  Egyptians  are  here  spoken  of: 
"Did  they  not  rebel  against  his  word?"  This  would  make  good  sense,  but  is  not  par- 
ticularly suitable  here.  Others  think  that  the  meaning  is  that  for  a  time  the  Egyp- 
tians seemed  to  yield.  Tholuck :  "  Pharaoh  and  the  Egyptians  were  always  obedient 
for  the  moment."  Others  suggest  a  change  of  one  letter  in  the  Hebrew  text,  so  as  to 
read :  And  they  were  not  obedient  to  his  word.  It  is  evident  that  the  Egyptians 
rebelled  against  his  word  to  the  last,  although  at  times  they  seemed  to  be  ready  to 
yield. 

29.  He  turned  their  loaters  into  blood,  and  slew  their  fish.  The  historic  record  is  full 
and  simple,  Ex.  vii.  19-25.  Compare  Ps.  Ixxviii.  44.  Not  a  running  stream  in  all 
Egypt  contained  water  that  could  be  drunk,  or  that  did  not  destroy  the  life  of  its 
inhabitants.     This  Avas  the  first  plague. 

30.  Their  land  brought  forth  frogs  in  abundance,  in  the  chambers  of  their  kings.  Frogs, 
uniformly  rendered,  literally,  marsh-lea.pers.  The  narrative  is  in  Ex.  viii.  2-13.  See 
on  Ps.  Ixxviii.  45,  where  it  is  said  the  frogs  destroyed  the  Egyptians.  This  was  done 
by  their  dead  bodies  poisoning  the  air.  This  was  the  second  plague.  The  verb  is  well 
rendered  brought  forth  in  ahindance.  Edwards:  The  land  swarmed  with  frogs;  Alex- 
ander :  Their  land  teemed  with  frogs.  Chambers,  often  found  and  well  rendered  ;  not 
(ilsewhere  in  the  Psalms. 

31.  He  spake  and  there  came  divers  sorts  of  fiies,  and  lice  in  all  their  coasts.  Here 
we  have  the  third  and  fimrth  plagues  in  reverse  order.  Divers  sorts,  so  in  Ps.  Ixxviii. 
45;  but  in  Ex.  viii.  21,  22,  24,  29,  31,  rendered  sivarms.  Compare  Ex.  viii.  16-lS. 
There  is  some  doubt  as  to  the  kind  of  insect  here  spoken  of  The  Chaldee,  Syriac. 
Arabic,  Fabritius,  Piscator,  Amesius,  Venema,  Tremellius  and  Junius,  Calvin,  church 
of  ICngland,  Edwards  and  Jebb  have  lice.  Josephus  also  thinks  lice  are  intended. 
The  Septuagint,  Ethiopic,  Vulgate,  Doway,  Hengstenberg  and  Alexander  all  think 
flying  insects  are  intended,  gnats,  midges.  The  word  in  the  Septuagint,  transferred  to 
some  other  versions,  is  sciniphs.  Philo,  Origen,  Jerome,  Gesenius  and  Boothroyd  all 
think  gnats  were  intended.  Bochart  argues  at  length  that  gnats  could  not  be  intended ; 
but  a  part  of  his  reasoning  is  certainly  unsound,  as  where  he  says  gnats  do  not  sting- 
both  men  and  cattle.  When  God  chooses  to  work  miracles,  he  is  not  restrained  by 
any  law,  but  only  by  his  own  Avill.  Coasts,  in  Ps.  Ixxviii.  54,  border;  in  Ps.  civ.  9, 
bound.  To  the  Egyptians  the  plague  of  vermin  on  their  persons  was  exceedingly 
dreadful,  as  that  people  aflfected  great  personal  cleanliness,  bathing  very  often,  and 
thinking  it  an  oflTence  to  their  deities  to  enter  their  temples  with  vile  insects  in  their 
clothing. 

32.  He  gave  them  hail  for  rain,  and  flaming  fire  in  their  land.  This  w^as  the  seventh 
plague.  It  is  recorded  at  length  in  Ex.  ix.  22-32 ;  see  on  Ps.  Ixxviii.  48.  By  hail 
for  rain  some  underptand  hail  instead  of  rain;  but  Egypt  seems  not  to  have  depended 


9;-i6  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cv. 

on  the  clouds,  but  on  the  overflowing  of  the  Nile  for  irrigation.  The  meaning  proba- 
bly is  that  the  hail  came  thick  and  fast  from  above  as  rain,  accompanied  by  terrible 
thunder  and  lightning,  in  Ps.  Ixxviii.  called  liot  thunderbolts.  This  terrible  tempest 
not  only  beat  upon  man  and  beast,  the  fire  running  along  upon  the  ground,  and  smit- 
ing every  herb  of  the  field,  but  also  every  tree  of  the  field ; 

33.  He  smote  their  vines  also  and  their  fig  trees;  and  brake  the  trees  of  their  coasts. 
A  more  wasted  and  ruined  appearance  no  country  probably  ever  had.  The  garden 
of  the  world  became  at  once  utterly  desolate.  See  on  Ps.  Ixxviii.  47.  Coasts,  as 
in  v.  31. 

34.  Se  spake  and  the  locusts  came,  and  caterpillars,  and  that  without  number, 

35.  And  did  eat  up  all  the  herbs  in  their  land,  and  devoured  the  fruit  of  their  ground. 
This  was  the  eighth  plague.  Its  history  is  in  Ex.  x.  12-15.  See  on  Ps.  Ixxviii.  46. 
Locusts,  the  same  as  in  Ex.  x.  4,  12,  13,  14,  19 ;  Ps.  Ixxviii.  46.  But  iji  Exodus  we 
have  no  word  corresponding  to  caterpillars,  thrice  so  rendered,  and  six  times  canher- 
worm.  But  both  these  words  denote  insects  without  wings ;  whereas  the  plague  con- 
sisted entirely  of  creatures  brought  in  great  numbers  through  the  air.  The  w'ord  ren- 
dered caterpillar,  no  less  than  the  first,  denotes  a  sj)ecies  of  locust  or  grasshopper,  of 
which  there  is  quite  a  variety.      Without  number,  see  on  Ps.  civ.  25. 

36.  He  smote  also  all  the  firstborn  in  their  land,  the  chief  of  all  their  strength.  This 
was  the  tenth  and  last  plague.  The  king,  the  captive  and  the  cattle  all  lost  their  first- 
born. The  record  is  in  Ex.  xii.  29,  30.  The  judgment  was  rendered  still  more  terri- 
ble because  it  came  upon  the  land  in  the  darkness  oi  midnight.  See  on  Ps.  Ixxviii.  51. 
The  latter  clause  evidently  refers  to  Gen.  xlix.  3.  This  awful  event  was  decisive. 
The  dismissal  of  Israel  was  promptly  granted. 

37.  He  brought  them  forth  also  with  silver  and  gold.  For  a  little  while  the  malice 
and  gi-asping  dispositions  of  the  Egyptians  were  changed  into  a  feeling  of  kindness : 
"  And  the  Lord  gave  the  people  favour  in  the  sight  of  the  Egyptians,  so  that  they 
lent  [gave  upon  being  asked]  unto  them  such  things  as  they  required :  and  they  spoiled 
the  Egyptians,"  Ex.  xii.  36.  They  borrowed  [that  is,  obtained  by  asking,  not  as  loans, 
but  as  gifts]  many  costly  jewels.  And  there  was  not  one  feeble  person  among  their 
tribes.  Feeble,  the  word  is  often  so  rendered  ;  also  falling.  Job  iv.  4 ;  stumbling,  Ps. 
xxvii.  2 ;  decaying,  Neh.  iv.  10.  Phillips :  "  No  one  was  prevented  by  disease  or 
infirmity  from  accomplishing  the  journey." 

38.  Egypt  %vas  glad  when  they  departed:  for  the  fear  of  them  fell  ^ipon  them.  See 
Ex.  xii.  33. 

39.  He  sjiread  a  cloud  for  a  covering ;  and  fire  to  give  light  in  the  night.  The  his- 
toric record  is  in  Ex.  xiii.  21,  and  is  often  alluded  to  in  Scripture,  Num.  ix.  16;  x. 
34;  Neh.  ix.  12;  Isa.  iv.  5,  6.     See  on  Ps.  Ixxviii.  14;  xcvii.  2;  xcix.  7. 

40.  The  people  asked,  and  he  brought  quails,  and  satisfied  them  with  the  bread  of  heaven. 
The  record  of  these  events  is  in  Ex.  xvi.  4-35.  In  Ps.  Ixxvii.  22-29,  they  are  intro- 
duced apparently  for  another  purpose.  The  reference  here  is  not  to  the  subsequent 
lusting  after  flesh  recorded  in  Num.  xi.  4-33.  The  people  were  satisfied,  i.  e.,  filled 
with  flesh  and  food. 

41.  He  opened  the  rock,  and  the  waters  gushed  out;  they  ran  in  the  dry  places  like  a 
river.  The  facts  here  alluded  to  are  recorded  in  Ex.  xvii.  6  ;  Num.  xx.  11.  See  on 
Ps.  Ixxviii.  15,  16,  20.  Dry  places;  in  Job  xxx.  3,  wilderness;  in  Isa.  xxxv.  1,  soli- 
tary place.  If  in  the  days  of  Moses  the  region  through  which  Israel  was  passing  at 
the  time  of  smiting  the  rock,  bore  the  same  marks  of  sterility  and  dryness  as  in  mod- 
ern times,  it  is  not  strange  that  these  unbelieving  Jews  staggered.  The  significancy 
'if  this  gushing  fountain  is  declared  by  Paul,  1  Cor.  x.  4. 

42.  For  he  remembered  his  holy  promise,  and  Abraham  his  servant.     The  allusion  is 


PSALM  cv.]  STUDIES  IN  THE  LOOK  OF  PSALMS.  937 

to  such  promises  as  we  find  in  Gen.  xv.  13-15  ;  Ex.  ii.  24.     Compare  Luke  i.  54,  55. 
See  on  vv.  8-10. 

43.  And  he  brought  forth  his  people  with  joy,  and  his  chosen  with  gladness.  The  par- 
allelism of  this  verse  is  double,  first,  between  ^o?/  and  gladness,  secondly,  between  joeo- 
j)le  and  chosen.  Compare  v.  6.  God  often  reminded  the  Israelites  that  they  were 
brought  into  covenant  relation  with  him  by  no  means  on  account  of  their  own  merits, 
but  solely  by  his  own,  free,  sovereign  choice  and  abounding  grace,  Dcut.  vii.  6-8 ; 
ix.  4-6  ;  Ezek.  xxxvi.  22,  32. 

44.  And  gave  them  the  lands  of  the  heathen ;  and  they  inherited  the  lahoxir  of  the  peo- 
ple. Heathen,  nations,  Gentiles.  People,  nations.  The  reason  why  the  Israelites  had 
not  possession  of  these  lands  sooner  was  that  the  iniquities  of  their  possessors  were 
not  full.  Gen.  xv.  16.  God  bore  with  those  ancient  enemies  a  long  time  before  he 
deprived  them  of  their  lands  and  the  fruit  of  their  labor.  On  the  whole  verse  see  Ps. 
Ixxviii.  55.  Anderson  fitly  explains  labor  as  signifying  "  the  products  of  their  labor ; 
their  buildings,  vineyards,  cultivated  fields,"  etc.     See  Deut.  vi.  10, 11 ;  Josh.  xxiv.  13. 

45.  That  they  might  observe  his  statutes,  and  keep  his  laivs.  Keep,  as  in  Ps.  xvii.  4 ; 
xix.  11.  Observe,  as  in  Ps.  xii.  7 ;  xxxiv.  13.  Here  the  words  are  parallel.  So  also 
are  statutes  and  laws.  Statutes,  as  in  v.  10.  Laws,  uniformly  rendered  as  in  Ps.  i.  2, 
and  often  in  Ps.  xix.  cxix.  The  Israelites  were  not  chosen  and  blessed  for  their  piety, 
but  that  they  might  become  the  servants  of  the  Most  High.  See  on  Ps.  Ixxviii.  7. 
Praise  ye  the  Lord.     Hallelujah,  literally.  Praise  ye  Jah. 

Doctrinal  and  Practical  Remarks. 

1.  There  is  no  contrariety  in  the  various  acts  of  religious  worship  to  which  we  are 
called  in  the  first  five  verses  of  this  Psalm.  Thanksgiving,  supplications,  prayers, 
intercessions,  confessions,  songs  of  praise,  pious  conversation,  open  expressions  of 
exulting  joy  and  a  recital  of  the  divine  mercies,  all  harmonize  with  each  other,  and 
may  well  be  performed  the  same  day.  We  should  be  specially  careful  that  our 
glorying  in  the  Lord  should  be  reverent,  solemn  and  profoundly  humble ;  yet  free 
from  servility  and  a  despairing  tendency. 

2.  True  religion  is  very  much  a  matter  between  God  and  the  souls  of  his  people, 
vv.  3,  4.  It  principally  consists  in  seeking  the  Lord — seeking  to  know  him,  to  secure 
his  favor,  his  image,  his  service,  his  fellowship  and  an  abode  with  him  at  last.  No 
good  man  is  ever  satisfied  with  what  he  knows  or  enjoys  of  God  in  this  life,  but  he 
hopes,  and  longs,  and  prays  with  groan  ings  that  cannot  be  uttered  for  a  fuller  and 
more  ravishing  sight  and  enjoyment  of  God  in  glory.  Seek  his  strength  and  seek  his  face. 
Dickson :  "  As  seeking  communion  with  God  is  a  mark  of  a  child  of  God,  so  it  is 
also  a  reason  of  gladness  and  joy,  because  it  both  declares  that  Ave  are  of  the  number 
of  converts  and  true  worshippers  of  God,  and  also  that  joy  is  reserved  for  us." 

3.  If  miracles  and  prodigies  could  have  converted  the  world,  it  would  have  been 
done  long  ago,  vv.  5-27.  The  histoiy  of  creation,  of  providence  and  of  redemption 
abounds  with  them ;  and  sometimes  for  a  season  cavillers  have  thus  been  silenced. 
It  is  not  by  being  startled,  or  terrified,  or  confounded,  but  by  receiving  the  love  of  the 
truth  and  by  embracing  Jesus  Christ,  who  is  the  way,  the  truth  and  the  life,  that  men 
are  turned  to  God,  Luke  xvi.  27-31. 

4.  We  should  be  greatly  afiected  by  a  review  and  recollection  of  God's  mercies  to 
our  ancestors,  v.  6.  It  is  a  great  privilege  to  be  able  to  plead  his  covenant  with  our 
forefathers.  No  doubt  the  weak,  the  vain,  the  self-righteous  often  pervert  so  great  a 
blessing  to  mischievous  ends ;  still  our  estimate  of  the  blessing  itself  can  hardly  be 
+■00  high. 

5.  Let  believers  never  forget  and  always  plead  their  covenant  relation  with  God, 

118 


938  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cv. 

vv.  7,  8,  42.  And  if  tlie  old  covenant  brought  so  great  blessings  to  the  posterity  of 
the  patriarchs  for  God's  love  to  them,  how  much  more  shall  the  new  covenant  bring 
inestimable  blessings  to  all  believers  through  God's  unspeakable  love  to  Jesus  Christ, 
whom  he  has  given  as  a  covenant  to  the  people,  a  Captain  of  salvation  to  all  humble  souls? 

6.  We  are  but  miserable  drivellers  in  Scripture  when  we  fail  to  see  somewhat  of  the 
fulness  of  spiritual  blessings  contained  in  Old  Testament  history,  doctrines  and  pro- 
mises, such  as  we  find  in  vv.  8-11  of  this  Psalm.  Before  the  coming  of  Christ  at 
least  some  pious  men  had  better  canons  of  interpreting  Scripture.  Zach arias  con- 
strued God's  word  far  otherwise,  when  he  looked  at  this  Psalm,  Luke  i.  67,  68,  72-75. 

7.  If  Canaan  of  old  was  an  object  of  so  much,  and  so  pious  interest  to  the  true  Israel 
;>f  God,  it  was  not  merely  or  chiefly  because  of  the  temi^oral  blessings  therewith  con- 
uected,  great  as  they  were ;  but  because  it  was  a  type  of  the  heavenly  inheritance, 
v.  11.     All  the  old  dispensation  had  a  shadow  of  good  things  to  come,  Heb.  x.  1. 

8.  It  is  well  for  us  often  to  look  to  the  hole  of  the  pit  whence  Ave  were  digged, 
V.  12.  The  greatest  families  and  kingdoms  had  but  a  small  beginning.  An  humble 
origin  is  no  just  cause  of  shame  to  a  good  man,  but  surely  it  should  cut  the  comb  of 
our  pride  to  remember  that  we  are  of  nothing,  are  nothing,  deserve  nothing  and  can  do 
nothing  as  of  ourselves.  There  walks  not  this  earth  a  man  who  is  too  humble  in 
the  sight  of  God. 

9.  Let  no  man  despise  the  day  of  small  things,  v.  12;  Luke  xii.  32.  It  is  better  to 
stand  in  our  lot  feeble  and  despised,  cast  down  and  persecuted,  without  friends  and 
without  earthly  resources,  yet  humbly  trusting  in  God,  than  to  be  ever  so  great  accord- 
ing to  the  judgment  of  this  world  and  not  have  hope  in  the  Almighty. 

10.  If  God's  people  are  strangers  and  pilgrims  on  the  earth,  let  them  remember  it 
has  always  been  so  with  the  chosen  seed,  v.  13.  Why  should  the  saints  of  this  day 
think  to  fare  better  in  temporals  than  their  fathers  before  them  ?  The  Saviour  has 
dealt  both  kindly  and  candidly  with  us  in  telling  us  what  to  expect,  Jolm  xvi.  33. 
No  good  man  knows  what  snares  may  be  spreading  for  his  feet.  Scott :  "  That  which 
ungodly  counsellors  think  a  wise,  political  measure,  often  proves,  on  examination,  to 
be  a  most  detestable  project  of  the  devil  against  the  church  of  Christ." 

11.  To  cheerful,  yet  sober  views  of  things,  the  saints  should  be  the  more  inclined 
because  of  their  complete  and  absolute  safety,  vv.  13-15.  God  has  all  hands  and  all 
hearts  in  his  power.  He  can  quiet  adversaries,  Pr.  xvi.  7.  But  should  he  choose  to 
let  loose  for  a  time  the  rage  of  men  and  devils,  yet  in  the  end  he  will  bring  all  right. 
If  God  protected  his  chosen  of  old,  he  will  not  forsake  his  elect  now.  Dickson :  "  The 
person  of  every  believer  walking  in  God's  way  is  sacred,  sanctified,  and  set  apart  for 
God's  peculiar  service."  If  Jehovah  punished  Belshazzar  for  defiling  the  vessels  of  the 
temple  at  Jerusalem,  has  he  no  wrath  or  judgments  in  reserve  for  those  who  abuse 
the  vessels  of  mercy? 

12.  In  particular  has  God  always  shown  a  special  displeasure  at  wicked  and  cruel 
assaults  on  his  prophets  and  ministers,  v.  15.  Henry :  "  They  that  offer  to  touch 
God's  prophets,  with  design  to  harm  them  may  expect  to  hear  of  it  one  way  or 
other.  .  .  God's  anointed  prophets  are  dearer  to  him  than  anointed  kings  them- 
selves.    Jeroboam's  hand  was  withered  when  it  was  stretched  out  against  a  prophet." 

13.  How  fearfully  hazardous  it  is  to  go  on  in  sin  against  God,  when  he  commands 
famine,  war,  pestilence,  all  the  storms  and  plagues  of  nature,  and  can  hurl  them 
against  us  at  any  moment,  v.  16.  Our  dependence  is  perfect  and  absolute,  yet  many 
act  as  if  theii  independence  was  perfect  and  absolute.  Dickson :  "  No  food  can  be 
had  except  God  furnish  it,  and  no  food,  when  it  is  given,  can  feed,  except  God  give  a 
powerful  blessing  with  it,"  Deut.  viii.  3. 

14.  God's  foresight  is  perfect  and  he  provides  for  every  possible  contingency,  and 


PSALM  cv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  P89 

for  every  coining  event,  v.  17.  If  a  universal  famine  is  to  afflict  the  world,  a  .T"scph 
shall  be  raised  up,  by  whose  sagacity  the  starvation  of  the  righteous  seed  shall  be 
prevented.  God's  ways  arc  indeed  very  strange,  but  they  are  all  holy  and  infallibly 
wise.  God  reveals  the  future  to  Joseph  in  a  dream  ;  he  tells  his  dream  ;  his  brethren 
envy  him  ;  they  doom  him  to  death  ;  God  touches  their  hearts ;  they  rather  sell  him 
than  kill  him  ;  to  Egypt  he  goes  in  the  hands  of  the  Midianites ;  soon  he  is  locked  up 
in  i^rison,  loaded  with  chains ;  there  he  lies  long,  long  years ;  and  yet  every  step  is 
towards  deliverance  and  exaltation.     Why  are  we  so  slow  to  trust  an  infinite  God? 

15.  Although  in  the  New  Testament  Joseph  is  nowhere  said  to  be  a  type  of  Christ, 
yet  surely  we  carrj'-  our  canons  of  interpretation  too  far,  when  we  exclude  such  types 
as  the  oldest  son  of  Rachel. 

IG.  Let  all  God's  people  expect  trials.  They  will  surely  come;  and  in  due  time 
deliverance  will  as  surely  follow ;  and  deliverance  shall  be  followed  by  glory  and 
honor,  vv.  18-22.  Scott :  "  We  greatly  mistake  if  we  do  not  rank  afflictions  aniong 
our  mercies." 

17.  Past  experiences,  however  rich  and  wonderful,  are  no  proofs  that  we  shall  not 
be  called  to  great  and  sore  trials  in  the  future.  Jacob,  who  had  seen  God  at  Bethel 
and  in  wrestling  had  prevailed  with  the  angel,  must  in  his  old  age  go  down  to  Egypt, 
and  end  his  days  in  the  land  of  Ham,  v.  23.  And  yet  he  now  saw  in  his  old  age  fully 
explained  the  darkest  riddle  that  for  near  a  quarter  of  a  century  had  filled  his  life 
with  sorrow. 

18.  When  we  remember  how  God  multiplied  the  Israelites  in  Egypt,  v.  24 ;  it  is 
easy  to  conceive  how  in  the  latter  day  he  can  make  the  earth  swarm  with  a  holy 
population,  Ezek.  xxxvi.  37 ;  Zech.  viii.  12. 

19.  If  men  hate  us,  it  is  because  God  has  bidden  them,  v.  25.  So  wise  men  have 
always  reasoned,  2  Sam.  xvi.  11,  12.  So  let  us  reason.  God  turns  men  to  hate  us, 
not  by  infusing  malice  into  their  hearts.  It  is  already  there  in  dreadful  force.  All 
that  is  necessary  for  him  to  do  is  to  take  his  almighty  hand  off  their  hearts  and  out 
bursts  their  wickedness.  Henry :  "  Every  creature  is  that  to  us  that  God  makes 
it  to  be." 

20.  God  is  at  no  loss  for  fit  servants  and  messengers ;  for  if  he  has  them  not  already, 
he  can  easily  raise  them  up  and  send  them  on  his  errands,  v.  26.  Moses  and  Aaron 
themselves  were  what  God  made  them  to  be,  no  more  and  no  less. 

21.  How  atrocious  and  foolish  is  human  wickedness  to  array  itself  against  the 
l^ower  of  him,  Avho  can  make  the  sun  as  black  as  midnight,  and  open  vast  magazines 
of  plagues  to  scourge  and  waste  and  desolate  a  land,  and  torment  its  inhabitants, 
until  life  is  a  burden,  vv.  28-36.  If  one  judgment  will  not  effect  God's  iiur2)oses,  he 
will  send  ten.     When  he  chooses  all  nature  makes  war  upon  man.  Isa.  xxvii.  4. 

22.  Whenever  God  puts  to  his  hand,  any  work  goes  on  with  a  prosperity  surpassing 
all  our  conceptions,  v.  37. 

23.  In  any  case  or  in  any  matter  God  can  make  the  most  reluctant  perfectly  will- 
ing, v.  38.  Dickson  :  "  The  Lord  can  make  bloody  persecutors  of  his  people  to  cease 
from  their  persecutions  and  to  contribute  to  their  delivery." 

24.  Let  God's  people  be  abundantly  assured  of  his  kind  protection  and  guidance 
in  all  their  pilgrimage,  v.  39. 

25.  Let  us  not  be  over  anxious  about  the  kind  or  quality  of  our  food,  v.  40.  Our 
heavenly  Father  knows  what  is  best  for  us.  Let  us  simply  pray :  "  Feed  me  with 
food  convenient  for  me." 

26.  As  it  was  a  great  heightening  of  the  divine  beneficence  to  feed  Israel  with  the 
bread  of  heaven,  v.  40,  so  it  was  a  great  aggravation  of  their  rebellion  against  God  that 


940  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cvi. 

they  were  dissatisfied  with  '  angels'  food'  and  distrusted  a  providence  which  was  every 
day  working  a  miracle  before  them. 

27.  Their  wickedness  was  heightened  by  their  unbelief  and  ingratitude  when  they 
saw  the  goodness  of  God  in  smiting  the  flinty  rock  in  the  desolate  wilderness  of  Horeb, 
and  bringing  out  streams  of  water  for  their  refreshment,  v.  41. 

28.  However  dark  the  state  of  God's  people  may  be,  let  them  rest  assured  that 
brighter  days  are  coming,  v,  43.  He  who  has  undertaken  their  cause  is  sovereign  by 
right  and  sovereign  in  fact. 

29.  God  is  the  rightful  disposer  of  all  lands,  v.  44.  The  people  of  every  natiou 
have  by  their  sins  entirely  forfeited  all  right  to  even  their  temporal  possessions,  and  it 
is  of  God's  mercies  that  any  nation  lives  in  the  quiet  enjoyment  of  its  own  territories. 

30.  The  great  end  of  all  God's  gifts  is  that  we  may  be  led  to  holiness,  v.  45.  Un- 
less this  be  the  result,  the  chief  good  is  not  attained. 


Psalm  cvi. 

1  Praise  ye  the  Lord.     O  give  thanks  unto  the  Lord  ;  for  he  is  good :  for  his  mercy  enduretk 
for  ever. 

2  AVho  can  utter  the  mighty  acts  of  the  Lord?  who  can  shew  forth  all  his  praise? 

3  Blessed  are  they  that  keep  judgment,  and  he  that  doeth  righteousness  at  all  times. 

4  Remember  me,  O  Lord,  with  the  favour  that  thou  bearest  unto  thy  people :  O  visit  me  with 
thy  salvation ; 

5  That  I  may  see  the  good  of  thy  chosen,  that  I  may  rejoice  in  the  gladness  of  thy  nation,  that 
I  may  glory  with  thine  inheritance. 

6  We  have  sinned  with  our  fathers,  we  have  committed  iniquity,  we  have  done  wickedly. 

7  Our  fathers  understood  not  thy  wonders  in  Egypt;  they  remembered  not  the  multitude  of 
thy  mercies ;  but  provoked  him  at  the  sea,  even  at  the  Red  sea. 

8  Nevertheless  he  saved  them  for  his  name's  sake,  that  he  might  make  his  mighty  power  to  be 
known. 

9  He  rebuked  the  Red  sea  also,  and  it  was  dried  up :  so  he  led  them  through  the  depths,  as 
through  the  wilderness. 

10  And  he  saved  them  from  the  hand  of  him  that  hated  them,  and  redeemed  them  from  the 
hand  of  the  enemy. 

11  And  the  waters  covered  their  enemies  :  there  was  not  one  of  them  left. 

12  Then  believed  they  his  words  ;  they  sang  his  praise. 

13  They  soon  forgat  his  works  ;  they  waited  not  for  his  counsel: 

14  But  lusted  exceedingly  in  the  wilderness,  and  tempted  God  in  the  desert. 

15  And  he  gave  them  their  request ;  but  sent  leanness  into  their  soul. 

16  They  envied  Moses  also  in  the  camp,  and  .laron  the  saint  of  the  Lord. 

17  The  earth  opened  an  1  swallowed  up  Dathan,  and  covered  the  company  of  Abiram. 

18  And  a  fire  was  kindled  in  their  company ;  the  fi.inie  burned  up  the  wicked. 

19  They  made  a  calf  in  Tloreb,  and  worshipped  the  molten  image. 

20  Thus  they  changed  llieir  glory  into  the  similitude  of  an  ox  that  eateth  grass. 

21  They  forgat  God  their  s;iviour,  which  had  done  great  things  in  Egypt; 

22  Wondrous  works  in  the  land  of  Ham,  and  terrible  things  by  the  Red  sea. 

23  Therefore  he  said  tliat  he  would  destroy  them,  had  not  Moses  his  chosen  stood  before  \iim  in 
the  breach,  to  turn  away  his  wrath,  lest  he  should  destroy  them. 

24  Yea,  they  despised  the  pleasant  land,  they  believed  not  his  word: 

25  But  murmured  in  their  tents,  and  hearkened  not  unto  the  voice  of  the  LoKD. 

26  Therefore  lie  lifted  up  his  hand  against  them,  to  overthrow  them  in  the  wilderness: 

27  To  overthrow  their  seed  also  among  the  nations,  and  to  scatter  them  in  the  land* 


PSALM  cvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  941 

28  They  joined  themselves  also  unto  Baal-peor,  and  ate  the  sacrifices  of  the  dead. 

29  Thus  they  provoked  him  to  anger  witli  their  inventions :  and  the  plague  brake  in  upon  them. 

30  Then  stood  up  Pliinclias,  and  executed  judgment:  and  so  tlie  plague  was  stayed. 

31  And  that  was  counted  unto  liim  for  rigliteousncss  unto  all  generations  for  evermore. 

32  Tliey  angered  Jiim  also  at  tlie  waters  of  strife,  so  that  it  went  ill  with  Moses  for  their  sakea- 

33  Because  they  provoked  his  spirit,  so  that  he  spake  unadvisedly  with  his  lips. 

34  They  did  not  destroy  the  nations,  concerning  whom  the  Lokd  commanded  them : 

35  But  were  mingled  among  the  heathen,  and  learned  their  works. 
30  And  they  served  their  idols:  which  were  a  snare  unto  them. 

37  Yea,  they  sacrificed  their  sons  and  their  daughters  unto  devils, 

38  And  shed  innocent  blood,  even  the  blood  of  their  sons  and  of  their  daughters,  whom  they 
sacrificed  unto  the  idols  of  Canaan :  and  the  land  was  polluted  with  blood. 

39  Thus  were  they  defiled  with  their  own  works,  and  went  a  whoring  with  their  own  invsn- 
tions. 

40  Therefore  was  the  wrath  of  the  Lord  kindled  againt  his  people,  insomuch  that  he  abhorred 
his  own  inheritance. 

41  And  he  gave  them  into  the  hand  of  the  heathen  ;  and  they  that  hated  them  ruled  over  them. 

42  Their  enemies  also  oppressed  them,  and  they  were  bi'ought  into  subjection  under  their  hard, 

43  Many  times  did  he  deliver  them ;  but  they  provoked  Aim  with  their  counsel,  and  were 
brought  low  for  their  iniquity. 

44  Nevertheless  he  regarded  their  afHiction,  when  he  heard  their  cry : 

45  And  he  remembered  for  them  his  covenant,  and  repented  according  to  the  multitude  of  his 
mercies. 

46  He  made  them  also  to  be  pitied  of  all  those  that  carried  tliem  captives. 

47  Save  us,  O  Lord  our  God,  and  gather  us  from  among  the  heathen,  to  give  thanks  unto  thy 
holy  name,  and  to  triumph  in  thy  praise. 

48  Blessed  be  the  Lord  God  of  Israel  from  everlasting  to  everlasting :  and  let  all  the  peoplo 
say,  Amen.     Praise  ye  the  Lord. 

THIS  Psalm  has  no  title,  though  some  make  the  first  word  an  inscription.  Of  the 
authorship  we  are  uncertain;  but  these  remarks  seem  to  be  just:  1.  Whoever 
wrote  Psalms  civ.  cv.  probably  wrote  this.  2.  Many  ascribe  this  to  David.  3.  The 
first  verse,  except  Hallelujah,  and  the  last  two  verses  except  Hallelujah  are  taken 
from  an  ode  certainly  composed  by  David,  1  Chron.  xvi.  34-36.  4.  Although  Pool, 
Horsley,  Mudge  and  others  are  confident  that  it  was  composed  in  the  time  of  the 
dispersion  and  captivity,  arguing  from  the  language  of  v.  47,  yet  it  is  a  fact  that 
David  actually  wrote  that  verse,  1  Chron.  xvi.  35.  Scott  dates  it  B.  C.  1045 ;  Clarke 
gives  no  date,  but  thinks  it  was  composed  in  Babylon.  In  Ps.  cv.  we  have  a  lively 
account  of  God's  mercies  to  ancient  Israel.  In  this  much  notice  is  taken  of  the  sins 
of  the  same  people.  That  greatly  praises  God ;  this  justly  deplores  departures  from 
God.  Yet  it  does  not  abandon  the  chosen  people  to  despair  lUad  ruin ;  but  bids  them 
hope  in  the  divine  mercy.  Hengstenberg  calls  this  a  "lyrical  echo"  to  Dan.  ix. 
Alexander:  "It  would  not  be  absurd  to  regard  this  Psalm  as  a  lyrical  paraphrase 
of  that  confession."  Nothing  makes  men  think  and  feel  and  speak  alike  more  than 
a  just  and  deep  sense  of  personal  ill-desert.  All  ingenuous  and  general  confessions 
of  sin  closely  resemble  each  other.  The  names  of  the  Most  High  found  in  this 
Psalm  are  Jah  Lord,  Jehovah  Lord  and  El  God,  on  which  see  introduction  to  Ps. 
Ixviii. ;  on  Ps.  i.  2 ;  v.  4.  If  the  great  mercies  bestowed  on  the  Jews  made  their  sins 
so  odious  and  abominable ;  how  aggravated  must  be  the  offences  of  men,  who  live 
in  sin  under  the  full  blaze  of  gospel  light! 

1.  Praise  ye  the  Lord,  literally,  hallelujah.  The  Syriac  wants  this  word,  and  so  do 
some  manuscripts ;  but  no  doubt  it  ought  to  be  retained.  "  Even  sorrow  for  sin  must 
not  put  us  out  of  tune  for  praising  God."  0  give  thanks  unto  the  Lord,  as  in  Ps.  cv. 
1.  The  reasons  assigned  for  thanksgiving  are  1,  For  he  is  good,  or  goodness  itself,  as 
the  same  word  is  often  rendered.     Compare  Matt.  xix.  17.    2.  For  his  mercy  endureth 


942  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cvi. 

for  ever.  Mercy,  often  lovinghindness ;  see  on  Ps.  li.  1.  This  clause  is  repeated  hventy- 
six  times  in  Ps.  exxxvi.  Man  never  had  a  fitter  theme  for  praise,  nor  a  fitter  work 
than  praise. 

2.  Who  can  utter  the  mighty  acts  of  the  Lord  ?  who  can  sheiv  forth  all  his  praise  ? 
3Iighty  acts,  elsewhere  in  the  singular  rendered  strength,  2)oiuer,  might,  mastery,  Ps.  xx. 
6;  xxi.  13;  Isa.  xi.  2;  Ex.  xxxii.  18;  twice  in  Ps.  cxlv.,  and  once  in  Ps.  cl,  mighty 
acts.  The  rendering  of  the  verbs,  though  not  literal  in  form,  gives  the  true  meaning. 
Two  senses  have  been  gathered  from  this  verse.  1.  Some  make  it  coincident  with  that 
of  Ps.  1.  16;  a  reproof  to  the  wicked  for  attempting  or  pretending  to  praise  God.  2. 
There  is  a  more  obvious  sense,  viz.,  that  no  one  can  praise  God  as  he  deserves.  Though 
not  inspired  the  son  of  Sirach  well  presents  this  thought,  Ecclus.  xliii.  28-31. 

3.  Blessed  are  they  that  keep  judgment,  and  he  that  doeth  righteousness  at  all  times. 
Blessed,  as  in  Ps.  i.  1,  literally  0  the  blessednesses.  To  I- ee^-)  judgment  is  the  same  as  to 
do  righteousness,  i.  e.,  to  observe  justice  and  maintain  rectitude  in  the  sight  of  God  and 
man;  see  on  Ps.  xv.  2.  At  cdl  times,  or,  in  every  season.  Fits  of  religious  emotion 
are  not  enough.     The  change  of  the  plural  to  the  singular  is  not  unusual. 

4.  Remember  me,  0  Lord,  %vith  the  favour  that  thou  bearest  unto  thy  people.  Bemem- 
ber,  a  word  of  great  force  and  beauty.  It  embraces  much.  The  penitent  thief  cried, 
Remember  me.  Favor,  as  in  Ps.  v.  12 ;  xxx.  5 ;  in  Ps.  li.  18,  it  is  rendered  good 
■pleasure;  in  Ps.  cxliii.  10,  tvill.  Whatever  good  comes  to  any  mere  man  is  referable 
to  God's  sovereign  will  and  grace  alone.  0  visit  me  with  thy  salvation.  Visit,  as  in 
Ps.  viii.  4.  Like  remember,  it  embraces  all  the  good  desired.  Salvation,  elsewhere 
help,  deliverance;  see  on  Ps.  iii.  2;  xviii.  50.  This  verse  contains  a  petition  either 
uttered  by  the  author  as  an  ejaculation  in  his  own  behalf;  or  in  the  name  of  the  body 
of  believers  of  his  time.  The  transition  from  the  singular  in  vv.  4,  5,  to  the  plural  in 
vv.  6,  7,  is  not  unusual. 

5.  That  I  may  see  the  good  of  thy  chosen,  that  I  may  rejoice  in  the  gladness  of  thy 
nation,  that  I  may  glory  with  thine  inheritance.  Chosen,  nation  and  inheritance  all 
designate  the  true  church  of  God.  To  see  good  is  to  possess  and  enjoy  it.  The  efiec< 
is  rejoicing  and  glorying.  This  verse  teaches  that  God's  free  choice  of  Israel  was  the 
cause  of  their  becoming  his^^eop/e  and  his  inheritance.  Compare  Deut.  vii.  6;  xiv.  2. 
Yet  notAvithstanding  their  distinguished  privileges  they  acted  badly. 

6.  We  have  sinned  tuith  our  fathers,  we  have  committed  iniquity,  tve  have  done  wickedly. 
Sinned,  offended,  trespassed.  With  our  fathers,  it  is  easy  to  follow  the  evil  example  of 
ancestors,  because  the  heart  is  inclined  to  evil.  Committed  iniquities;  in  Esther  i.  16, 
done  wrong;  in  2  Chron,  vi.  37,  done  amiss;  in  2  Sam.  xix.  19,  did  perversely.  Fer- 
rc?*sio»  or  7>en'erse?iess  expresses  the  radical  idea.  Done  unclcedly;  the  cognate  adjec- 
tive is  in  Ps.  i.  rendered  'ungodly.  Inspired  writers  have  exhausted  the  powers  of 
language  on  the  love  of  God,  and  on  the  wickedness  of  man.  Alexander:  "The 
terms  of  this  verse  are  liorrowed,  here  as  well  as  in  Dan.  ix.  5,  from  that  great  mode* 
of  ecclesiastical  and  national  devotion  furnished  by  Solomon  in  his  prayer  at  tlie  dedi- 
cation of  the  temple,"  1  Kings  viii.  47.  All  the  miseries  that  come  on  persons,  fam- 
ilies and  nations,  may  be  accounted  for  on  the  principle  of  divine  righteousness. 

7.  Our  fathers  understood  not  thy  ivonders  in  Egypt.  They  even  refused  Moses 
himself,  Acts  vii.  27,  35.  They  misinterpi-eted  all  the  manifestations  of  divine 
power  against  their  enemies,  and  of  divine  kindness  towards  themselves.  In  reading 
their  history  even  carnal  men  are  amazed,  and  foolishly  think  that  in  like  circum- 
stances they  would  have  acted  otherwise.  They  remembered  not  the  midtitude  of  thy 
mercies.  Forgctfulness  of  God  and  of  his  kindness  enters  into  the  very  nature  of  ini- 
quity in  all  stages.  On  the  other  hand  true  piety  hides  the  memory  of  divine  things  in 
its  heart.     God  remembered  them,  but  they  remembered  not  him.     The  verb  is  the  same 


I 


PSALM  cvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS,  943 

as  in  V.  4,  Multitude,  as  in  Ps.  li.  1.  Mercies,  elsewhere,  lovinghindnesses.  But 
provoked  him  at  the  sea,  even  at  the  Red  sea.  Tlie  history  of  this  misconduct  is  in 
Ex.  xiv.  10-12.  Their  language  was  that  of  unbelief,  worldliness  and  ingratitude. 
There  is  no  significance  in  the  repetition  of  the  word  sea,  beyond  a  probable  allusion 
to  Ex.  XV.  4.  Red  sea,  literally  sea  of  tveeds,  or  flags,  as  the  word  is  rendered  in 
Ex.  ii.  3,  5.  Red  sea  is  the  Greek  name,  derived  some  think  from  the  little  insects 
on  the  surface,  others,  from  the  tint  of  the  mountains  on  a  part  of  its  coast,  and  yet 
others,  from  the  land  of  Edom,  (whicli  means  red,)  lying  between  the  Red  sea  and 
Palestine.  The  Red  sea  is  a  bay  of  the  Indian  ocean.  It  is  commonly  called  the 
Arabian  gulf. 

8.  Nevertheless  he  saved  them  for  his  name's  sake,  see  on  Ps.  cv.  43.  Having  under- 
taken a  work,  God's  counsel  must  stand,  not  because  of  Israel's  merits,  but  for  the 
glory  of  his  perfections;  that  he  might  make  his  mighty  i)oiver  to  he  known.  Mighty 
power,  in  v.  2,  mighty  acts.  The  passage  of  the  Red  sea  has  been  celebrated  ever 
since  it  occurred,  not  only  on  earth,  but  in  heaven,  Rev.  xv.  3. 

9.  ITe  rebuked  the  Red  sea  also,  and  it  was  dried  up.  Nothing  is  more  marked  in 
real  miracles  than  their  perfection.  The  Israelites  did  not  wade  through  shallow 
water,  nor  was  there  an  unusual  ebbing  of  the  tide ;  but  the  waters  gathered  and 
stood  upright,  on  both  sides,  Ex.  xv.  8;  see  on  Ps.  xxxiii.  7;  Ixxviii.  13.  So  he  led 
them  through  the  depths,  as  through  the  ivilderness.  Depths,  deejys,  not  shallow  places. 
The  tvilderness,  a  desert.  The  waters  of  the  Arabian  gulf  were  to  the  Israelites  no 
more  hindrance  than  if  the  place  had  always  been  dry  ground.    Compare  Isa.  Ixiii.  13. 

10.  And  he  saved  them  from  the  hand  of  him  that  hated  them,  and  redeemed  them 
from  the  hand  of  the  enemy.  Him  that  hated  and  enemy,  both  participles,  strictly 
parallel ;  both  in  the  singular,  perhaps  because  Pharaoh  is  alluded  to  as  the  leader 
of  the  Egyptians.  Not  only  he,  but  all  his  legions  perished ;  so  in  the  next  verse  we 
have  the  plural  form. 

11.  And  the  toaters  covered  their  enemies;  there  was  not  one  of  them  left.  Enemies, 
adversaries,  literally  distressers,  troublers,  afflicters,  Ex.  xiv.  27,  28 ;  xv.  5.  The  only 
trace  of  them  was  foxmd  in  their  carcasses  that  floated  ashore  and  became  a  prey  for 
the  jackals  of  the  wilderness,  Ps.  Ixxiv.  14. 

12.  Then  believed  they  his  words;  they  sang  his  praise.  On  the  first  clause  see  Ex. 
xiv.  31 ;  on  the  second,  the  song  of  Moses  and  his  countrymen  given  at  length  in 
Ex.  XV.  This  vei'se  is  not  spoken  to  their  praise,  but  to  show  how  slow  they  were  to 
believe  and  worship  God.  Calvin:  "Overpowered  by  the  grandeur  of  God's  works, 
they  were,  in  spite  of  themselves,  compelled  to  lielieve  in  God,  and  to  give  glory  to 
him,  and  thus  the  criminality  of  their  rebellion  was  increased;  because,  although 
their  .stubbornness  was  overcome,  yet  they  immediately  relapsed  into  their  former 
state  of  unbelief."     Their  faith  was  temporary,  Mark  iv.  17. 

13.  They  soonforgat  his  tvorks;  literally,  They  hasted,  they  forgot  his  works.  It  was 
l)ut  three  days  after  this  stupendous  miracle  that  they  came  to  the  waters  of  Marah, 
where  their  wickedness  broke  out  afresh;  see  on  Ps.  Ixxviii.  11.  Compare  Ex.  xv.  24. 
They  xvaited  not  for  his  counsel.  Their  ingratitude  for  mercies  already  received  made 
them  impatient  at  any  delay.  Because  they  believed  not,  they  made  hade,  Isa.  xxviii. 
16.  True  piety  loaits  upon  God.  Counsel,  as  in  Ps.  i.  1;  xxxiii.  11.  They  refused 
to  practise  any  self-denial. 

14.  But  lusted  exceedingly  in  the  wilderness,  and  tempted  God  in  the  desert.  See  on 
Ps.  Ixxviii.  18.  Compare  Num.  xi.  4-33  ;  1  Cor.  x.  6.  Wilderness  and  desert,  as  in 
Ps.  Ixxviii.  40.  Lusted,  sometimes  in  a  good  sense,  desired  or  greatly  desired,  Ps.  xlv. 
11:  cxxxii.  13.  It  is  also  rendered  coveted,  longed,  Deut.  xii.  20;  Prov.  xxi.  26. 
Here  it  expresses  unlawful  desires.     On  tempting  God  see  on  Ps.  Ixxviii.  18.     The 


944  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cvi. 

fountain  of  all  their  sin  was  their  unbelief.     This  made  them  turbulent,  impatient, 
murmurers  and  complainers. 

15.  And  he  gave  them  their  request,  i.  e.,  the  thing  which  they  wickedly  desired. 
Compare  1  Sam.  xii.  17,  lt9  ;  Hos.  xiii.  11.  But  sent  leanness  into  their  soul.  They 
got  what  they  craved,  and  with  it  a  curse.  Compare  J^Tum.  xi.  18-20.  What  was 
the  evil  sent?  French  and  Skinner :  He  sent  a  wasting  disease  among  them.  From 
the  description  given  in  Num.  xi.  20,  Hammond  and  Anderson  think  a  form  of  cholera 
broke  out  among  them.  Whatever  its  form,  it  was  "  a  very  great  plague,"  and  killed 
many.  Num.  xi.  33,  34.  Soul  may  mean  person,  or  animal  life,  Nu.  xi.  6.  Some 
think  the  evil  sent  was  spiritual.  Alexander  :  "  The  phrase  into  their  soul  is  really  a 
qualifying  phrase,  designed  to  show  that  the  emaciation  or  decay  which  was  sent  upon 
them  was  not  bodily  but  spiritual."  Why  may  we  not  include  both  ideas,  a  failure  of 
bodily  strength  accompanied  with  emaciation,  and  spiritual  poverty  and  wretched- 
ness? Both  these  evils  were  suffered,  whether  they  are  here  mentioned  or  not. 
Henry :  "  He  filled  them  with  uneasiness  of  mind,  and  terror  of  conscience,  and  a 
self-reproach,  occasioned  by  their  bodies  being  sick  with  the  surfeit."  Morison : 
"He  sent  leanness  into  their  persons;  so  that  multitudes  of  them  were  speedily 
wasted  and  consumed :  and  this  state,  alas !  of  bodily  health,  the  result  of  animal 
indulgence,  was  but  the  sad  emblem  of  that  spiritual  emaciation  which  had  seized 
upon  all  the  powers  of  their  immortal  spirits."  Clarke :  "  God  gave  flesh,  as  they 
desired :  but  gave  no  blessing  with  it ;  and  in  consequence  they  did  :iot  fatten,  but 
grew  lean  upon  it.  Their  souls  also  suffered  want."  Scott :  "  Their  sensual  request  was 
granted  as  a  punishment,  and  proved  injurious  both  to  their  health,  and  to  their  souls." 

16.  They  envied  Moses  also  in  the  camp,  and  Aaron  the  saint  of  the  Lord. 

17.  The  earth  opened  and  swallowed  up  Dathan,  and  covered  the  company  of  Abiram. 

18.  And  afire  was  kindled  in  their  company ;  the  flame  burned  up  the  wicked.  The 
events  here  alluded  to  are  graphically  described  in  Num.  xvi.  The  designation  of 
saint  applied  to  Aaron  includes  both  him  and  Moses ;  for  they  were  both  holy  unto 
the  Lord  in  office,  and  were  at  heart  true  and  eminent  servants  of  God.  They  are 
honorably  mentioned  long  after  their  death,  Ps.  Ixxvii.  20 ;  xcix..6.  Compare  Num. 
xvi.  5.  Moses  and  Aaron  were  both  modest  and  unassuming  men,  Num.  xvi.  11.  The 
object  of  introducing  this  history  here  seems  to  be  to  remind  the  Israelites  that  their 
nation  might  have  easily  perished  by  the  just  curse  of  God  in  the  wilderness :  that 
others  were  involved  in  murmuring  against  Moses  and  Aaron,  besides  those  who  fell, 
and  that  the  nation  did  not  now  profit  as  it  should  by  the  manifestation  of  God's 
wrath  against  those  that  were  smitten,  or  of  his  mercy  towards  them  that  were  spared. 
There  seem  to  be  recorded  in  Num.  xvi.  three  distinct  judgments :  1,  the  earth  opened 
and  swallowed  up  Korah  and  his  company ;  2,  a  fire  burst  forth  and  consumed  two 
hundred  and  fifty  men  that  oflTered  incense ;  3,  a  plague  broke  out  and  destroyed 
fourteen  thousand  seven  hundred  souls. 

19.  They  made  a  calf  in  Horeb,  and  worshipped  the  molten  image. 

20.  Thus  they  changed  their  glory  into  the  similitude  of  an  ox  thai  eateth  grass.  All 
attempts  to  worship  God  by  images  or  by  likenesses,  were  strictly  forbidden  to  the 
Jews  and  through  them  to  all  people,  Ex.  xx.  4,  5 ;  Deut.  v.  8,  9.  The  Israelites  could 
not  have  been  ignorant  of  these  prohibitions,  and  yet  they  fell  into  idolatry.  Cress- 
well  :  "  The  modern  Jews  assert,  that  their  ancestors  were  in  that  matter  misled  by 
certain  Egyptian  proselytes,  who  had  accompanied  the  Israelites  when  they  were 
delivered  from  their  bondage."  But  the  history  of  that  people  for  a  long  time  subse- 
quent to  their  settlement  in  Canaan  shows  their  strong  propensity  to  gross  idolatry. 
Nor  is  the  guilt  of  their  idolatry  taken  away  because  it  was  a  professed  attempt  to 
honor  the  God  of  heaven.     Israel  could  hardly  have  sunk  so  low  as  to  think  that  a 


PSALM  cvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  945 

calf,  not  made  till  they  reached  Horeb,  had  delivered  them.  But  they  attempted  to 
worship  Jehovah  under  the  figure  of  an  ox,  which  was  the  sacred  sign  of  the  Egyp- 
tians. Thus  they  corrupted  themselves,  Ex.  xxxii.  7  ;  sinned  a  great  sin,  Ex.  xxxii. 
31 ;  and  became  idolaters,  1  Cor.  x.  7.  Compare  Acts  vii.  41.  The  Egyptian  word, 
Apis,  or  Serapis  signifies  the  head  of  an  ox.  Those  ancient  idolaters  made  that  ani- 
mal their  principal  deity.  Glory;  Jehovah  is  the  fjlory  of  his  people.  See  like  use 
of  the  word,  Jer.  ii.  11.  An  ox  that  eateth  (/rass,  i.  e.,  is  in  the  habit  of  eating  grass. 
Compare  Deut.  ix.  21.  Some  think  that  the  name  ca/f  is  here  and  elsewhere  applied  in 
contempt  to  the  small  image  set  up.     The  same  word  is  used  for  ox,  bull  and  bullock. 

21.  They  forgot  God  their  saviour,  tvhieh  had  done  great  things  in  Egypt; 

22.  Wondroiis  ivorhs  in  the  land  of  Ham,  and  terrible  things  by  the  Bed  sea.  Egypt 
and  laiid  of  Ham  as  in  Ps.  cv.  23.  Forgat ;  compare  v.  7.  Saviour,  a  participle,  in  Ps. 
vii.  10,  rendered  ivhich  saveth.  Great  things,  as  in  Ps.  Ixxi.  19.  Wondrous  works,  in 
Ps.  ix.  1,  marvellous  works.  Terrible  things,  as  in  Ps.  xlv.  4 ;  Ixv.  5 ;  a  participle, 
expressive  of  the  fear  that  ought  to  have  been  awakened  by  the  miracles  of  Egypt 
and  at  the  Red  sea.  Great  things,  wondrous  works  and  terrible  things  all  refer  to  the 
stupendous  events  preceding  and  attending  the  deliverance  from  the  house  of  bon- 
dage. They  inspired  neither  salutary  dread,  nor  pious  confidence,  nor  any  right  sen- 
timent whatever : 

23.  Therefore  he  said  that  he  ivoidd  destroy  them,  had  not  3foses  his  chosen  stood  before 
him  in  the  breach,  to  turn  away  his  wrath  lest  he  should  destroy  them,  Ex.  xxxii.  10,  11, 
14,  32 ;  Deut.  ix.  19,  25 ;  x.  10 ;  Ezek.  xx.  13.  Hengstenberg :  "The  length  of  this 
verse  harmonizes  with  its  important  position."  Moses  was  God's  chosen  to  be  lawgiver 
of  Israel  and  also  to  eternal  life.  Destroy,  two  words,  different  in  Hebrew,  but  well 
rendered.     As  intercessor  Moses  stood  in  the  breach,  and  so  was  mediator.  Gal.  iii.  19. 

24.  Yea,  they  despised  the  pleasant  land.  Margin,  land  of  desire;  Edwards,  desir- 
able land ;  Jebb,  land  of  pleasantness ;  Hengstenberg,  land  of  beaidy.  In  2  Chron. 
xxxvi.  10,  we  have  goodly  instead  of  pleasant.  It  is  a  noun,  in  Hag.  ii.  7,  desire. 
Compare  Deut.  viii.  7-9.  Some  of  the  Israelites  wished  that  they  were  back  in 
Egypt.  Even  in  sight  of  the  promised  land,  their  unbelief  was  prevalent.  But  two 
adults  of  all  the  host  that  came  out  of  Egypt  ever  entered  the  promised  land,  Heb. 
iii.  18 ;  Num.  xiv.  20-37 ;  Deut.  i.  34-36 ;  Ps.  Ixxviii.  22.  32.  The  same  reason  for 
not  entering  the  promised  land  is  assigned  in  this  verse :   They  believed  not  his  word  : 

25.  Bid  murmured  in  their  tents,  and  hearkened  not  unto  the  voice  of  the  Lord, 
Num.  xiv.  2,  27.  Here  as  elsewhere  the  poet  does  not  follow  the  exact  chronological 
order  of  events.     On  the  two  clauses  of  this  verse  see  Deut.  i.  27 ;  Num.  xiv.  22. 

26.  Therefore  he  lifted  up  his  hand  against  them,  to  ovcrthroxo  them  in  the  loilderness. 
In  most  Bibles  this  verse  is  not  separated  from  that  which  immediately  follows  it,  nor 
is  it  necessary  it  should  be.  And  yet  as  Morison  says :  "  It  is  obvious  that  those 
interpreters  are  mistaken  who  refer  the  allusions  of  v.  27,  to  the  same  history  as  those 
Df  V.  26.  The  people  overthrown  in  the  wilderness  were  to  be  destroyed  by  pestilence ; 
l)ut  the  overthrow  threatened  in  v.  27,  was  by  banishment  and  captivity."  Yet  in 
poetry,  eloquence  and  descriptive  history,  events  relating  to  the  same  person  or  people 
ill  general  are  often  closely  crowded  together.  See  a  remarkable  instance  in  Matt, 
xxs'ii.  50-53.  The  whole  forty  years  of  Israel's  journeying  was  marked  bv 
rebellion  and  punishments,  Ps.  xcv.  10,  11.  The  lifting  up  of  the  hand  is  not  to 
strike  but  to  swear,  Num.  xiv.  21-23,  28  ;  Heb.  iii.  18 ;  vi.  13.  Chaldee :  "  He  lifted 
up  his  hand  with  an  oath,"  Not  only  was  the  curse  upon  that  generation  for  their 
own  sins,  but  upon  their  posterity  for  the  like  transgressions ;  for  he  sware 

27.  To  ovcrihrow  their  seed  also  among  the  nations,  and  to  scatter  them  in  the  lands. 
Overthrow,  as  in  v.  26 ;  literally,  cause  them  to  fall.     The  reference  is  to  the  curee 

119 


946  STUDIES  IX   THE  BOOK  OF  PSALMS.  [psalm  cvi. 

denounced  in  Lev.  xxvi.  32,  33,  38.     Compare  Ps.  xliv.  11.     In  almost  all  their  wars 
the  Jews  lost  some  prisoners,  who  if  not  killed  were  held  in  slavery. 

28.  Theij  joined  themselves  also  unto  Baal-peor,  and  ate  the  sacrifices  of  the  dead. 
Anderson :  "Baal  was  a  very  common  name  for  the  principal  male  god  of  the  nations 
of  the  East,  as  Ashtaroth  was  a  common  one  for  their  chief  female  deity.  The 
Moabitcs,  Phenicians,  Assyrians,  Babylonians,  and  often  the  Hebrews  worshipped  this 
idol.  Among  the  Babylonians  he  was  called  Bel  or  Belus."  To  the  name  of 
the  idol  an  appendix  was.  often  made  from  the  place  where  his  image  stood, 
as  Baal-peor,  from  the  hill  Peor.  On  this  hill  Balaam  offered  seven  bullocks  and 
seven  rams  on  as  many  altars,  Num.  xxiii.  28-30.  The  particular  transgression  here 
noticed  is  recorded  in  Num.  xxv.  1-3 ;  see  also  Num.  xxxi.  16 ;  Dent.  iv.  3 ;  xxxii. 
17  ;  Hos.  ix.  10  ;  Rev.  ii.  14.  Dead,i\\Q  gods  of  the  heathen  are  not  real  existences,  as 
is  Jehovah,  who  alone  is  the  living  God. 

29.  Thus  they  j^'t'ovoked  him  to  anger  ivith  their  inventions.  Inventions,  in  v.  39 
also;  elsewhere,  endeavors,  ivorks,  doings,  Ps.  xxviii.  4;  Ixxviii.  7;  Pro  v.  xx.  11. 
Provoked;  Alexander:  "It  means  to  excite  both  grief  and  indignation."  And  the 
plagite  brake  in  upon  them.  The  historic  narrative  is  in  Num.  xxv.  3-5.  Plague, 
sometimes  rendered  stroke,  also  slaughter ;  generally  as  here,  Ezek.  xxiv.  16 ;  1  Sam. 
iv.  17.  Alexander :  "  It  has  the  meaning  of  a  divine  infliction  in  general,  and  that 
of  a  pestilential  disease  in  particular." 

30.  Then  stood  up  Phinehas,  and  execxded  jxidgment :  and  so  the  jylague  was  stayed. 
The  narrative  of  the  conduct  of  Phinehas  on  this  occasion  is  found  in  Num.  xxv. 
6-9.  The  numbers  destroyed  were  twenty-four  thousand.  The  blessing  of  God  that 
came  upon  Phinehas  for  his  intrepid  fidelity  is  also  recorded  in  Num.  xxv.  11-13. 

31.  And  that  icas  counted  unto  him  for  righteousness  unto  all  generations  for  ever- 
more. Calvin :  "  In  thus  praising  one  individual  the  prophet  heaps  reproach  upon 
the  whole  body  of  the  people."  What  Phinehas  did,  was  doubtless  under  the 
immediate  direction  of  the  Spirit  of  God.  Had  it  not  been  so,  it  would  certainly 
have  been  condemned  as  it  was  quite  beside  his  office,  and  in  all  ordinary  cases  unbe- 
coming a  priest  to  employ  the  sword.  The  act  can  be  no  guide  to  uninspired  men. 
The  statement  that  his  conduct  ivas  counted  to  him  for  righteousmess  is  to  be  ex- 
plained like  the  same  phrase  applied  to  Abraham.  Compare  Gen.  xv.  6;  Rom.  iv.  3  ; 
iii.  20.  The  righteousness  of  Phinehas  in  this  case  is  not  the  ground  of  his  justifica- 
tion before  God,  but  an  act  which  God  approved  and  commended.  The  reward 
promised  him  was  that  of  a  lasting  priesthood  among  his  posterity.  Though  it  is  not 
mentioned  here,  it  is  fully  stated  in  Num.  xxv.  13. 

32.  They  angered  him  also  at  the  waters  of  strife.  That  is,  they  ofiended  God 
by  sinning  against  him.  Their  conduct  was  so  outi*ageous  against  God,  that  even 
Moses  lost  his  temper.  Angered,  caused  him  to  be  wroth;  not  the  same  as  jjroroZrec?  io 
anger  in  v.  29  ;  but  a  stronger  word.  At  the  waters  of  strife,  or  of  Meribah.  The 
historic  record  is  in  Num.  xx.  2-13.  See  on  Ps.  Ixxxi.  7.  They  dealt  wickedly  with 
the  Lord,  So  that  ii  went  ill  with  Moses  for  their  sakes.  How  ill  it  went  with  Moses 
may  be  seen  in  Num.  xx.  12  ;  Dent.  i.  37  ;  iii.  26.  Neither  he  nor  Aaron  was  per- 
mitted to  enter  Canaan. 

33.  Becaxise  they  jyrovoked  his  spirit.  Provoked,  not  as  in  v.  29,  but  as  in  vv.  7, 
43.  We  met  it  in  Ps.  Ixxviii.  17,  40.  Other  forms  of  the  verb  mean  to  rebel,  as  in 
Ps.  V.  10;  cv.  28.  Some  would  read  here,  They  made  his  spirit  to  rebel,  meaning  the 
spirit  of  Moses.  This  seems  to  have  been  by  far  the  most  usual  intei'pretation.  It 
is  adopted  by  Calvin,  Hammond,  Patrick,  Gill,  Henry,  Home,  Scott  and  others. 
Indeed  some  think  that  Moses  (and  not  God  at  all)  is  spoken  of  throughout  vv. 
32,  33.    But  the  Chaldee,  followed  by  Fabritius  and  others,  by  spirit  understand  the 


PSALM  cvi.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  947 

Holy  Ghost.  Hengsteuberg :  "  His  spirit,  not  the  spirit  of  Moses,  but  the  Spirit  of 
God."  Some  make  Isa.  Ixiii.  10,  parallel.  A  good  sense  may  tlius  be  had  without 
violating  the  laws  of  grammatical  construction.  But  the  first  interpretation  is  al- 
together natural,  is  apparently  consistent  with  the  known  facts  in  the  case,  is  moi-e 
obvious  than  any  other,  and  is  most  commonly  accepted.  It  best  agrees  Avith  the 
connection  :  So  that  he  spake  unadvisedly  with  his  lij)s.  The  verb  rendered  spake  un- 
advisedly is  found  twice  in  Lev.  v.  4 ;  once  in  Pr.  xii.  18  ;  and  is  rendered  speak,  pro- 
nounce. No  where  else  does  it  bear  the  sense  here  but  upon  it;  literally, 
he  uttered,  spoke,  or  pronounced  ivith  his  lips.  Clarke  proposes  to  read :  "  He  stutieixd,  or 
stammered  with  his  lips,  indicating  that  he  was  transported  with  anger."  Some  think 
that  he  spake  with  his  lips  only,  but  in  his  heart  did  not  believe :  saying.  Shall  we 
fetch  you  water  out  of  this  rock  ?  This  derives  apparent  support  from  what  God  said : 
"  Because  ye  believed  me  not,  to  sanctify  me,"  Num.  xx.  12.  This  may  teach  either 
that  Moses  believed  not  in  God's  power  and  willingness  to  give  them  water  at  that 
time ;  or  that  in  some  other  respect,  as  in  a  sinful  display  of  temper,  he  manifested 
unbelief  The  common  explanation  is  perhaps  the  best,  viz :  that  they  exacerbated 
the  temper  of  Moses,  so  that  he  spoke  with  his  lips  in  a  manner  unbecoming  a  servant 
of  God ;  not  in  a  manner  to  glorify  God,  but  to  betray  petulance.  Gill :  "  Though 
Moses  was  a  very  meek  man,  meeker  than  any  upon  the  face  of  the  earth,  Num. 
xii.  3,  yet,  being  greatly  provoked,  he  let  fall  some  passionate  and  undue  expres- 
sions." Home :  "  The  wrath  of  man  found  admission,  and  that  worketh  not  the 
righteousness  of  God."  Calvin  :  "  Such  was  the  indignation  which  Moses  felt  burn- 
ing within  him,  that  he  could  not  calmly  wait  for  the  commandment  of  God  to  smite 
the  rock."  No  doubt  there  was  unadvised  speech.  Gesenius  thinks  the  verb  itpclf 
means  to  babble,  to  talk  idly,  and  so  to  speak  ^inadvisedly.  If  this  is  correct,  there  is 
no  difficulty  in  the  case.  The  sin  of  provoking  Moses  was  great.  Thrice  it  is  stated 
that  for  their  sakes  God  would  not  allow  him  to  enter  the  promised  land.  Dent.  i. 
37 ;  iii.  26. 

34.  They  did  not  destroy  the  nations,  concerning  whom  the  Lord  commanded  them. 
The  command  to  expel  those,  Avho  had  long  inhabited  Canaan,  was  clear  and  un- 
conditional, Deut.  vii.  1-5,  16  ;  Judges  ii.  2.  In  this  they  miserably  failed.  They 
rashly  entered  into  a  covenant  which  having  been  made  could  not  be  broken,  Josh, 
ix,  3-15.  When  there  was  no  such  covenant  in  the  way,  timidity,  irresolution  and 
the  Avant  of  a  proper  fear  of  God  made  them  hesitate,  Judges  i.  21,  27-36.  This 
conduct  as  God  had  forewarned  them  (Deut.  vii.  3,  4 ;  Num.  xxxiii.  55,)  led  to  in- 
numerable mischiefs. 

35.  But  were  mingled  among  the  heathen,  and  learned  their  works. 

36.  And  they  served  their  idols :  tohich  ivere  a  snare  unto  them.  The  record  of  the 
ill  effects  of  thus  willingly  mingling  with  abominable  idolaters  is  found  in  many 
places,  and  is  full  of  sadness,  Judg.  iii.  5-8  ;  Isa.  ii.  6.  Men  sometimes  express  Avon- 
der  at  the  warnings  given  to  Israel  on  this  subject,  and  to  all  men  against  bad  com- 
pany. But  the  reason  is  very  good.  Josh,  xxiii.  12,  13.  As  given  by  Paul  it  is :  "A 
little  leaven  leaveneth  the  whole  lump,"  1  Cor.  v.  6 ;  by  a  heathen  poet  quoted  by 
Paul :  "  Evil  communications  corrupt  good  manners,"  1  Cor.  xv.  33.  The  reason 
why  bad  company  is  so  much  more  potential  than  good  is  that  the  heart  of  man  is 
sinful,  and  tow  and  tinder  are  not  more  inflammable  than  is  our  evil  nature.  The 
corrupting  power  of  idolatry  Avould  be  incredible  AA-ere  it  not  exhibited  to  the  Avorld 
from  awe  to  age.  The  works  of  the  heathen  are  abominable;  specially  does  the  wor- 
ship of  idols  grossly  and  strongly  alienate  the  heart  from  God,  Judg.  ii.  11-13, 17, 19. 
HoAv  seductive  the  Avorship  of  images  is,  and  hoAV  it  leads  from  one  excess  to  another 
is  evident  from  all  history,  and  from  verse 


94g  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cvi. 

37.  Yea,  they  sacrificed  their  sons  and  their  daughters  xinto  devils.  Calvin,  church 
of  Eno-land,  Doway  and  Jebb  have  devils  as  here.  But  all  the  ancient  versions,  also 
Fabritius  Piscator,  Amesius,  Tremellius  and  Junius,  Alexander  and  Fry  read  demons. 

"^^d wards  has  m^  spirits.  Clarke:  " Devil  is  nexer  in  Scripture  used  in  the^^jZwra^; 
there  is  but  one  devil,  though  there  are  many  demons."  Yet  the  English  version 
does  not  keep  up  this  distinction.  Demons  are  the  angels  of  the  devil,  Matt.  xxv.  41. 
The  word  here  rendered  devils  is  found  in  but  one  other  place,  Deut.  xxxii.  17.  It 
seems  to  signify  destroyers,  and  is  so  rendered  by  Venema,  though  Michaelis  derives  it 
irom  an  Arabic  word  signifying  to  he  black,  and  Hengstenberg  from  an  Arabic  word 
siii-nifyiug  to  rule,  equivalent  to  the  lo7xls  many,  in  1  Cor.  viii.  5.  That  the  Jews  in 
imitation  of  the  heathen  did  sacrifice  their  offspring  to  devils  is  evident  from  many 
places  in  Scripture,  although  they  were  carefully  warned  against  so  horrible  a  sin, 
Lev.  xviii.  21 ;  xx.  23 ;  Deut.  xii.  31 ;  xviii.  10 ;  2  Kings  xvi.  3 ;  xvii.  17 ;  xxi.  6 ; 
2  Chron.  xxviii.  3 ;  xxxiii.  6. 

38.  And  shed  innocent  blood,  even  the  blood  of  their  sons  and  of  their  daughters,  ivhom 
they  sacrificed  unto  the  idols  of  Canaan :  and  the  land  was  joolkded  tvith  blood.  Alex- 
ander :  "  The  first  verb  means  to  pour  out,  and  here  implies  a  copious  or  abundant 
bloodshed."     Blood,  at  the  end  of  the  verse  plural ;  see  on  Ps.  v.  6. 

39.  Thtis  were  they  defiled  with  their  oxvn  worhs.  The  entire  tendency  of  heathenism 
and  idolatry  is  to  sink  into  still  lower  and  lower  depths  of  wickedness  and  wretched- 
ness. The  eflfect  of  a  false  religion  compared  with  that  of  the  true  is  just  what  might 
be  expected  from  the  difference  between  Moloch  and  Jehovah.  Compare  Ezek.  xx. 
18,  30.  And  xvent  a  whoring  with  their  own  inventions.  As  harlotry  is  one  of  the 
most  abominable  sins  that  can  be  committed  by  a  daughter  or  a  wife ;  so  often  in  the 
Scriptures  turning  from  God  and  especially  the  practice  of  idolatry  is  called  whore- 
dom and  fornication,  Ps.  Ixxiii.  27 ;  Ex.  xxxiv.  15,  16.  Inventions,  works,  doings, 
endeavors.     Cobbin  has  delusions ;  Alexander,  crimes. 

40.  Therefore  loas  the  wrath  of  the  Lord  kindled  against  his  j^eojjle,  insonmch  that  he 
abhorred  his  own  inheritance.  On  the  whole  verse  see  on  Ps.  Ixxviii.  59,  62.  Com- 
pare Judges  ii.  14.  Wrath,  as  in  Ps.  ii.  5, 12.  Abhorred;  see  on  Ps.  v.  6;  it  expresses 
detestation. 

41.  And  he  gave  them  into  the  hand  of  the  heathen;  and  they  that  hated  them  ruled 
over  them,  Judg.  ii.  14;  iii.  8,  12;  vi.  1-6;  x.  7;  ISTeh.  ix.  27.  Never  has  such  malice 
been  shown  as  against  the  Lord,  against  his  anointed  Son  and  against  his  people.  And 
never  have  such  curses  come  on  persons  or  nations  as  through  the  forsaking  of  the 
Most  High,  and  lightly  esteeming  the  Rock  of  salvation. 

42.  Their  enemies  also  oppressed  them,  and  they  were  brought  into  subjection  under 
their  hand.  Enemies,  commonly  so  rendered,  Ps.  iii.  7 ;  vi.  10.  Oppressed,  as  in  Ps. 
Ivi.  1 ;  it  expresses  cruelty  and  tyranny.  There  were  no  depths  of  degradation  to 
which  the  enemies  of  Israel  did  not  reduce  them  when  in  their  power,  Judg.  iv.  3. 

43.  Many  times  did  he  deliver  them;  but  they  provoked  him  tvith  their  counsel,  and 
wei-e  brought  low  for  their  iniquity.  On  the  first  clause  see  Judg.  ii.  16-18;  Neh.  ix.  27. 
Provoked,  as  in  v.  7.  Brought  low,  margin,  impoverished,  or  weakened,  in  Job  xxiv.' 
24,  as  here ;  in  Ecc.  x.  18,  decayeth,  not  found  elsewhere.  Forsaken  of  God,  the 
mightiest  is  soon  utterly  powerless.  And  when  God  lets  loose  the  passions  of  the 
wicked  against  any  man,  the  suflfering  is  commonly  frightful.  Some  think  that  the 
prophet  in  this  verse  refers  to  the  final  catastrophe  of  the  nation.  But  compare  v. 
44,  and  Lev.  xxvi.  14-44, 

44.  Neverrtheless  he  regarded  their  affliction,  when  he  heard  their  ci-y :  Judges  iii.  0  ' 
iv.  3 ;  vi.  7,  8 ;  x.  10.  He  regarded  their  affiction,  he  favorably  considered  it  aut. 
graciou.sly  saved  them  from  it. 


PSAI.M  cvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  949 

45.  And  he  remembered  for  them  his  covenant,  and  repented  according  to  the  multi- 
tude of  his  mercies.  Ou  the  first  claitse  see  Ps.  cv.  8.  On  the  second,  Ps.  xc.  13. 
Midtitude  of  mercies,  a  phrase  indicating  that  great  benevolence  was  reqnired  from 
God  and  was  actually  showed  by  him,  Ps.  li.  1. 

46.  He  made  them  also  to  he  pitied  of  all  those  that  carried  them  capttives.  We  havp 
a  few  samples  of  such  kindness ;  Ez.  ix.  9 ;  Jer.  xlii.  12.  Esther  vi.  13  shows  thai 
the  heathen  had  been  greatly  impressed  with  God's  kindness  to  his  captive  people 
Compare  1  Kings  viii.  50. 

47.  Save  us,  0  Lord  o^ir  God,  and  gather  us  from  among  the  heathen.  A  fit  and  suit- 
able prayer  for  the  ancient  church  in  any  of  her  captivities.  But  the  deliverance 
sought  is  not  for  mere  selfish  ends.  All  divine  interpositions  ought  to  be  to  give 
thanks  unto  thy  holy  name,  and  to  triumph  in  thy  praise. 

48.  Blessed  be  the  Lord  God  of  Israel  from  everlasting  to  everlasting.  The  transla- 
tion is  very  literal  and  cannot  be  improved.  On  blessing  God  see  on  Ps.  ciii.  1.  And 
let  all  the  people  say.  Amen.  People,  in  the  singular,  nation,  meaning  the  Jewish  na- 
tion. Ameii,  see  on  Ps.  xli.  13.  Praise  ye  the  Lord,  literally,  Hallelujah !  Here 
ends  what  some  called  the  fourth  book  of  Psalms;  but  see  Introduction,  §  11. 

Doctrinal  and  Practical  Remarks. 

1.  Even  when  we  are  called  to  mourn  for  sin  we  may  very  well  begin  our  worship 
with  adoration,  praise  and  thanksgiving,  v.  1.  No  trial,  no  sense  of  ill-desert  can 
release  us  from  the  obligation  to  love  and  praise  the  Most  High.  In  fact  our  very 
sinfulness  helps  to  display  the  amazing  long-suffering  and  loving-kindness  of  God, 

2.  A  sense  of  weakness  and  of  short-coming  in  any  duty,  particularly  in  worship, 
does  not  release  us  from  the  obligation  to  do  our  utmost,  v.  2.  God's  glory  is  not  de- 
signed to  dishearten  us  in  our  approaches  to  him.  The  simple  fact  of  our  coming 
short  of  perfection  is  a  reason  why  we  should  stir  up  our  souls  and  all  that  is  within 
us.  To  make  our  weakness  or  unworthiness  a  plea  for  neglecting  a  duty  is  an  attempt 
to  excuse  one  sin  by  another. 

3.  None  can  over  estimate  the  value  of  a  good  conscience  arising  from  a  heart  will- 
ing to  do  justice  and  judgment,  and  to  live  honestly  in  the  sight  of  God  and  man,  v.  3. 
Those,  who  have  this  mercy  are  blessed  in  all  things.  Calvin:  "There  is  nothing  but 
the  mere  shadow  of  righteousness,  unless  a  man  cordially  devote  himself  to  the  prac- 
tice of  honesty." 

4.  A  great  lack  in  the  principles  and  practice  of  many  is  found  in  their  want  of 
stability,  v.  3.  At  some  times  they  seem  upright,  devout  and  earnest;  anon  they  are 
loose,  vain  and  worldly. 

5.  Every  blessing  that  comes  to  man  on  earth  is  by  God's  favor,  v.  4.     Man  deserves 
nothing  good  at  the  hand  of  his  Maker.     By  ties  of  nature,  of  duty,  and  of  gratitude,  • 
his  fellow-creatures  may  be  fully  bound  to  pay  him  much  love,  much  service,  much 
respect.     But  God  is  bound  to  no  man  to  do  him  good,  further  than  his  own  gracious 
and  blessed  promise  has  engaged  him. 

6.  But  then  it  shall  be  for  a  perpetual  joy  that  the  favor  of  the  Lord  is  very  boun- 
tiful, and  his  grace  has  unsearchable  riches,  v.  4.  Where  God  has  set  his  love,  his 
mercies  are  absolutely  infinite. 

7.  Hard  as  is  the  lot  and  heavy  as  are  the  afflictions  of  God's  people,  yet  through 
the  amazing  mercy  of  the  Most  High,  they  have  great  deliverances,  great  consolations, 
great  victories,  of  which  to  be  made  a  partaker  will  be  immortal  honor,  and  bliss, 
v.  5. 

8.  It  is  sad  indeed  when  instead  of  being  reformed  by  a  review  of  the  sins  and 
suflTerings  of  our  ancestors,  we  sin  ivith  them,  and  are  neither  the  wiser  nor  the  better 


950  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  cvi. 

for  a  knowledge  of  God's  dealings  towards  them,  v.  6.  But  it  is  a  blessed  truth  that 
if  we  hate  the  evil  ways  of  those  who  have  gone  before  us,  and  turn  from  transgres- 
sion oui-selves,  we  shall  not  be  shut  out  from  the  kingdom  of  heaven. 

9.  Though  the  writers  of  the  Scriptures  were  by  divine  inspiration  infallibly  pre- 
served from  extravagance;  yet  they  use  every  appropriate  variety  of  strong  and  con- 
demnatory language  against  sin,  v.  6.  Surely  moral  evil  cannot  be  a  trifle.  Yet  it 
breaks  forth  on  all  occasions  and  on  all  hands.  Sometimes  it  is  in  the  form  of  forget- 
fuluess  of  God,  vv.  1,  3,  21;  sometimes,  of  rash  impetuosity  towards  evil,  v.  13;  some- 
times, of  strong,  imperious  lusts,  v.  14;  sometimes,  of  tempting  God,  v.  14;  sometimes, 
of  despising  his  very  best  gifts,  v.  24;  sometimes,  of  vile  unbelief,  vv.  12,  24,  and  so 
of  the  W'hole  catalogue  of  ofteuces  against  God  and  man.  O  how  vile  Ave  are!  Dick- 
son: "Confession  of  sins  must  not  be  slighted,  but  seriously  gone  about  and  aggravated 
duly." 

10.  It  is  suited  greatly  to  humble  us  when  we  remember  that  whatever  kindness  we 
receive  at  the  hands  of  God,  is  not  at  all  on  account  of  anything  in  us,  present  oi 
prospective,  but  solely  for  his  own  sake,  and  to  make  known  his  glorious  perfections, 
V.  8. 

11.  It  is  a  profitable  exercise  devoutly  to  number  the  mercies  of  God  and  the  Avon- 
ders  of  his  providence,  vv.  7-11.  Often  has  he  brought  good  out  of  evil,  light  out 
of  darkness,  and  joy  out  of  sorrow.  Often  has  he  made  a  wheel  move  within  a  wheel 
to  the  confounding  of  the  wicked  and  to  the  joy  of  the  pious. 

12.  God  has  often  shown  an  inflexible  determination  to  save  his  people,  Avho  trust 
his  grace,  and  glorify  his  salvation,  even  at  the  cost  of  the  destruction  of  countless 
multitudes  of  the  Avicked  Avho  dare  to  rise  up  against  them,  v.  11.  If  the  safety  and 
final  victory  of  a  believer  could  not  be  secured  but  by  the  ruin,  temporal  and  eternal, 
of  millions  of  wicked  men,  the  Almighty  Avould  at  once  send  his  blighting  curse  upon 
them.     It  is  of  mere  mercy  that  the  day  of  grace  is  prolonged. 

13.  After  the  many  examples  of  a  faith  that  has  in  it  no  saving  poAver,  but  is  the 
result  of  the  common  opei*ations  of  God's  Spirit,  and  of  striking  providences,  it  Avell 
becomes  each  of  us  to  ask.  Is  my  faith  saving?  is  it  merely  temporary?  is  it  merely 
historical?  is  it  the  faith  of  devils?  v.  12.  An  acknoAvledgment  of  the  truth  wrung 
from  us  by  the  terrible  inflictions  of  divine  Avrath  is  not  saving  in  any  case,  even 
though  Ave  may  rejoice  and  sing  God's  praises. 

14.  How  little  Ave  know  of  ourselves!  What  sudden  transitions  our  emotions  and 
even  our  purposes  undergo!  We  behold  stupendous  Avonders  and  think  we  never 
shall  lose  the  salutary  impression  received  from  them ;  but  Avithout  special  grace  Ave 
soon  forget  all,  and  sin  Avith  greediness,  and  rush  Avith  madness  tOAvards  destruction, 
V.  13. 

15.  Sometimes  the  question  is  asked,  Why  is  man  so  averse  to  waiting  God's 
counsel?  v.  13.  The  answer  is  easy:  To  tarry  demands  the  subjection  of  our  passions, 
requires  of  us  humility,  and  calls  for  trust.  To  the  natural  heart  all  these  are 
foreign.  Of  course  impatience,  Avhich  has  a  consanguinity  Avith  all  the  evil  princi- 
ples of  our  nature,  obtains  the  mastery,  and  drives  us  impetuously  to  ruin. 

16.  The  recent  reception  of  great  and  astonishing  mercies,  Avhich  have  profoundly 
moved  our  affections,  is  no  proof  that  we  Avill  not  soon  fall  into  gross  sin,  vv.  13,  14. 

17.  Success  in  obtaining  our  desires,  even  though  Ave  may  haA'^c  jjrayed  to  God  in 
the  matter,  is  not  of  itself  proof  that  Ave  have  either  the  divine  approbation,  or  the 
divine  blessing.  The  thing  thus  sought  and  obtained  may  soon  prove  i  curse, 
vv.  14,  15.  Henry:  "What  is  asked  in  passion,  is  often  giA^en  in  wrath;"  ]->ickscn- 
"As  laAvful  means  are  attended  Avith  God's  blessing,  so  unlaAvful  means  are  folloA\  e»i 
by  God's  curse." 


PSALM  cvi.]  STUDIES    IN  THE   BOOK  OF  PSALMS.  951 

18.  A  state  of  perfection  in  social,  political,  or  ecclesiastical  affairs  in  this  life  is 
absolutely  impossible,  so  long  as  envy  has  its  place  in  the  human  heart.  In  antiquity 
there  is  nothing  so  venerable;  in  law  there  is  nothing  so  majestic;  in  eminent  ser- 
vices there  is  nothing  so  praiseworthy;  in  sanctity  of  person  and  office  there  is 
nothing  so  sacred,  as  to  form  a  shield  against  the  shafts  of  envy,  v.  16.  Let  the 
envious  expect  a  terrible  overthrow\  Henry:  "They  are  preparing  ruin  for  them- 
selves, who  envy  those  whom  God  has  put  honor  upon,  and  usurp  the  dignities  they 
were  never  designed  for," 

19.  No  man  can  do  a  more  dangerous  thing  than  maliciously  to  slight  one  of 
God's  own  servants,  vv.  16-18.  The  doctrine  of  strange  and  terrible  judgments 
against  the  malicious  contemners  of  God's  chosen  is  as  old  as  the  days  of  Moses, 
Num.  xvi.  29.     Church  history  tells  us  it  has  its  examples  in  all  ages. 

20.  If  there  were  no  other  evidence  of  the  horrible  nature  of  sin,  than  is  found  in 
the  existence  of  idolatry,  a  right-minded  man  could  not  fail  to  see  its  gross  and 
malignant  character,  vv.  19,  20,  28,  29,  36,  37,  38,  39.  No  man  can  commune  with 
idolaters  in  their  worship  and  be  guiltless.  Well  do  the  Scriptures  speak  of 
abominable  idolatries. 

21.  Whatever  tends  to  strip  God  of  his  glory,  or  to  bring  the  divine  majesty  into 
disesteem,  should  be  most  carefully  eschewed,  v.  20.  We  can  never  raise  the  sordid 
apprehensions  of  carnal  men  to  spiritual  truths  by  mechanical  or  artistic  designs  and 
works.  Dickson:  "Making  images  to  represent  God,  or  any  of  the  persons  of  the 
holy  trinity,  is  but  a  vilifying  of  the  glory  of  God,  and  giving  it  to  the  image  of  a 
creature." 

22.  If  Christians  could  be  brought  to  entertain  a  just  sense  of  the  value  and  power 
of  intercessory  prayer,  surely  it  would  abound,  v.  23.  It  is  a  terrible  reproof  against 
the  lying  prophets  of  Ezekiel's  time :  "  Ye  have  not  gone  up  into  the  gaps,  neither 
made  up  the  hedge  for  the  house  of  Israel  to  stand  in  the  battle  in  the  day  of  the 
Lord,"  Ezek.  siii.  5.     Compare  Ex.  xxxii.  9-14. 

23.  The  distance  of  heavenly  objects  hinders  them  from  making  a  due  impression 
on  us.  Then  too  the  evidence  of  their  existence  can  be  apprehended  only  by  faith ; 
and  our  faith  is  weak.  On  the  very  borders  of  Canaan  and  in  sight  of  it,  Israel 
despised  that  pleasant  land,  v.  24.  The  want  of  a  spiritual  relish  for  heavenly  objects 
has  immense  power  in  repressing  heavenly-mindeduess. 

24.  If  there  were  no  other  sin  chargeable  to  mankind  but  that  of  murmuring  against 
God,  the  whole  world  might  justly  be  destroyed.  Neither  God  nor  his  servants  are 
able  so  to  act  as  to  silence  complainers,  v.  25. 

25.  It  is  a  great  mercy  that  God  warns  before  he  strikes,  vv.  26,  27.  Sin  is  very 
provoking ;  but  God  is  very  long-suffering. 

26.  Let  men,  who  have  no  divine  call  duly  attested  from  heaven,  beware  how  they 
stej:)  out  of  one  office  into  another,  and  especially  how  they  seize  the  sword  to  execute 
wrath,  vv.  30,  31.  Home:  "The  case  of  Phinehas  is  no  precedent  for  uncommis- 
sioned zealots." 

27.  The  best  of  men  are  but  men  at  the  best,  vv.  32,  33.  On  this  occasion  Moses' 
character  was  weakest  in  the  point  where  it  w'as  habitually  strongest. 

28.  This  case  of  Moses,  (vv.  32,  83,)  clearly  shows  that  the  strength  of  the  tempta- 
tion by  no  means  excuses  for  the  sin  of  yielding.  The  reason  is  that  God  always  pro- 
vides a  way  for  escape,  and  that  nothing  whatever  can  possibly  justify  our  sinning 
against  him. 

29.  The  same  verses  show  that  "  we  must  answer  not  only  for  our  own  passions,  but 
for  the  provocation  which,  by  them,  we  give  to  the  passions  of  others,  especially  of 
those,  who,  if  not  greatly  provoked,  would  be  meek  and  quiet." 


5^52  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai.m  cvn. 

30.  On  whatever  errand  God  sends  us,  we  must  remember  that  to  obey  is  better 
Ihan  sacrifice,  and  to  hearken  than  the  fat  of  lambs,  v.  34. 

31.  It  is  impossible  for  men  to  be  too  careful  in  choosing  their  boon  companions, 
their  habitual  associates,  v.  35.  Descent  to  a  lower  level  of  morals  or  moral  senti- 
ments is  easy.  Ascent  to  a  higher  level  is  difficult.  Calvin  :  "  Nothing  is  more  dan- 
gerous than  associating  with  the  ungodly." 

32.  When  we  read  of  the  heathen  sacrificing  their  offspring  to  Moloch  or  Baalim, 
we  are  apt  to  think  we  never  would  have  done  so  ;  "  but  how  little  is  it  considered 
that  children  brought  up  in  the  ways  of  ignorance,  error,  vanity,  folly  and  vice,  are 
more  effectually  sacrificed  to  the  great  adversary  of  mankind  ?" 

33.  "While  eternity  endures,  good  men  will  not  be  done  celebrating  the  love  and 
mercy  of  the  Most  High,  vv.  43-46.  Because  he  is  full  of  kindness,  he  forgets  not 
his  counsel  or  his  covenant,  he  restrains  his  anger  and  often  opens  the  storehouse  of 
his  benignity. 

34.  If  we  are  saved  from  any  trouble,  and  especially  from  the  power  and  guilt  of 
sin,  it  is  wholly  by  the  Lord,  v.  47. 

35.  Wherever  we  are,  whatever  we  do  or  suffer,  let  us  glorify  God,  v.  48.  He  is 
all  and  in  all.     Besides  him  there  is  no  God  and  no  Saviour. 

36.  Let  us  stir  up  ourselves  and  all  our  brethren  as  we  have  opportunity  to  praise 
and  magnify  the  Most  High. 


Psalm  cvii. 

1  O  give  thanks  unto  the  Lord,  for  he  is  good  :  for  his  mercy  endureth  for  ever. 

2  Let  the  redeemed  of  the  Lord  say  so,  whom  he  hath  redeemed  from  the  hand  of  the  enemy ; 

3  And  gathered  them  out  of  the  lands,  from  the  east,  and  from  the  west,  from  the  north,  and 
from  the  south. 

4  They  wandered  in  the  Avilderness  in  a  solitary  way ;  they  found  no  city  to  dwell  in. 

5  Hungry  and  thirsty,  their  soul  fainted  in  them. 

6  Then  they  cried  unto  the  Lord  in  their  trouble,  and  he  delivered  them  out  of  their  distresses. 

7  And  he  led  them  forth  by  the  right  way,  that  they  might  go  to  a  city  of  habitation. 

8  Oh  that  men  would  praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works  to  the  chil- 
dren of  men ! 

9  For  he  satisfieth  the  longing  soul,  and  filleth  the  hungry  soul  with  goodness. 

10  Such  as  sit  in  darkness  and  in  the  shadow  of  death  being  bound  in  affliction  and  iron  ; 

11  Because  they  rebelled  against  the  words  of  God,  and  contemned  the  counsel  of  the  Most 
High: 

12  Therefore  he  brought  down  their  heart  with  labour;  they  fell  down,  and  <Aere  wa^  none  to 
help. 

13  Then  they  cried  unto  the  Lord  in  tlieir  trouble,  and  he  saved  them  out  of  their  distresses. 

14  He  brought  them  out  of  darkness  and  the  shadow  of  death,  and  brake  their  bands  in  sunder. 

15  Oh  that  men  would  praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works  to  the 
children  of  men ! 

16  For  he  hath  broken  the  gates  of  brass,  and  cut  the  bars  of  iron  in  sunder. 

17  Fools,  because  of  tlieir  transgression,  and  because  of  their  iniquities,  are  afflicted. 

18  Their  soul  abhorreth  all  manner  of  meat ;  and  they  draw  near  unto  the  gates  of  death. 

19  Then  they  cry  unto  the  Lord  in  their  trouble,  and  he  saveth  them  out  of  their  distresses. 

20  He  sent  his  word,  and  healed  them,  and  delivered  them  from  their  destructions. 

21  Oh  that  men  would  praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works  to  the 
children  of  men  ! 


PSALM  evil.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  953 

22  And  let  them  sacrifice  the  sacrifices  of  thanksgiving,  and  declare  his  works  witli  rejoicing. 

23  They  that  go  down  to  the  sea  in  ships,  that  do  business  in  great  waters ; 

24  These  see  tlie  works  of  the  Lord,  and  his  wonders  in  the  deep. 

25  For  he  comniandeth,  and  raiseth  the  stormy  wind,  whicli  lifteth  up  the  waves  thereof. 

26  They  mount  up  to  the  heaven,  they  go  down  again  to  the  depths :  tlicir  soul  is  melted  be- 
cause of  trouble. 

27  They  reel  to  and  fro,  and  stagger  like  a  drunken  man,  and  are  at  their  wits'  end. 

2S  Then  tliey  cry  unto  the  Lord  in  their  trouble,  and  he  bringetli  them  out  of  their  distresses 

29  Ho  makcth  the  storm  a  calm,  so  that  the  waves  tliereof  are  still. 

30  Tlien  are  they  glad  because  they  be  quiet;  so  he  bringeth  them  unto  tlieir  desired  haven. 

31  Oh  tliat  men  would  praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works  to  the 
cliildren  of  men ! 

32  Let  them  exalt  him  also  in  the  congregation  of  the  people,  and  praise  him  in  the  assembly 
of  the  elders. 

33  He  turneth  rivers  into  a  wilderness,  and  the  watersprings  into  dry  ground  ; 

34  A  fruitful  land  into  barrenness,  for  the  wickedness  of  them  tliat  dwell  therein. 

35  He  turneth  the  wilderness  into  a  standing  water,  and  dry  ground  into  watersprings. 

36  And  there  he  maketh  the  liungry  to  dwell,  that  they  may  prepare  a  city  for  habitation ; 

37  And  sow  the  fields,  and  plant  vineyards,  which  may  yield  fruits  of  increase. 

38  He  blesseth  them  also,  so  tliat  they  are  multiplied  greatly  ;  and  suffereth  not  their  cattle  to 
decrease. 

39  Again,  they  are  minished  and  brought  low  through  oppression,  affliction,  and  sorrow. 

40  He  poureth  contempt  upon  princes,  and  causeth  them  to  wander  in  the  wilderness,  where 
there  is  no  way. 

41  Yet  setteth  he  the  poor  on  high  from  affliction,  and  maketh  him  families  like  a  flock. 

42  The  righteous  shall  see  it,  and  rejoice:  and  all  iniquity  shall  stop  her  mouth. 

43  Whoso  is  wise,  and  will  observe  these  things,  even  they  shall  understand  the  lovingkindnesa 
of  the  Lord. 

THIS  Psalm  has  no  title.  David  has  been  generally  esteemed  its  author,  though 
Lowth,  Clarke  and  others  do  not  so  hold.  Scott  dates  it  B.  C.  1045 ;  Clarke 
affixes  no  date,  though  he  thinks  it  much  later.  Many  I'egard  it  as  specially  related 
to  Psalms  ci.-cvi.  As  a  composition  this  Psalm  has  very  high  merit.  Dodd  :  "Some 
of  the  descriptions  in  this  Psalm  are  remarkably  elegant  and  sublime."  Lowth  : 
"  It  may  undoubtedly  be  enumerated  among  the  most  elegant  monuments  of  an- 
tiquity ;  and  it  is  chiefly  indebted  for  its  elegance  to  the  general  plan  and  conduct 
of  the  poem."  Clarke  :  "  Had  such  an  Idyl  appeared  in  Theocritus  or  Virgil — or 
had  it  been  found  as  a  scene  in  any  of  the  G-reek  Tragedians,  even  in  ^schyhis  him- 
self, it  would  have  been  praised  up  to  the  heavens,  and  probably  been  jDroduced  as 
their  masterpiece."  Concerning  its  scope  and  design  there  is  considerable  diversity^ 
A  careful  perusal  of  the  poem  will  satisfy  the  reader  that  this  is  not  surprising.  The 
Psalm  is  so  rich,  and  embraces  so  great  a  variety  of  topics  that  it  has  something  for 
almost  every  one.  It  embraces  "  travellers  in  the  desert,  who  have  lost  their  way, 
prisoners,  sick  people,  mariners,  husbandmen,  even  wliole  countries."  This  poem, 
like  some  of  the  wine-presses  of  which  we  read,  bursts  out  with  fatness.  What  ex- 
perienced Christian  has  not  found  refreshment  and  encouragement  from  its  teach- 
ings !  In  explaining  this  portion  of  Scripture,  some  propose  very  much  to  spiritual- 
ize it.  It  opens  a  wide  field  for  such  exercise  of  the  imagination.  The  names  of  the 
Almighty  here  found  are  Jehovah  Lord,  El  God  and  Gel  Yohn  Most  Sigh,  on  which 
see  on  Ps.  i.  2 ;  v.  4 ;  vii.  17. 

1.  0  give  thanks  unto  the  Lord,  for  he  is  good:  for  his  mercy  endureth  forever.  See 
on  Ps.  cvi.  1. 

2.  Let  the  redeem.ed  of  the  Lord  say  so,  i.  e.,  let  them  say  that  his  mercy  endureth 
forever.  We  have  the  same  in  Ps.  cxviii.  1.  Everywhere  the  Scriptures  discoun- 
tenance noisy  and  vain  religious  talk.     But  they  as  distinctly  commend  and  enjoin 

120 


954  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cvii. 

frauk,  open,  heartfelt  declarations  of  right  views  and  sentiments  concerning  God. 
We  must  make  proclamation  of  God's  mercy.  This  is  obligatory  upon  all,  and  es- 
pecially upon  them.  Whom  he  hath  redeemed  from  the  hand  of  the  enemy.  On  the 
two  words  rendered  redeemed  in  this  verse,  see  on  Ps.  xix.  14.  Probably  the  prophet 
had  in  mind  no  particular  temporal  deliverance,  but  all  such  as  might  set  forth  the 
redemption  of  the  soul.  It  varies  not  the  sense  whether  we  read  enemy,  or  distress 
See  on  Ps.  iii.  1.  The  same  word  occurs  in  vv.  6,  13,  19,  28,  and  is  rendered  trouble 
Alexander :  "  The  redeemed  of  the  Lord  is  a  favorite  expression  of  Isaiah  (xxxv.  9 
10;  Ixii.  12;  Ixiii.  4)."  Many  great  and  striking  deliverances  from  pressing  an(< 
grievous  dangers  and  troubles  has  God  wrought  for  men,  particularly  for  the  de 
scendants  of  Abraham. 

3.  Aiid  gathered  them  aid  of  the  lands,  from,  the  east,  and  from  the  west,  from  thi 
north,  and  from  the  soxdh.  This  cannot  refer  exclusively  to  redemption  from  Egypt 
or  Babylon,  but  must  allude  to  the  many  kind  interpositions  of  God  in  saving  the 
Israelites  and  perhaps  others,  in  their  extensive  journeys  and  dispersions  running 
through  centuries.  Or,  it  may  refer  to  the  sjiiritual  redemption.  Compare  Isa. 
xlix.  12 ;  Luke  xiii.  29.  Gathered,  see  on  Ps.  cvi.  47.  The  words  designating  the 
points  of  the  compass  in  this  verse  are  those  usually  employed  for  that  purpose  ex- 
cept the  last,  which  is,  literally /I'oni  the  sea.  This  must  mean  the  Red  sea,  not  the 
Mediterranean. 

4.  They  wandered  in  the  wilderness  in  a  solitary  ivay ;  they  found  no  city  to  dwell  in. 

5.  Hungry  and  thirsty,  their  so%d  fainted  in  them.  This  may  have  been  partly  ful- 
filled in  the  march  from  Egypt  and  from  Babylon  ;  but  it  probably  has  a  chief 
reference  to  the  long  and  wearisome  journeys  to  which  misfortune  or  trade  led  men. 
The  wilderness  may  mean  any  wilderness,  though  there  is  no  objection  to  making  it 
include  the  great  wilderness  of  Arabia.  Solitary  way,  literally  desert  of  loay,  signify- 
ing a  desert  that  must  be  traversed.  In  that  wilderness  they  found  no  city  for  an 
abode.  Travellers  in  eastern  deserts  were  liable  to  great  sufferings  for  the  want  of 
both  food  and  drink.  Often  has  the  famishing  traveller  felt  himself  ready  to  perish, 
when  God  has  supplied  his  wants  in  a  manner  truly  providential ;  perhaps  in  answer 
to  special  prayer : 

6.  Then  they  cried  unto  the  Lokd  in  their  trouble,  and  he  delivered  them  out  of  their 
distresses.  Cried,  very  earnestly  called.  Trouble,  in  v.  2,  enemy.  Delivered,  as  in  Ps. 
vii.  1.  Distresses,  found  also  in  vv.  13,  19,  28.  In  Job  xv.  24,  in  the  singular  it  is 
anguish.  The  distresses  of  long  and  perilous  journeys  must  have  been  great.  Those 
of  the  forty  years'  march  have  been  elsewhere  considered.  But  the  exhaustion  and 
suffering  attending  the  jorogress  of  Eastern  caravans  were  often  frightful.  If  we  give 
to  these  verses  a  spiritual  sense  borrowed  from  their  literal  meaning,  we  are  at  no  loss 
for  texts  strikingly  parallel.  Compare  Ps.  Ixviii.  9,  10;  Ixxii.  12,  13;  Isa.  xli.  17; 
Ixi.  1-3. 

7.  And  he  led  them  forth  by  the  right  icay,  that  they  might  go  to  a  city  of  habitation. 
Right  way;  Edwards,  straight  ivay;  Alexander,  straight  course.  The  word  iiendered 
right  is  elsewhere  rendered  meet,  upright,  righteous,  straight.  It  seems  impossible  to 
give  it  the  sense  of  straight  in  this  place,  if  there  is  anything  more  than  a  mere  allu- 
sion to  the  march  from  Egypt,  for  the  course  of  that  journey  was  exceedingly  circuit- 
ous. What  we  know  of  the  march  from  Babylon  inclines  us  to  think  that  that  course 
was  not  straight,  Ezra  viii.  21.  But  that  God's  dealings  with  his  people  in  those  and 
all  other  cases  are  righteous  and  in  the  end  right  in  all  respects  cannot  be  doubted. 
The  Syriac  however  spiritualizes  the  whole  and  says:  "He  led  them  in  the  way  of 
truth."  The  city  of  habitation  of  which  Israelites  thought  so  much  was  Jerusalem, 
a  type  of  the  city  that  hath  foundations.     If  we  give  it  a  spiritual  sense  then  a  refer- 


PSALM  cvii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  965 

euce  to  Isa.  xxx.  21;  xxxv.  8-10;  xlviii.  17;  Ixiii.  12-14,  would  elucidate  the  mean- 
ing. 

8.  Oh  that  men  would  praise  the  Lord  for  his  goodness,  and  for  his  wondei'ful  works 
to  the  children  of  men  !  Would  praise,  the  verb  is  in  the  future.  It  is  the  same  ren- 
dered give  thanJcs  in  v.  1.  Calvin  renders  the  verse:  Let  them  praise  the  mercy  of 
Jehovah  in  his  presence,  and  his  marvellous  works  in  the  presence  of  the  sons  of 
men ;  Hengstenberg :  These  should  praise  to  the  Lord  his  mercy,  and  his  wonders 
to  the  children  of  men;  Alexander:  Let  (such)  give  thanks  to  Jehovah  (for)  his 
mercy,  and  his  wonderful  works  to  the  sons  of  men.  The  optative  form  is  best. 
Goodness,  mercy,  kindness,  favor,  lovlnghlndness,  v.  43.  See  on  Ps.  v.  7;  li.  1.  Won- 
drous works,  see  on  Ps.  ix.  1 ;  xxvi.  7.  These  words  occur  again  at  vv.  15, 21,  31,  and 
make  what  is  fitly  called  the  burden  of  the  Psalm.  Reasons  have  already  been 
assigned  in  several  preceding  verses  for  grateful  acknowledgment  of  God's  goodness. 
They  are  thus  summed  up: 

9.  For  he  satlsfieth  the  longing  soid,  andfilleth  the  hungry  soul  with  goodness.  Satis- 
fieth,  the  verb  is  in  the  preterite,  has  filled,  i.  e.,  the  Lord  has  long  and  often  supplied 
the  wants  of  poor  suffering  travellers,  and  particularly  of  the  Israelites  in  their  journeys. 
The  language  of  this  verse  goes  far  to  indicate  the  allegorical  and  spiritual  interpre- 
tation of  the  poem,  Ps.  xxxvi.  8;  Ixiii.  5;  Ixv.  4;  Jer.  xxxi.  14. 

10.  Such  as  sit  in  darkness,  and  in  the  shadow  of  death,  being  boimd  in  affliction  and 
iron.  Here  we  have  a  new  theme.  We  have  been  considering  the  case  of  travellers 
and  pilgrims.  Now  the  prophet  says,  Let  us  consider  the  case  of  captives  and  pris- 
oners. It  is  full  of  distress.  Darkness,  uniformly  rendered,  used  both  literally  and 
figuratively.  See  on  Ps.  xviii.  11,  28.  On  the  shadoiv  of  death,  see  on  Ps.  xxiii.  4. 
We  have  the  same  phrase  in  v.  14.  It  designates  a  dismal  condition.  Such  is  the 
case  of  the  prisoners  of  affliction  and  iron.  Iron  was  the  suljstance  of  which  fetters, 
chains,  bars  and  bolts  were  commonly  made.  The  same  Avord  occurs  in  v.  16.  How 
tenderly  God  cares  for  prisoners  is  often  declared.  See  Ps.  Ixix.  33;  Ixxix.  11;  cii. 
20;  cxlvi.  7.  Nor  are  God's  compassions  confined  to  such  prisoners  as  are  innocent 
of  crime  or  free  from  sin,  but  extends  to  those  who  became  prisoners, 

11.  Because  they  rebelled  against  the  ivords  of  God,  and  contemned  the  counsel  of  the 
Most  High.  The  verbs  are  well  rendered.  They  express  the  highest  kind  of  resistance 
and  of  despite.  The  names  of  the  Almighty  in  this  verse  heighten  our  conceptions 
of  the  wickedness  committed.  They  are  El  and  Gel-yohn,  the  former  expressive  of 
infinite  strength,  the  latter  of  infinite  majesty.  Because  God  is  great,  there  is  no  little 
sin.  These  prisoners  have  sinned  against  the  ivord  and  the  counsel  of  God.  They  have 
either  violated  laws  against  the  peace  and  well-being  of  society,  and  are  criminals; 
or  they  have  sinned  against  God's  law  of  love,  and  he  has  let  loose  the  malice  of  man 
upon  them.     In  some  way  these  men  had  highly  offended  God: 

12.  Therefore  he  brought  down  their  heart  with  laboxir;  they  fell  down,  and  there  was 
none  to  help.  Brought  down,  in  Ps.  Ixxxi.  14,  subdued;  in  Ps.  cvi.  42,  brought  into  sicb- 
jection ;  in  1  Kings  xxi.  29,  humbled.  Labour,  elsewhere  sorroio,  misery,  grievomness, 
travail,  Ps.  Iv.  10;  Job  xi.  16;  Isa.  x.  1;  liii.  11.  The  process  of  humiliation  is 
often  painful.  The  fruit  of  true  humiliation  is  most  delightful.  The  proud  cannot 
enter  into  rest.  Fell  down,  in  Ps.  xxvii.  2  and  often,  stumbled;  in  Ps.  xxxi.  10,  fail- 
eth ;  m  Ps.  cv.  37  and  elsewhere,  the  participle  is  rendered  feeble.  Thorough  humilia- 
tion prostrates  men,  and  cuts  off  all  hope  of  relief  but  from  God  only. 

13.  Then  they  aied  unto  the  Lord  in  their  trouble,  and  he  saved  them  out  of  their  dis- 
tresses. Cried,  as  in  Ps.  xxii.  5,  It  occurs  also  in  v.  19.  Here  and  there  it  is  in  the 
future ;  but  is  fitly  rendered  in  the  preterite  or  present.  In  a  more  ancient  form  we 
nad  it  in  v.  6,  and  shall  meet  it  in  v.  28. 


y5o  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  cvii. 

14.  He  hroxtght  them  out  of  darhiess  and  the  shadow  of  death.  Darkness  and  shadoiu 
of  death,  as  in  v.  10.  Brought,  tbe  Hebrew  is  in  the  future,  roill  bring.  Alexander 
has  brings.  The  verb  expresses  an  act  often  performed  by  Jehovah.  It  occurs  again 
in  V.  28,  and  is  rendered  bringeth  out.  And  brake  their  bands  in  sunder.  Brake,  like 
brought  in  the  future,  but  narrating  what  God  had  done  or  commonly  does.  Babuls, 
a  noun  of  the  same  derivation  as  the  word  bound  in  v.  10.  This  too  expresses  the 
habitual  conduct  of  God.  Whoever  is  relieved  from  captivity  or  prison  is  indebted 
to  the  Almighty  for  his  freedom. 

15.  Oh  that  men  would  praise  the  Lord  for  his  goodness,  and  for  Ms  wonderful  ivorks 
to  the  children  of  men.     See  on  v.  8. 

16.  For  he  hath  broken  the  gates  of  b^'ass,  and  cut  the  bars  of  iron  in  sunder.  It  was 
by  God's  power  that  Samson  carried  away  the  gates  of  Gaza,  Judg.  xvl  3.  It  was 
Jehovah  that  rendered  useless  the  brazen  gates  of  Babylon,  Isa.  xlv.  2.  The  Lord, 
even  Jehovah  is  the  great  Breaker  of  gates  for  his  people  to  pass  through,  Micah  ii.  13. 
Sometimes  cities  had  two  or  three  pairs  of  gates,  and  well  secured  by  bars  and  bolts. 
But  these  are  no  defence  against  the  Almighty,  when  he  chooses  to  send  his  ministers 
on  errands  of  either  wrath  or  mercy.  This  verse  excludes  no  class  of  captives  or 
prisoners,  whether  they  were  such  for  crimes,  or  by  cruelty,  rapacity  or  false  accusa- 
tion. This  part  may  have  a  beautiful  allegorical  interpretation,  Isa.  xlii.  7 ;  Ixi.  1 ; 
Zech.  ix.  11,  12.     Another  subject  is  now  introduced : 

17.  Fools,  because  of  their  transgression,  and  because  of  their  iniquities,  are  afflicted. 
Fools,  the  word  occurs  nowhere  else  in  the  Psalms,  though  often  elsewhere.  Sinners 
act  entirely  without  wisdom  and  contrary  to  it.  Some  have  specified  particular  classes 
of  transgressors  supposed  to  be  referred  to  in  this  place.  But  God  may  punish  any 
transgression  or  iniquity  with  bodily  disease,  Num.  xi.  33,  34;  xii.  11-13;  xxxviii. 
1-8 ;  1  Cor.  xi.  30-32.  Transgressions,  as  in  Ps.  v.  10 ;  sw?s,  in  Pro  v.  x.  12  ;  trespass, 
in  1  Sam.  xxv.  28.  The  corresponding  verb  is  rendered  rebelled,  revolted.  Iniquities,  as 
in  Ps.  xviii.  23,  uniformly  rendered.  Are  afflicted,  better  rendered  afflict  themselves. 
Alexander :  "  The  reflexive  meaning  of  the  verb  is  essential  and  cannot  be  diluted 
into  a  mere  passive,  without  weakening  the  whole  sentence,  the  very  point  of  which 
consists  in  making  them  the  guilty  authors  of  their  own  distresses." 

18.  Their  soxd  abhorreth  all  manner  of  meat.  Compare  Job  xxxiii.  20.  "  When 
the  stomach  is  gone,  the  life  is  as  good  as  gone."  As  in  a  moment  the  Almighty  can 
make  the  most  dainty  food  utterly  loathsome,  by  simply  withdrawing  his  hand  which 
gives  us  health.  The  want  of  nourishment  from  food  soon  produces  emaciation  and 
faintness  in  men  ;  and  they  draw  near  unto  the  gates  of  death.  Gates  of  death,  see  on 
Ps.  ix.  13 ;  equivalent  to  drawing  nigh  unto  the  grave  in  Ps.  Ixxxviii.  3 ;  Job 
xxxiii.  22.     Sometimes  such  distress  brings  men  to  the  throne  of  grace. 

19.  Then  they  cry  unto  the  Lord  in  their  troiible,  and  he  saveth  them  out  of  their  dis- 
tresses. See  on  vv.  6, 13,  where  we  have  the  same  Avords  without  important  variations. 
Compare  Ps.  xxx.  2,  10. 

20.  He  sent  his  word  and  healed  them.  Compare  Ps.  iii.  3,  4;  xxx.  3.  A  very  small 
amount  of  intelligence  would  satisfy  a  good  man  that  a  recovery  from  any  of  the 

■  sore  distempers  which  aiflict  our  bodies  must  be  attributed  to  the  power  and  mercy  of 
God.  It  is  as  easy  for  the  Most  High  to  remove  as  to  bring  on  a  disease.  In  either 
case  he  does  it  by  a  ivord,  Ps.  xxxiii.  9.  His  healing  was  eflfectual,  and  [he]  delivered 
them  fi'om  their  destructions.  Any  disease  would  soon  bring  death  but  for  the  infinite 
skill  of  the  Great  Physician.  There  is  therefore  great  beauty  in  the  plural,  destruc- 
tions. Like  Paul's  phrase,  "7n  deaths  oft,"  it  shows  how  imminent  and  numerous  our 
perils  are.  Destructions,  in  Lara.  iv.  20,  pits,  as  if  pits  were  yawning  for  us  on  every 
side. 


PSALM  cvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  957 

21.  Oh  that  men  loould  praise  the  Lord  for  his  goodness,  and  for  his  wonderfid  worJcs 
to  the  children  of  men.     See  on  v.  8. 

22.  And  let  them  sacrifice  the  sacrifices  of  thanksgiving,  and  declare  his  worJcs  with 
rejoicing.  Alexander :  "  They  must  not  only  utter  thanks,  but  offer  them  in  sacrifice. 
They  must  not  only  offer  them  in  sacrifice,  but  sing  them."  On  the  first  clause  see  on 
Ps.  1.  14.  Rejoicing,  in  Ps.  xvii.  1,  cry;  in  Ps.  xxx.  5,joy;  in  Ps.  xlvii.  1,  triumph; 
in  Isa.  xiv.  7,  singing.  It  expresses  glad  and  exultant  joy.  God's  rvorks  are  his  deeds, 
operations;  so  also  in  v.  24.  This  closes  the  third  picture.  It  may  be  used  allegori- 
cally,  as  sin  is  often  spoken  of  as  a  sickness,  and  God  as  the  Physician. 

23.  They  that  go  doivn  to  the  sea  in  ships,  that  do  business  in  great  waters. 

24.  These  see  the  works  of  the  Lord,  and  his  wonders  in  the  deep.  Sea,  great  xvaters, 
deep,  usually  so  rendered,  and  all  meaning  navigable  waters  larger  than  rivera  or 
estuaries.  Ships,  as  in  Ps.  civ.  26,  always  so  rendered.  Business,  so  in  many  places, 
Gen.  xxxix.  11 ;  1  Chron.  xxvi.  29,  30 ;  2  Chron.  xvii.  13  ;  Neh.  xiii.  30 ;  Est.  iii.  9  ; 
Pr.  xxii.  29 ;  Dan.  viii.  27.  Works  of  the  Lord,  as  in  v.  22.  Wonders,  in  vv.  8, 
15,  21,  31,  rendered  wonderful  works;  in  Ps.  ix.  1,  marvellous  works.  Pool:  "  Won- 
derfid tvorks,  either,  1.  Of  creation,  fishes  of  various  kinds  and  shapes,  and  some  of 
prodigious  greatness,  which  are  unknown  to  other  men.  Or,  2.  Of  providence  in 
raising  and  laying  storms,  of  which  he  speaks  in  the  following  verses."  The  latter 
is  probably  the  leading  idea : 

25.  For  he  commandeth,  and  raiseth  the  stormy  loind,  ivhich  lifteth  up  the  tvaves  thereof. 
How  mighty  is  Jehovah.  He  commandeth,  literally  says,  and  at  once  comes  the  stormy 
wind,  literally  the  wind  of  tempest.  The  air  is  far  thinner  and  lighter  than  water ; 
yet  it  has,  at  God's  will,  power  to  lash  the  ocean  into  a  fury,  and  lift  up  its  waves  to  a 
fearful  height. 

26.  They  viount  up  to  the  heaven,  they  go  doivn  again  to  the  depths :  their  soid  is  melted 
because  of  troidjle.  Kimchi :  "  The  men  of  the  ship  go  up  to  heaven,  i.  e.,  rise  high 
in  the  air  when  the  wave  lifteth  up  the  ship,  and  afterwards,  because  of  the  wave 
they  descend  to  the  deep ;  and  from  thus  ascending  and  descending,  the  soul  of  the 
men  of  the  ship  melteth  within  them  on  account  of  the  danger  in  which  they  are 
placed."  Calvin  :  Their  soul  breaketh  by  reason  of  trouble ;  Edwards :  Their  souls 
melt  with  fear ;  Alexander :  Their  soul  with  evil  dissolves  itself  The  word  rendered 
troxiUe  is  not  the  same  as  that  in  vv.  6,  13,  19,  28,  but  that  rendered  evil  in  Ps.  v.  4; 
vii.  4  ;  in  V.  39,  affliction. 

27.  They  reel  to  and  fro,  and  stagger  like  a  drunken  man.  The  words  and  the 
imagery  are  both  just  and  plain.  And  are  at  their  wifs  end.  Calvin  :  And  all  their 
senses  are  overwhelmed  ;  Horsley  :  And  all  their  skill  is  drowned  ;  Alexander :  And 
all  their  wisdom  is  confounded  ;  margin  and  Jebb  :  And  all  their  wisdom  is  swallowed 
up  ;  Phillips  :  "  Their  alarm  is  so  great,  that  their  knowledge  deserts  them  ;  they  lose 
all  self-possession,  and  become  entirely  unfit  for  managing  a  ship." 

28.  Then  they  cry  unto  the  Lord  in  their  trouble,  and  he  bringeth  them  out  of  their  dis- 
tresses.    Trouble,  as  in  vv.  6,  13,  19.     Bringeth  out,  in  v.  14,  brought  out. 

29.  He  maketh  the  storm  a  calm,  so  that  the  waves  thereof  are  still.  Terrific  as  is  the 
sea  in  a  tempest,  there  is  a  God  presiding  over  it.  He  can  at  will  calm  its  agitations. 
The  whole  verse  is  well  rendered,  and  in  idiomatic  English. 

30.  Then  are  they  glad  because  they  be  quiet ;  so  he  bringeth  them  unto  their  desired 
haven.  Be  quiet,  in  Jonah  i.  11,  12,  shall  be  calm.  We  are  never  so  glad  of  a  calm  as 
just  after  a  terrific  storm.  Haven,  here  only.  Desired  haven,  literally  haven  of 
delight.     In  Ps.  i.  2  ;  xvi.  3,  the  same  word  is  rendered  delight. 

31.  Oh  that  men  woxdd  praise  the  Lord  for  his  goodness,  and  for  his  wonderfxd  works 
to  the  children  of  men  ! 


958  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cvii. 

32.  Lei  them  exalt  Mm  also  in  the  congregation  of  the  2'>eople,  and  praise  him  in  the 
assembly  of  the  ciders.  Exalt,  x>raise ;  the  word  from  which  the  Psalter  gets  its  name. 
Congregation,  see  on  Ps.  xxii.  22.  Assembly,  in  Ps.  i.  1,  seat;  in  vv.  7,  36,  habitation. 
The  verb  from  ^Yhich  it  is  derived  occurs  in  vv.  10,  34,  sit  and  dwell.  Elders,  com- 
monly so  rendered;  sometimes  ancients,  old  men;  in  Ps.  cv.  22,  senators.  Some  have 
thought  that  in  the  language  of  this  verse  there  was  an  allusion  to  the  synagogue 
service.  Possibly  there  may  be.  This  part  of  the  Psalm  also  may  have  a  spiritual 
meanino-  of  great  force  and  beauty.  Often  in  Scripture  are  troubles  of  mind  com- 
pared to  agitated  waters,  Ps.  Ixix.  1.     See  Henry  Kirke  White's  hymn  beginning : 

"  Once  on  the  raging  seas  I  rode." 

33.  He  turneth  rivers  into  a  wilderness,  and  the  watersprings  into  dry  ground.  God 
is  the  father  of  the  rain.  If  he  withholds  that  refreshment  for  a  long  time,  all  nature 
droops,  and  every  green  thing  dies.  The  imagery  is  drawn  from  Palestine,  where 
there  were  but  two  annual  rainy  seasons,  and  if  either  of  them  was  long  deferred, 
the  effect  was  frightful.  The  channels  of  considerable  rivers  were  dried  up.  Wilder- 
ness, or  desert,  as  in  vv.  4,  35.  Some  have  supposed  that  in  these  verses  we  are  to 
understand  a  great  revolution  of  some  kind,  and  refer  to  Isa.  xliv.  27;  Jer.  1.  38; 
li.  36.     But  in  each  of  those  places  a  literal  interpretation  is  best. 

34.  A  fruitful  land  into  barrenness,  for  the  tvickedness  of  them  that  dwell  therein. 
Such  an  evil  as  a  consuming  drought  does  not  come  without  the  ordering  of  God, 
Amos  iii.  6.  Nor  do  such  evils  ever  come  but  on  account  of  God's  displeasure  for 
men's  sins.  Fruitfid  land,  literally,  the  land  of  fruit.  Barrenness  is  better  than  salt- 
ness,  because  to  all  it  gives  the  sense,  though  a  salt  land  is  sterile;  see  Jer.  xvii.  6; 
Job  xxxix.  6,  where  we  read  salt  land  and  barren  land.  Pliny :  "  Every  place,  where 
salt  is  found,  is  sterile,  and  produces  nothing."  There  may  be  an  allusion  to  the 
destruction  of  the  cities  of  the  plain,  and  to  the  threatened  cu.i'se.  Compare  Gen. 
xiii.  10;  xix.  25;  Deut.  xxix.  23.  But  goodness  triumphs  over  severity;  and  lands, 
which  had  become  sterile,  are  by  God's  bounty  again  made  productive: 

35.  He  turneth  the  ivilderness  into  a  standing  water,  and  dry  ground  into  watersprings. 
"We  have  the  same  words  and  phrases  in  v.  33,  but  in  reverse  order,  only  here  we 
have  a  standing  tvater,  i^ond,  or  2'iool,  (see  Ex.  vii.  19;  viii.  5;  Isa.  xiv.  23,)  instead 
of  rivers  in  v.  33.  This  verse  had  a  literal  fulfilment,  when  at  proper  seasons 
Jehovah  filled  the  ponds  and  pools  of  Judea  with  rain  for  drink,  for  irrigation,  and 
for  fish,  Isa.  xix.  10.  But  it  seems  impossible  to  avoid  the  belief  that  it  had  a  higher 
import,  a  spiritual  meaning,  if  we  read  the  parallel  passages,  Ps.  cxiv.  8;  Isa.  xxxv. 
7;  xli.  18;  xliii.  20;  xliv.  3,  4,  5.  As  the  plain  of  Sodom  has  remained  sterile  ever 
since  the  overthrow  of  its  cities,  it  is  evident  that  in  the  preceding  verse,  there  could 
have  been  no  more  than  an  allusion  to  its  destruction.  For  this  verse  speaks  of 
returning  fruitfulness. 

36.  And  there  he  maketh  the  hungry  to  dwell,  that  they  may  p)Tepare  a  city  for  habita- 
tion. Hungry,  or  hungerbitten,  (Job  xviii.  12,)  describes  "poor  people,  who  could 
not  provide  for  themselves,  or  were  banished  from  their  own  land  by  potent  oppressors, 
and  were  driven  into  wildernesses,"  see  Job  xxx.  3.  A  city  for  habitation,  the  same  as 
city  to  dwell  in,  v.  4;  any  city.  In  the  east,  walled  towns  for  protection  against  wild 
beasts  and  predatory  bands  were  fii'st  built;  afterwards  the  people  went  forth  to 
cultivate  the  soil : 

37.  And  sow  the  fields,  and  j)hnt  vineyards,  which  may  yield  fruits  of  inci'ease. 
Fruits,  the  plural  of  the  word  rendered  fruitful,  in  v.  34.  Increase,  often  rendered 
fruit,  and  in  the  plural,  />-«/fe,  revenues.  The  form  of  expression  is  strictly  Hebraistic, 
but  expressive  of  the  value  and  productiveness  of  fields  which  the  Lord  had  blessed. 


PSALM  cvn.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  959 

38.  He  blesseth  them  also,  so  that  they  are  multiplied  greatly.  Wc  liavu  already  seen 
in  Psalm  cv.  liow  easy  it  is  for  God  to  multiply  a  people,  and  out  ol'  a  few  to  make 
a  strong  nation.  The  laws  of  increase  under  his  al)undant  blessing  bring  about 
prodigious  results.  Compare  Gen.  xii.  2;  xvii.  IG,  20;  Dcut.  xxviii.  4,  11;  Jer.  xxx. 
19;  Ezek.  xxxvii.  26.  The  increase  is  of  all  that  can  make  a  people  powerful.  And 
suffereih  not  their  cattle  to  decrease.  Cattle,  all  useful  domestic  aninmls.  Under  the 
divine  blessing  the  laws  of  increase  are  as  applicable  to  one  kind  of  growth  as 
another.  Perhaps  no  more  animating  prospect  is  ever  presented  to  the  eye  than 
when  one  passes  through  a  fertile  region  under  high  culture,  where  formerly  all  was 
sterility  or  a  wilderness.  But  a  prosperous  people  often  provoke  God  with  their 
sins;  and  their  prosperity  is  cut  short: 

39.  Again,  they  are  minished  and  brought  low  through  oppression,  affliction  and  sorrow. 
Minislied,  an  old  form  of  diminished.  Brought  lotv,  elsewhere  boiced  down,  humbled, 
cdst  down,  Ps.  X.  10;  xxxv.  14;  xlii.  5.  The  meaning  is  their  prosperity  all  vanishes, 
and  their  hearts  sink  within  them  through  opjjression;  in  Isa.  liii.  8,  rendered  prison; 
from  a  verb  that  signifies  to  shid  tip,  Deut.  xi.  17,  to  detain.  Judges  xiii.  15.  To  this 
is  added  a-ffiiction,  in  v.  26,  rendered  trouble.  It  expresses  general  wretchedness, 
Num.  xi.  15.  Such  things  crush  the  heart  with  sorrow,  a  word  uniformly  rendered. 
Nor  are  such  calamities  confined  to  the  abject  poor,  but  reach  the  head  men: 

40.  He  jyoureth  contempt  upon  princes,  and  causeth  them  to  wander  in  the  luilderness, 
where  there  is  no  ivay.  The  language  is  probably  taken  from  Job  xii.  21,  24.  The 
mightiest  men  .nre  not  beyond  the  reach  of  divine  judgments,  Acts  xii.  23  ;  Rev.  xix.  18. 
The  Most  High  ruleth  in  the  kingdoms  of  men,  Dan.  iv.  17,  25,  32.  God  does  not 
hate  princes  as  such,  for  he  blesses  them  greatly.  He  afflicts  them  only  because  they 
provoke  him  by  their  sins.  Behold  David  himself  a  fugitive,  going  out  of  Jerusa- 
lem, he  knew  not  whither,  and  one  of  the  meanest  people  cursing  him,  and  all  for  his 
sins  against  God,  2  Sam.  xvi.  5-13. 

41.  Yet  setteth  he  the  poor  on  high  from  affliction,  and  malceth  him  families  like  a  flock. 
Poor,  see  on  Ps.  ix.  18,  wdiere  it  is  rendered  needy.  It  describes  such  as  have  no  earthly 
helper  or  resources.  Instead  of  from  affliction,  the  margin  reads  after  affliction.  God 
is  continually  teaching  lessons  of  humility  to  the  proud,  and  of  encouragement  to  the 
lowly ;  oftentimes  giving  to  the  humble  large  families  of  children,  who  are  a  defence, 
and  raising  them  from  an  ignoble  to  a  respectable  condition.  Such  changes  often 
beget  despondency  in  some  and  envy  in  others.  Every  generation  has  its  invidious 
terms  for  those  whom  God  has  raised  up.  The  haughty  Roman  said,  Novus  homo ; 
the  haughty  Frenchman  says,  jjari'emt ;  the  haughty  American,  itpster^.  But  good 
men  will  learn  lessons  from  all  these  changes. 

42.  The  righteous  shall  see  it  and  rejoice.  Compare  Job  xxii.  19  ;  Ps.  Hi.  6  ;  Iviii.  10. 
And  all  iniquity  shall  stop  her  moxdh.  Compare  Job  v.  16,  from  which  the  phrase  is 
perhaps  taken,  Ps.  Ixiii.  11 ;  Rom.  iii.  19.  It  is  a  great  thing  when  Divine  Providence 
so  orders  human  aflfairs  as  to  silence  the  boastings,  revilings  and  blasj)hemies  of 
ungodly  men.  It  is  not  certain  whether  the  prophet  intends  here  to  describe  the 
effect  of  things  stated  in  vv.  40,  41,  and  no  more,  or  of  the  wonderful  providences 
delineated  in  the  great  body  of  the  Psalm.     Tlie  latter  is  probable : 

43.  Whoso  is  ivise,  and  will  observe  these  things,  even  they  shall  understand  the  lovinrj- 
kindness  of  the  Lord.  Compare  Ps.  Ixiv.  9 ;  Isa.  v.  12 ;  Jer.  ix.  12 ;  Hos.  xiv.  9.  He 
that  will  not  open  his  eyes  cannot  see.  He  that  will  not  think  cannot  become  wise. 
Every  thing  in  nature,  in  providence,  and  in  Scripture  has  its  lessons,  but  they  are 
lost  upon  the  unobservant.  Lovinghindness,  in  the  plural,  rendered  mercy  in  v.  1, 
and  goodness  in  vv.  8,  15,  21,  31.  The  change  of  the  singular  into  the  plural  is 
not  uncommon. 


QQQ  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cvn. 

Doctrinal  and  Practical  Remarks. 

1.  If  we  may  judge  of  the  importance  of  a  duty,  or  of  the  reluctance  of  the  human 
heart  to  perform  it,  by  the  frequency  with  Avhich  it  is  enjoined,  then  praise  and  thanks- 
giving are  of  this  cLass,  vv.  1,  8,  15,  21,  31.  Every  class  and  condition  of  men  are 
daily  called  to  this  work,  Ps.  cxlv.  9. 

2.'  But  while  this  duty  is  obligatory  npon  all  it  is  specially  incumbent  upon  "  the 
redeemed  of  the  Lord,"  v.  2.  One  spiritual  mercy  is  worth  more  than  all  temporal 
blessings.  If  the  redeemed  remain  silent,  surely  God  will  fail  of  his  chief  glory 
from  earth. 

3.  The  mercies  of  God  to  strangers  are  truly  great,  and  if  all  the  world  would 
honestly  tell  what  God  has  done  for  them  as  travellers  and  exiles,  the  earth  would 
resound  with  his  praise,  vv.  3-7.  Every  prosperous  journey  is  by  the  will  of  God, 
Rom.  i.  10.  Henry  :  "  TVe  ought  to  take  notice  of  the  good  hand  of  God's  providence 
over  us  in  our  journeys,  going  out,  and  coming  in,  directing  us  in  our  way,  and  provid- 
ing for  us  places,  both  to  bait  in,  and  rest  in." 

4.  Prayer  is  necessary  to  every  class  of  men.  The  marvel  is  that  any  attempt  to 
live  without  it,  vv.  6,  13,  19,  28.  Travellers,  prisoners,  the  sick,  sailors,  all  classes  at 
home  and  abroad  are  encouraged  to  pour  the  tale  of  their  grief  into  the  ear  of  the 
Almighty.  Though  God  is  not  bound  by  covenant  to  hear  prayers  not  offered  in 
faith,  yet  he  has  never  said  that  he  would  not  hear  the  cry  of  distress.  He  hears  the 
young  ravens;  and  are  not  men  of  more  value  than  many  ravens?  He  has  many  a 
time  heard  the  call  of  wretchedness,  even  when  misery  was  the  fruit  of  guilt. 

5.  The  providence  of  God  over  every  people  in  their  early  settlement  has  been 
marked  with  striking  and  amazing  mercies,  v.  7.  If  the  annals  of  any  people  had 
been  written  by  the  pen  of  inspiration,  they  would  have  been  as  marvellous  as  any 
tradition  represents  them. 

6.  If  home,  even  in  prospect,  is  sweet  to  the  weary  traveller,  how  much  more  sweet 
ought  the  prospect  of  heaven  to  be  to  pilgrims  on  their  Zion  way,  v.  7.  Blessed  be  God, 
there  is  a  home  for  the  saints,  just  such  as  they  long  for.  Rev.  vii.  16, 17.  They  look 
for  a  city  that  hath  foundations,  Avhose  Maker  and  Builder  is  God.  It  is  a  conthnnng 
city,  the  New  Jerusalem. 

7.  If  God  is  so  good  and  so  bountiful,  as  Scripture  and  providence  declare  him  to 
be,  (vv.  8,  9) ;  why  do  not  all  men  come  to  him,  and  put  their  trust  in  him  ?  His 
works  are  mighty,  marvellous,  merciful.  All  have  abundant  evidence  of  the  divine 
goodness.  The  withholding  of  affectionate  confidence  from  God  is  an  act  of  superla- 
tive wickedness,  the  offspring  of  hateful  unbelief. 

8.  Would  you  be  godlike?  Care  for  travellers  and  strangers,  v v.  6-9.  Use  hos- 
pitality without  grudging.  In  entertaining  strangers  some  have  entertained  angels 
unawares,  1  Tim.  iii.  2 ;  Titus  i.  8 ;  Heb.  xiii.  2 ;  1  Pet.  iv.  9. 

9.  No  man  has  ever  gauged  the  depth  of  human  misery  found  among  captives  and 
l)risoners.  Poor  things!  they  sit  in  darkness,  and  in  the  shadow  of  death,  bound  in 
affliction  and  iron,  v.  10.  Human  wickedness  has  an  awful  habit  of  expressing  its 
malice  tow^ards  prisoners.  Yet  among  such  are  some  wholly  innocent  of  crime.  For 
such  there  ought  to  be  some  intercessor.  The  trials  of  prisoners  ought  not  to  be  need- 
lessly deferred.  It  was  a  part  of  the  dreadful  character  of  one  whom  God  al)horred 
that  he  opened  not  the  house  of  his  prisoners,  Isa.  xiv.  17.  Delays  in  judicial  trials 
are  sometimes  necessary  in  order  to  reach  the  ends  of  justice.  But  one  day's  needlei>'> 
delay  is  cruelty.  All  the  world  praises  Howard ;  why  then  has  he  so  few  imitators  ? 
Pity  captives  and  be  kind  to  prisoners. 

10.  It  is  an  idle  plea  which  some  in  Christian  countries  have  set  up  for  the  lieathen 


PSALM  cvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  961 

that  they  do  not  intelligently  sin  against  God,  v.  11.  For  1,  they  have  the  law  of 
nature  written  upon  their  hearts,  Rom.  ii.  15 ;  2,  God  has  often  sent  them  teachers, 
and  sometimes  even  prophets,  Jonah  iii.  2-5 ;  3,  the  fame  of  the  word  of  God  among 
his  people  has  often  spread  far  and  wide,  Rom.  x.  18 ;  so  that  beyond  a  doubt  they 
are  without  excuse,  Rom.  i.  20. 

11.  Sin  must  be  very  provoking  and  very  hard  to  cure,  when  the  Almighty  sees  it 
necessary  to  bring  down  the  hearts  of  men  with  so  sore  travail  as  comes  upon  vast 
numbers,  v.  12. 

12.  If  in  his  kind  providence  the  Lord  has  granted  us  freedom  from  prison  and 
captivity,  and  allowed  us  to  go  at  large  in  pursuit  of  an  honest  calling,  to  him  be  all 
the  praise.  He  alone  saves  us  from  darkness  and  the  shadow  of  death,  and  breaks 
our  bands  asunder,  v.  14. 

13.  Have  you  been  a  prisoner?  Have  you  looked  through  the  horrid  grating,  or 
over  the  prison  fence,  and  has  God  set  you  at  large  ?  then  give  him  the  glory.  Many 
a  good  man  has  been  loaded  with  chains,  and  God  has  afterwards  raised  him  to  honor 
and  power,  v.  16.  Who  would  not  be  willing,  upon  due  i-eflection,  to  endure  all  that 
Paul,  Alleine,  or  Bunyan  suffered  in  prison,  if  he  might  have  the  blessed  experience, 
which  in  their  writings  they  reveal  ? 

14.  Sinners  are  fools,  v.  17.  There  is  a  marvellous  infatuation  in  all  wrong-doing. 
Dickson :  "  Sin  blindeth  sinners,  and  bereaveth  them  of  the  right  use  of  their 
reason,  and  maketh  them  choose  trifles,  with  the  loss  of  what  should  be  most 
precious." 

15.  If,  even  in  this  world,  sin  is  so  terribly  punished  as  we  sometimes  see  it  is 
(vv.  17,  18);  what  must  it  not  be  to  fall  into  the  hands  of  the  living  God?  What 
pangs,  what  terrors,  what  sighs  and  cries :  and  still  worse,  what  awful  forebodings  do 
men  often  experience  in  this  life?  But  this  is  a  dispensation  of  mercy,  and  not  of 
wrath.  And  yet,  so  '  great  is  the  stupidity  of  a  sleeping  conscience'  that  even  then  it 
is  not  awakened  ;  and  it  seems  sometimes  as  if  nothing  would  awake  men  but  the 
flames  of  the  fire  that  is  never  quenched,  Luke  xvi.  23. 

16.  If  we  would  duly  consider  our  sins  and  dangers,  instead  of  wondering  that  men 
die  so  soon,  we  should  marvel  that  they  live  so  long ;  for  there  are  destructions  at 
every  step.  By  even  one  rash  act,  a  man  brings  upon  himself  and  entails  upon  his 
posterity  wretchedness,  which  makes  life  a  burden.  Wherefore  then  should  a  living 
man  complain,  a  man  for  the  punishment  of  his  sins  ?     All  this  is  not  hell. 

17.  Would  you  be  like  God?  Care  for  the  sick,  v.  20.  Relieve  their  wants. 
Soothe  their  sorrows.  Remember  that  you  may  be  sick  yourself  and  need  the  help 
which  you  now  deny  to  others. 

18.  Let  us  in  all  things  follow  the  worship  which  God  prescribes,  and  never  make 
our  large  liberty  a  cloak  for  irreligion  ;  and  especially,  let  us  not  forget  that '  moral 
and  spiritual  service  is  more  acceptable  to  God  than  any  ceremonial  performance ; 
the  sacrifice  of  thanks  is  more  than  the  sacrifice  of  an  ox,'  v.  22. 

19.  Every  department  of  life  has  its  lessons,  trials  and  mercies.  To  this  remark 
the  mariner  is  no  exception,  for  he  sees  God's  wonders  in  the  deep,  vv.  23-30. 

20.  If  the  sailor  can  do  nothing  so  wise,  and  oftentimes  indeed  can  do  nothing  else 
than  trust  in  the  Loi'd,  so  is  it  with  us  in  the  storms  of  life,  v.  29.  Like  the  mariner, 
we  must  use  lawful  means  for  our  protection ;  but  what  are  means  without  the  divine 
blessing  ? 

21.  If  the  desired  haven  is  so  pleasant  to  the  tempest-tossed  mariner,  how  sweet  will 
heaven  itself  be  to  the  poor  soul,  over  which  all  God's  waves  and  billows  have  passed  ! 

22.  It  is  not  an  unmeaning  or  an  uncalled  for  custom  to  give  thanks  in  public  assem- 

121 


9^2  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psAiM  cvn. 

blies  for  a  safe  deliverance  from  the  perils  of  the  sea,  v.  32.     We  have  a  few  good 
hymns  for  such  occasions.     That  of  Addison  beginning : 

"  Think,  O  my  soul !  devoutly  think," 
has  long  been  admired. 

28.  When  we  consider  how  many  parts  of  the  earth  which  once  were  famous 
lor  fertility,  thrift  and  civilization,  are  now  smitten  with  sterility,  we  ought  to  be 
deeply  impressed  with  the  terribleness  of  the  divine  displeasure,  vv.  33,  34.  Surely 
God  must  have  a  controversy  with  men.  Henry  :  "  If  the  land  be  bad,  it  is  because 
the  inhabitants  are  so." 

24.  The  goodness  of  God  in  giving  food  and  drink  to  such  vast  numbers  of  men 
and  other  living  creatures  as  are  found  on  the  earth  is  worthy  of  perpetual  celebra- 
tion, vv.  35,  36.  If  the  Lord  provides,  is  it  not  as  little  as  we  should  do  to  make 
humble  and  thankful  acknowledgment  of  his  kindness  ? 

25.  It  is  a  great  mercy  that  so  large  a  portion  of  mankind  are  allowed  to  be  em- 
ployed in  the  cheerful  and  healthful  pursuits  of  agriculture,  vv.  37,  38.  And  it  is 
another  proof  of  the  deep  depravity  of  men  engaged  in  such  pursuits  that  they  so 
often  neglect  to  give  God  the  praise  which  is  his  due.  There  is  not  a  gi-ain  that 
grows,  or  a  fruit  that  ripens,  but  it  declares  the  divine  goodness  in  a  manner  that  has 
more  than  once  convinced  an  atheist  and  confounded  a  skeptic.  Where  is  God's 
honor  ?     Where  is  his  praise  ?     Answer,  0  ye  husbandmen  ! 

26.  God's  blessing  makes  rich,  and  adds  no  sorrow.  God's  anger  makes  poor  and 
strips  us  of  comfort,  vv.  38,  39.  "  The  fertility  of  land  is  not  to  be  attributed  to 
men's  industry,  but  to  God."     God  hates  pride  and  will  bring  down  arrogancy. 

27.  Oppression  of  every  kind,  affliction  in  every  form,  and  sorroivs  of  every  degree, 
are  no  new  things  upon  earth,  v.  89.  Because  of  sins,  the  wrath  of  God  cometh  on 
the  children  of  disobedience. 

28.  Let  not  the  mighty  man  glory  in  his  might,  v.  40.  Dickson  :  "  Kings  and  ru- 
lers keep  not  their  place,  power  and  estimation  among  men,  but  by  God's  investing 
them  Avith  dignity.  .  .  It  is  God  who  giveth  wisdom  and  prudence  to  men  for  rul- 
ing states ;  and  when  their  wit  is  employed  for  their  own  earthly  interest,  he  can 
take  their  wisdom  from  them,  and  give  them  a  cup  of  giddy  wine." 

29.  Let  not  the  poor  despair.  God  is  their  friend,  v.  41.  Compare  1  Sam.  ii.  8. 
Blessed  be  God,  he  pursueth  not  his  creatures  that  he  may  destroy  them,  but  that 
he  may  humble  them. 

30.  Like  many  other  Scriptures,  this  Psalm  calls  us  to  the  study  of  providence. 
It  is  God  that  gives  peace,  wholesome  air,  a  good  climate,  seasonable  showers  ;  and 
that  for  their  sins  sends  on  men  sore  calamities.  His  kingdom  ruleth  over  all.  Not 
chance,  but  the  Almighty  governs  the  world.  Blessed  is  he  who  sees  God  in  history 
and  in  nature  as  well  as  in  revelation.  Let  us  hold  fast  the  truth  on  this  doctrine 
80  fundamental  to  right  thinking,  sound  theology,  solid  peace,  a  holy  life  and  a 
Jiappy  death. 

31.  All  true  joy  must  have  its  rise  in  the  lovingkindness  of  Jehovah,  v.  43.  It 
needs  no  other  source.     It  has  no  other. 


PSAI.M  cvin.]  STUDIES  IN  THE  BOOK  OF  PSALMS,  963 


Psalm  cviii. 

A  Song  01'  Psalm  of  David. 

1  O  God,  my  heart  is  fixed ;  I  will  sing  and  give  praise,  even  with  my  glory. 

2  Awake,  psaltery  and  harp  :  I  myself  will  awake  early. 

3  I  will  praise  thee,  O  Lord,  among  tlie  people:  and  I  will  sing  praises  unto  thee  among  the 
nations. 

4  For  thy  mercy  is  great  above  the  heavens :  and  thy  truth  reacheth  unto  the  clouds. 

5  Be  thou  exalted,  O  God,  above  the  heavens :  and  thy  glory  above  all  the  earth ; 

6  That  thy  beloved  may  be  delivered :  save  vnth  thy  right  hand,  and  answer  me. 

7  God  hath  spoken  in  his  holiness;  I  will  rejoice,  I  will  divide  Shechem,  and  mete  out  the 
valley  of  Succoth. 

8  Gilead  is  mine ;  Manasseh   is  mine ;  Ephraim  also  is  the  strength  of  mine  head ;  Judah  is 
my  lawgiver ; 

9  Moab  is  my  washpot ;  over  Edom  will  I  cast  out  my  shoe ;  over  Philistia  will  I  triumph. 

10  Who  will  bring  me  into  the  strong  city  ?  who  will  lead  me  into  Edom  ? 

11  Wilt  not  thou,  O  God,  ivho  hast  cast  us  off?  and  wilt  not  thou,  O  God,  go  forth  with  our  hosts? 

12  Give  us  help  from  trouble:  for  vain  is  the  help  of  man. 

13  Through  God  we  shall  do  valiantly :  for  he  it  is  that  shall  tread  down  our  enemies. 

ON  the  title  see  on  title  of  Psalms  iii.  xxx.  David  certainly  wrote  this  Psalm. 
The  first  ^ve  verses  are  taken  from  Ps.  Ivii. ;  the  last  eight,  from  Ps.  Ix.  In  this 
the  variations  from  the  originals  are  slight,  and  have  perhaps  been  sufSciently  no- 
ticed. The  chief  difference  between  this  Psalm  and  the  two,  from  which  it  is  taken, 
is  that  this  omits  their  sad  and  despondent  parts,  and  contains  such  selections  from 
them  as  express  gratitude,  hope  and  confidence.  Luther  is  persuaded  that  portions 
of  this  Psalm  refer  to  the  setting  up  of  the  kingdom  of  Christ  in  all  nations.  David's 
throne  has  perpetuity  in  no  other  way.  The  example  of  David  in  making  one  Psalm 
out  of  two  suggests  the  propriety  of  our  combining  different  portions  of  God's  word 
for  our  own  use  and  edification,  according  to  the  circumstances,  in  which  we  may  be 
placed.  Such  an  exercise  would  make  us  familiar  with  Scripture,  and  show  us  the 
variety  of  excellent  uses  to  which  it  may  be  applied. 


Psalm  cix. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  Hold  not  thy  peace,  O  God  of  my  praise ; 

2  For  the  mouth  of  the  wicked  and  the  mouth  of  the  deceitful  are  opened  against  me :  they 
1  ave  spoken  against  me  with  a  lying  tongue. 

3  They  compassed  me  about  also  with  words  of  hatred ;  and  fought  against  me  without  a  cause. 

4  For  my  love  they  are  my  adversaries:  but  I  give  myself  unto  prayer. 

5  And  they  have  rewarded  me  evil  for  good,  and  hatred  for  mjilove. 

6  Set  thou  a  wicked  man  over  him :  and  let  Satan  stand  at  his  right  hand. 

7  When  he  shall  be  judged,  let  him  be  condemned:  and  let  his  prayer  become  sin. 

8  Let  his  days  be  few ;  and  let  another  take  his  office. 

9  Let  his  children  be  fatherless,  and  his  wife  a  widow. 

10  Let  his  children  be  continually  vagabonds,  and  beg:  let  them  seek  t^r  &rea<2  also  out  of 
their  desolate  places. 


964  STUDIES   IN  THE  BOOK  OF  PSALMS.  [psai.m  cix 

11  Let  the  extortioner  catch  all  that  he  hath;  let  the  strangers  spoil  his  labour. 

12  Let  there  be  none  to  extend  mercy  unto  him :  neither  let  there  be  any  to  favour  his  father- 
less children. 

13  Let  his  posterity  be  cut  off;  and  in  the  generation  following  let  their  name  be  blotted  out. 

14  Let  the  iniquity  of  his  fathers  be  remembered  witli  the  Lord;  and  let  not  the  sin  of  his 
mother  be  blotted  out. 

1.5  Let  them  be  before  the  Lord  continually,  that  he  may  cut  off  the  memory  of  them  from 
the  earth. 

16  Because  that  he  remembered  not  to  shew  mercy,  but  persecuted  the  poor  and  needy  man, 
that  he  might  even  slay  the  broken  in  heart. 

17  As  he  loved  cursing,  so  let  it  come  unto  him:  as  he  delighted  not  in  blessing,  so  let  it  be  far 
from  him. 

18  As  he  clothed  himself  with  cursing  like  as  with  his  garment,  so  let  it  come  into  his  bowels 
like  water,  and  like  oil  into  his  bones. 

19  Let  it  be  unto  him  as  the  garment  which  covereth  him,  and  for  a  girdle  wherewith  he  is 
girded  continually. 

20  Let  this  be  the  reward  of  mine  adversaries  from  the  Lord,  and  of  them  that  speak  evil 
against  my  soul. 

21  But  do  thou  for  me,  O  God  the  Lord,  for  thy  name's  sake :  because  thy  mercy  is  good,  de- 
liver thou  me. 

22  For  1  am  poor  and  needy,  and  my  heart  is  wounded  within  me. 

23  I  am  gone  like  the  shadow  when  it  declineth :  I  am  tossed  up  and  down  as  the  locust. 

24  My  knees  are  weak  through  fasting;  and  my  flesh  faileth  of  fatness. 

25  I  became  also  a  reproach  unto  them:  when  they  looked  upon  me  they  shaked  their  heads. 

26  Help  me,  O  Lord  my  God :  O  save  me  according  to  thy  mercy : 

27  That  they  may  know  that  this  is  thy  hand ;  that  thou,  Lord,  hast  done  it. 

28  Let  them  curse,  but  bless  thou:  when  they  arise,  let  them  be  ashamed;  but  let  thy  servant 
rejoice. 

29  Let  mine  adversaries  be  clothed  with  shame;  and  let  them  cover  themselves  with  their  own 
confusion,  as  with  a  mantle. 

30  I  will  greatly  praise  the  Lord  with  my  mouth ;  yea,  I  will  praise  him  among  the  multitude. 

31  For  he  shall  stand  at  the  right  hand  of  the  poor,  to  save  him  from  those  that  condemn  his 
soul. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  The  title,  general  consent  and  inspira- 
tion (Acts  i.  16)  ascribe  this  ode  to  David.  If  it  had  any  historic  occasion  it  is 
not  certain  what  it  was.  Some  find  its  origin  in  the  persecutions  of  Saul  urged  on  by 
Doeg.  Others  think  it  has  special  reference  to  the  rebellion  of  Absalom,  and  the 
treachery  of  Ahithophel.  Saul's  treatment  of  David  was  very  wicked,  and  much  evil, 
like  that  here  denounced,  came  upon  him.  Nor  can  it  be  denied  that  David  received 
base  injuries  from  Ahithophel,  and  that  the  end  of  that  wily  statesman  was  not  unlike 
that  of  Judas  Iscariot.  If  it  should  be  conceded  that  the  primary  reference  of  this 
poem  is  to  be  sought  in  one  of.  these  historic  events,  that  would  not  forbid  us  to  seek 
its  secondary  and  complete  fulfilment  in  Christ,  of  whom  David  was  an  acknowledged 
type,  and  in  Judas,  whose  crime  was  so  heinous,  and  his  end  so  dreadful.  But  why 
may  we  not  regard  it  as  wholly  prophetic,  borrowing  perhaps  its  imagery  from  the 
history  of  David  and  of  his  enemies?  This  mode  of  explanation  is  simple,  natural, 
free  from  unanswerable  objections,  and  has  been  formally  adopted  in  whole  or  in  part 
by  many.  The  Syriac:  "This  is  a  Psalm  of  David,  when  without  his  knowledge  the 
people  made  Ab.salom  king;  and  on  that  account  he  was  slain.  But  to  us  he  ex- 
pounds the  sufferings  of  the  Christ  of  God."  Some,  indeed,  apply  parts  of  the  Psalm 
to  others  than  Judas,  and  include  the  enemies  and  murderers  of  our  Lord  generally, 
as  representing  the  Jewish  nation.  Chrysostom,  Jerome,  Theodoret  and  Augustine 
think  it  was  fulfilled  in  Christ  and  in  Judas  and  his  associates.  Luther:  "This  Psalm 
may  be  very  properly  considered  as  used  in  the  person  of  Christ,  deeply  complaining 
against  his  betrayers  the  Jews."     Calvin:  "Although  David  here  complains  of  the 


PSAI.M  cix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  96^. 

injuries  which  he  sustained,  yet,  as  he  was  a  typical  character,  everything  that  is  ex- 
pressed in  the  Psalm  must  properly  be  applied  to  Christ  the  head  of  the  church,  and 
to  all  the  faithful,  inasmuch  as  they  are  his  members."  Henry:  " It  is  certain  that 
in  penning  this  Psalm  David  had  an  eye  to  Christ,  his  sufferings,  and  his  persecutors." 
This  view  is  supported  by  Gill,  Pool,  Home,  Hcngstenberg  and  others.  Nor  are  such 
guided  by  fancy.  We  have  the  authority  of  an  inspired  apostle:  "In  those  days  Peter 
stood  up  in  the  midst  of  the  discij)les,  and  said,  (the  number  of  the  names  together 
were  about  an  hundred  and  twenty,)  Men  and  brethren,  this  scripture  must  needs 
have  been  fulfilled,  which  the  Holy  Ghost  by  the  mouth  of  David  spake  concerning 
Judas,  which  was  guide  to  them  that  took  Jesus.  For  he  was  numbered  with  us,  and 
had  obtained  part  of  this  ministry.  Now  this  man  purchased  a  field  with  the  reward 
of  iniquity ;  and  falling  headlong,  he  burst  asunder  in  the  midst,  and  all  his  bowels 
gushed  out.  And  it  was  known  to  all  the  dwellers  at  Jerusalem ;  insomuch  as  that 
field  is  called  in  their  proper  tongue,  Aceldama,  that  is  to  say.  The  field  of  blood. 
For  it  is  written  in  the  book  of  Psalms,  Let  his  habitation  be  desolate,  and  let  no  man 
dwell  therein;  and  his  bishoprick  let  another  take,"  Acts  i.  15-20.  This  testimony  of 
the  inspired  aj)ostle  settles  three  points:  1.  David  wrote  this  Psalm;  2.  This  Psalm  is 
not  the  expression  of  private  pique  or  of  personal  dislike;  but  its  author  is  the  Holy 
Ghost,  who  merely  used  David  as  an  instrument  of  sending  it  forth ;  3.  It  is  a  pro])h- 
ecy  respecting  Judas  and  has  its  fulfilment  in  him.  And  as  we  know  nothing  of  Judas 
except  in  connection  with  our  Lord,  this  prophecy  necessarily  includes  our  Saviour. 
If  these  views  are  sound,  it  is  not  necessary  to  consider  at  length  several  suggestions 
made  by  different  writers  quite  at  variance  with  what  has  been  stated.  One  of  the 
strong  features  of  this  poem  is  the  variety  and  terribleness  of  curses  it  denounces. 
See  Introduction,  §  6.  These  curses,  says  Dodd,  "in  reality  are  mere  prophetic  de- 
nunciations." Scott  dates  the  Psalm  B.  C.  1021 ;  Clarke,  B.  C.  1023.  The  names  of 
the  Most  High  here  found  are  Elohim  God,  Jehovah  Lord  and  Adonai  Lord,  on 
which  see  on  Ps.  iii.  2 ;  i.  2 ;  ii.  4. 

1.  Sold  not  thy  peace,  0  God  of  my  praise.  Hold  peace,  elsewhere  be  silent,  keep 
silence,  be  still,  or  be  deaf.  See  on  Ps.  xxviii.  1 ;  xxxv.  22.  Compare  Isa.  xlii.  14  ; 
Mic.  vii.  16.  The  meaning  is.  Do  not  slight  me,  nor  neglect  me ;  pity  me,  hear  me, 
deliver  me.  God  of  my  jyraise.  Some  have  proposed  to  read.  Be  not  silent  of  my 
praise,  O  God.  Calvin  gathers  from  it,  that  the  suppliant  calls  on  God  to  set  forth 
the  innocence  of  the  sufferer.  But  this  is  implied  Avithout  altering  the  English  trans- 
lation. God  of  my  praise  means  God,  whom  I  am  bound  to  praise,  who  deserves  my 
praise,  who  is  the  author  and  object  and  substance  of  my  praise,  God  whom  I  lov<i 
to  praise,  and  whom  I  am  in  the  habit  of  praising. 

2.  For  the  mouth  of  the  wicked  and  the  mouth  of  the  deceitful  are  opened  against  me. 
they  have  spoken  against  me  ivith  a  lying  tongue.  As  the  word  rendered  are  opened  is 
active,  some  propose  to  supply  my  enemies  have  opened.  The  margin  suggests  a  bet- 
ter solution  and  reads  have  opened  themselves.  Mouth  of  the  deceitful,  literally  mouth 
of  deceit.  How  fearfully  this  whole  verse  was  fulfilled  in  the  history  of  our  Lord  is 
shown  by  each  of  the  evangelists.  But  as  the  Psalm  chiefly  i-elates  to  events  occur- 
ring about  the  time  of  his  death,  its  awful  import  is  historically  recorded  in  Matt. 
xxvi.  59-61  ;  Mark  xiv.  55-59.  So  illegal  and  unreliable  was  the  testimony  against 
Jesus,  that  the  judge,  who  sat  on  his  trial,  repeatedly  pronounced  him  innocent,  and 
finally  washed  his  hands  saying,  "  I  am  innocent  of  the  blood  of  this  just  person." 

3.  They  compassed  me  about  also  with  words  of  haired.  Compassed  about,  elsewhere 
besieged,  Ecc.  ix.  14;  walk  about,  Ps.  xlviii.  12;  environ.  Josh.  vii.  9.  See  on  Ps.  vii. 
7  ;  xxvi.  6.  Hatred,  uniformly  rendered.  It  expresses  malice.  This  was  expressed 
by  more  than  mere  words.     And  fought  against  me  without  a  cause.     Fought,  as  in 


9tJ(J  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cix. 

Ps.  XXXV.  1 ;  Ivi.  1,  elsewhere  warred,  1  Kings  xiv.  19  ;  xxii.  45,  It  expresses  acts 
of  deadW  hostility.  Christ's  enemies  never  rested  till  they  got  his  blood.  All  such 
tioatment  of  him  was  injurious,  without  cause,  elsewhere  rendered  for  nothing. 

4.  For  my  love  they  are  my  adversaries.  How  amazingly  this  was  fulfilled  in  Christ. 
"Christ's  love  to  man  was  daily  manifested  by  his  miraculously  healing  all  the  in- 
firmities of  the  body,  which  was  returned  by  man's  hatred  of  him,  as  displayed  in 
his  general  conduct."  Never  was  exhibited  such  beneficence  on  the  one  side,  and 
such  malignity  on  the  other.  But  I  give  myself  unto  prayer.  The  Hebrew  is  very 
elliptical ;  but  the  common  rendering  gives  the  sense.  His  enemies  blasphemed ;  he 
prayed.  They  hunted  him  ;  he  fled  to  the  throne  of  grace.  Such  w-as  our  Saviour's 
distress,  that  the  Aveariness  of  the  day  was  yet  followed  by  the  watchfulness  of  the 
night  spent  in  prayer. 

5.  And  they  have  rewarded  me  evil  for  good,  and  hatred  for  my  love.  Hatred,  as  in  v. 
S.  Love,  as  in  v.  4.  It  expresses  sincere  and  pure  friendship.  To  render  evil  for 
evil  is  vindictive.  To  render  evil  for  good  is  fiendish.  To  Christ  men  had  no 
opportunity  of  doing  the  former ;  in  the  latter  they  abounded. 

6.  Set  thou  a  wicked  man  over  him :  and  let  Satan  stand  at  his  right  hand.  In  no 
one  does  there  seem  to  be  so  fearftil  an  accomplishment  of  this  and  the  fourteen  fol- 
lowing verses  as  in  Judas.  Instead  of  wicked  7nan,  we  may  read  the  ivicked  One.  In 
the  Hebrew  there  is  nothing  for  man.  Thus  we  make  the  two  clauses  parallel.  Before 
Judas  offered  to  betray  his  master  he  was  a  devil,  (diabolos)  John  vi.  70.  For  a  long 
time  he  had  much  to  do  with  the  father  of  lies.  About  the  time  of  the  betrayal  in 
an  awful  manner  "  Satan  entered  into  him,"  John  xiii.  27.  The  word  Satan  means 
an  accuser,  or  adversary.  He  is  the  arch  enemy  of  God  and  of  man.  He  opposes 
all  goodness.  To  Old  Testament  writers  he  was  well  known.  Gen.  iii.  1 ;  1  Chron. 
xxi.  1 ;  Job  i.  6 ;  ii.  1 ;  Zech.  iii.  1,  2.  Satan  was  over  Judas  as  a  tyrant  hurrying 
him  on  to  ruin,  making  him  bold  in  sin,  and  desperate  after  it.  Though  the  first 
verb  of  this  verse  is  in  the  imperative,  yet  the  second  is  in  the  future,  as  are  also 
nearly  all  the  verbs  in  vv.  7-20.  Whatever  the  form,  the  words  are  clearly  pro- 
phetic, and  not  at  all  expressive  of  personal  malice. 

7.  Wlien  he  shall  be  judged,  let  him  be  condemned.  After  his  great  sin  Judas  was 
tried  at  the  bar  of  his  oAvn  conscience,  and  found  guilty.  He  submitted  his  case  to 
the  chief  priests  and  elders ;  and  they  coolly  admitted  his  guilt.  Men  have  arisen, 
denying  the  existence  of  God,  the  divinity  of  Christ,  and  the  truth  of  the  Scriptures ; 
yet  earth  has  never  seen  the  man  who  ventured  a  formal  defence  of  Judas  Iscariot. 
Nor  can  we  doubt  the  judgment  of  God  in  his  case.  Heaven  and  earth,  his  own  con- 
science and  even  Satan  himself  condemn  him.  And  let  his  prayer  become  sin.  See  on 
Ps.  Ixvi.  18.  Compare  Pr.  i.  28 ;  xxviii.  9 ;  Isa.  i.  15.  All  the  prayers  of  Judas  but 
made  him  the  more  guilty,  because  they  were  all  hypocritical. 

8.  Let  his  days  be  feiv.  We  do  not  know  how  long  Judas  lived  after  Christ  Avas 
condemned.  He  may  have  died  on  the  day  of  the  crucifixion,  or  he  may  have  lived 
a  few  days.  But  all  agree  that  his  course  was  short,  as  this  clause  predicts  it  should 
be.  And  let  another  take  his  office.  Office,  sometimes  rendered  charge,  Ezek.  ix.  1 ; 
xliv.  11 ;  oftener,  office.  The  Septuagint  and  the  versions  which  follow  it,  for  office 
have  bi'ihoprick,  or  superintendence.  Peter  quotes  that  version  in  Acts  i.  How  is  it 
possible  to  explain  this  verse  and  some  that  folloAv  it  unless  we  admit  that  the  prophet 
is  speaking  of  a  real  person?  Ideal  people  do  not  hold  offices,  nor  have  they  wives  or 
children. 

9.  Let  his  children  be  fatherless,  and  his  wife  a  widorv.  Scott :  "  Probably  he  leA  a 
widow  and  fatherless  children,  on  whom  infamy  and  distress  were  entailed,  in  the  right- 
eous providence  of  God,  till  the  family  was  extinct ;  and  thus  the  sins  of  his  prober  i- 


PSALM  cix.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  967 

tors,  which  he  imitated,  but  far  exceeded,  were  visited  upon  him  and  his  descendants, 
in  a  remarkable  manner."  The  verb  of  this  verse  is  also  in  the  future.  But  the 
family  of  Judas  did  not  at  once  become  extinct. 

10.  Let  his  children  be  continually  vagabonds,  and  beg :  let  them  seek  their  bread  alss 
out  of  their  desolate  places.  Vagabonds;  in  Ps.  lix.  15,  wander  up  and  down;  in  Gen. 
iv.  12,  14,  a  fugitive;  literally,  tvandenng  let  his  children  wander.  One  form  of  the 
verb  has  the  force  of  continually.  This  terrible  vagrancy  was  to  lead  them  to  desolate 
])laces,  desolations,  deserts  or  wastes,  Ezra  ix.  9 ;  Ps.  cii.  6 ;  Isa.  Ixi.  4.  The  history 
of  the  family  of  Judas  Iscariot  has  never  been  written.  Its  annals  would  doubtless 
be  appalling.  The  strong  presumption  is  that  he  trained  his  offspring  to  deceit  and 
theft.  Compare  Ex,  xx.  5 ;  Deut.  v.  9.  Ill  gotten  gains  do  not  stay  by  us,  neither 
do  they  bless  us  or  our  children. 

11.  Let  the  extortioner  catch  all  that  he  hath.  Extortioner,  in  Ex.  xxii.  25,  usurer ; 
in  2  Kings  iv.  1,  creditor.  The  word  describes  a  hard  exacting  wretch,  whose  cupidity 
has  driven  all  tenderness  from  his  bosom,  and  made  him  crafty,  so  that  he  catches, 
takes  with  a  snare  all  he  can  get.  The  same  word  is  rendered  snared  in  Ps.  ix.  16. 
And  let  the  strangers  spoil  his  labor.  Strangers,  not  his  own  family,  Sjwil,  gather, 
take  for  a  prey,  as  the  word  is  elsewhere  rendered.     Labor,  i.  e.,  the  fruit  of  labor. 

12.  Let  there  he  none  to  extend  mercy  unto  him.  Mercy,  kindness,  lovingkindness. 
There  was  no  person  to  pity  him.  His  accomplices  cast  him  off.  They  despised  his 
baseness.  They  showed  him  no  sympathy  :  "What  is  that  to  us?  see  thou  to  that." 
Neither  let  there  be  any  to  favor  his  fatherless  children.  He  showed  no  mercy;  and  he 
received  none.     And  his  children  loved  his  evil  ways,  and  none  was  gracious  to  them. 

IB.  Let  his  posterity  be  cut  off;  and  iji  the  generation  folloioing  let  their  name  be  blot- 
ted Old.  Posterity,  so  rendered  also  in  Dan.  xi.  4;  Am.  iv.  2;  in  Ezek.  xxiii,  25,  rem- 
nant and  residue.     That  these  terrible  predictions  were  fulfilled,  who  can  doubt? 

14.  Let  the  iniquity  of  his  fathers  be  remembered  with  tfie  Lord;  and  let  not  the  sin 
of  his  mother  be  blotted  oid.  This  may  be  a  prediction  that  the  guilt  of  original  sin 
shall  not  be  forgiven  to  this  betrayer.  Compare  Ps.  li.  5.  But  it  probably  has  a 
more  definite  bearing.  It  may  be  that  the  parents  of  Judas  were  themselves  thieves. 
If  so,  they  doubtless  taught  him  the  arts  of  pilfering.  Or  they  may  have  known  and 
approved  his  vile  treason,  and  been  witnesses  of  his  miserable  end,  surviving  him  for 
a  season.  Alexander:  "This  is  perhaps  the  most  fearful  imprecation  in  the  Psalm.  .  . 
It  is  not  to  be  forgotten,  howevei*,  that  in  all  such  cases,  the  personal  guilt  of  the 
implicated  parties  is  presupposed,  and  not  inferred  from  their  connection  with  the 
principals." 

15.  Let  them  be  before  the  Lord  continually,  that  he  may  cut  off  the  memory  of  them 
from  the  earth.  Like  language  is  found  in  Neh.  iv.  4,  5.  The  meaning  is  that  their 
name  shall  be  esteemed  vile  and  be  forgotten.  In  using  them  and  their,  he  refers  to  all 
that  had  been  spoken  of  as  in  anywise  connected  with  the  betrayer.     See  on  Ps.  ix.  5, 6. 

16.  Because  that  he  remembered  not  to  shew  mercy,  bid  persecuted  the  poor  and  needy 
man,  that  he  might  even  slay  the  broken  in  heart.  He  shall  have  judgment  without 
mercy,  that  hath  showed  no  mercy.  The  malice  of  the  heart  against  God  manifest 
in  the  flesh  has  always  been  deadly  and  desperate.  In  Judas  it  had  full  time  and 
fair  opportunity  to  mature  itself,  and  be  fairly  developed.  The  pom'  and  needy  man, 
broken  in  heart,  is  the  blessed  Saviour,  who  wept  over  the  very  city  that  was  about  to 
shed  his  blood ;  see  v.  22.  Jesus  had  mercy  for  all  his  enemies  ;  but  none  of  his  ene- 
mies had  mercy  for  him. 

17.  As  he  loved  cursing,  so  let  it  come  unto  him :  as  he  delighted  not  in  blessing,  so  let  it 
be  far  from  him.  Here  we  have  a  new  declaration  of  the  awful  law  of  retribution  in 
kind      He  ble^.sed  not  others  and  he  got  no  blessing  himself.     He  cursed  others  and 


968  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cix. 

'vas  cursed  himself.  Alexander  is  confident  that  the  verbs  should  all  be  read  in  the 
preterite.  Let  the  Israelitish  people  remember  what  their  fathers  said,  "  His  blood  be 
upon  us  and  upon  our  children,"  and  repent,  and  seek  a  blessing. 

18.  As  he  clothed  himself  with  cursing  like  as  ivith  his  garment,  so  let  it  come  into  his 
bowels  like  water,  and  like  oil  into  his  hones.  There  are  three  modes  of  interpreting  this 
verse :  1.  Some  think  the  cursing  is  that  which  comes  from  the  Lord  upon  the  guilty. 
2.  Others  regard  the  construction  and  teaching  of  the  verse  like  that  of  Prov.  viii.  36, 
"  All  they  that  hate  me  love  death,"  i.  e.,  they  love  and  persistently  pursue  such  a 
course  as  leads  to  death,  and  so  are  said  to  love  death  itself.  3.  Others  think  that 
the  cursing  which  he  put  on  like  a  garment  consisted  of  his  malevolent  wishes,  speeches, 
and  deeds ;  while  the  cursing  which  came  into  his  very  bones  was  the  wrath  of  an 
angry  God.  At  least  part  of  the  form  of  expression  here  used  is  taken  from  the  law 
respecting  the  water  of  jealousy.  Num.  v.  18,  22,  24,  27.  Parkhurst  thinks  the  gar- 
ment of  this  verse  denotes  a  robe  covering  the  whole  body. 

19.  Let  it  he  unto  him  as  the  garment  which  covereth  him.  The  curse  given  fell,  did 
its  work,  and  passed  away ;  but  the  curse  received  was  permanent.  It  was  worn  like 
a  garment ;  and  for  a  girdle  whereudth  he  is  girded  continually.  It  fits  tight  and  is 
bound  fast.  He  never  gets  rid  of  it.  The  blood  of  Christ  rejected,  as  Judas  rejected 
it,  there  remaineth  no  more  sacrifice  for  sin.     Thenceforward  the  wrath  of  God  abides. 

20.  I^et  this  be  the  reward  of  mine  advei'saries  from  the  Lord,  and  of  them  that  speak 
evil  against  my  soul.  Reward,  in  Lev.  xix.  13,  wages;  in  the  margin  in  Isa.  xl.  10, 
recompense.  "  The  wages  of  sin  is  death."  Adversaries,  as  in  v.  4.  All  the  woes 
denounced  in  vv.  6-19,  are  summed  up  in  the  word  this.  The  prophet  has  not  been 
delivering  his  own  private  sentiments ;  but  has  been  speaking  by  the  Holy  Ghost. 
Both  the  denunciation  and  the  things  denounced  are  from  the  Lord.  Alexander ; 
"  The  description  in  the  last  clause  includes  insult,  slander,  and  malicious  plotting." 

21.  But  do  thou  for  me*  0  God  the  Lord,  for  thy  name's  sake.  Do,  elsewhere  work, 
execute,  deal.  Calvin  :  Undertake  for  me ;  Edwards :  Do  thou  take  my  part.  The 
petitioner  draws  his  arguments  from  God's  nature  and  glory, /o/"  thy  name's  sake,  John 
xii.  28.  Because  thy  mercy  is  good,  deliver  thou  me.  The  tender  mercies  of  the  wicked 
are  cruel,  Pr.  xii.  10.  The  more  you  have  of  them,  the  more  sad  is  your  state.  But 
God's  mercy  is  good  in  all  respects  and  at  all  times.  It  works  no  ill.  If  David  as  a 
type  appears  in  this  verse  (and  perhaps  he  does,)  we  give  a  deeper  shade  of  meaning 
to  the  phrase  for  thy  name's  sake,  Jer.  xiv.  7,  and  to  the  word  mercy,  Ps.  li.  1.  Com- 
pare Ps.  Ixix.  16.  Calvin  :  "  All  our  prayers  will  vanish  in  smoke,  unless  they  are 
grounded  upon  the  mercy  of  God." 

22.  For  I  am  poor  and  needy,  as  in  v.  16,  sometimes  true  of  the  type  David,  but 
until  the  end  of  his  life  always  true  of  the  antitype  Christ.  And  my  heart  is  wounded 
within  me,  equivalent  to  broken  in  heart  in  v.  16.  Compare  Ps.  xl.  17.  David  had 
crushing  griefs ;  but  above  all  others  David's  Lord  was  a  "  man  of  sorrows,"  Isa 
liii.  3.  None  was  ever  wounded  as  he  was.  The  sword  of  Jehovah  was  buried  in 
his  soul,  Zech.  xiii.  7. 

23.  lam,  gone  like  the  shadoxo  when  it  declineth.  See  on  Ps.  cii.  11.  Anderson: 
"As  a  shadow,  when  it  is  extended  by  the  sun's  setting,  is  approaching  to  evanescence, 
so,  saith  the  speaker  in  this  Psalm,  I  am  fast  disappearing ;  that  is,  I  am  approaching 
the  end  of  mortal  life."  I  am  tossed  up  and  down  as  the  locust.  The  locust  has  no 
house,  no  home,  no  resting-place.  So  was  David  a  wanderer  for  a  while;  and  David's 
Master  had  not  where  to  lay  his  head.  Matt.  viii.  20.  Locusts  in  the  east  are  carried 
hither  and  thither  by  the  winds,  till  at  last  they  perish  in  the  sea,  or  in  some  sandy 
desert.     Compare  Ex.  x.  13,  19  ;  Isa.  xxxiii.  4 ;  Nah.  iii.  15,  17.     The  verb  miglit  be 


PSALM  cix.]  STUDIES  IN  THE   BCX)K  OF  PSALMS.  969 

rendered  am  shaken  or  am  overihroxvn,  Noh.  v.  13 ;  Isa.  xxxiii.  9 ;  Ex.  xiv.  27 ;  Ps. 
cxxxvi.  15. 

24.  My  knees  are  weak  through  fasting.  The  word  fasting  used  here  expresses  absti- 
nence from  food  through  grief,  or  for  humiliation,  2  Sam.  xii.  16 ;  Est.  iv.  3 ;  Dan. 
ix.  3.  Before  our  Lord  was  crucified,  he  was  so  exhausted  that  he  couhl  not  carry 
his  own  cross,  and  he  was  often  an  hungered.  And  my  flesh  faileth  of  fatness.  Hife 
moisture  was  turned  into  the  drought  of  summer.  Fatness,  in  v.  18,  the  same  word 
is  rendered  oil.  It  points  to  the  refreshing,  invigorating,  lubricating  substance  of  a 
healthful  animal  body.  Clearly  the  oil  is  that  which  inheres  in  tlie  frame  and  espe- 
cially in  the  bones.     "  A  broken  spirit  drieth  the  bones,"  Pr.  xvii.  22. 

25.  I  became  also  a  reproach  unto  them.  Eeproach,  almost  uniformly  so  renderea. 
See  on  Ps.  xv.  3.  Never  were  such  reproaches  heaped  on  any  as  on  the  Saviour. 
When  they  looked  upon  me  they  shaked  their  heads.  Tl)e  whole  verse  finds  its  paralle. 
in  Ps.  xxii.  7.     Compare  Matt,  xxvii.  39  ;  Mark  xv.  29 ;  Luke  xxiii.  35. 

26.  Help  me,  O  Lord  my  God :  0  save  vie  according  to  thy  mercy.  Help,  as  in  Ps 
xxii.  IVJ.  Save,  as  in  Ps.  xxii.  21.  The  word  rendered  mercy  is  indeed  used  to  express 
God's  loving-kindness  to  sinners;  but  it  expresses  also  his  kindness  and  goodness  shown 
to  any  of  his  creatures.  It  is  by  his  loving-kindness  that  the  angels  live  in  bliss. 
God's  helpj  was  sought : 

27.  That  they  may  know  that  this  is  thy  hand;  that  thou,  Lord,  hast  done  it.  No 
thoughtful  man  can  read  the  history  of  David  without  seeing  that  his  deliverances 
were  from  the  Lord.  Man  could  not  have  saved  him.  Much  more  illustriously  are 
the  wisdom  and  power  of  God  manifested  in  raising  Christ  Jesus  from  the  dead  to 
glory  and  honor  supreme,  eternal,  ineffable.  Thy  hand,  the  working  of  thy  provi- 
dence, the  energy  of  thy  power. 

28.  Let  them  curse,  but  bless  thou.  Calvin  and  others :  They  shall  curse,  but  thou 
shalt  bless ;  Fry  :  They  may  curse,  but  thou  wilt  bless  ;  H^igstenberg :  They  curse, 
bless  thou.  Pei'haps  Fry  expresses  the  exact  shade  of  idea.  Compare  2  Sam.  xvi. 
11,  12.  Wlien  they  arise,  let  them  he  ashamed.  Literally,  They  arose,  and  shall  be 
ashamed :  Calvin  :  When  they  arise,  they  shall  be  ashamed  ;  Edwards :  Let  those  be 
put  to  shame  that  rise  up  against  me ;  Alexander :  They  have  arisen,  and  shall  be 
shamed.  Narrative,  prayer  and  prophecy  are  so  mingled  in  the  last  eleven  verses  of 
this  Psalm  that  it  is  not  easy  to  draw  a  certain  line  between  them.  But  the  reader 
may  be  satisfied  to  know  that  prayer  and  prophecy  here  are  quite  coincident,  and  that 
the  whole  history  will  show  that  the  prayers  were  answered  and  the  predictions  ful- 
filled. But  let  thy  servant  rejoice.  Literally,  And  thy  servant  shall  be  glad.  David 
was  God's  servant,  Ps.  xix.  11,  13;  xxxi.  16;  cxvi.  16.  In  a  much  more  glorious 
sense  was  Jesus  the  servant  of  God,  Isa.  xlii.  1 ;  xlix.  5 ;  lii.  13.  The  prospect  of 
great  joy  sustained  the  Redeemer  in  his  agony  on  the  cross,  Heb.  xii.  2.  He  has  had 
that  joy  for  a  long  time,  and  it  shall  never  end. 

29.  Let  mine  adversaries  be  clothed  with  shame;  and  let  them  cover  themselves  ufith 
their  own  confusion,  as  tvith  a  mantle.  Adversaries,  as  in  vv.  4,  20.  The  general  figure 
is  the  same  as  in  vv.  18,  19.  Mantle,  in  Exodus,  robe;  in  1  Sam.  ii.  19,  coat;  in  Ezra 
and  Job,  mantle.  It  is  the  garment  which  covers  the  other  apparel  and  the  whole 
person.     Compare  Ps.  Ixxi.  13. 

30.  J  loill  greatly  praise  the  Lord  with  my  mouth ;  yea,  I  will  praise  him  among  the 
multitude.  The  first  verb  is  often  rendered  give  thanks,  Ps.  vi.  5 ;  xviii.  49.  The 
second  is  from  a  cognate  of  that  from  which  the  Psalter  takes  its  name.  If  David 
as  a  type  here  speaks,  no  one  will  find  difficulty.  But  if  any  object  to  such  vows  as 
coming  from  Christ,  let  them  compare  Ps.  xxii.  22.  Who  on  earth  or  in  heaven  has 
ever  so  honored  the  Father  as  the  incarnate  Son  ? 

122 


970  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  crx. 

31 .  For  he  shall  stand  at  the  right  hand  of  the  poor,  to  save  him  from  those  that 
condemn  his  soul.  At  the  right  hand  of  his  Son  and  Servant,  the  Redeemer,  God  has 
stood,  and  will  ever  stand  as  an  advocate  and  protector.  Compare  v.  6.  He  has 
amply  vindicated  all  his  claims  and  doctrines,  Rom.  i.  4.  He  will  vindicate  and 
reward  him  for  ever,  Isa.  lii.  13,  15;  liii.  10-12.  Soul  or  life,  as  in  v.  20.  Christ's 
enemies  condemned  both  his  life  and  his  soul.  He  was  the  poor  beyond  all  others, 
though  David  his  type  was  poor  also.  And  what  Jehovah  was  to  his  Son,  he  will  in 
and  through  him  be  to  each  of  his  servants,  even  the  humblest.  The  Lord  will  plead 
his  cause.     He  will  not  accuse  him,  nor  condemn  him  when  he  is  judged. 

Doctrinal  and  Practical  Remarks. 

1.  It  is  no  wonder  that  the  afflicted  wish  to  secure  the  ear,  aid  and  hand  of  God, 
and  therefore  cry  to  him,  vv.  1,  4,  A  thousandth  part  of  the  opposition  made  to 
Christ  and  his  people  would  long  since  have  extermmated  the  church,  but  for  the 
constant  and  amazing  interposition  of  God  in  answer  to  the  prayers  of  his  people  and 
the  intercession  of  his  Son. 

2.  Those  who  have  never  had  experience  of  it,  know  nothing  of  the  terrors  of 
deceitful,  violent,  malignant  words,  vv.  2,  3.  See  Pr.  xii.  18.  The  innocent  may  be 
accused,  reviled  and  threatened  until  they  are  terrified,  not  out  of  their  virtue,  but 
out  of  all  self-possession.  Men  may  be  abused  till  they  cease  to  have  self-reliance. 
Calumnies,  accompanied  with  professions  of  friendship,  are  Iscariot-like.  Often 
silence  is  the  only  reply  we  can  make,  because  "  when  calumny  is  rampant,  innocence 
is  duly  and  properly  estimated  by  none  but  God  only."  Calvin  :  No  man  can,  with 
sincerity  of  heart,  surrender  himself  entirely  into  the  hand  of  God,  except  he  has  first 
formed  a  resolution  of  treating  with  contempt  the  reproaches  of  the  world,  and  is 
also  fully  persuaded  that  he  has  God  as  the  defender  of  his  cause." 

3.  Have  such  calumnies  and  falsehoods  been  uttered  concerning  you,  that  you  are 
compassed  about  with  them,  and  cannot  find  any  way  to  clear  yourself  before  wicked 
and  unreasonable  men ;  remember  that  the  Lord  Jesus  Christ  and  his  servant  David 
experienced  the  same,  vv.  2,  3. 

4.  Whatever  you  do  or  suffer,  maintain  a  good  conscience.  Sin  not  against  the 
Lord  in  one  way  to  defend  yourself  in  another.  If  wicked  men  will  assail  you,  so 
behave  that  at  the  end  and  to  the  end  you  may  say  they  fought  against  me  without  a 
cause,  V.  3. 

5.  So  far  is  want  of  evidence  from  being  a  shield  against  calumny,  that  ordinarily 
malignant  men  are  spiteful  and  violent  in  proportion  to  their  lack  of  evidence,  v.  3 
A  spotless  life,  uniform  tenderness  of  conscience,  deeds  of  charity  and  hearty  prayeni 
for  enemies  oftentimes  but  enrage  them  the  more. 

6.  The  unreasonableness  of  the  opposition  made  to  Christ  and  his  followers  always 
has  been  atrocious,  vv.  4,  5. 

7.  There  is  no  bondage  like  the  slavery  of  sin ;  and  there  is  no  tyrant  so  cruel  as 
Satan,  v.  6.     To  be  delivered  over  to  him  is  to  be  in  hell. 

8.  Let  no  good  man,  however  calumniated,  regard  himself  as  at  liberty  to  invoke 
curses  on  his  foes.  What  David  spoke  prophetically,  in  vv.  6-20,  can  be  no  guide  to 
the  personal  wishes  of  injured  Christians.  Jesus  Christ  prayed  for  his  murderers. 
Yet  all  true  Christians  and  faithful  ministers  ought  to  warn  the  impenitent  of  their 
coming  doom. 

9.  The  wicked,  if  they  were  but  honest  with  themselves,  might  easily  know  what 
would  be  their  doom  at  the  last  day,  v.  7.  They  have  monitions  in  the  state  of  theif 
own  consciences  sufficient  to  alarm  any  but  the  stupid,  1  John  iii.  20. 


PSALM  cix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  971 

10.  It  is  idle  for  men  to  think  that  they  are  on  the  way  to  lieaven,  when  both  then 
lives  and  hearts  arc  such  as  to  make  their  very  prayers  an  abomination  to  God,  v.  7. 

11.  Death  is  by  sin;  and  the  abbreviation  of  human  life  to  threescore  and  ten  wai* 
made  for  the  same  reason  ;  and  yet  the  wicked  by  special  enormities  make  life  still 
shorter,  v.  8.     Compare  Ps.  Iv.  23. 

12.  Of  all  who  shall  at  last  lie  down  in  sorrow,  none  will  have  a  more  fearful 
doom  than  some,  who  have  been  high  in  office  on  earth,  and  filled  the  world  with  the 
fame  of  their  deeds,  vv.  7,  8.  This  will  no  doubt  be  true  to  an  appalling  extent  of 
the  ministers  of  religion,  who  have  been  faithless  to  their  charge,  and  hypocritical  in 
their  professions.  What  a  frightful  conception  it  is  that  the  carnal  minister,  who  dies 
without  repentance,  will  be  eternally  united  to  a  company  at  the  head  of  which  will 
stand  Judas  Iscariot. 

13.  If  men  object  to  the  terrible  sweep  that  criminality  takes  over  a  man's  pos- 
terity, vv.  9,  10,  12,  13 ;  let  him  first  examine  how  the  Scriptures  teach  that  doctrine; 
and  then  let  him  consider  what  the  state  of  things  would  be  if  God  should  act  on  a 
contrary  principle.  Suppose  every  wrong-doer  was  fully  persuaded  that  his  evil  con- 
duct would  have  no  unhappy  bearing  on  any  one  but  himself,  would  not  some  of  the 
most  powerful  restraints  on  mankind  be  taken  away  ? 

14.  One  great  reason  for  leading  a  temperate,  frugal,  industrious  and  honest  life,  is 
that  we  may  be  kept  out  of  the  power  of  the  extortioner,  the  usurer,  the  hard-hearted 
creditor,  the  uni'elenting  exactor,  v.  11. 

15.  When  we  remember  how  great  are  the  blessings  of  lasting  and  genuine  friend- 
ships, and  how  feeble  and  dependent  we  all  are,  we  ought  earnestly  to  beseech  God 
not  to  leave  us  in  this  dark  world  without  those,  who  will  extend  kindness  to  us,  and 
transmit  their  favor  to  our  offspring,  v.  12. 

16.  Parents  may  live  to  see  the  ruin  of  the  children,  whom  they  have  trained  in  the 
principles  and  practice  of  iniquity,  v.  14. 

17.  A  good  name  is  worth  more  than  all  the  ease,  wealth,  pleasures  and  flatteries 
of  the  world,  v.  15. 

18.  While  God  is  very  long-suffering  and  patiently  waits  for  the  return  of  the  way- 
ward; yet  when  his  hand  takes  hold  on  vengeance,  retribution  is  as  terrible  as  it  is 
just,  vv.  16-20,  28,  29.  Surely  men  have  no  right  to  complain  of  injustice,  if  they 
get  what  they  give.  We  are  not  at  liberty  to  suppress  scriptural  denunciations  against 
sin,  Deut.  xxvii.  15-26;  xxviii.  15-68.  Jesus,  full  of  all  tenderness,  was  yet  faithful 
in  warning  men  of  coming  wrath,  Luke  vi.  24-26;  Mark  ix.  43-48. 

19.  Whatever  we  do,  let  us  labor  to  be  on  God's  side,  vv.  21,  26.  Having  him,  we 
do  absolutely  need  no  other  helper,  protector  or  portion.  No  man  has  ever  made  the 
Almighty  too  prominent  in  his  thoughts,  plans  or  hopes. 

20.  Are  you  poor  and  needy?  So  was  Jesus  Christ.  Is  your  heart  wounded  within 
you?  So  was  his.  Are  you  tossed  up  and  down  like  a  locust,  having  no  certain 
dwelling-place?     Such  was  the  Master's  lot,  vv.  22-24.     Look  to  Jesus,  Heb.  xii.  2,  3. 

21.  It  is  well  for  us  often  to  take  solemn  and  salutary  views  of  our  latter  end,  v. 
23.  It  is  a  great  mercy  which  God  grants  to  most  of  his  servants,  to  give  them  in 
some  way  timely  notice  of  their  departure  from  this  world. 

22.  Let  us  not  be  greatly  moved  by  taunts  and  mockings  from  ungodly  men,  v.  25. 
They  were  heaped  upon  our  Saviour.  Nor  can  they  do  us  real  harm,  if  grace  be 
given  us  to  possess  our  souls  in  patience.  But  let  no  man  attempt  to  bear  such  a  bur- 
den in  his  own  strength. 

23  Conv^  what  will,  let  us  labor  and  pray  that  God  may  be  honored  in  all  our 
sufferings ;  and  that  men  may  be  brought  to  know  his  hand,  v.  27.     It  is  natural  to 


072  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  ox, 

shrink  from  pain,  but  if  the  Lord  be  thereby  glorified,  let  us  sweetly  say,  "The  cup 
which  my  Father  giveth  me  to  drink,  shall  I  not  drink  it?" 

24.  Scott:  "We  need  not  regard  the  malicious  imprecations  of  ungodly  men: 
thouo-h  they  curse,  the  Lord  will  bless  those  who  trust  in  him,  and  they  will  rejoice 
when  their  enemies  shall  be  covered  with  confusion:  for  God  will  plead  the  cause  of 
those  who  honor  him  by  their  animated  praises;  he  will  rebuke  Satan,  and  every 
accuser,  and  save  them  from  those  who  would  condemn  their  souls,"  v.  28. 

25.  Whether  joy  or  sorrow  seems  most  to  abound,  yet  it  is  not  doubtful  whether 
judgment  or  mercy  most  prevails  in  the  case  of  all  God's  people;  and  therefore  each 
of  his  saints  should  greatly  praise  the  Lord;  and  that  in  the  most  public  and  solemn 
manner,  v.  30. 

26.  Is  your  lot  hard?  Is  your  cup  bitter?  Is  your  cross  heavy?  Then  believe  in 
God,  and  in  his  Son  Jesus  Christ,  who  stands  at  the  right  hand  of  the  poor,  their 
Advocate  and  Friend,  v.  31.     Compare  John  xiv.  1. 

27.  Are  you  a  sufferer  from  the  violence,  injuries  or  persecutions  of  men?  Remem- 
ber that  the  Master  endured  the  same,  and  cheerfully  fill  up  that  which  is  behind 
of  the  afilictions  of  Christ  in  your  flesh,  for  the  sake  of  his  body,  which  is  his  church, 
Col.  i.  24.  Dickson:  "It  matters  not  what  the  enemy  speak  against  the  godly  so  long 
as  God  approveth  them." 

28.  Is  it  a  part  of  your  business  and  your  pleasure  to  afflict  and  torment  the  inno- 
cent, the  helpless  or  the  godly?     Beware!     God  is  the  avenger  of  all  such. 

29.  Is  your  religion  of  the  bitter,  cursing  kind?  If  so,  it  will  not  stand  the  test, 
Luke  ix.  55;  Rom.  xii.  9-19. 


Psalm  ex. 

A  Psalm  of  David. 

1  The  Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand,  until  I  make  thine  enemies  thy 
footstool. 

2  The  LoKD  shall  send  the  rod  of  thy  strength  out  of  Zion :  rule  thou  in  the  midst  of  thine 
enemies. 

3  Thy  people  shall  he  willing  in  the  day  of  thy  power,  in  the  beauties  of  holiness  from  the  womb 
of  the  morning:  thou  hast  the  dew  of  thy  youth. 

4  The  Lord  hath  sworn,  and  will  not  repent.  Thou  art  a  priest  for  ever  after  the  order  of  Mel- 
chizedek. 

5  The  Lord  at  thy  right  hand  shall  strike  through  kings  in  the  day  of  his  wrath. 

6  He  shall  judge  among  the  heathen,  he  sh:  II  fill  the  pZaces  with  the  dead  bodies ;  he  shall 
wound  the  heads  over  manv  countries. 

7  He  shall  drink  of  the  brook  in  the  way:  therefore  shall  he  lift  up  the  head. 

ON  the  title  see  on  litle  of  Psalm  iii.  In  the  New  Testament  this  Psalm  is  often 
quoted.  Matt.  xxii.  42-45;  Mark  xii.  36,  37;  Luke  xx.  41-44;  Acts  ii.  34-36;  1 
Cor.  XV.  25;  Heb.  i.  13;  v.  6;  vii.  17;  x.  12,  13.  These  quotations  prove,  1.  David 
is  the  author  of  this  Psalm.  So  clearly  is  this  matter  settled  that  no  respectable  com- 
mentator doubts  it.  The  title,  Christ,  Peter  all  testify  to  this  fact.  2.  This  Psalm 
is  in  the  highest  sense  Messianic.  All  the  citations  of  it  in  the  New  Testament  are 
more  or  less  decisive  of  this  matter.  Home:  "It  appertaineth  literally  and  solely  to 
King  Messiah."     3.  Jesus  Christ  is  both  Lord  and  Christ,  Acts  ii.  36.     In  him  are 


PSALM  ex.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  973 

fulfilled  all  the  glorious  things  here  spoken.  Nor  has  there  ever  appeared  any  one 
but  Jesus  Christ,  to  whom  with  any  show  of  consistency,  we  can  apply  it.  Some  of 
the  Jews  have  said  it  was  fulfilled  in  Eliezer,  the  servant  of  Abraham;  some,  in  Hez- 
ekiah;  and  some,  in  Zerubbabcl;  but  neither  of  these  was  a  priest,  much  less  was 
either  of  them  both  a  priest  and  a  king;  and  neither  of  them  was  Xorrf  to  David. 
None  but  Jesus  ever  had  so  glorious  a  kingdom  as  that  here  described.  Luther: 
"This  is  a  peculiar  and  glorious  prophecy  concerning  the  kingdom  of  Christ.  .  .  There 
is  not  a  Psalm  like  it  in  the  whole  Scripture;  and  it  ought  to  be  very  dear  unto  the 
church;  seeing  that  it  confirms  that  great  article  of  faith — Christ  sitting  at  the  right 
hand  of  God  the  Father  Almighty."  Calvin:  "Beyond  all  controversy  the  Psalm  is 
a  very  clear  prediction  of  the  divinity,  priesthood,  victories,  and  triumph  of  the  Mes- 
siah." Alexander:  "This  is  the  counterpart  of  the  Second  Psalm,  completing  the 
prophetic  picture  of  the  conquering  Messiah.  .  .  Any  other  application  is  ridiculous." 
Scott  dates  it  B.  C.  1038;  Clarke,  B.  C.  1015.  The  names  of  the  Most  High  in  this 
Psalm  ai*e  Jehovah  Lord  and  Adonai  Lord,  on  which  see  on  Ps.  i.  2;  ii.  4. 

1.  The  Lord  said  unto  my  Lord.  The  Lord,  Jehovah.  Lord,  Adonai;  a  title  of 
respect  applied  to  any  potentate,  even  God  himself  Here  it  is  applied  to  one  who 
was  higher  than  David,  for  David  calls  him  my  Ijord.  Nor  was  there  any  to  whom 
David  could  in  this  connection  fitly  give  this  title,  except  Christ.  The  ancient  Jews 
admitted  that  Messiah  should  be  the  Son  of  David,  that  this  Psalm  related  to  him, 
and  that  he  should  be  greater  than  David,  having  the  authority  of  a  master  over  him. 
See  Matt.  xxii.  42-45.  It  was  chiefly  as  king  that  David  was  a  type  of  Messiah,  and 
yet  he  was  as  truly  his  inferior  in  that  respect  as  Moses  was  in  the  prophetical  oflSce, 
or  Aaron  in  the  priesthood.  This  language  of  David  clearly  implies  that  his  Lord, 
as  to  his  divine  nature,  was  already  in  existence,  as  the  eternal  Son  of  God.  Sit  thou 
at  my  right  hand.  The  first  step  in  Christ's  exaltation  was  his  resurrection ;  the  second, 
his  ascension  into  heaven  ;  the  third,  his  sitting  at  the  right  hand  of  God.  What  is  the 
meaning  of  his  sitting?  It  does  not  relate  to  the  posture  of  his  body.  Peter  and 
Paul  each  once  say  he  "  is  at  the  right  hand  of  God ;"  and  Stephen  saw  him  "  stand- 
ing on  the  right  hand  of  God."  In  Scripture  phrase  sitting  expresses  quiet,  repose. 
Jesus  has  entered  into  his  rest.  Compare  Mic.  iv.  4;  Kev.  iii.  21.  Christ  has  ceased 
from  his  works  and  sufferings,  Heb.  iv.  10.  Sitting  also  denotes  permanency  of  pos- 
session. "  Asher  continued  (literally  sat)  on  the  sea-shoi'e,"  Judg.  v.  17.  He  took  and 
held  that  country  as  his  portion.  Sitting  denotes  majesty  and  authority.  The  king 
sits  on  his  throne,  and  does  not  stand  in  the  presence  of  even  his  nobles.  Compare 
1  Cor.  XV.  25.  Sitting  is  also  the  posture  of  a  judge.  Compn-o  Pr.  xx.  8  ;  Isa.  xvi.  5. 
He  is  sitting  at  God's  right  hand.  The  right  hand  is  an  emblem  of  strength,  Ex.  xv.  6  ; 
Ps.  Ixxx.  17.  With  the  right  hand  the  best  blessings  were  coni'nonly  bestowed.  Gen. 
xlviii.  13, 14.  With  the  right  hand  gifts  wore  commonly  both  received  and  bestowed, 
Eph.  iv.  8.  The  right  hand  of  royal  power  is  represented  as  the  chief  place  of  enjoy- 
ment in  a  kingdom,  Ps.  xvi.  11.  It  is  also  the  post  of  honor,  1  Kings  ii.  19  ;  Eph.  i. 
20  ;  Heb.  ii.  9.  To  a  higher  degree  of  rest,  rule,  joy,  favor,  power  and  majesty  Christ 
could  not  be  raised.  Nor  shall  he  lose  his  power,  or  lay  aside  his  glory.  His  throne 
is  forever  and  ever.  His  Father  says  to  him,  sit  here.  Until  J  make  thine  enemies  thy 
footstool.  "  He  must  reign  till  he  hath  put  all  enemies  under  his  feet,"  1  Cor.  xv.  25. 
Footstool,  as  in  Ps.  xcix.  5  ;  cxxxii.  7,  uniformly  rendered.  The  meaning  of  such  lan- 
guage is  historically  explained  in  Josh.  x.  24.  It  denotes  complete  subjection.  Until, 
in  Ex.  xxxiii.  22,  rendered  ivhile;  and  in  Josh.  xvii.  14,  forasnmch.  It  does  not  teach 
that  Jesus  shall  cease  to  be  at  God's  right  hand,  so  soon  as  he  shall  have  subdued  his 
foes.  It  rather  implies  just  the  reverse.  If  he  sits  there  until  his  enemies  are  brought 
into  subjection,  much  more  shall  he  hold  that  jilace  of  honor  foi-ever      We  have  the 


974  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai.m  ex. 

same  word  rendered  in  the  same  way  and  having  the  same  force  in  Ps.  cxxiii.  2. 
Christ  will  not  lay  aside  his  crown,  nor  become  a  private  person  after  he  shall  have 
conquered  all  his  enemies.  This  clause,  indeed  the  whole  verse  may  be  regarded  as 
fully  expounded  in  1  Cor.  xv.  24-28.  Compare  Matt.  xix.  28 ;  2  Tim.  ii.  12 ;  Rev. 
iii.  21.  Christ  has  all  power  in  heaven  and  in  earth,  Matt,  xxviii.  18.  Patrick's 
paraphrase  of  the  whole  verse  is :  "  This  is  the  decree  of  the  eternal  Lord,  that  the 
o-reat  person  whom  we  expect,  and  whom  I  honor  as  my  Lord  and  Master,  shall  be 
advanced  (after  his  sufferings)  to  the  highest  dignity  in  the  heavens ;  and  reign  with 
him  as  the  King  of  all  the  world,  till  he  have  perfectly  subdued  the  most  powerful 
opposers  of  his  kingdom ;  and  overcome  death  itself,  by  whom  all  mankind  are 
conquered." 

2.  The  Lord  shall  send  the  rod  of  thy  strength  out  of  Zion.  Phillips :  "  The  rod  of 
thy  strength  or  the  sceptre  of  thy  strength,  i.  e.,  thy  powerful  sceptre,  the  sceptre  Avith 
which  thou  rulest  thy  powerful  kingdom."  Instead  of  send,  perhaps  it  would  give 
the  meaning  better  to  read  stretch  oid  or  stretch  forth,  as  in  Gen.  xlviii.  14 ;  1  Sam. 
xxiv.  6  ;  xxvi.  11.  The  scejitre  of  Christ  is  made  mighty  by  the  power  of  Jehovah. 
That  the  word  here  rendered  rod  may  mean  sceptre  is  clear  from  Isa.  ix.  4 ;  xiv.  5  ; 
Jer.  xlviii.  17  ;  Ezek.  xix.  11.  The  foregoing  explanation  is  well  supported  by  autho- 
rity and  by  the  parallel  clause.  Rule  thou  in  the  midst  of  thine  enemies.  Rule,  in 
Gen.  i.  26,  28  ;  Ps.  Ixxii.  8,  have  dominion.  David  did  indeed  subdue  some  surround- 
ing nations.  But  he,  of  whom  David  was  a  type,  must  have  dominion  over  all  the 
earth.  The  imperative  form  of  the  verb  has  the  force  of  a  future.  See  Introduc- 
tion, §  6.  Christ  rules  all  his  enemies.  The  incorrigible  are  crushed.  The  rest 
are  saved. 

3.  Thy  j^eople  shall  be  willing  in  the  day  of  thy  poiver,  in  the  beauties  of  holiness  from 
the  xvomh  of  the  morning :  thou  hast  the  dew  of  thy  youth.  The  original  is  concise  and  ob- 
scure. Of  course  there  is  diversity  in  the  renderings.  Among  them  these  are  the 
best :  John  Rogers'  Translation  :  In  the  daye  of  thy  power  shall  thy  people  offre  the 
fre  wyll  offerings  with  a  holy  worshipe ;  the  dewe  of  thy  byrth  is  of  the  wombe  of 
the  mornynge ;  Edwards :  A  voluntary  multitude  of  people  will  be  with  thee  upon 
the  holy  mountains  in  the  day  of  thy  armament ;  thy  young  converts  will  be  as  nu- 
merous as  the  drops  of  morning  dew.  Willing,  a  noun,  sometimes  rendered  freely, 
Ps.  liv.  5;  Hos.  xiv.  4;  willingly,  2  Chron.  xxxv.  8;  in  Ps.  Ixviii.  9,  identiful;  in 
most  cases  free  will  offerings.  It  is  plural  here  and  is  literally,  willingnesses,  free- 
nesses,  liberalities.  The  meaning  is  that  God's  people  should  with  perfect  willing- 
ness offer  themselves  at  his  call,  and  this  because  it  was  the  day  of  his  power,  might, 
strength.  This  is  the  best  sense ;  though  the  word  also  means  ivealth,  substance,  host, 
army,  because  in  these  there  is  might.  And  they  shall  render  their  free  and  hearty 
service  not  in  the  deformity  of  sin  but  in  the  beauties  of  holiness.  The  sense  of  the 
residue  of  the  verse  is  given  by  Edwards  ;  Thy  young  converts  shall  be  as  numerous 
as  the  drops  of  morning  dew  ;  margin :  More  than  the  womb  of  the  morning  thou 
shalt  have  the  dew  of  thy  youth.  Compare  2  Sam.  xvii.  12.  Lowth  :  "  More  than 
the  dew  from  the  womb  of  the  morning  is  the  dew  of  thy  progeny."  This  is  the 
common  view.  Alexander  prefers  the  idea  of  perpetual  succession,  as  the  dew  falls 
fresh  daily  from  the  womb  of  the  morning.  This  is  not  inconsistent  with  the  fore- 
going. Calvin :  "  In  this  verse  the  Psalmist  sets  forth  the  honors  of  Christ's  king- 
dom in  relation  to  the  number  of  his  subjects,  and  their  prompt  and  cheerful  obe- 
dience to  his  commands." 

4.  The  Lord  hath  sxvorn,  and  ivill  not  repent.  In  Ps.  ii.  7,  Jehovah  publishes  his 
decree.  Here  he  says  he  has  bound  himself  by  an  oath  to  the  same  effect.  Nor  will 
he  change  his  mind.     Compare  Num.  xxiii.  19 ;  1  Sam.  xv.  29.     It  is  evident  that 


PSALM  ex.]  STUDIES  IN   THE  BOOK  OF  PSALMS.  975 

God's  oath  here  is  for  confirmation  of  his  promise  engaging  to  reward  ana  honox 
his  own  Son.  Thou  art  a  priest  for  ever  after  the  order  of  Melchlzedeh.  Tlic  office  of 
priest  embraced  these  functions,  the  offering  of  sacrifices,  intercession  and  benedic 
tiou.  How  perfectly  qualified  for  these  Christ  was  is  set  forth  in  all  the  epistle  to 
the  Hebrews,  which  is  an  inspired  treatise  on  the  subject.  But  Christ  was  not  only 
a  priest,  but  a  priest  after  a  particular  order.  Paul  notices  several  particulars  in 
which  Christ  was  of  the  order  of  Melcliizcdek.  1.  He  united  in  his  own  person,  as 
did  Melchizedek,  the  offices  of  king  and  priest,  Heb.  vii.  1.  God  always  forbade 
such  blending  of  offices  in  Israel.  When  king  Uzziah  assumed  the  functions  of  the 
priesthood,  he  was  smitten  with  leprosy,  2  Chron.  xxvi.  18-21.  2.  Like  Melchizedek, 
Christ  was  much  greater  in  dignity  than  Aaron  and  his  successors,  yea,  greater  than 
Abraham  himself,  for  Abraham  paid  tithes  to  the  king  of  Salem  and  the  priest  of 
the  Most  High  God,  and  received  a  blessing  from  him,  Heb.  vii.  2,  4,  7,  9.  3. 
Neither  Melchizedek  nor  Christ  is  found  in  the  genealogical  tables  of  the  Jewish 
priesthood,  Heb.  vii.  3.  Neither  of  them  had  predecessor  or  successor  in  office.  4. 
As  we  have  no  account  of  the  end  of  Melchizedek's  priesthood,  so  there  is  absolutely 
no  end  to  that  of  Christ,  Heb.  vii.  3,  16,  17,  24,  25.     He  is  a  priest  forever. 

5.  The  Lord  at  thy  right  hand  shall  strike  through  kings  in  the  day  of  his  vn-ath. 
Some  think  that  after  ha^id  we  should  add,  0  Jehovah.  No  doubt  the  Father  is 
here  addressed.  The  Lord  is  at  his  right  hand.  Strike  through;  in  v.  6  ;  Ps.  xviii. 
38  ;  Ixviii.  21,  xoound;  in  Num.  xxiv.  17,  smite;  in  Job  xxvi.  12,  smite  through.  The 
meaning  is  that  he  will  subdue  all  opposers,  however  mighty.  The  verb  is  in  the  pre- 
terite.    Things  foretold  by  God  are  as  certain  as  if  they  were  already  accomplished. 

6.  He  shall  judge  among  the  heathen.  Judge  by  no  means  necessarily  implies  severity, 
but  in  many  cases  expresses  an  act  of  divine  beneficence.  See  on  Ps.  vii.  8 ;  ix.  8 ; 
liv.  1 ;  Ixxii.  2.  Messiah  delights  in  showing  mercy  to  the  penitent,  even  among 
sinners  of  the  heathen  or  Gentiles;  but  he  will  as  a  conqueror  destroy  all,  who  con- 
tinue to  resist  his  authority.  He  shall  fill  the  places  with  the  dead  bodies.  The  verb 
is  in  the  preterite.  Instead  of  places  some  supply  nations.  The  sense  is  the  same. 
How  terribly  nations  and  potentates  have  perished  in  resisting  the  reign  of  Messiah 
is  matter  of  history.  Every  age  affords  new  and  appalling  examples.  He  shall 
wound  the  heads  over  many  countries.  Calvin  :  He  shall  break  the  head  over  a  great 
country  ;  Doway :  He  shall  crush  the  heads  in  the  land  of  many ;  Edwards :  He 
will  crush  the  heads  of  his  enemies  in  great  numbers  against  the  eai'th.  Much  time 
might  be  spent  in  ingenious  remarks  on  the  words  and  import  of  this  clause.  But 
all  would  at  last  bring  us  substantially  to  this  general  idea,  that  Messiah  will  surely 
overcome  all  opposition,  even  in  high  places.  None  can  resist  the  Son  of  God  but 
to  his  own  eternal  undoing. 

7.  He  shall  drink  of  the  brook  in  the  ivay.  Various  and  recondite  meanings  have 
been  claimed  as  found  here.  To  enumerate  them  all  would  be  tedious  and  unprofit- 
able. The  true  explanation  is  that  as  a  conqueror  in  a  great  contest  overcomes  all 
opposition,  and  refreshes  himself  at  the  brook  in  his  victorious  march,  and  thus  goes 
on  conquering  and  to  conquer,  so  shall  it  be  with  Messiah.  This  is  a  good  sense, 
entirely  consistent  with  the  figurative  language  of  the  Psalm,  wholly  natuial,  and 
even  suggested  by  the  history  of  one  of  the  Judges  of  Israel.  After  liis  great 
slaughter  of  his  enemies  Samson  "  was  sore  athirst,  and  called  on  the  Lord,  and  said, 
Thou  hast  given  this  great  deliverance  into  the  hand  of  thy  servant :  and  now  shall  I 
die  for  thirst,  and  fall  into  the  hand  of  the  uncircumcised  ?  But  God  clave  an  hollow 
place  that  was  in  the  jaw,  and  there  came  water  thereout;  and  when  he  had 
drunk,  his  spirit  came  again,  and  he  revived,"  Jud.  xv.  18,  19.  This  agrees  with 
the  last  clause :   Therefore  shall  he  lift  up  the  head,  i.  e.,   he  shall  not  go  drooping  or 


976  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  ex. 

faint  to  his  work  as  a  conqueror,  but  shall  gloriously  proceed  in  his  conquest  of  the 
nations.  Without  a  figure  we  have  the  same  predictions  in  Isa.  xlii.  3,  4 ;  liii.  10-12. 
A  thousand  devices  of  man  may  fail ;  God's  ivord  and  oath  make  sure  the  glories  of 
the  Redeemer's  kingdom. 

Note.  This  Psalm  is  so  rich  in  doctrinal  suggestions  that  a  system  of  divinity, 
almost  entire,  might  be  made  out  of  it.  Henry  says :  "  Some  have  called  this  Psalm 
David's  ci-eed,  almost  all  the  articles  of  the  Christian  faith  being  found  in  it."  It 
also  suggests  many  practical  truths.  But  the  Remarks  about  to  be  made  cannot  be 
very  protracted  without  interfering  with  the  plan  of  this  work. 

Doctrinal  and  Practical  Remarks. 

1.  What  a  dreadful  enemy  to  truth  is  prejudice.  It  bars  the  door  against  the 
entrance  of  all  sound  views.  Before  the  coming  of  Christ,  Jewish  commentators 
admitted  that  this  Psalm  related  to  Messiah.  It  has  been  wondrously  fulfilled  in 
Jesus  of  Nazareth.  Now  some  Jews  wholly  deny  its  Messianic  character,  and  all 
deny  its  fulfilment  in  the  nian  of  sorroivs. 

2.  Christ  is  truly  divine.  David  called  him  my  Lord,  v.  1.  We  never  can  explain 
either  the  prophetical  or  historical,  the  didactic  or  the  practical  parts  of  Scripture 
without  admitting  the  supreme  divinity  of  the  Son. 

3.  Christ  is  a  King,  v.  1.  He  is  a  great  King,  King  of  kings  and  Lord  of  lords. 
He  shall  put  down  all  that  rise  up  against  him.  Cobbin :  "  What  though  whole 
nations  are  among  his  bitter  enemies,  and  the  hearts  of  men  are  as  iron  and  steel  to 
bar  every  access  to  their  souls,  yet  when  he  stretches  out  his  sce^Jtre,  and  sends  forth 
his  law,  the  most  rebellious  must  obey."     The  Mediator  reigns  supreme  over  all  things. 

4.  It  is  a  blessed  truth  that  Christ  the  head  of  the  church  is  far  beyond  the  reach 
of  all  human  and  diabolical  malice,  and  is  sitting  at  the  right  hand  of  God,  v.  1. 
Well  may  the  saints  in  heaven  and  earth  rejoice  that  men  can  no  longer  offer  to  him 
personal  insults,  can  spit  upon  him  no  more,  crown  him  with  thorns  no  more,  crucify 
him  no  more. 

5.  The  wickedness  of  sin  is  fearful  and  desperate,  inasmuch  as  it  makes  men 
enemies  to  Christ,  v.  1.  No  man  with  a  good  heart  could  oppose  him.  Henry :  "Even 
Christ  himself  has  enemies  that  fight  against  his  kingdom  and  subjects,  his  honor  and 
interest  in  the  world :  there  are  those  who  will  not  have  him  to  reign  over  them,  and 
thereby  they  join  themselves  to  Satan,  who  will  not  have  him  to  reign  at  all," 

6.  All  foes  of  the  Mediator  shall  finally  lie  prostrate,  v.  1.  In  some  way  their 
subjection  shall  be  complete.  Many  have  hardened  themselves  against  him,  but  none 
such  have  ever  prospered.  Scott :  "  Many  persecuting  tyrants  have  already  felt  the 
weight  of  his  vengeance ;  many  more  w'ill  yet  be  made  sensible  of  the  madness  of 
provoking  his  indignation."  It  is  no  task  to  him  to  bring  down  high  looks.  He  is 
girded  with  omnipotence. 

7.  But  the  most  glorious  conquests  of  Christ  are  by  his  word  and  Spirit.  His  will- 
ing converts  are  his  jewels.  By  the  gospel  the  Son  eminently  glorifies  the  Father. 
He  has  the  power  and  the  will  to  subdue  the  world  to  himself,  v.  2.  Out  of  Zion  goes 
forth  his  law,  Isa.  ii.  3.  From  him  his  ministers  and  people  receive  power  by  the 
Holy  Ghost.  His  word  is  quick  and  powerful,  and  sharper  than  any  two-edged  sword. 
Comj)are  2  Cor.  iv.  5.  So  that  his  follow'ers  stand  and  sing:  "Now  thanks  be  unto 
God,  which  always  causeth  us  to  triumph  in  Christ,  and  maketh  manifest  the  savour 
of  his  knowledge  by  us  in  every  place,"  2  Cor.  ii.  14. 

8.  The  glory  of  Christ's  kingdom  is  immense,  v.  3.  1.  It  is  composed  of  persons 
peculiarly  his  own.  They  are  his  by  a  free,  eternal  choice,  John  vi.  37.  They  are 
his  even  before  they  are  called  to  a  knowledge  of  himself,  Acts  xviii.  10.    All  who  shall 


PSALM  ex.]  STUDIES  IN   THE   BOOK   OF  PSALMS.  977 

finally  rise  to  his  enjoyment  ai'e  choice  spirits.     They  are  the  very  elite  of  the  universe. 

2.  They  are  a  willing  people.  So  hearty  are  they  in  his  service  that  they  are  willingness 
itself.  The  "  conversion  of  a  soul  consists  in  its  being  willing  to  be  Christ's,  coming 
under  his  yoke,  and  into  his  interests,  with  an  entire  compliancy  and  satisfaction." 

3.  They  are  a  pure  people.  They  worship  and  serve  him  in  the  beauties  of  holinesfi. 
All  of  them  hate  sin.  They  live  and  die  figliting  against  it.  Sin  has  not  dominion 
over  them.  4.  Tliey  are  very  numerous,  like  the  drops  of  the  dew  from  the  womb  of 
the  morning.  Horsley :  "  The  dew  of  thy  progeny  is  more  than  the  womb  of  the 
morning."  French  and  Skinner :  "  Thy  youths  shall  come  forward  for  thee  as  the 
dew-drops  from  the  womb  of  the  morning."  5.  There  is  everlasting  stability  to 
Christ's  kingdom,  vv.  1-3.  Calvin  :  "  What  time  our  minds  are  agitated  by  various 
commotions,  let  us  learn  confidently  to  repose  on  this  support,  that  however  much  the 
world  may  rage  against  Christ,  it  will  never  be  able  to  hurl  him  from  the  right  hand 
of  the  Father." 

9.  If  believers  in  their  conflicts  and  perturbations  need  an  everlasting  Rock  on 
which  to  rest,  they  have  it  in  the  unchangeableness  of  God,  his  word,  his  promise,  hia 
purpose  and  his  oath,  v.  4.  The  world  may  be  turned  upside  down  ;  all  human  insti- 
tutions may  be  subverted ;  all  human  friendships  sundered,  and  all  hell  seem  to  be 
let  loose  against  the  saints ;  but  God  and  his  Christ  with  their  infinite  plans  and  glo- 
rious purposes  are  the  same  from  age  to  age. 

10.  Christ  is  also  a  Priest,  the  best  Priest  that  ever  was ;  the  only  one  that  ever 
made  full  and  adequate  atonement  for  sin,  and  brought  in  everlasting  righteousness ; 
whose  intercessions  are  always  prevalent ;  whose  oblation  gives  effectual  ease  to  the 
conscience  by  securing  the  remission  of  sins  and  entire  reconciliation  with  God.  Com- 
pare Rom.  viii.  31-34.  Verily  such  an  High  Priest  became  us,  Heb.  vii.  26.  If  we 
would  fully  understand  the  riches  of  divine  grace  displayed  in  the  priesthood  of  Christ, 
let  us  devoutly  study  the  Epistle  to  the  Hebrews. 

11.  No  power,  personal  or  political,  earthly  or  infernal,  separate  or  combined,  can 
efiectually  resist  Christ  in  his  triumphant  march,  v.  5.  The  reason  why  his  adversa- 
ries do  not  all  perish  at  once,  is  not  because  he  is  unable  to  execute  wrath,  but  because 
his  long-sufiering  is  great,  and  because  many  of  them  shall  yet  be  made  willing  in  the 
day  of  his  power,  and  become  monuments  of  his  glorious  grace.  Many  a  time  he 
wounds  to  heal.  He^-strikes  through  the  heart  with  salutary  convictions  that  he  may 
bring  men  to  repentance.     Yet  when  mild  measures  fail,  his  xvrath  is  terrible. 

12.  Gloriously  does  Christ  advance  his  cause  and  kingdom  among  the  heatheyt,  the 
Gentiles.  The  little  leaven  shall  yet  leaven  the  whole  lump.  The  grain  of  mus- 
tard seed  shall  yet  be  a  tree,  in  which  the  fowls  of  heaven  shall  lodge.  Compare  Isa. 
liv.  1-3  ;  Rev.  xix.  6.  Christ's  reward  has  not  been  half  measured  out  to  him.  The 
brightest  prospects  are  before  him.  And  he  has  merited  all  that  was  promised  him, 
and  all  that  shall  ever  be  given  him. 

13.  If  any  should  be  ofiended  at  the  tone  of  this  Psalm,  let  them  remember  that 
much  of  its  imagery  is  taken  from  war,  and  that  yet  it  is  to  be  interpreted  according 
to  the  principles  of  mercy  and  grace  revealed  in  the  gospel.  Calvin  :  "  Should  any 
one  be  disposed  to  ask,  AVhere  is  that  spirit  of  meekness  and  gentleness  with  which 
the  Scripture  elsewhere  informs  us  he  shall  be  endued?  Isa.  xlii,  2, 3 ;  Ixi.  1,2;  I  answer, 
that,  as  a  shepherd  is  gentle  towards  his  flock,  but  fierce  and  formidable  towards  wolves 
s,nd  thieves ;  in  like  manner,  Christ  is  kind  and  gentle  towards  those  who  commit 
themselves  to  his  care,  while  they  who  wilfully  and  obstinately  reject  his  yoke,  shall 
feel  with  what  awful  and  terrible  power  he  is  armed." 

14.  Before  honor  is  humility.  It  was  so  with  the  Redeemer.  He  first  sank,  then 
rose.     See  Piiil.  ii.  5-11. 

123 


978  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxl 

15  We  have  need  of  patience  that  like  our  Master  we  may  inherit  the  fulness  of 
the  hlessino-s  provided  for  us.  Thousands  of  years  ago  the  Father  promised  him  a 
trlorious  kingdom.  Long  centuries  ago  Jesus  did  all  and  endured  all  that  was  neces- 
sary to  entitle  him  to  the  highest  glory.  Since  that  he  has  been  expecting  until  his 
enemies  be  made  his  footstool.  Nor  has  he  waited  in  vain.  But  he  has  not  yet 
received  his  full  reward.  For  "  we  see  not  yet  all  things  put  under  him,"  Heb.  ii.  8. 
He  is  not  yet  satisfied.  He  shall  receive  higher  and  yet  higher  honors.  Christ  waits 
with  inefiable  joy  and  infinite  patience  for  the  complete  fulfilment  of  all  that  the  Father 
has  promised  to  him.  Let  us  imitate  Christ  and  give  God  his  time.  Everything  is 
most  beautiful  in  its  season. 


Psalm  cxi. 

1  Praise  ye  the  Lord.  I  will  praise  the  Lord  with  my  whole  heart,  in  the  assembly  of  the 
upright,  and  in  the  congregation. 

2  The  works  of  the  Lord  are  great,  sought  out  of  all  them  that  have  pleasure  therein. 

3  His  work  is  honourable  and  glorious :  and  his  righteousness  endureth  for  ever. 

4  He  hath  made  his  wonderful  works  to  be  remembered :  the  Lord  is  gracious  and  full  of  com- 
passion. 

5  He  hath  given  meat  unto  them  that  fear  him :  he  will  ever  be  mindful  of  his  covenant. 

6  He  hath  shewed  his  people  the  power  of  his  works,  that  he  may  give  them  the  heritage  of 
the  heathen. 

7  The  works  of  his  hands  are  verity  and  judgment;  all  his  commandments  are  sure. 

8  They  stand  fast  for  ever  and  ever,  and  are  done  in  truth  and  uprightness. 

9  He  sent  redemption  unto  liis  people :  he  hath  commanded  his  covenant  for  ever :  holy  and 
reverend  is  his  name. 

10  The  fear  of  the  Lord  is  the  beginning  of  wisdom :  a  good  understanding  have  all  they  that 
do  his  commandments :  his  praise  endureth  for  ever. 

THIS  is  an  alphabetical  Psalm.  See  Introduction,  §  13.  Each  sentence  begins 
with  a  letter  of  the  Hebrew  alphabet  in  order.  Some  make  Hallelujah  the  title. 
But  this  is  not  necessary ;  though  it  is  doubtless  a  key-note  to  the  ode.  Both  the 
author  and  date  are  uncertain.  The  most  probable  conjecture  is  that  David  wrote  it. 
But  on  this  matter  we  have  no  reliable  information.  Some  have  maintained,  but  none 
have  proved,  that  all  Psalms  beginning  with  Hallelujah  were  written  after  the  captivity. 
Alexander :  "  There  is  nothing  in  the  Psalm  itself  to  determine  its  date,  or  its  histori- 
cal occasion."  Scott  dates  it  B.  C.  1037 ;  Clarke,  B.  C.  585.  Some  have  thought 
that  this  and  several  succeeding  Psalms  were  used  in  the  celebration  of  the  Passover. 
Perhaps  they  were  ;  but  this  would  not  prove  that  they  were  composed  for  that  feast 
and  for  no  other  time.  The  names  of  the  Most  High  here  found  are  Jehovah  Lord 
and  Jah  Lord,  on  which  see  on  Ps.  i.  2,  and  introductory  observations  on  Ps.  Ixviii. 

1.  Praise  ye  the  Lord.  Hallelujah,  as  in  Ps.  civ.  35;  cv.  45;  cvi.  1.  I  ivill  jrrai^e 
the  Lord  ivith  my  lohole  heart.  Praise,  often  give  thanks,  sometimes  confess,  also  thank. 
Wlwlc  heart,  as  in  Ps.  ix.  1,  or  more  exactly  in  Ps.  Ixxxvi.  12.  In  the  assembly  of  the 
upright.  Assembly,  in  Ps.  xxv.  14,  secret;  in  Ps.  Iv.  14,  cowisel;  and  in  Ps.  Ixiv.  2, 
secret  counsel;  but  in  Jer.  vi.  11;  xv.  17;  Ezek.  xiii.  9,  assembly.  Strictly  speaking, 
it  designates  a  company  sitting  with  closed  doors.  Upright,  a  very  ancient  designation 
of  God's  people;  in  Num.  xxiii.  10,  rendered  righteous.  It  is  the  opposite  of  crooked, 
or  tortuous.     It  is  often   rendered  right,  straight.     See  on  Ps.  vii.  10.  And  in  the  eon- 


PSALM  CXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  979 

gregation.  Congregation,  as  in  Ps.  i.  5;  vii.  7;  in  Ps.  cvi.  17,  10,  company.  Asiembly 
and  congregation  are  strictly  parallel.  Abcnezra:  "I  will  praise  tlif-.  Lo«\i  with  all  my 
heart,  both  privately  and  publicly."  The  church  of  England  retains  that  shade  of 
thought,  "secretly  among  the  faithful,  and  in  the  congregation."  Luther  probably 
gives  the  precise  idea:  "I  thank  the  Lord  here  in  this  public  assembly,  Avhere  we  are 
in  a  peculiar  manner  by  ourselves,  as  it  were  in  secret  counsel,  and  no  heathen  or 
stranger  must  be  beside  us," 

2.  The  ivorks  of  the  Lord  are  great,  sought  out  of  all  them  that  have  pleasure  therein. 
Woj'ks,  as  in  Ps.  viii.  3,  6,  and  often  in  Ps.  civ.  cvi.  cvii. ;  also  rendered  deeda,  labors, 
doings.  It  embraces  works  of  creation,  providence  and  grace.  Sought  out,  inquired 
into,  searched  for.  Have  pleasure,  desires,  delights  or  likings.  The  studies  of  good 
men  in  all  ages  and  in  all  parts  of  the  world  have  been  diligently  turned  to  the  won- 
ders of  what  God  hath  wrought. 

3.  His  work  is  honorable  and  glorious.  Work,  not  the  singular  of  works  as  in  v.  2, 
but  a  word  of  the  same  import  also  rendered  act,  deed.  Honorable  and  gloriouft,  two 
nouns  both  rendered  according  to  the  taste  of  the  translator  honor,  glory,  majesty,  and 
as  adjectives  goodly.  When  God  makes  or  does  the  least  thing,  he  acts  like  a  God, 
and  his  workmanship  is  worthy  of  him.  And  his  righteousness  endureth  for  ever. 
Tiiere  appears  no  good  reason  for  limiting  the  word  righteousness  to  any  particular 
exex'cise  of  it.     God's  rectitude  lasts  for  ever,  stands  to  eternity. 

4.  He  hath  made  his  wonderful  works  to  be  remembered.  Wonderful  works,  wonders, 
marvels,  miracles,  marvellous  works,  Ex.  iii.  20;  xxxiv.  10;  Jud.  vi.  13;  Ps.  ix.  1.  Even 
where  men  most  desire  it,  they  are  not  able  to  banish  from  the  world  the  memory  of 
much  that  God  has  done.  Everything  done  by  the  Almighty  is  marvellous;  but  some 
of  his  works  are  so  striking  as  to  amaze  and  confound,  if  they  do  not  convince  and 
persuade.  This  remark  is  peculiarly  applicable  to  the  benignant  acts  of  God.  The 
I;ORD  is  gracious  and  full  of  compassion.  G-racious,  always  has  that  meaning.  See  on 
Ps.  Ixxxvi.  3,  15.  Full  of  compassion,  one  word,  often  merciful.  See  on  Ps.  Ixxviii. 
38.  Edwards:  He  instituted  a  memorial  of  his  wonderful  works;  gracious  and  mer- 
ciful is  Jehovah ;  church  of  England :  The  merciful  and  gracious  Lord  hath  so  done 
his  marvellous  works,  that  they  ought  to  be  had  in  remembrance. 

5.  He  hath  given  meat  unto  them  that  fear  him.  Luther  thinks  this  Psalm  was 
designed  to  be  sung  at  the  Passover,  and  that  this  verse  has  special  respect  to  the  food 
then  eaten.  This  may  be  so;  but  it  as  well  suits  many  another  time.  Every  whole- 
some meal  demands  gratitude.  The  paschal  supper,  the  manna,  bread  and  water  are 
often  used  as  figures  of  spiritual  good  things.  So  meat  in  this  verse  may  include 
spiritual  food.  3Ieat,  commonly  jorey.  The  generic  idea  seems  to  be  that  of  food 
obtained  without  toil  or  culture.  Thus  the  manna  was  prey  or  food  obtained  without 
culture.  He  will  ever  be  mindful  of  his  covenant.  This  may  refer  to  God's  covenant 
with  Noah,  Gen.  viii.  21,  22;  to  his  covenant  with  Abraham,  Gen.  xvii.  4-8;  to  the 
covenant  of  Sinai,  Deut.  iv.  13,  23;  to  God's  covenant  with  David,  2  Sam.  vii.  12-17; 
or  to  the  covenant  of  grace  made  with  our  first  parents  in  Eden,  Gen.  iii.  15,  and  often 
confirmed.  To  a  pious  Israelite  all  these  covenants  were  sources  of  wisdom,  and  en- 
couragement. The  promises  of  this  verse,  whatever  their  import,  are  limited  to  such 
a,s  fear  God. 

6.  He  hath  shelved  his  people  the  power  of  his  works,  that  he  may  give  them  the  heritage 
of  the  heathen.  People,  nation.  Works,  as  in  v.  2.  Heritage,  that  which  had  de- 
scended to  them  from  their  fathers.  For  their  sins  God  drove  out  the  idolatrous 
Canaanites.  In  his  sovereignty  he  gave  their  country  to  the  descendants  of  his  friend 
Abraham, 

7.  The  ivorks  of  his  hands  are  verity  and  judgment.    Works,  as  in  vv.  2,  6,  meaning 


9gC  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psaxm  cxi. 

all  that  he  has  done.  Vei-ity,  truth,  faithfulness.  His  works  agree  with  his  promises 
and  engagements.  Judgment,  as  in  Ps.  i.  5 ;  cvi.  3.  The  best  rendering  here  is 
right.  God  never  does  ttnong  to  effect  his  plans.  All  his  commandments  are  sure. 
Commandments,  in  Ps.  xix.  8,  statides ;  in  Ps.  exix.  invariably  j^recepfe.  It  embraces 
all  the  will  of  God  made  known  to  us  to  direct  our  actions.  Sure,  a  participle,  faith- 
ftil,  established,  trustworthy.  This  clause  may  be  taken  as  parallel  to  that  which  im- 
mediately precedes  it,  or  as  an  inference  from  it.  God  never  enjoins  anything  in- 
consistent with  the  most  perfect  rectitude. 

8.  They  stand  fast  for  ever  and  ever.  Human  codes  are  many,  long,  intricate,  often 
contradictory.  But  God's  law  is  one,  brief,  harmonious  and  unrepealable.  The  sum 
(>f  the  ten  commandments  is  the  rule  of  heaven  itself  and  will  be  for  ever  and  ever. 
The  Lord  is  of  one  mind  and  changes  not.  And  [his  works]  are  do7ie  in  truth  and 
uprightness.  Truth,  in  v.  7,  verity.  TJj'irightness,  in  v.  1,  upright,  an  adjective,  but 
so  rendered  as  to  give  the  sense  in  good  English. 

9.  He  sent  redemp)tion  unto  his. people.  Redemption,  cognate  to  the  word  so  ren- 
dered in  Ps.  xlix.  8.  It  embraces  deliverance  by  any  means,  Avith  or  without  a  ran- 
som price.  In  Ps.  Iv.  18  and  elsewhere,  the  kindred  verb  is  rendered  hast  delivered. 
The  reference  in  this  clause  is  no  doubt  to  the  redemption  from  Egypt ;  but  that 
event  in  many  ways  shadoAved  forth  eternal  redemption  by  the  Lamb  of  God.  Se 
hath  commanded  his  covenant  forever.  Covenant,  as  in  v.  5.  Commanded,  commonly 
so  rendered,  also  appointed,  charged.  There  seems  to  be  here  a  special  reference  to 
the  Sinaic  covenant.  But  it  is  not  left  optional  with  us  whether  we  will  accept  God's 
covenant  however  or  whenever  proposed  to  us.  We  may  not  take  it  up  and  lay  it 
down  again.  The  reason  is  found  in  God's  excellent  and  glorious  nature  :  Holy  and 
reverend  is  his  name.  Reverend,  in  Ps.  xlv.  4  and  often,  terrible;  in  Hab.  i.  7,  dread- 
ful; a  participle,  literally  to  be  feared.  Clarke:  Holy  and  tremendous  is  his  name. 
Holy  reverence  becomes  us  whenever  we  speak  or  think  of  God's  names,  titles,  at- 
tributes, word  or  ordinances. 

10.  The  fear  of  the  Lord  is  the  beginning  of  wisdom.  On  the  nature  of  the  holy 
fear  of  God,  see  on  Ps.  ii.  11.  Beginning,  the  same  as  the  first  word  in  the  book  of 
Genesis,  also  rendered  first,  first  fruits,  chief,  chiefest.  There  is  no  wisdom  in  men  till 
they  fear  God.  When  they  do  fear  God,  that  is  the  wisest  thing  they  do.  No  man 
ever  attains  to  any  wisdom  higher  than  this.  Compare  Job  xxviii.  28  ;  Pr.  i.  7  ;  ix. 
10.  "Wisdom  is  the  principal  thing;  therefore  get  wisdom."  Pr.  iv.  7.  It  is  a 
great  thing  to  be  wise  unto  salvation.  Without  this  all  skill  is  but  cunning,  and  all 
knowledge  vain.  A  good  understanding  have  all  they  that  do  his  commandments. 
This  clause  is  parallel  to  the  preceding.  The  word  rendered  understanding  is  also 
rendered  wisdom,  Pr.  xii.  8 ;  xxiii.  9.  To  keep  God's  law  is  to  fear  him.  His  praise 
endureth  for  ever.  Praise,  a  cognate  of  the  verb  in  the  word  Hallelujah  at  the  begin- 
ning.    Endureth  forever,  as  in  v.  3.    Hallelujahs  shall  never  cease. 

Doctrinal  and  Practical  Remarks. 

1.  In  our  meditations  and  writings  on  religion  there  is  scope  for  the  exercise  of  all 
our  ingenuity.  Nor  is  it  unlawful  for  us  curiously  to  arrange  in  poetical  or  alpha- 
betical order  divine  truths  as  the  Psalmist  has  here  done.  Only  we  should  avoid 
silly  conceits  and  puerilities. 

2.  If  we  would  teach  the  duties  and  exercises  of  religion  most  effectually,  we  must 
do  it  practically.  /  ivill  praise  the  Lord,  immediately  follows,  Praise  ye  the  Lord,  v. 
1.     "  Words  teach,  example  sways." 

3.  In  all  acts  of  worship,  in  particular  in  praising  God,  we  should  be  very  carefu' 


PSALM  CXI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  983 

not  only  to  avoid  gross  hypocrisy,  but  to  be  entirely  hearty  in  the  work,  v.  1.     It   is 
no  easy  matter  to  avoid  cold  affections. 

4.  AVhile  we  ought  privately  to  engage  in  the  duties  of  religion,  this  cannot  ex- 
empt us  from  the  obligation  to  confess  God  before  men,  even  in  the  congregation  and 
assembly,  v.  1.  Tholuck :  "  The  concealment  of  praise  is  tantamount  to  depriving 
the  Lord  of  half  his  glory."  Dickson  :  "  Solemn  meetings  of  God's  children  for  his 
public  worship  and  furthering  one  another  therein,  are  ordinances  of  God  appointed 
for  that  end."  They  have  public  worship  in  heaven.  Rev.  vii.  9-12;  xi.  16,  17; 
xix.  1-7. 

5.  There  is  nothing  in  true  religion  which  discourages  science  truly  so  called,  v.  2. 
We  have  had  no  better  students  of  nature  or  of  history  than  those  who  have  been 
students  of  providence  and  redemption.  It  is  truly  a  bad  sign  for  one  to  have  no 
heart  for  diligently  considering  any  of  the  works  of  God.  It  greatly  commends  this 
duty  that  a  devout  mind  can  never  be  at  a  loss  for  matter  of  praise.  Above,  be- 
neath, Avithin,  and  around  us,  in  nature,  providence  and  grace  we  behold  unspeak- 
able wonders.  And  it  is  a  mark  of  the  amazing  stupidity,  blindness  and  perversity 
of  the  unregenerate  heart  that  it  is  reluctant  devoutly  to  dwell  on  such  themes. 

6.  In  all  God's  works  there  is  nothing  low,  or  wrong,  or  degrading,  v.  3.  Every- 
thing is  ve7'y  good.  Gill :  "  There  is  nothing  mean  and  trifling  done  by  him  ;  nothing 
unworthy  of  him  in  nature,  providence  and  grace.  Every  work  of  his  serves  to  dis- 
play his  glory,  and  set  ofi'  the  greatness  of  his  majesty."  This  is  most  true  in  the 
wondrous  scheme  of  salvation,  2  Cor.  iii.  7-11. 

7.  The  most  amazing  perverseness  in  man  is  proven  by  the  fact  that  he  does  not 
remember  what  God  has  so  arranged  as  that  it  would  seem  impossible  that  it  should 
be  forgotten,  v.  4.  No  small  part  of  piety  consists  in  cherishing  and  treasuring  up 
the  memory  of  his  beneficent  acts. 

8.  Let  us  study  with  care  and  admire  with  heartiness  the  grace  and  compassion  of 
God,  V.  4.  There  is  not  a  day  of  our  lives  that  does  not  demand  of  us  some  pious 
notice  of  the  divine  kindness,  '  in  sparing,  and  pardoning,  and  restoring,  and  preserv- 
ing us  when  Ave  have  deserved  to  be  utterly  destroyed.' 

9.  It  is  delightful  to  contemplate  the  amplitude  of  the  provisions  God  has  made  for 
supplying  all  the  wants  of  those  that  fear  him,  v.  5.  Thus  in  nature  what  floods  of 
light,  what  billions  of  tons  of  atmospheric  air,  what  immeasurable  reservoirs  of  water 
are  found  for  our  refreshment  and  support.  Who  ever  fears  that  all  the  water  will 
be  drunk  up,  or  the  air  be  poisoned  by  respiration,  or  the  light  quenched  by  the  dark- 
ness of  earth?     God's  resources  are  illimitable.     Compare  Isa.  xxxiii.  16. 

10.  God  will  never  break  covenant  with  any  of  his  creatures,  vv.  5,  9.  For  the 
human  race  he  made  a  covenant  with  Noah,  and  although  since  that  time  men  have 
atrociously  sinned  against  him,  he  has  faithfully  kept  his  word,  Isa.  xl.  6-8. 

11.  Although  miracles,  in  the  strict  sense  of  that  term,  have  ceased  to  be  wrought 
among  men,  yet  great,  supernatural  works  illustrating  the  power  of  God  are  con- 
tinually manifest  in  nature  and  grace,  and  the  righteous  see  them,  vv.  6,  7.  Every 
conversion  from  sin  to  holiness  is  an  illustrious  display  of  the  power,  wisdom  and 
grace  of  God. 

12.  While  all  human  governments  are  liable  to  decay,  and  their  rulers  to  change, 
60  that  both  fundamental  and  statute  laws  may  be  set  aside,  yet  God's  ways  are  con- 
stant and  unchangeable,  v.  8.     AVith  him  the  immutable  rules  of  justice  never  swerve. 

13.  If  God's  laws  are  so  pure  and  infinitely  excellent,  our  obedience  ought  to  be 
prompt,  universal  and  most  hearty,  vv.  7,  8.  Every  word  of  God  is  pure.  Man  never 
so  well  consults  his  own  temporal  and  eternal  good  as  when  he  most  exactly  conforms 
his  heart  and  life  to  Scripture  principles. 


982  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai.m  cxn. 

14.  Nothing  is  more  fitting  than  praise  to  God  for  all  deliverances  vouchsafed  to 
us,  especially  for  the  greatest  of  all  deliverances,  redemption  from  sin  and  wrath  and 
hell,  V.  9.     Compare  Gal.  iii.  13. 

15.  Is  God's  name  holy  and  reverend?  then  let  us  be  vigilant,  lest  at  any  time  we 
should  use  it  in  vain,  v.  9.  Henry:  "Truly  it  is  shocking  when  men  mingle  the 
name  of  the  Most  High  and  of  the  Saviour  of  lost  men  with  their  vain  and  idle 
jibes  and  angry  conversation." 

16.  Let  us  never  forget  that  the  true,  holy  fear  of  God  is  an  essential  element  of 
genuine  piety,  v.  10.  He  who  has  no  such  fear  has  no  grace.  Tholuck  :  "  The  fear 
of  the  Lord  is  the  starting  point  of  all  true  wisdom :  any  inquiry  respecting  things 
celestial  or  things  terrestrial,  if  conducted  in  the  fear  of  the  Lord,  is  sure  to  lead  to 
the  right  way :  but  it  is  no  less  the  true  source  of  the  real  wisdom  of  life,"  1  Tim. 
iv.  8.  Yet,  alas !  how  few  show  that  they  are  taught  from  above.  Calvin :  "  All 
who  are  ignorant  of  the  purpose  for  which  they  live  are  fools  and  madmen.  But  to 
serve  God  is  the  purpose  for  which  we  have  been  born,  and  for  which  we  are  pre- 
served in  life.  There  is,  therefore,  no  worse  blindness,  no  insensibility  so  grovelling, 
as  when  we  contemn  God  and  place  our  affections  elsewhere." 

17.  There  is  such  a  thing  as  true  religion.  It  is  attainable.  It  is  heavenly  wis- 
dom, V.  10.  It  is  not  of  an  unintelligible  nature.  It  consists  in  loving,  fearing  and 
obeying  God.  He,  who  now  submits  his  heart  to  the  teachings  and  guidance  of 
divine  grace,  may  be.  poor,  or  sick,  or  feeble-minded,  or  uneducated,  or  cast  off  by  the 
world;  but  he  is  safe  and  God  will  be  his  portion  forever.  Calvin:  "They  are 
usually  deemed  wise  who  look  well  to  their  OAvn  interests,  who  can  pursue  a  temporiz- 
ing policy,  who  have  the  acuteness  and  artifice  of  preserving  the  favorable  opinion 
of  the  world,  and  who  even  practise  deception  upon  others.  But  even  Avere  I  to  grant 
that  this  character  belongs  to  them,  yet  is  their  wisdom  unprofitable  and  perverse, 
because  true  wisdom  manifests  itself  in  the  observance  of  the  law." 

18.  As  the  work  of  praise  is  to  last  always,  let  us  gladly  prepare  ourselves  by  prac- 
tice for  so  heavenly  an  employment.  "  Religion  is  the  perfection  of  wisdom,  practice 
the  best  instructor,  and  thanksgiving  the  sweetest  recreation." 


Psalm  cxii. 

1  Praise  ye  the  Lord.     Blessed  is  the  man  that  feareth  ihe  Lord,  that  delighteth  greatly  in  his 
commandments. 

2  His  .seed  shall  be  mighty  upon  earth:  the  generation  of  the  upright  shall  be  blessed. 

3  Wealth  and  riches  shall  be  in  his  house:  and  his  righteousness  endureth  for  ever. 

4  Unto  the  upright  there  ariscth  light  in  the  darkness:  he  is  gracious,  and  full  of  compassion, 
and  righteous. 

5  A  good  man  sheweth  favour,  and  lendeth :  he  will  guide  his  affairs  with  discretion. 

6  Surely  he  shall  not  be  moved  for  ever:  the  righteous  shall  be  in  everlasting  remembrance. 

7  He  shall  not  be  afraid  of  evil  tidings:  his  heart  ia  fixed,  trusting  in  the  Lord. 

8  His  heart  is  established,  he  shall  not  be  afraid,  until  he  see  his  desire  upon  his  enemies. 

9  He  hath  dispersed,  he  hath  given  to  the  poor;  his  righteousness  endureth  for  ever;  his  bora 
shall  be  exalted  with  honour. 

10  The  wicked  shall  see  it,  and  be  grieved;  he  shall  gnash  with  his  teeth,  and  melt  awaj  •  th« 
desire  of  the  wicked  shall  perish. 

ri^HIS  Psalm  very  strikingly  corresponds  to  Psalm  cxi.  Like  it,  it  is  alphabetical, 
-L  has  ten  verses,  each  of  the  first  eight  verses  has  two  clauses,  each  of  the  last 
two  verses  has  three  clauses.     From  these  facts  Muis  and  others  not  unreasonably 


PSALM  cxn.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  983 

infer  that  these  two  odes  were  probably  written  by  the  same  author.  The  scope  of 
this  Psalm  is  to  commend  true  piety,  and  to  show  that  God  is  not  unmindful  of  the 
services  and  sufferings  of  his  saints.  This  seems  to  be  an  expansion  of  the  last  verse 
of  Psalm  cxi.  Tholuck  calls  it  "a  Psalm  of  instruction,  similar  to  Psalms  i.  xxxvii." 
Pool  says  it  "is  a  declaration  of  God's  powerful  and  universal  providence  towards 
all  men,  and  especially  towards  his  afflicted  people."  Scott  dates  it  B.  C.  1040; 
Clarke,  B.  C.  535.  He  treats  with  respect  the  statement  of  the  Vulgate  that  it  was 
written  by  Haggai  and  Zccliariah.  The  names  of  the  Most  High  here  found  are 
Jehovah  Lord  and  Jah  Lord,  on  which  see  on  Psalm  i.  2  and  introductory  remarks 
to  Psalm  Ixviii. 

1.  Praise  ye  the  Lord,  literally,  hallelujah;  see  on  Ps.  civ.  35;  cv.  45;  evi.  1. 
Blessed  is  the  man  that  feareth  the  Lord,  that  delighieth  greatly  in  his  commandments. 
Blessed,  as  in  Psalm  i.  1,  literally,  O  the  blessednesses.  He  is  blessed  in  many 
particulars,  some  of  which  are  noticed  in  subsequent  parts  of  the  poem.  But  who  is 
thus  richly  blessed  ?  The  man  that  feareth  the  Lord,  has  true  godly  reverence ;  and 
as  a  proper  fruit  of  such  piety  greatly  delights  in  the  commandments  of  God. 
Commandments,  as  in  Psalm  xix.  8  and  often  in  Ps.  cxix.  A  little  love  to  God's 
commandments  is  not  enough.  We  must  greatly  delight  in  them ;  else  our  imperious 
lusts  will  carry  us  away.  Alexander:  "As  in  the  preceding  Psalm  the  fear  of  the 
Lord  is  declared  to  be  the  principle  of  all  true  wisdom,  so  here  it  is  declared  to  be 
the  source  of  all  true  happiness." 

2.  Sis  seed  shall  be  mighty  upon  earth.  Mighty,  also  strong,  valiant,  champions;  see 
on  Psalm  xix.  5.  The  purpose  of  God  is  to  --ecure  on  the  earth  a  godly  seed,  Mai. 
ii.  15.  We  hardly  know  how  terribly  the  seed  of  evil-doers  is  cut  off,  and  how 
wonderfully  God  preserves  and  multiplies  the  descendants  of  good  men.  Where  are 
the  acknowledged  seed  of  the  authors  of  the  Smithfield  fires?  Yet  the  descendants 
of  John  Rogers,  one  of  their  martyr  victims,  are  numbered,  even  in  the  United  States 
of  America,  by  the  thousand,  perhaps  by  the  ten  thousand.  And  the  seed  of  the 
godly  are  valiant  for  the  truth,  for  righteousness,  for  the  glory  of  the  Redeemer. 
Their  influence  is  felt  far  and  wide.  The  generation  of  the  iqjright  shall  be  blessed. 
Generation,  the  race,  corresponding  to  seed  in  the  preceding  clause.  Uj)right,  as  iu 
Psalm  iii.  1.  It  occurs  again  in  v.  4;  see  on  Ps.  vii.  10.  Blessed,  not  the  same  word 
as  in  V.  1,  but  a  word  of  benediction ;  see  on  Ps.-v.  12. 

3.  Wealth  and  riches  shall  be  in  his  house.  The  translation  cannot  be  improved. 
True  piety  has  God's  blessing  in  all  things;  see  on  Ps.  i.  3.  If  any  choose  to  refer 
the  terms  of  this  clause  to  the  true  riches,  and  make  them  designate  the  infinite 
blessings  of  salvation,  the  sense  is  good,  and  the  doctrine  true.  This  view  is  favored 
by  the  next  clause:  And  his  righteousness  endureth  for  ever.  The  same  words  are 
found  in  v.  9.  In  Psalm  cxi.  3,  the  very  same  is  applied  to  God.  We  may  take  it  as 
expressing  either  the  stability  of  the  good  man's  principles  and  character,  or  his 
justification  before  God.  Both  are  in  fact  secured  to  him,  Job  xvii.  9;  Phil.  i.  6; 
Rom.  viii.  30-34,  All  God's  people  have  integrity  of  heart,  righteousness  of  principle 
and  of  life,  and  righteousness  of  person ;  see  on  Ps.  xxiv.  5. 

4.  Unto  the  upright  there  ariseth  light  in  the  darkness.  Upright,  as  in  v.  2.  Light 
is  the  emblem  and  sum  of  all  good,  as  darkness  is  of  all  evil.  In  the  midst  of  all 
that  befalls  the  good  man  in  the  shape  of  distress,  perplexity  and  calamity,  there 
remains  to  him  the  sum  of  all  blessedness,  the  favor  of  God,  the  smile  of  heaven,  the 
light  of  God's  countenance ;  see  on  Ps.  xcvii.  11.  He  is  gracious,  and  full  of  compas- 
sion, and  righteous.  Both  God  and  his  people  are  righteous.  Those,  who  fear  God, 
iu  their  measui-e  resemble  him.  They  have  not  omnipotence,  omniscience,  omnipre- 
sence, self-existence,  independence,  eternity,  unchangeableness ;  nor  any  perfections  in 


9S4  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxii. 

iDfinitude;  but  in  their  measure  they  are  like  him  in  holiness,  justice,  goodness, 
mercy,  truth  and  fiiithfulness.  The  fact  that  vjyright  is  j^lural  and  the  other  adjectives 
singular  is  of  no  significance.  Every  upright  man  is  gracious,  full  of  compassion, 
and  righteous.  Calvin  and  some  others  think  that  the  light  of  his  people  is  Jehovah, 
and  that  the  epithets  gracious,  etc.,  here  apply  to  God. 

5.  A  good  man  sheiveth  favour,  and  lendeth.  Good,  commonlj^  so  rendered,  sometimes 
ylad,  cheerful,  mei-ry,  beautiful,  kindly,  pleasant.  The  Chaldee  and  Hengstenberg  have 
blessed ;  the  Syriac,  honest ;  Seeker  and  Alexander,  happy.  The  term  is  very  comprehen- 
sive. Some  prefer  to  read.  Good  or  blessed  is  the  man,  who  sheweth  favor.  This  does  not 
essentially  change  the  sense.  Sheweth  favour,  a  participle  the  cognate  of  the  word  ren- 
dered gracious  in  v.  4.  We  might  read  dealeth  graciously,  sheweth  mercy,  hath  pity,  Gen. 
xxxiii.  11;  Ps.  xxxvii.  21 ;  Pr.  xix.  17.  Lendeth,  not  for  usury,  but  out  of  mercy.  The 
Jewish  law  strictly  forbade  any  increase  to  be  received  from  a  distressed  brother,  Lev. 
XXV.  35-37.  Calvin  :  "  He  puts  lending  as  if  it  were  the  fruit  of  mercy  ;  for  the  usurer 
also  lends,  but  it  is  that,  under  the  false  pretence  of  assisting  the  distressed,  he  may 
plunder  them."  The  man,  who  practises  self-denial  that  he  may  be  able  to  help  the  neces- 
sitous, will  be  j  ust  and  prudent  in  his  worldly  business :  He  will  guide  his  affairs  iviih  discre- 
tion. Affairs,  more  commonly  rendered  words,  but  also  matters,  things,  Ps.  xxxv.  20  ;  ci.  3. 
Discretion,  see  Isa.  xxviii.  26,  most  commonly  judgment,  justice,  right.  Alexander : 
"  He  shall  best  secure  his  own  interests  by  treating  those  of  others  justly  and  gener- 
ously." Calvin  :  "  The  righteous  will  manage  their  affairs  with  prudence  and  discern- 
ment ;  so  that,  in  their  domestic  affaii'S,  they  will  neither  be  too  lavish  nor  sordidly 
parsimonious ;  but  in  every  thing  they  will  study  to  combine  frugality  Avith  economy, 
without  giving  way  to  luxury." 

6.  Surely  he  shall  not  be  moved  for  ever.  Surely, -perh.a,])s  for ;  see  on  Ps.  ix.  18. 
Compare  Gen.  ii.  3;  xxix.  32;  Ex.  iii.  12.  Be  moved,  see  on  Ps.  xv.  5.  Alexander: 
"  He  shall  not  be  moved  from  his  prosperous  condition,  or  from  his  position  as  a 
righteous  man."  Morison  :  "  He  shall  not  perish  with  ungodly  men,  nor  shall  he  be 
<leprived  of  the  favor  of  his  God."  The  righteous  shall  be  in  everlasting  remembrance. 
All  these  words  are  to  be  taken  in  their  usual  signification.  The  promise  here  made 
is  so  far  fulfilled  in  this  life  that  a  just  man  in  the  general  is  allowed  to  have  a  good 
name ;  but  even  if  in  life  he  is  slandered,  the  children  of  his  revilers  build  and  whiten 
his  sepulchre.  Every  prophet,  whom  the  Jews  slew,  was  subsequently  acknowledged 
to  have  been  a  good  man  sent  of  God.  But  most  of  the  records  of  earth  have  been 
already  burned  up,  and  the  rest  soon  will  be.  It  is  a  small  thing  to  be  judged  of 
man's  judgment.  The  only  permanent  and  infallible  record  is  on  high.  A  good 
name  among  the  saints  in  glory  and  their  solid  friendship  will  be  invaluable  and  im- 
mortal. Above  all,  the  righteous  shall  be  held  in  everlasting  remembrance  by  God 
himself,  Mai.  iii.  16,  17 ;  Rev.  iii.  5. 

7.  He  shall  not  be  afraid  of  evil  tidings.  The  upright  may  hear  bad  ncAvs  in 
abundance;  but  by  nothing  shall  he  be  "frightened  from  his  propriety."  Nay, 
more,  he  shall  not  be  tormented  with  constant  apprehensions  of  bad  news.  He  has 
good  cause  for  calmness  and  self-possession :  His  heart  is  fixed,  trusting  in  the  Lord. 
Fixed,  in  Psalm  Ivii.  7,  as  here;  in  Psalm  li.  10,  right.  He  reposes  confidence  in 
Jehovah.  He  is  a  Rock,  and  trust  in  him  gives  stability  and  quiet  when  nothing 
else  will. 

8.  His  heart  is  established,  he  shall  not  be  afraid.  Established,  in  Psalm  cxi.  8, 
(ftandsfast;  we  might  read,  is  sustained.  Gen.  xxvii.  37;  Isa.  lix.  16;  Ps.  iii.  5;  upheld, 
or  Hiaijed,  Ps.  xxxvii.  17,  24;  Cant.  ii.  5.  The  good  man's  calmness  and  courage  shall 
not  fail  Until  he  see  his  desire  upon  his  enemies.  His  desire,  better  omitted;  sec  on 
Pealm  liv.  7;  xcii.  11.     As  in  Psalm  ex.  1,  until  does  not  limit  the  sense  to  the  time 


PSALM  cxii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  9g5 

mentioned,  but  even  until  then.     Calvin :  "  Genuine  stability  is  that  which  the  prophet 
here  describes,  and  which  consists  in  reposing  with  unshaken  confidence  in  God." 

9.  He  hath  dispersed,  he  hath  given  to  the  poor.  Dispersed,  everywhere  else  rendere(' 
scattered.  It  expresses  liberal  and  habitual  bouutifulness.  Given,  not  lent,  but 
bestowed,  expecting  nothing.  His  righteousness  endureth  for  ever;  see  on  v.  3.  Pool 
thinks  by  rigJUeomness  here  we  are  to  understand  liberality,  and  cites  Pr.  x.  2;  xi.  4; 
Dan.  iv.  27;  2  Cor.  ix.  9,  10,  in  proof.  His  horn  shall  be  exalted  with  honour;  see  on 
Ps.  Ixxv.  4,  5.  Such  blessings  as  God  bestows  on  the  upright,  and  such  graces  as  he 
enables  him  to  manifest  are  not  without  their  effect  upon  the  ungodly. 

10.  The  ivicked  shall  see  it,  and  be  grieved.  The  wicked,  in  Psalm  i.,  ungodly.  He 
shall  see  how  immeasurably  the  good  man  excels  the  sinner,  and  shall  be  grieved, 
have  sorrow,  or  be  provoked  to  anger.  The  passions  of  the  ivicked  make  all  the 
mercies  of  God  to  his  people  sources  of  torment  to  themselves.  He  shall  gnash  xvith 
his  teeth,  and  melt  away.  On  the  first  phrase  see  on  Ps.  xxxv.  16.  Compare  Ps. 
xxxvii.  12;  Lam.  ii.  16;  Acts  vii.  54.  The  phrase  denotes  violent  rage.  Sometimes 
it  denotes  impotent  rage,  Matt.  viii.  12;  xiii.  42,  50;  xxiv.  51;  xxv.  30;  Luke  xiii. 
28.  This  latter  is  the  shade  of  idea  here  conveyed.  Malignant  passions,  not  per- 
mitted to  be  vented  on  their  victims,  turn  with  fearful  power  on  those,  who  indulge 
them.  Melt  away,  elsewhere,  faint,  be  discouraged.  The  term  expresses  the  death 
of  hope,  the  extinction  of  all  heart.  This  is  even  more  fully  brought  out  by  the  final 
clause:  The  desire  of  the  wicked  shall  perish.  Desire;  the  word  is  used  either  in  a 
good  or  bad  sense.  In  the  Psalter  it  occurs  first  in  Psalm  x.  3,  17,  on  which  see. 
It  is  sometimes  rendered  lust,  Ps.  Ixxviii.  30.  Here  the  special  desire  of  the  wicked 
seems  to  be  for  the  overthrow  of  the  righteous.  He  shall  at  last  give  up  all  such 
hope  as  utterly  vain.  Compare  Job  viii.  13;  Pr.  x.  28;  xi.  7;  Luke  xvi.  24-26. 
If  more  terrible  conceptions  ever  enter  the  human  mind  than  those  suggested  by  this 
verse,  what  are  they? 

Doctrinal  and  Practical  Remarks. 

1.  If  in  the  work  of  praise  we  are  truly  hearty,  we  shall  not  be  forgotten  of  God,  v.  1. 

2.  Although  the  substance  of  our  songs  may  not  treat  directly  of  God,  but  chiefly 
of  things  connected  with  true  \i\e.iy,  yet  it  is  proper  to  use  them  in  his  worship,  v.  1. 
We  do  praise  him  whenever  we  celebrate  in  a  right  manner  the  blessings  he  bestows 
on  his  servants. 

3.  The  greatest  want  in  the  world  is  the  want  of  more  piety,  v.  1.  If  to  do  and  to 
suffer  the  will  of  God  were  our  meat  and  drink,  our  piety  would  afford  us  unspeakable 
consolations.  If  we  made  more  of  our  religion,  our  religion  would  do  more  for  us. 
Calvin:  '"'A  man  cannot  be  regarded  as  a  genuine  observer  of  the  law,  until  he  has 
attained  to  this — that  the  delight  which  he  takes  in  the  law  of  God  renders  obedience 
igreeable  to  him." 

4.  As  false  religions  entail  innumerable  evils  on  the  posterity  of  those  who  embrace 
ihem;  so  it  is  the  glory  of  the  gospel  that  it  carries  countless  blessings  to  the  children 
)f  God's  sincere  worshippers,  v.  2.  Morison:  "The  prayers,  the  instructions,  the 
examples,  and  especially  the  faith  of  a  good  man,  are  a  rich  inheritance  to  his 
children." 

5.  Miracles  are  not  necessary  to  secure  to  the  righteous  and  their  offspring  comfort  and 
competency  in  worldly  affairs,  v.  3.  Godliness  introduces  economy  both  in  time  and 
money.  The  habits  of  reflection  and  order  connected  with  true  religion  tend  to  the 
same  result.  "  Where  due  care  is  taken  to  train  up  our  families  in  the  fear  of  God, 
our  children  will  be  blessed,  and  piety  will  create  industry,  and  industry  honest  pros- 
perity."    Blessed  is  the  man  who  learns  the  rules  of  frugality,  and,  at  the  same  time, 

124 


986  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxn 

of  enlarj.'ed  liberality.     It  will  be  true  to  the  end  of  the  world  that  "  it  is  more  blessed 
to  give  than  to  receive,"  Acts  xx.  35. 

6.  Although  justification  is  not  from  everlasting,  yet  it  is  to  everlasting,  vv.  3,  9. 
There  is  no  condemnation  to  them  who  are  in  Christ  Jesus.  They  are  not  under 
wrath ;  they  are  under  grace. 

7.  In  like  manner  the  riches  of  divine  grace  in  the  heart  are  through  the  divine 
mercy  and  the  indwelling  of  the  Holy  Spirit,  imperishable,  v.  3.  To  these  nothing  can 
compare.  They  are  durable  and  unsearchable.  Floods  cannot  drown  them.  Tem- 
pests cannot  bear  them  away.     Even  the  last  conflagration  shall  not  consume  them. 

8.  The  Scripture  does  not  deny  that  God's  people  have  many  and  sore  trials.  It 
warns  them  that  in  this  life  they  are  to  expect  tribulation.  But  then  their  supports 
are  many  and  mighty,  v.  4.  If  the  whole  portion  of  God's  people  were  in  this  life, 
their  case  would  be  sad  indeed,  1  Cor.  xv.  19.  But  even  here  they  are  not  deserted 
as  the  wicked  are.  Cobbin :  "  If  the  dark  clouds  of  life  pass  over  the  God-fearing 
man,  the  light  of  heaven  will  break  through  those  clouds,  and  cheer  his  heart."  No 
man's  estate  can  grow,  if  the  Almighty  blow  upon  it.  Hag.  i.  9. 

9.  A  cold,  harsh,  severe,  untender  character  is  no  part  of  the  product  of  Chris- 
tianity, vv.  4,  5.  Godliness  is  God-likeness.  If  we  would  be  God's  children,  we 
must  be  merciful,  gracious,  tender,  pitiful.  He,  who  is  harsh  to  the  unfortunate,  and 
cruel  to  the  needy,  who  never  forgives  the  wayward,  nor  seeks  to  recover  the  prodigal, 
is  not  like  God.  Home  :  "  Ill-nature  and  avarice  are  their  own  tormentors  ;  but  love 
and  liberality  do  good  to  themselves  by  doing  it  to  others,  and  enjoy  all  the  happi- 
ness which  they  cause." 

10.  To  such  it  shall  be  well  in  time  and  in  eternity.  God's  perfections  are  their  pro- 
tection. God's  providence  shall  shield  them,  guide  them,  supply  them.  Nothing  can 
harm  them,  v.  5.  Calvin :  "  It  shall  be  well  with  those  who  are  gracious  and  com- 
municative." Green  thus  renders  the  first  clause  of  v.  5:  The  man  who  is  liberal  and 
lendeth  shall  prosper ;  Mudge :  A  man  that  showeth  favor  and  lendeth  shall  do  well ; 
Horsley :  Happy  is  the  man  who  is  gracious  and  lendeth. 

11.  But  let  us  not  forget  that  all  solid  excellence  of  personal  character  is  based  in 
essential  justice  or  righteousness,  v.  4.  Nothing  can  redeem  from  infamy  a  character 
essentially  destitute  of  the  element  of  justice.  It  is  possible  to  live  in  peace  and  in 
considerable  comfort  with  one  who  sacredly  regards  our  rights  and  faithfully  performs 
the  obligations  of  sheer  justice.  But  no  community  or  family  can  be  quiet  when  the 
foundations  of  equity  are  subverted. 

12.  One  of  the  happy  fruits  of  genuine  piety,  manifested  in  persons,  families  and 
communities,  is  the  prudence  engendered  in  Avorldly  affairs,  v.  5.  Christian  principle 
alike  opposes  greed  and  prodigality.  It  moderates  our  desires.  It  begets  salutary 
caution.  Godliness  has  promise  of  the  life  that  now  is  and  of  that  which  is  to  come. 
Dickson :  "  Grace  and  godliness,  sound  and  fruitful  faith,  do  not  make  men  fools 
without  discretion,  but  consist  well  with  prudence  and  foresight,  in  ordering  their 
affairs  wisely,  and  teach  them  to  give,  when,  what,  and  to  whom  they  should  give, 
as  the  circumstances  of  time,  jilace,  and  person,  need  of  the  party,  and  their  own 
ability  require." 

13.  Whatever  may  befall  the  children  of  God,  their  final  salvation  is  certain,  v.  6. 
That  is  enough  and  more  than  enough  eternally  to  overbalance  any  evils,  trials,  oi 
disadvantages  to  which  they  may  be  subject  in  time. 

14.  Let  the  reviled,  slandered  and  injured  wait  till  God  fully  takes  up  their  case. 
He  is  mindful  of  them  now  and  he  will  hold  them  in  everlading  remembrance,  v.  6. 
Dickson :  "  Albeit  the  world  may  disregard  the  believer,  and  traduce  him  while  he 


PSALM  cxii.]  STUDIES  IN  THE  BOOK  OF  PSAI.MS.  987 

liveth,  and  calumniate  him  when  he  is  dead,  yet  his  memory  shall  remain  fresh  and 
fragrant  before  God,  angels,  and  good  men  who  tnow  him." 

15.  There  is  a  strange  power  in  piety  to  beget  calmness,  self-possession  and  firmness 
of  character,  even  in  the  midst  of  fierce  assaults  and  of  dire  conflicts  with  every  kind 
of  adversity  and  adversary,  vv.  7,  8.  Luther:  "  Unless  there  were  in  us  divine  strength 
communicated  by  Christ,  it  would  be  impossible  that  we  could  stand  against  such  nu- 
merous and  mighty  assaults  of  temptation."  The  righteous  will  not  be  dismayed 
when  all  nature  is  dissolving.  Arnd :  "  Look  at  examples, — how  Moses  says  at  the 
Red  sea,  Stand  still  and  see  the  salvation  of  God.  How  does  Jehosaph  stand  firm  as 
a  wall  when  a  hundred  thousand  men  invade  the  land,  and  he  slays  them  all  with 
one  song  of  praise !  Plow  firmly  does  David  stand  when  hunted  by  Raul !  How 
overwhelmed  is  Saul  with  despair  when  his  land  is  invaded  by  the  Philistines,  and  he 
seeks  advice  from  a  witch!  What  firmness  is  in  Daniel  when  in  the  lions'  den!  What 
joy  in  Stephen !  How  did  the  holy  Basilius  say  when  Caesar  Valens  threatened  him 
so  dreadfully:  'Such  bugbears  should  be  set  before  children!'  Athanasius,  when 
Julian  persecuted  him  :  '  He  is  a  mist  and  will  soon  disappear.'  "  There  is  indeed  a 
fascinating  power  in  the  world  to  make  its  devotees  dream  of  happiness  as  long  as 
their  prosperity  lasts.  But  it  is  only  the  child  of  God  who  can  in  triumph  repeat 
Hab.  iii.  17,  18. 

16.  The  righteous  law  of  requital,  established  by  God  in  the  world,  will  in  the  end 
bring  all  things  right.  As  the  good  man  has  dispersed  and  given  to  the  poor,  so  shall 
it  finally  come  to  him,  v.  9,  not  indeed  of  merit,  but  through  the  abounding  grace  of 
the  Lord. 

17.  Let  every  pious  sufferer  under  the  wrongs,  slanders  and  misdeeds  of  others  pa- 
tiently wait  for  the  day  when  God  will  exalt  his  horn,  v.  9.  Home:  "At  the  last  day 
when  the  thrones  of  the  mighty  shall  be  cast  down,  and  the  sceptres  of  tyrants  broken 
in  pieces,  then  shall  he  lift  up  his  head,  and  be  exalted  to  partake  of  the  glory  of  his 
Redeemer."  Dickson:  "Albeit  the  righteous  may  have  their  reputation  blasted 
among  men,  yet  God,  in  due  time,  shall  make  them  honorable." 

18.  Surely  Christians  ought  to  pity  sinners,  v.  10.  Their  case  is  sad  indeed.  They 
are  under  strong  delusions.  They  are  subject  to  many  trials.  Their  resources  in 
themselves  are  very  limited.  At  any  moment  they  may  lose  their  earthly  all,  and  be 
forever  ruined.  In  this  life  too,  they  are  very  unhappy.  They  have  not  benevolence 
enough  to  rejoice  in  the  well-being  of  the  righteous.  They  are  often  filled  with  envy. 
Their  prospects  are  dismal.     O  Christian,  pity  and  pray  for  your  ungodly  neighbor. 

19.  Let  sinners  beware.  Their  day  is  coming.  Already  have  they  tokens  in  them- 
selves of  what  is  yet  to  be.  Home :  "  The  sight  of  Christ  in  glory  with  his  saints 
will,  in  an  inexpressible  manner,  torment  the  crucifiers  of  the  One,  and  the  persecutoi-s 
of  the  others."  Wicked  men  may  cast  God's  cords  asunder,  they  may  deny  his  exist- 
ence, his  attributes  and  his  government;  but,  poor  souls!  they  will  yet  find  their  sins 
crushing  them  to  the  lowest  hell.  "  They  shall  not  have  their  desire,  either  of  good 
things  for  themselves,  here  or  hereafter,  or  of  evil  things  for  the  righteous."  All,  all 
will  end  in  disappointment  and  despair.  "  Lord,  form  us  by  thy  grace  to  the  character 
of  thy  redeemed  people,  that  we  may  possess  their  unspeakable  felicity." 


988  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxm. 


Psalm  cxiii. 

1  Praise  ye  the  Lord.     Praise,  O  ye  servants  of  the  Lord,  praise  the  name  of  the  Lord. 

2  Blessed  be  the  name  of  the  Lord  from  this  time  forth  and  for  evermore. 

3  From  the  rising  of  the  sun  unto  the  going  down  of  the  same  the  Lord's  name  is  to  be  praised- 

4  The  Lord  is  high  above  all  nations,  and  his  glory  above  the  heavens. 

5  Who  is  like  unto  the  Lord  our  God,  who  dwelleth  on  high, 

6  Who  humbleth  himself  to  behold  the  things  that  are  in  heaven,  and  in  the  earth ! 

7  He  raiseth  up  the  poor  out  of  the  dust,  and  lifteth  the  needy  out  of  the  dunghill ; 

8  That  he  may  set  him  with  princes,  even  with  the  princes  of  his  people. 

9  He  maketh  the  barren  woman  to  keep  house,  and  to  be  a  joyful  mother  of  children.  Praise 
ye  the  Lord. 

THIS  Psalm  is  without  title,  Some  have  ascribed  it  to  Samuel ;  more,  to  David. 
The  authorship  is  uncertain.  Verses  7,  8,  are  evidently  taken  from  the  song  of 
Hannah,  1  Sam.  ii.  8.  It  is  probable  too  that  verse  9  alludes  to  the  mother  of  Samuel. 
Anderson  well  observes  that  this  little  ode  "is  alike  elegant  in  its  structure,  and  devo- 
tional in  its  sentiment."  Tradition,  perhaps  history,  may  be  said  to  teach  us  that  this 
and  the  five  Psalms  immediately  succeeding  were  sung  both  at  the  Passover  and  at 
the  feast  of  tabernacles.  The  scope  of  this  ode  has  considerable  breadth.  Luther : 
"  This  is  a  most  conspicuous  and  most  blessed  prophecy  of  the  kingdom  of  Christ, 
and  of  its  extension  from  the  rising  unto  the  setting  of  the  sun  throughout  all  the 
kingdoms  of  the  earth."  Morison  :  "  This  beautiful  ode  may  be  regarded  as  a  cele- 
bration of  the  omniscient  and  all-disposing  providence  of  the  Most  High,  more  par- 
ticularly in  reference  to  his  afilicted  church."  Scott  dates  it  B.  C.  1040 ;  Clarke, 
B.  C.  535.  The  names  of  the  Almighty  in  it  are  Jehovah  Lord  and  Jah  Lord,  on 
which  see  on  Ps.  i.  2,  and  introductory  remarks  on  Ps.  Ixviii. 

1.  Praise  ye  the  Lord.  Praise,  0  ye  servants  of  the  Lord,  praise  the  name  of  the 
Lord.  The  word  rendered  praise  is  in  each  case  the  same;  and  Jah,  the  first  word 
rendered  Lord,  is  a  poetic  abbreviation  of  Jehovah  Lord.  "By  this  often  repetition, 
he  stirreth  up  our  cold  dulness  to  praise  God."  He  thus  also  shows  how  Aveighty  and 
urgent  is  the  duty  of  praising  the  Most  High.  In  Scripture  eminent  and  pious  men 
are  first  called  God's  servants;  afterwards  all  his  people.  The  address  here  is  perhaps 
indiscriminate. 

2.  Blessed  he  the  name  of  the  Lord  from  this  time  forth  and  for  evermore.  One  of 
the  ways  of  praising  God  is  by  blessing  him,  heaping  benedictions  upon  his  worthy 
name.     See  on  Ps.  v.  12. 

3.  From  the  rising  of  the  sim  unto  the  going  doivn  of  the  same  the  Lord's  name  is  to 
he  praised.  On  the  first  clause  see  on  Ps.  1.  1.  The  Chaldee,  Septuagint,  Ethiopic, 
Vulgate  and  Fabritius  have  is  worthy  to  be  praised;  Arabic,  let  his  name  be  blessed; 
Venema,  Amesius,  Piscator,  Junius  and  Tremellius,  let  his  name  he  praised;  Edwards 
and  Jebb,  joraisec/  be  his  name;  Alexander,  he  the  name  of  Jehovah  blessed;  Calvin 
agrees  with  the  common  version.  In  2  Sam.  xxii.  4;  Ps.  xviii.  3,  the  same  participle 
is  rendered  worthy  to  be  praised.  The  clause  contains  a  prediction  that  God's  name 
shall  be  praised  the  world  nver. 

4.  The  Lord  is  high  above  all  nations.  His  authority  over  all  nations  is  sovereign 
and  complete.  He  disposes  of  them  as  he  pleases.  Clarke:  " He  governs  all,  he  pro- 
vides for  all ;  therefore  let  all  give  him  praise."  And  his  glory  [is]  above  the  heavens. 
Olory,  honor,  see  on  Ps.  iii.  3.  In  Ps.  vii.  5,  it  is  glonj;  in  Ps.  cxii.  9,  honor.  By  the 
heavens  we  may  possibly  understand  the  angels,  Job  xv.  15.  But  it  is  safer  to  explain 
the  clause  here  as  in  Ps.  viii.  1.     Compare  also  Ps.  xxxvi.  5;  Ivii.  5,  10,  11. 


PSAi^M  cxiii.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  9g9 

5.  Who  is  like  unto  the  Lord  out  God,  ivho  dtvelleth  on  high, 

6.  Who  humhleth  himself  to  behold  the  things  that  are  in  heaven,  and  in  the  earth. 
Who  dares  to  take  up  this  awful  challenge?  Who  dares  to  compare  himself  or  any 
creature  -with  the  Most  High?  The  rendering  of  v.  5  cannot  be  improved.  That  of 
V.  6  doubtless  gives  the  sense,  though  by  supplying  several  words.  Edwards  throws 
the  two  verses  into  one:  Who  is  like  Jehovah  our  God,  that  dvvelleth  on  high  in  the 
heavens,  and  yet  condescends  to  behold  the  things  that  are  upon  the  earth?  Lowth's 
version  is  very  brief: 

Who  is  like  Jehovah  our  God  ? 

Who  dwelleth  high, 
Who  looketh  low, 

In  heaven  and  on  earth. 

Some  think  that  the  phrase  in  heaven  should  follow  divelleth  on  high,  and  on  earth 
should  follow  humbleth  hhnself  to  behold.  Passages  are  often  to  be  thus  construed. 
See  Cant.  i.  5;  Matt.  vii.  6.  But  this  arrangement  is  not  best  here;  for  God  truly  and 
infinitely  humbles  himself  to  look  at  things  in  heaven,  Job  xv.  15.  If  it  is  condescen- 
sion in  Jehovah  to  care  for  and  commune  with  angels,  how  much  more  to  dwell  with 
men  and  revive  the  heart  of  the  contrite  ones! 

7  He  raiseth  up  the  poor  out  of  the  dust,  and  lifteth  the  needy  out  of  the  dunghill.  The 
terras  of  this  verse  are  well  rendered,  and  are  to  be  taken  in  their  usual  import.  Poor 
is  parallel  to  needy,  and  dust  to  dunghill.  On  poor  see  on  Ps.  xli.  1.  On  needy  see 
on  Ps.  ix.  18.  Alexander:  "Dust  and  d%m.ghill  are  common  figures  in  all  languages 
for  a  degraded  social  state."  Compare  Ps.  vii.  5;  Lam.  iv.  5.  No  doubt  the  Psalmist 
here  quotes  from  1  Sam.  ii.  8,  as  also  in  verse 

8.  That  he  may  set  him  with  priiices.  even  ivith  the  princes  of  his  people.  Princes, 
sometimes  rendered  nobles,  and  when  descriptive  of  character /ree,  willing,  liberal.  See 
on  Ps.  xlvii.  9.  His  people,  his  nation.  The  changes  made  in  the  social  and  political 
standing  of  men  are  to  many  sources  of  disgust  and  uneasiness.  But  when  we  learn 
that  they  come  not  by  chance,  but  by  the  Lord,  we  may  well  be  quiet.  "Shall  I  not 
do  as  I  please  with  mine  own?" 

9.  He  maketh  the  barren  woman  to  keep  house,  and  to  be  a  joyful  mother  of  children. 
Though  not  literal,  the  rendering  gives  the  sense  in  good  English.  What  is  here  said 
was  strikingly  illustrated  in  the  case  of  Hannah,  Sarah,  Rebecca,  Rachel,  the  mother 
of  Samson,  and  of  thousands  of  mothers  in  Israel.  Ages  after  this  Psalm  was  written 
John  the  Baptist  was  born  of  a  woman  childless  until  she  was  advanced  in  life. 
Those,  who  spiritualize  this  passage,  refer  this  clause  to  the  H  entile  church.  Such  a 
use  of  the  general  conception  here  presented  is  just,  Isa.  liv.  1-3;  though  the  prophet 
probably  intended  no  such  use  of  this  particular  passage.  Praise  ye  the  Lord,  or 
Hallelujah.     The  closing  language  of  a  Psalm  is  often  like  that  at  the  beginning. 

Doctrinal  and  Practical  Remarks. 

1.  Let  no  man  be  offended  at  any  urgency  in  reminding  him  of  the  great  and  solemn 
duties  of  religion.  We  must  sometimes  double  and  even  treble  our  earnest  calls  to 
duty,  v.  1.    Excellent  as  is  the  Avork  of  praise,  the  heart  of  sinful  man  reluctates  at  it. 

2.  While  it  is  the  duty  of  all  men  to  make  known  the  honor  of  God,  it  is  espe- 
cially the  duty  of  those  who  are  his  servants  by  ofiice  and  by  profession  not  to  keep 
silence  on  this  glorious  theme,  v.  1. 

3.  Are  we  at  heart  God's  willing  servants?  v.  1.  Or  does  our  entire  religion  con- 
sist in  profession  ?  Are  we  swift,  diligent  and  earnest  in  our  own  cause,  and  slow, 
negligent  and  heartless  in  our  Master's  woi'k  ? 

4.  It  is  an  excellence  of  praise  and  thanksgiving  that  we  shall  never  be  through 


-^0  STUDIES  m  THE  BOOK  OF  PSALMS.  [psalm  cxiii. 

with  it,  V.  2.  We  should  praise  him  in  life,  we  should  praise  him  in  death,  we  should 
praise  him  iu  joy,  we  should  praise  him  in  sorrow.  If  saved,  we  shall  praise  him  for 
evermore.  Calvin :  "  Can  there  be  anything  more  base,  than  for  us  to  magnify  God's 
name  but  seldom  and  tardily,  considering  it  ought  to  fill  our  thoughts  with  enraptur- 
ing admiration  ?" 

5.  He  who  wants  a  great  theme  for  meditation,  conversation  or  adoration  has  it  in 
God.  He  is  so  high  that  there  is  none  above  him,  and  none  with  him.  He  is  so 
exultant  that  none  can  excessively  laud  him.  Morison :  "  His  glorious  works  of 
creation,  providence  and  redemption,  shall  ere  long  be  celebrated  among  all  nations ; 
for  in  them  all  his  nanae  is  to  be  praised." 

6.  One  of  the  enormities  connected  with  any  kind  of  idol  worship  is  that  it  ignores 
the  glory  of  God  manifested  not  only  in  redemption  and  in  providence,  but  in  crea- 
tion itself.  God  has  sometimes  given  to  mortals  great  state  and  majesty.  He  has 
beautifully  garnished  the  heavens  above  us.  He  has  made  some  men  and  some 
angels  to  be  in  their  measure  very  excellent.  But  he  is  infinitely  above  them  all. 
He  has  no  equals.     He  will  endure  no  rivals. 

7.  Jehovah  reigns  supreme  over  heaven  and  earth,  vv.  4,  5.  Morison  :  "  He,  who 
made  the  universe,  and  who  sustains  it  in  being,  with  all  its  innumerable  tribes,  is 
entitled  to  govern  it,  and  claims  this  prerogative  as  his  exclusive  and  inalienable  right. 
He  made  all,  he  provides  lor  all,  he  upholds  all,  he  governs  all ;  and  therefore,  let  all 
unite  in  celebrating  his  glorious  praise." 

8.  Though  in  condescension  to  our  weakness,  God  uses  titles  expressive  of  his  care 
and  mercy  towards  us,  yet  in  strictness  of  speech  Jehovah  is  absolutely  incomparable, 
V.  5.  Of  all  the  potentates  of  earth  and  the  bright  spirits  of  paradise  none  can  com- 
pare with  him. 

9.  Of  course  nothing  Ls  more  fitting  in  us  than  high  admiration  of  his  amazing 
condescension,  v.  6.  Calvin  :  "  In  saying  that  God  is  exalted  above  the  heavens,  the 
prophet  magnifies  his  mercy  towards  men,  whose  condition  is  mean  and  despicable, 
and  informs  us  that  he  might  righteously  hold  even  angels  in  contempt,  were  it  not 
that,  moved  by  paternal  regai'd,  he  condescends  to  take  them  under  his  care."  Com- 
pare Ps.  viii.  3,  4.  Clarke:  "Those  who  are  highly  exalted  are  generally  unapproach- 
able ;  they  are  proud  and  overbearing,  or  so  surrounded  with  magnificence  and  fiat 
terers,  that  to  them  the  poor  have  no  access :  but  God  though  infinitely  exalted,  hum- 
bleth  himself  to  behold  even  heaven  itself;  and  much  more  does  he  htimble  himself  when 
he  condescends  to  behold  earth  and  her  inhabitants.  But  so  does  he  love  his  creatures, 
that  he  rejoices  over  even  the  meanest  of  them,  to  do  them  good."  He  loves  like  a 
God.     He  condescends  like  a  God. 

10.  There  are  changes  continually  going  on  in  the  social  and  civil  positions  of 
men,  against  which  it  is  idle  for  us  to  set  ourselves,  vv.  7,  8.  Scott :  "  In  his  provi- 
dence, the  Lord  sometimes  raises  men  from  the  most  abject  to  the  most  honorable 
stations  in  society ;  and  it  is  well  when  they  acquit  themselves  jDroperly  in  their  new 
dignities."  It  is  well  Avhen  their  cotemporaries  have  discretion  and  grace  enough 
neither  to  despise  nor  to  envy  them.  Henry :  "  Gideon  is  fetched  from  threshing,  Saul 
from  seeking  the  asses,  and  David  from  seeking  sheep ;  the  apostles  are  sent  from  fish- 
ing to  be  fUhtrs  of  men."  Blessed  is  the  man  who  is  not  through  arrogance  above 
his  business,  or  through  negligency  and  incompetency  is  not  beneath  it. 

11.  These  things  may  well  surprise  us;  but  the  salvation  of  every  sinner  is  some- 
thing far  more  wonderful  still.  Home :  "  What  is  the  exaltation  of  the  meanest  beg- 
gar from  a  dunghill  to  an  earthly  diadem,  when  compared  with  that  of  huraau  nature 
from  the  grave  to  the  throne  of  God !  Here  is  honor  worthy  our  ambition :  honor 
after  which  all  are  alike  invited  to  aspire ;  which  all  may  obtain,  who  strive  worthily 


PSALM  cxiv.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  99I 

and  lawfully;  and  of  which,  when  once  obtained,  nothing  can  ever  deprive  the 
possessors." 

12.  If  God  greatly  favors  and  honors  us  by  giving  us  children,  we  ought  to  make 
frequent  and  honorable  mention  of  his  mercy,  and  especially  give  ourselves  to  the 
duties  arising  from  so  great  blessings.  Henry :  "  Tiiey  that  have  the  comfort  of  a 
family,  must  take  the  care  of  it." 

13.  Luther :  "  The  peculiar  and  express  office  of  Christ,  and  the  work  of  the  king- 
dom of  Christ,  is  to  bring  down  the  proud,  to  put  to  shame  the  wise,  and  to  condemn 
hypocrites  and  false  saints :  and,  on  the  other  side,  to  raise  up  and  exalt  the  humble, 
to  enlighten  and  instruct  fools,  to  sanctify  unclean  sinners,  to  make  fruitful  the  barren, 
and  to  comfort  the  fatherless." 


Psalm  cxiv. 

1  When  Israel  went  out  of  Egypt,  the  house  of  Jacob  from  a  people  of  strange  language ; 

2  Judah  was  his  sanctuary,  and  Israel  his  dominion. 

3  The  sea  saw  it,  and  fled :  Jordan  was  driven  back. 

4  The  mountains  skipped  like  rams ;  and  the  little  hills  like  lambs. 

5  What  ailed  thee,  O  thou  sea,  that  thou  fleddest?  thou  Jordan,  that  thou  wast  driven  back? 

6  Ye  mountains,  that  ye  skipped  like  rams:  and  ye  little  hills,  like  lambs? 

7  Tremble,  thou  earth,  at  the  presence  of  the  Lord,  at  the  presence  of  the  God  of  Jacob; 

8  Which  turned  the  rock  into  a  standing  water,  the  flint  into  a  fountain  of  waters. 

SCOTT  gives  no  opinion  respecting  the  authorship  of  this  Psalm,  but  dates  it  B.  C. 
1491,  which  was  the  year  of  the  Exodus  from  Egypt.  Clarke:  "As  to  the 
atdhor  of  this  Psalm,  there  have  been  various  opinions :  some  have  given  the  honor 
of  it  to  tShadrach,  Meshacli,  and  Abed-nego ;  others,  to  Esther ;  and  others,  to  Mordecai." 
He  dates  it  B.  C.  535.  It  has  been  long  and  justly  admired  for  its  poetic  beauty. 
Clarke  :  "  It  is  elegantly  and  energetically  composed  ;"  Drake :  "  The  exodus  of  Israel 
fi'om  Egypt,  with  some  of  its  most  remarkable  accompanying  and  consequent  mira- 
cles, are,  in  this  brief  Psalm,  commemorated  in  the  boldest  style  of  poetry,  with  per- 
sonifications, indeed,  of  inanimate  nature  of  the  utmost  daring  and  sublimity."  The 
names  of  the  Most  High  here  found  are  Elohhn  God  and  Adonai  Lord,  on  which 
see  on  Ps.  iii.  2  ;  ii.  4. 

1.  When  Israel  ivent  out  of  Egypt,  the  house  of  Jacob  from  a  jyeople  of  strange  lan- 
guage. Went  out,  literally  in  the  going  old.  Israel  and  the  house  of  Jacob  are  parallel, 
So  are  Egypt  and  a  people  of  strange  language.  The  last  phrase  expresses  the  idea 
that  the  Egyptians  did  not  speak  the  language  of  the  Hebrews.  The  language 
was  strange  to  Israel,  and  by  a  bold  figure  strange  to  Jehovah,  Ps.  Ixxxi.  5.  Com- 
pare Gen.  xlii.  23.  There  is  nothing  in  the  Hebrew  to  justify  the  rendering  of  Hoi-s- 
ley  "  a  t^^rannical  people."     When  God  thus  brought  up  his  people,  and  afterwards, 

2.  Judah  was  his  sanctuary,  and  Israel  his  dominion.  Judah  and  Israel  are  strictly 
parallel.  Israel  for  a  long  time  denoted  all  the  tribes,  and  Judah  as  the  head  included 
them  all,  according  to  Gen.  xlix.  8-12.  After  the  withdrawal  of  the  ten  tribes  Judah 
embraced  Judah  and  Benjamin  only ;  Israel,  the  ten  tribes  only.  But  our  Psalm 
i-elates  to  a  time  before  the  days  of  Rehoboam ;  and  Judah  and  Israel  here  are  the 
same.  Judah  w^as  his  sanctuary,  his  holy  place,  or  holy  thing,  a  thing  consecrated,  or 
devoted.     Calvin  has  it,  "  for  his  holiness."     The  people  of  the  Jews  had  for  a  long 


992  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  cxiv. 

time  tne  true  religion,  when  surrounding  nations  served  idols.  Dominion,  several 
times  so  rendered,  1  Kings  ix.  19  ;  Ps.  ciii.  22 ;  Mic.  iv.  8  ;  in  Isa.  xxii.  21,  government 
Here  the  word  is  in  the  plural,  rulings,  dominions.  Hammond :  "  And  Israel  his 
power,"  i.  e.,  an  instance  of  his  power.  The  theocracy  was  in  Israel  only.  In  this 
verse  we  have  twice  the  pronoun  Ms,  though  God  has  not  yet  been  named.  We  have 
something  like  it  in  Ps.  Ixxxvii.  1.  This  is  not  a  fault  of  style.  The  author  of 
No.  461  of  the  Spectator  says :  "  I  perceived  a  beauty  in  this  Psalm  which  was  new 
to  me.  The  poet  utterly  conceals  the  presence  of  God  in  the  beginning  of  it,  and 
rather  lets  a  possessive  pronoun  go  without  a  substantive,  than  he  will  so  much  as 
mention  anything  of  divinity  there.  .  .  If  God  had  appeared  before,  there  could  be  no 
wonder  why  the  mountains  should  leap,  and  the  sea  retire ;  therefore,  that  this  con- 
vulsion of  nature  may  be  brought  in  Avith  due  sui'prise,  his  name  is  not  mentioned  till 
afterwards,  and  then,  with  a  very  agreeable  turn  of  thought,  God  is  introduced  at 
once  with  all  his  majesty."     This  is  the  best  explanation  : 

3.  The  sea  saw  it,  and  fled ;  Jordan  was  driven  bach.  It  would  be  better  to  omit  it. 
It  is  not  in  the  Hebrew,  nor  in  the  ancient  versions.  The  Syriac  supplies  him.  This 
is  not  necessary,  but  is  better  than  it;  for  lirst  we  have  his  in  the  preceding  verse, 
and  then  we  have  a  like  phrase  on  the  same  subject,  Ps.  Ixxvii.  16,  "  The  waters  saw 
thee,  0  God,  the  waters  saw  thee ;  they  were  afraid."  The  historic  allusion  is  first 
to  the  passage  of  the  Red  sea,  Ex.  xiv.  21,  22,  and  to  the  passage  of  the  Jordan, 
Josh.  iii.  14-17. 

4.  The  mountains  skipped  like  rams,  and  the  little  hills  like  lambs.  If  this  is  to  be 
taken  literally,  it  has  its  historic  explanation  in  Ex.  xix.  18 ;  Judg.  v.  4,  5,  alluded  to 
in  Ps.  xxix.  6 ;  Ixviii.  16.  This  view  makes  the  language  of  this  verse  consistent 
with  that  of  v.  3.  Nor  does  it  hinder  us  from  employing  the  language  for  figurative 
purposes,  showing  how  easily  God  subverts  states  and  kingdoms,  as  in  Jer.  iv.  23,  24 ; 
Mic.  i.  3,  4 ;  Zech.  iv.  7.  A  later  prophet  has  wrought  the  whole  conception  into  the 
highest  strain  of  sublime  poetry,  Hab.  iii.  3-10.  Calvin  :  "  The  description  does  not 
exceed  the  facts  of  the  case.  The  sea,  in  rendering  obedience  to  its  Creator,  sancti- 
fied his  name ;  and  Jordan,  by  its  submission,  put  honor  upon  his  power ;  and  the 
mountains,  by  their  quaking,  proclaimed  how  they  were  overawed  at  the  presence  of 
his  dreadful  majesty." 

5.  What  ailed  thee,  0  thou  sea,  that  thou  fleddest?  thou  Jordan,  that  thou  wast 
driven  backf 

6.  Ye  mountains,  that  ye  skipped  like  rams;  and  ye  little  hillsj  like  lambs?  In 
English  the  sense  cannot  be  better  conveyed  than  by  supplying  the  word  ailed.  In 
vv.  3-6,  there  is  an  unusual  commingling  of  the  preterite  and  future  ;  but  the  common 
version  is  as  good  as  any.  The  terms  of  vv.  3,  4,  are  carefully  transferred  to  vv. 
5,  6.  The  personification  is  of  the  boldest  kind.  In  modern  poets  no  imagery  is  more 
admired  than  some  very  much  like  this. 

7.  Tremble,  thou  earth,  at  the  presence  of  the  Lord,  at  the  presence  of  the  God  of 
Jacob.  Tremble,  elsewhere  be  in  anguish,  travail,  fear,  travail  with  pain,  Deut.  ii.  25 ; 
Isa.  xxiii.  5  ;  Ps.  xcvi.  9  ;  Job  xv.  20.  It  exjjresses  terrible  consternation.  Several 
ancient  versions  use  the  preterite,  but  the  Chaldee  retains  the  imperative  form,  which 
Alexander  regards  as  "  peculiarly  significant,  including  both  a  recollection  and  pre- 
diction ;  as  if  he  had  said  the  earth  might  well  tremble  at  the  presence  of  the  Lord, 
and  may  well  tremble  at  it  still."  Calvin  :  "  It  must  be  that  the  earth  quake  at  the 
presence  of  her  king."  That  we  may  not  be  led  astray  or  be  at  any  loss,  as  to  the 
Being,  who  is  the  Master  of  the  earth,  the  prophet  expressly  says,  he  is  Jehovah  the 
God  of  Jacob.     Pie  can  do  anything ;  for  it  is  he, 

8.  Which  turned  the  rock  into  a  standing  water,  the  flint  into  a  fountain  of  woien. 


PSALM  cxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  995 

The  history  is  fouucl  in  Ex.  xvii.  6,  7 ;  Num.  xx,  11 ;  Deut.  viii.  15.  See  on  Ps.cvii. 
35.  The  spiritual  import  of  this  work  of  God  in  supplying  water  is  well  expressed 
by  the  evangelical  prophet,  Isa.  XXXV.  6,  7;  xli.  18;  xliii.  19;  and  still  better  by 
Paul,  in  1  Cor.  x.  4.  Instead  of  flint,  Street  has  marble ;  Clarke,  granite.  Clarke  says : 
"  For  such  is  the  rock  of  Horeb,  a  piece  of  which  now  lies  before  me."  In  Job 
xxviii.  9,  the  same  word  is  rendered  rock,  everywhere  else  flint  or  flinty,  as  in  Deut. 
xxxii.  13 ;  Isa.  1.  7.  It  is  the  hardness  and  not  the  scientific  name  of  the  rock  that 
is  here  taught  us.  Walford  :  "  The  divine  poet  represents  the  very  substance  of  the 
rock  as  being  converted  into  water,  not  literally,  but  poetically — thus  ornamenting 
his  sketch  of  the  Avondrous  power  displayed  on  this  occasion." 

Doctrinal  and  Practical  Remarks. 

1.  Some  events  in  the  lives  of  men  and  of  nations  are  of  so  vast  importance  in 
their  history  that  they  should  never  be  forgotten,  but  often  and  carefully  commemo- 
rated. Such  was  the  redemption  from  Egypt,  v.  1.  Such  is  the  redemption  of  every 
believer  from  the  power  and  dominion  of  sin.  Such  are  many  marked  deliverances 
experienced  at  the  good  hand  of  God. 

2.  Sometimes  it  is  well  for  us  to  take  a  minute  survey  of  each  of  our  great  mer- 
cies, and  sometimes  it  is  beat  to  take  a  rapid  and  general  view  of  them,  v.  3.  The 
passage  of  the  Red  sea  and  of  the  Joi'dan  were  separated  by  nearly  forty  years ;  yet 
they  are  here  brought  into  close  connection. 

3.  Whenever  God  begins  in  earnest  to  do  good  to  a  man  or  a  people,  he  will  con- 
tinue to  do  them  good  unless  by  their  unbelief  and  rebellion  they  wickedly  reject  his 
mercies,  vv.  1-4.  When  God  brings  his  people  out  of  darkness  into  light,  he  is 
bound  by  covenant  and  oath  to  do  them  good  all  their  days.  Nor  will  his  engage- 
ment fail. 

4.  It  is  great  condescension  in  God  to  cai-e  for  nations,  and  supply  their  wants,  v. 
2.  He  marvellously  provides  for  them  and  does  them  good.  He  keeps  them  under 
his  protection.  He  continues  their  supplies.  He  is  in  every  sense  their  father.  They 
are  under  his  moral  government  and  are  accountable  to  him. 

5.  When  we  consider  how  glorious  is  the  nature  of  God  and  how  amazing  are  his 
perfections,  we  need  not  be  surprised  at  the  stupendous  results  produced  by  his  mani- 
fested presence,  vv.  3,  4.  Dickson :  "  When  God  will  deliver  his  people,  no  oppres- 
sion can  hinder ;  and  when  he  will  possess  them  of  what  he  promised,  no  impedi- 
ment can  withstand  him." 

6.  If  the  Lord  made  the  waters  of  the  Jordan  to  stand  still  that  his  people  might 
safely  enter  the  promised  land,  v.  3 ;  no  doubt  he  will  so  abate  the  cold  waters  of 
death  that  his  people  shall  not  be  swept  away  by  them.  The  great  wonders  wrought 
at  their  conversion  are  a  pledge  that  "  he  wull  surely  divide  Jordan  to  open  them  a 
safe  passage  to  their  heavenly  inheritance."  1  Cor.  iii.  21-23. 

7.  If  we  exclude  God  from  our  philosophy,  we  will  find  many  things  wholly  un- 
accountable, vv.  5,  6.  If  we  ignore  his  attributes  and  government,  we  cannot  ex- 
plain a  thousand  phenomena  of  nature,  or  a  thousand  events  in  the  history  of  per- 
sons and  communities.  In  that  case  we  should  be  continually  crying,  not  with  po- 
etic beauty  as  the  prophet  does  here,  but  in  the  depths  of  despondency,  What  aileth 
thee,  0  sea,  O  river,  O  mountains,  O  hills,  O  everything? 

8.  Home :  "  If  the  divine  presence  hath  such  an  effect  upon  inanimate  matter, 
how  ought  it  to  operate  on  rational  and  accountable  kings  ?  Let  us  be  afraid,  with 
an  holy  fear,  at  the  presence  of  God,  in  the  world  by  his  providence,  and  by  his 
Spirit  in  our  consciences  ;  so  that  we  may  have  hope  and  courage  in  the  day  when  he 
shall  arise  to  shake  terribly  the  earth,"  vv.  5-7. 

125 


994  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxv. 

9.  It  ii=  no  idle  thing  to  call  upon  the  earth  to  tremble  at  the  presence  of  its 
Maker.  A  frown  from  him  makes  the  globe  reel  and  stagger  like  a  drunken  man. 
When  the  cup  of  the  wine  of  the  fierceness  of  his  wrath  is  given  to  the  earth,  every 
island  flees  away,  and  the  mountains  are  not  found,  Rev.  xvi.  19,  20. 

10.  Dickson :  "  "Whomsoever  the  Lord  redeemeth,  and  setteth  on  their  way  to 
heaven,  he  will  provide  whatsoever  is  necessary  for  their  sustentation  and  comfort  in 
their  journey,  as  his  providing  of  drink  for  the  camp  of  Israel  giveth  proof,"  v.  8. 

11.  Luther:  "We  use  this  Psalm  to  give  thanks  unto  Christ,  who  delivered  us 
from  the  kingdom  of  darkness,  and  translated  us  into  the  kingdom  of  light,  even 
into  his  own  kingdom,  the  kingdom  of  God's  dear  Son,  and  led  us  forth  into  eternal 
life." 


Psalm  cxv. 

1  Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy  name  give  glory,  for  thy  mercy,  and  for  thy 
truth's  sake. 

2  Wherefore  should  the  heathen  say,  Where  is  now  their  God? 

3  But  our  God  is  in  the  heavens  :  he  hath  done  whatsoever  he  hath  pleased. 

4  Their  idols  are  silver  and  gold,  the  work  of  men's  hands. 

5  They  have  mouths,  but  they  speak  not :  eyes  have  they,  but  they  see  not : 

6  They  have  ears,  but  they  hear  not :  noses  have  they,  but  they  smell  not : 

7  They  have  hands,  but  they  handle  not:  feet  have  they,  but  they  walk  not :  neither  speak  they 
through  their  throat. 

8  They  that  make  them  are  like  unto  them ;  so  is  every  one  that  trusteth  in  them. 

9  O  Israel,  trust  thou  in  the  Lord  :  he  is  their  help  and  their  shield. 

10  O  house  of  Aaron,  trust  in  the  Lord  :  he  is  their  help  and  their  shield. 

11  Ye  that  fear  the  Lord,  trust  in  the  Lord:  he  is  their  help  and  their  shield. 

12  The  Lord  hath  been  mindful  of  us:  he  will  bless  us;  he  will  bless  the  house  of  Israel;  he 
mil  bless  the  house  of  Aaron. 

13  He  will  bless  them  that  fear  the  Lord,  both  small  and  great. 

14  The  Lord  shall  increase  you  more  and  more,  you  and  your  children. 

15  Ye  are  blessed  of  the  Lord  which  made  heaven  and  earth. 

16  The  heaven,  even  the  heavens,  are  the  Lord's  :  but  the  earth  hath  he  given  to  the  children 
of  men. 

17  The  dead  praise  not  the  Lord,  neither  any  that  go  down  into  silence. 

18  But  we  will  bless  the  Lord  from  this  time  forth  and  for  evermore.     Praise  the  Lord. 

BOTH  the  date  and  authorship  of  this  Psalm  are  uncertain.  It  has  been  ascribed 
to  Moses  at  the  Red  sea,  to  David  at  the  beginning  of  his  reign,  to  Mordecai  and 
Esther,  to  Shadrach,  Meshach  and  Abed-nego,  and  to  Hezekiah.  The  discussions  on 
this  subject  have  failed  to  produce  conviction  in  the  mind  of  others  than  their  authors. 
This  ode  suits  many  times  in  the  history  of  Israel.  "  The  prevailing  impression  is  that 
it  was  composed  during  a  time  of  great  trial.  Calvin:  "It  is  obvious  that  this  Psalm 
was  penned  when  the  church  was  deeply  afflicted ;"  Tholuck :  "  A  Psalm  of  prayer 
and  praise,  composed  in  a  time  of  Pagan  oppression ;"  Pool :  "  The  occasion  of  this 
Psalm  was  to  manifest  some  eminent  danger  or  distress  of  the  people  of  Israel  from 
some  idolatrous  nations."  Yet  it  is  not  a  desjiondeut  song.  Indeed  it  expresses  strong 
confidence  in  God.  This  is  so  true  that  Clarke  speaks  of  it  as  "  a  triumphal  song,  in 
which  the  victory  gained  is  entirely  ascribed  to  Jehovah."  Scott,  who  thinks  it  was 
perhaps  written  during  Sennacherib's  invasion,  dates  it  B.  C.  710 ;  Clarke-,  B.  C.  535. 
Hengstenbcrg  says  that  it  is  without  and  against  all  reason  that  this  Psalm  is  by  some 
joined  to  the  preceding  one,  so  that  the  two  together  form  one  whole.     The  nam^  of 


PSALM  cxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  995 

the  Most  High  here  found  arc  Jehovah  Lord,  Elohim  God  and  Jah  Lord,  on  which 
see  on  Ps.  i.  2 ;  iii.  2,  and  introductory  remarks  on  Ps.  Ixviii. 

L  Not  unto  us,  0  Lord,  not  unto  us,  hd  unto  thy  n.cme  give  glory,  for  thy  mercy,  and 
for  thy  truth's  sake.  The  rendering  of  this  verse  is  very  nearly  literal,  and  yet  gives 
the  sense  in  pure  English.  "We  have  here  a  full  and  complete  renunciation  of  all 
merit,  of  all  claim  to  honor  for  anything  that  had  ever  been  done,  or  that  might  yet 
be  done  for  the  preservation  or  elevation  of  Israel,  as  a  nation,  or  as  a  church.  Some 
would  confine  the  disclaimer  of  merit  to  the  receipt  of  future  benefits ;  but  it  Avould 
display  a  monstrous  state  of  self-righteousness  to  flatter  ourselves  that  we  had  deserved 
past  benefits,  and  were  merely  unworthy  of  future  blessings.  He  who  does  not  ac- 
knowledge that  all  the  good  he  has  received  was  of  pure  grace,  knows  nothing  of 
genuine  humility.  Nor  is  it  for  their  own  honor,  but  for  the  glory  of  God's  name, 
that  he  is  asked  to  interpose.  We  may  well  ask  him  to  defend  and  protect  the  honor 
of  his  throne.  Calvin  :  "  Suffused  with  shame  by  reason  of  their  calamity,  Avhich  in 
itself  amounts  to  a  kind  of  rejection,  they  durst  not  openly  crave,  at  God's  hand,  what 
they  wished,  but  made  their  appeal  indirectly,  that,  from  a  regard  to  his  own  glory, 
he  would  prove  a  father  to  sinners,  who  had  no  claim  upon  him  whatever."  Nor  do 
the  truly  pious  merely  intimate  their  own  unworthiness ;  but  they  declare  it  over  and 
over  again — Not  \into  us,  not  unto  us.  All  the  prevailing  causes  of  the  divine  proce- 
dure in  any  case  are  found  in  God  himself,  in  his  mercy,  his  tridh  or  faithfulness,  his 
justice,  his  power,  his  unchangeableness.  Compare  Num.  xiv.  15-18 ;  Isa.  xliii.  7, 
25  ;  xlviii.  11 ;  Ezek.  xxxvi.  32 ;  Dan.  ix.  18,  19  ;  Eph.  i.  6 ;  Rev.  iv.  8-11. 

2.  Wherefore  shoidd  the  heathen  say,  Where  is  now  their  God  ?  Things  had  come 
to  a  sad  state,  when  the  presence,  the  providence,  and  even  the  being  of  Jehovah  were 
thus  insolently  questioned,  and  when  none  but  Jehovah  could  vindicate  himself  from 
the  vilest  reproaches.  It  Avas  time  for  him  to  work,  Ps.  cxix.  126.  The  insulting  and 
exultant  form  of  question  is  the  same  as  in  Ps.  Ixxix.  10,  with  the  addition  of  now, 
"  which  (says  Alexander)  is  not  a  particle  of  time,  but  of  entreaty,  or,  in  this  connec- 
tion, of  triumphant  demand."  In  Gen.  xii.  13 ;  xviii.  4 ;  Jud.  ix.  38,  it  is  rendered 
I  pray,  or  I  pray  thee;  in  Ex.  xxxiii.  18,  I  beseech  thee. 

3.  But  our  God  is  in  the  heavens.  Bxd,  commonly  rendered  and;  by  Calvin  here, 
surely ;  by  Edwards,  whereas.  It  may  here  be  rendered,  at  the  same  time,  in  response 
to  the  now  of  the  preceding  verse.  Our  God  is  in  the  heavens,  where  your  gods  are 
not,  never  were,  and  never  will  be ;  where  he  rules  all  heavenly  and  earthly  powers ; 
where  your  malice  and  rage  can  never  reach.  Compare  Ps.  ii.  4;  Ixviii.  4;  cxxxv.  6. 
The  fact  that  our  God  is  invisible  and  not  perceptible  by  our  senses  is  a  part  of  our 
rejoicing  in  him.  Venting  spleen  against  him  is  as  idle  as  throwing  stones  at  the  stars, 
or  like  a  dog  baying  the  moon.  He  hath  done  lohatsoever  he  hath  pleased.  The  trials 
which  have  befallen  his  people  were  not  contrary  to  his  will.  The  short  and  vain 
triumph  of  his  foes  was  not  Avithout  his  permission.    Compare  Isa.  xlvi.  10 ;  Dan.  iv.  35. 

4.  Their  idols  are  silver  and  gold,  the  work  of  men's  hajids.  Their,  referring  to  the 
heathen,  in  v.  2.  Idols,  not  the  vanities  of  Ps.  xcvi.  5,  but  a  word  meaning  images, 
found  in  1  Sam.  xxxi.  9;  2  Sam.  v.  21;  Ps.  cvi.  "n,  38.  It  occurs  in  Ps.  cxxxv.  15. 
These  images  are  silver  and  gold,  of  no  more  value  as  gods  than  the  mire  of  the  streets. 
Instead  of  being  self-existent  like  the  true  God,  instead  of  being  alive  like  angels  or 
men  deriving  their  natures  from  heaven,  instead  of  making  men  or  anything  else,  they 
are  themselves  the  work  of  men's  hands.  A  man  might  as  well  expect  help  and  salva- 
tion from  an  old  shoe  or  from  a  tattered  garment  as  from  an  image  made  of  anything, 
however  costly  the  material  or  curious  the  workmanship.  Calvin:  "The  passage  may 
be  translated  adversatively,  thus,  Though  they  are  of  gold  and  silver,  yet  they  are  not 
gods,  because  they  are  the  work  of  men's  hands." 


996  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxv. 

5.  Thfij  [tlie  idols]  have  mouths,  but  they  speah  not;  eyes  have  they,  hut  they  see  not. 
Street:  Tliere  is  a  mouth  to  them,  but  they  cannot  speak;  there  are  eyes  to  them,  but 
they  cannot  see.  If  there  could  be  any  desirable  variation  from  this,  it  would  be  to 
put  will  not  for  cannot;  for  speak  and  see  are  both  in  the  future.  These  idols  are  both 
dumb  and  blind,  and  will  be  so  forever. 

6.  They  have  ears,  hut  they  hear  not;  noses  have  they,  hut  they  s^n ell  not.  Street: 
There  are  ears  to  them,  but  they  cannot  hear;  there  is  a  nose  to  them,  but  they  cannot 
breathe.  Smell  is  better  than  hrcathe,  used  both  by  Waterland  and  Street;  and  better 
than  murmur,  used  by  Pool  and  Hammond.  Both  hear  and  smell  are  in  the  future. 
They  do  not  these  things  now,  and  they  never  will  do  them. 

7.  They  have  hands,  but  they  handle  not;  feet  have  they,  but  they  tvalk  not;  neither 
speak  they  through  their  throat.  Handle,  walk  and  speak  in  the  future,  as  in  vv.  5,  6, 
Instead  of  handle,  we  might  better  read  feel.  Verses  5-7  contain  a  very  remarkable 
instance  of  ridicule  without  unfairness.  Every  sentence  is  just  and  candid.  There  is  no 
exaggeration,  no  coloring.  The  parallel  is  found  in  Isa.  xl.  18-25;  xli.  7;  xliv.  9-20; 
xlvi.  5-7;  Jer.  ii.  27,  28;  x.  3-16.  How  vain  must  be  the  help  of  gods,  who  can 
neither  speak,  nor  see,  nor  hear,  nor  smell,  nor  feel,  nor  walk,  nor  resent  the  greatest 
insult  offered  to  them,  nor  avenge  the  greatest  wrong  done  to  their  devotees.  How 
very  different  it  is  Avith  the  true  God  is  often  declared  in  Scripture,  Ex.  iv.  11;  Ps.  xi. 
4;  xvii.  3;  xliv.  21;  xciv.  9;  cxxxix.  1-12;  Jer.  xxiii.  23,  24.  Not  only  is  idolatry 
absurd  and  ridiculous,  but  its  effect  on  those  who  practise' its  rites  is  degradmg. 

8.  They  that  make  them  [the  idols]  are  like  unto  them;  so  is  every  one  that  trusteth  in 
them.  This  doubtless  means  that  like  the  images,  these  false  worshippers  shall  be  as 
powerless  and  as  contemptible  as  the  idols  they  worship.  But  does  it  not  mean  also, 
tliat  they  shall  become  degraded  and  debased  by  their  very  religion?  A  man  is  like 
the  object  he  really  worships.  Tholuck:  "It  is  the  curse  of  every  false  religion  that 
man  becomes  like  his  God :  the  worshippers  of  a  soidless  god  get  soulless  themselves." 
Scott:  "The  makers  and  worshippers  of  idols  renounce  their  reason  and  understand- 
ing, and  willingly  become  as  stupid,  as  the  very  objects  of  their  worship." 

9.  0  Israel,  trust  thou  in  the  Lord.  Trust,  here  and  in  vv.  10,  11,  in  the  impera- 
tive. It  expresses  reliance,  confidence,  Mic.  vii.  5.  In  Ps.  xxii.  9,  one  form  of  the 
verb  is  rendered  didst  make  me  hope.  As  the  heathen  confide  in  images,  much  more 
let  the  people  of  Jehovah  rely  upon  him.  He  is  their  help  and  their  shield.  See  on 
Ps.  xxxiii.  20.  Idols  are  no  help  and  no  protection,  or  shield.  But  Jehovah  is 
almighty,  all-wise  and  most  merciful.  None  ever  trusted  in  him  and  was  confounded. 
The  address  of  this  verse  is  to  all,  high  and  low,  rich  and  poor,  young  and  old,  all 
Israel.  But  as  God  had  given  peculiar  honor  to  the  tribe  of  Levi,  and  as  they  were 
eminently  his  ministers,  his  ambassadors,  his  Avitnesses,  he  fitly  makes  a  solemn  call 
on  them : 

10.  0  house  of  Aaron,  trust  in  the  Lord:  he  is  their  help>  and  their  shield.  Nor  does 
he  stop  with  the  priests ;  but  makes  a  direct  and  solemn  appeal  to  the  truly  godly : 

11.  Ye  that  fear  the  J^obd, trust  in  the  Lord;  he  is  their  help  and  their  shield.  This 
verse  is  the  same  as  the  two  preceding  in  all  respects,  except  in  the  persons  addressed, 
who  are  those  fearing  Jehovah.  On  the  fear  of  God  see  on  Ps.  ii.  11.  That  the  truly 
godly  are  designated  in  this  verse  seems  very  clear.  Clarke:  "All  real  penitents,  and 
sincere  l)elievers." 

12.  The  Lord  hath  been  mindfid  of  us.  How  refreshing  is  this  assurance.  It  im- 
plies all  that  we  shall  ever  need.  Past  mercies  sent  in  covenant  love  are  pledges  of 
all  needed  blessings  in  time  to  come.  See  on  precisely  the  same  Hebrew  phrase  in 
Ps.  ix.  12.  Compare  Ps.  viii.  4.  Remember,  in  a  good  sense.  He  will  bless  us;  he 
will  bless  the  house  of  Israel,  he  will  bless  the  house  of  Aaron. 


PSALM  cxv.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  997 

13.  He  will  bless  them  that  feci?'  the  Lord,  both  small  and  great.  Bless,  as  in  Ps.  v. 
12.  The  descriptions  of  persons  arc  the  same  as  tliose  given  in  vv.  9-11,  with  this 
addition  to  tlie  last,  that  none  of  those,  who  really  fear  the  Lord,  shall  be  neglected 
however  humble  or  elevated  their  condition,  but  each  one  shall  have  a  blessing.  There 
is  nothing  gained  by  reading  the  verb  bless  in  the  past  tense.  The  Hebrew  is  future; 
and  the  future  gives  the  best  sense. 

14.  The  Lord  shall  yet  increase  you  more  and  more,  you  and  your  children.  The 
rendering  cannot  be  improved.  In  a  sense  all  predictions  of  good  to  the  people  of 
God  are  so  far  prayers  on  the  part  of  the  prophets  that  the  righteous  desire  their 
fulfilment.  This  is  strictly  a  prediction — in  the  future.  Calvin :  "  God's  liberality 
is  an  inexhaustible  fountain,  which  will  never  cease  to  flow  so  long  as  its  progress  is 
not  impeded  by  the  ingratitude  of  men.  And  hence  it  will  be  continued  to  their 
posterity,  because  God  manifests  the  grace  and  the  fruit  of  his  adoption  even  to  a 
thousand  generations."  It  is  a  meager  interpretation  that  confines  the  promise  of 
this  verse  to  a  mere  multiplying  of  the  Jews  after  the  Babylonish  captivity. 

15.  Ye  are  blessed  of  the  Lord,  tvhieh  made  heaven  and  earth.  Blessed,  the  passive 
form  of  the  word  bless,  so  frequently  occurring  in  this  Psalm.  The  resources  of  God 
are  infinite,  as  is  proven  by  his  having  made  all  things.  Were  it  necessary  he  could 
bring  into  existence  innumerable  worlds  to  enrich  and  multiply  his  people.  Heng- 
stenberg  and  Alexander  think  that  in  this  verse  there  is  a  special  reference  to  the 
blessing  pronounced  by  Melchizedek  on  Abraham,  Gen.  xiv.  19.  In  both  places, 
creative  power  is  the  foundation  of  the  confidence  that  the  blessing  will  neither  be 
small  nor  of  short  continuance. 

"  My  heart  is  awed  within  me,  when  I  think 
Of  the  great  miracle  that  still  goes  on. 
In  silence,  round  me — the  perpetual  work 
Of  thy  creation,  finished,  yet  renewed 
Forever." 

16.  The  heaven,  even  the  heavens,  are  the  Lord's.  In  the  Hebrew  the  word  for 
heavens  is  in  both  cases  plural.  How  much  may  be  included  by  it  can  be  seen  on 
Psalm  viii.  1.  Here  it  seems  specially  to  refer  to  the  third  heavens,  in  which  God 
preeminently  reveals  his  glory,  and  which  is  his  house,  the  temple  not  made  with 
hands.  It  is  put  in  contrast  with  the  abode  of  mortals:  Bid  the  earth  hath  he  given 
to  the  children  of  men.  That  is,  earth  is  man's  abode  during  his  natural  life,  and  in 
a  sense  he  is  lord  of  it,  having  dominion  over  its  other  inhabitants. 

17.  The  dead  praise  not  the  Lord,  neither  any  that  go  down  into  silence.  God's 
praise  on  earth  is  not  heard  from  the  lips  of  those  who  have  died,  or  gone  into  silence, 
or  the  grave;  see  on  Ps.  vi.  5;  ix.  17;  xxxi.  12,  17,  18;  xciv.  17.  The  true  Israel 
cannot  become  extinct  upon  earth,  for  then  the  true  praises  of  Jehovah  would  fail 
from  among  men ;  and  Jehovah  has  determined  that  this  shall  never  be.  Calvin : 
"Lord,  if  thou  shouldst  allow  us  to  perish,  Avhat  would  be  the  result,  but  that  thy 
name  would  become  extinct,  and  would  be  entombed  with  us?"  Compare  Isaiah 
xxxviii.  19. 

18.  But  lue  will  bless  the  Lord  from  this  time  forth  and  for  evermore.  Bless,  as  in  Ps. 
V.  12,  in  the  future.  We  may  read  shall  bless,  expressing  prophetic  certainty  drawn 
from  the  fact  that  God  will  so  richly  bless  us ;  or  we  may  take  it  as  the  expression 

if  a  purpose — ive  will — a  purpose  formed  in  view  of  favors  received  and  confidently 
expected.  The  thing  is  cei'tain  and  the  saints  have  a  will  for  it,  and  a  purpose  to 
eno-age  in  it.  Praise  the  Lord,  hallelujah;  see  on  Ps,  civ.  35;  cv.  45.  Scott:  "There 
is  a  peculiar  animation  in  the  concluding  part  of  this  Psalm,  when  considered  not  so 


998  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxv. 

much  as  praitse  for  benefits  received,  as  the  language  of  faith  and  hope  in  regard  to 
diffieultios." 

Doctrinal  and  Practical  Eemarks. 

1.  Because  God  is  the  one,  only,  true,  living,  almighty  God,  the  Preserver  of  men 
and  of  angels,  he  in  ^vhom  our  breath  is,  and  whose  are  all  our  ways;  we  should 
imitate  the  Psalmist,  and  abound  in  praise  and  thanksgiving  to  the  Most  High,  v.  1. 

2.  Although  God  is  so  good,  yet  the  sins  of  his  people  are  so  many  and  so  hateful, 
that  we  should  not  be  surprised  at  finding  them  in  great  straits  and  for  a  time  under 
the  power  of  wicked  men,  even  persecuting  idolaters,  vv.  1,  2. 

3.  Because  self-righteousness  is  exceedingly  abominable  to  God,  and  very  oflensive 
\o  right-minded  men,  we  ought  most  sedulously  to  guard  against  it.  It  is  very 
insidious.  Here  the  church  enters  disclaimer  upon  disclaimer,  v.  1.  It  has  a  mighty 
eftect  in  humbling  us,  in  making  us  quiet  under  afiliction,  and  patient  under  denial 
of  our  petitions  to  know  that  we  deserve  all  the  evil,  and  none  of  the  good  that 
befalls  us. 

4.  In  all  our  prayers  for  deliverance  and  victory,  we  ought  to  be  careful  that  we 
do  not  ask  God's  blessings  that  we  may  consume  them  upon  our  lusts,  but  that  his 
name  may  be  glorified,  v.  1. 

5.  Dickson  :  "  When  we  have  brought  ourselves  into  misery,  and  our  religion  into 
danger  of  disgrace ;  we  ought  to  be  more  careful  to  have  the  Lord  restored  to  hia 
honor,  and  true  religion  to  its  own  beauty,  than  to  be  freed  from  misery,"  v.  2. 

6.  Insults  from  heathen  and  infidel  men,  amounting  to  taunts  and  mockery  of 
all  the  sentiments  of  the  godly  are  no  new  thing,  v.  2.  It  has  always  been  so.  It 
will  be  so  to  the  end  of  the  world. 

7.  To  the  right-minded  and  pious  it  is  a  source  of  unspeakable  consolation  that 
Jehovah  is  entirely  beyond  the  reach  of  the  malice  of  all  his  foes.  He  is  in  the 
heavens,  v.  3.  And  not  only  is  he  exalted,  but  he  is  sovereign.  Clarke :  "  Jehovah 
is  absolute  master  of  the  universe."  Gill :  "  He  hath  clone  whatsoever  he  pleased ;  in 
creation,  in  providence,  and  in  grace :  he  hath  made  what  creatures  he  pleased,  and 
for  his  pleasure ;  and  he  does  according  to  his  will,  and  after  the  counsel  of  it,  in 
heaven  and  in  earth ;  and  is  gracious  to  whom  he  will  be  gracious ;  and  saves  and 
calls  men,  not  according  to  their  works,  but  according  to  his  own  purpose  and  will." 

8.  No  Scriptural  representation  of  the  absurd,  shocking,  ruinous  or  degrading  na- 
ture of  idolatry  is  excessive,  vv.  4-8.  It  is  bad  from  beginning  to  end.  Cobbin  : 
"  It  is  an  awful  proof  of  the  degraded  state  of  human  nature,  that  men  of  intelli- 
gent understandings  in  other  things  should  abase  themselves  to  bow  the  knee  to 
carved  pieces  of  gold,  or  silver,  or  wood,  or  stone."  Nor  can  any  peoj^le  be  too 
grateful  for  the  mercy  of  being  saved  from  the  horrors  of  idolatry.  The  true  God 
is  so  glorious  that  there  never  was  but  one  good  image  of  him  upon  earth,  and  that 
was  found  in  the  person  of  his  dear  Son. 

9.  There  can  in  no  case  be  a  substitute  for  faith  in  God ;  leading  us  to  believe 
whatever  he  has  spoken,  to  rely  upon  his  grace,  to  confide  in  him  fully  and  unfalter- 
ingly, vv.  9-11.  This  is  true  in  the  case  of  every  class  and  condition  of  believers, 
the  high  and  low,  the  rich  and  the  poor,  the  priest  and  the  people.  Men  are  never 
truly  blessed  till  they  set  their  hope  in  God.  "Here  they  find  help  in  time  of  need, 
and  protection  in  seasons  of  danger." 

10.  God's  past  care  of  his  people  is  an  ample  pledge  that  in  the  future  he  will  not 
desert  them,  v.  12.  This  doctrine  is  founded  upon  the  unchaugeableness  of  the  di- 
vine nature  and  plan. 

11.  The  provisions  of  divine  grace  are  admirably  adapted  to  the  wants  of  all,  v. 


I'.-ALM  cxvi.]  STUDIES  IN  THE   BOOK   OF  PSALMS.  999 

1 3.  The  friends  of  tlic  great  often  withdraw  from  them,  sometimes  through  humility, 
perhajis  often  through  pride  and  envy.  But  God  does  not  forsake  a  man  merely  be- 
cause he  has  become  great  in  the  world.  More  frequently  the  friends  of  the  poor 
or  afflicted  forsake  him  because  he  is  distressed  ;  but  the  Lord  doth  not  so.  Henry 
"  The  greatest  need  his  blessing,  and  it  shall  not  be  denied  to  the  meanest  that  fear 
him." 

12.  It  is  no  wonder  that  God's  blessing  greatly  enriches  those  on  whom  it  falls, 
and  makes  them  to  abound  more  and  more,  vv.  12-15.  Calvin  thinks  the  frequent 
repetition  of  the  word  hless  is  intended  to  mark  the  uninterrupted  stream  of  God's 
loving-kindness. 

13.  How  exceedingly  excellent  and  glorious  heaven  must  be.  It  is  the  abode  of 
God  himself,  v.  16.  It  is  our  Father's  house.  There  is  the  throne  of  his  majesty. 
There  is  every  choice  spirit  that  has  ever  passed  away  from  earth.  There  the  angels 
minister.     There  the  saints  reign.     There  God  is  wondrously  manifested  in  the  flesh. 

14.  If  in  this  world  abounding  with  sin,  God  is  still  so  bountiful  to  his  creatures, 
how  inexhaustibly  full  of  grace  and  goodness  his  nature  must  be,  v.  15.  We  cannot 
easily  fall  into  excess  in  extolling  the  bounty  of  God,  in  having  so  richly  supplied 
the  wants  of  all  his  creatures,  and  particularly  the  wants  of  man. 

15.  Let  us  work  while  it  is  day ;  the  night  cometh  when  no  man  can  work,  vv. 
17,  18.  Let  us  not  be  weary  in  Avell  doing ;  but  steadfast,  unmoveable,  always 
abounding  in  the  Avork  of  the  Lord.  Let  us  do  with  our  might  what  our  hands  find  to 
do.  Scott :  "  As  death  will  terminate  our  opportunities  of  praising  God  on  earth, 
let  us  now  redeem  the  time,  that  we  may  glorify  him  with  our  lips  and  in  our  lives. 
Then  we  shall  shortly  join  the  company  before  the  throne,  and  assist  them  in  bless- 
ing our  God ;  and  our  bodies  will  be  raised  from  the  silent  grave  to  join  in  this  de- 
lightful work  to  all  eternity." 

16.  It  is  easy  to  pervert  Scripture,  which  is  so  written  that  they  who  wish  to  cavil 
may  find  fault.  This  is  remarkably  illustrated  in  vv.  16,  17.  From  the  former 
some  would  teach  that  God  has  abandoned  the  Avorld  and  its  inhabitants  to  take 
care  of  themselves  ;  and  from  the  latter  that  the  Bible  teaches  that  there  is  no  con- 
scious existence  beyond  this  life.  But  all  this  is  gross  jDcrversion.  Let  carnal  men 
beware  how  they  wrest  the  Scriptures. 

17.  God  shall  have  a  church  on  earth  to  the  end  of  the  wox'ld,  v.  18.  None  others 
truly  praise  or  glorify  him.  Nor  can  the  church  be  so  sunk  down  and  sadly  de- 
I^ressed  in  her  condition  as  that  her  joys  shall  not  break  forth  in  loud  and  blessed 
songs. 

18.  However  sad  our  outward  state,  let  us  be  cheered  by  the  prospect,  and  settled 
in  the  purpose  of  praising  God  eternally,  v.  18.  In  the  darkest  days  let  us  look  for 
the  Star  of  hope.     In  the  saddest  hours,  let  us  joy  in  God. 


Psalm  cxvi. 

1  I  love  the  Lord,  because  he  hath  heard  my  voice  and  my  supplications, 

2  Because  he  hath  inclined  his  ear  unto  me,  therefore  will  I  call  upon  him  as  long  as  I  live. 

3  The  sorrows  of  death  compassed  me,  and  the  pains  of  hell  gat  hold  upon  me :  I  found  trouble 
and  sorrow. 

4  Then  called  I  upon  the  name  of  the  Lord  ;  O  Lord,  I  beseech  thee,  deliver  my  soul. 


1000  STUDIES   IN   THE   BOOK  OF  PSALMS.  [psalm  cxvi. 

5  Gracious  is  tlie  Lord,  and  righteous ;  yea,  our  God  is  merciful. 

6  The  LoKD  prescrveth  the  simple :  I  was  brought  low,  and  he  helped  me. 

7  Return  unto  thy  rest,  O  my  soul ;  for  the  Lord  hath  dealt  bountifully  with  thee. 

S  For  thou  ha.st  delivered  my  soul  from  death,  mine  eyes  from  tears,  and  my  feet  from  falling. 

9  I  will  walk  before  the  Lord  in  the  land  of  the  living. 

10  I  believed,  therefore  have  I  spoken  :  I  was  greatly  afflicted: 

11  I  said  in  my  haste,  All  men  are  liars. 

12  What  shall  I  render  unto  the  Lord  for  all  his  benefits  toward  me? 

13  I  will  take  the  cup  of  salvation,  and  call  upon  the  name  of  the  Lord. 

14  I  will  pay  my  vows  unto  the  Lord  now  in  the  presence  of  all  his  people. 

15  Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints. 

16  O  Lord,  truly  I  am  thy  servant;  I  am  thy  servant,  and  the  son  of  thine  handmaid:  thou 
hast  loosed  my  bonds. 

17  I  will  offer  to  thee  the  sacrifice  of  thanksgiving,  and  will  call  upon  the  name  of  the  Lord. 

18  I  will  pay  my  vows  unto  the  Lord  now  in  the  presence  of  all  his  people, 

19.  In  the  courts  of  the  Lord's  house,  in  the  midst  of  thee,  O  Jerusalem.   Praise  ye  the  Lord. 

THE  division  of  this  Psalm  into  two  by  the  Septuagint,  Arabic,  Ethiopic,  Vulgate 
aud  Doway,  is  without  authority  or  reason.  The  date  and  authorship  are  both 
uncertain.  The  Syriac,  Calvin,  Patrick,  Henry,  Scott  aud  others  regard  David  as  its 
author.  Clarke,  Tholuck,  Hengstenberg,  Alexander  and  others  suppose  it  was  written 
after  the  captivity.  Morison :  "  It  is  by  no  means  unsuitable  to  the  circumstances 
which  attended  the  miraculous  recovery  of  Hezekiah."  Those,  who  regard  David  as 
author  are  divided  in  opinion  as  to  the  occasion  of  its  composition ;  whether  the  pur- 
suit of  David  by  Saul  to  the  cave,  the  rebellion  of  Absalom,  or  some  other  occasion. 
The  character  of  the  ode  defies  all  attempts  to  fix  it  to  any  one  occasion.  But  the 
fact  that  in  it  we  find  several  marks  of  the  Chaldee  Dialect  goes  far  to  strengthen 
doubts  as  to  the  Davidic  authorship.  Clarke  :  "  Many  think  it  relates  wholly  to  the 
passion,  death,  and  triumph  of  Christ.  Most  of  the  Fathers  were  of  this  opinion." 
Fry  adopts  this  view  and  argues  for  it  from  2  Cor.  iv.  10-14,  where  v.  10  is  quoted. 
Bellarmine  says :  "  With  the  holy  Fathers,  Basil,  Chrysostom,  Jerome  and  Augustine, 
we  judge  this  Psalm  is  to  be  understood  of  the  spiritual  man,  earnestly  desiring  eter- 
nal life,  and  groaning  on  account  of  temptations  and  dangers."  The  church  of  Eng- 
land has  appointed  this  Psalm  for  the  thanksgiving  of  women  after  child-birth. 
Many  pastors  use  it  privately  on  such  occasions.  Some  churches  uniformly  use  a 
metrical  version  of  a  part  of  it  in  celebrating  the  Lord's  Supper.  The  student  of  the 
Psalter  has  already  learned  that  such  uncertainties,  as  have  been  just  stated,  detract 
nothing  from  the  instruction  or  consoling  power  of  a  Psalm.  Portions  of  it  are 
evidently  taken  wholly  or  in  part  from  previous  Psalms.  Compare  v.  3,  with  Ps.  xviii. 
4-6  ;  V.  5,  with  Ps.  ciii.  8;  v.  11,  with  Ps.  xxxi.  22.  Scott  dates  it  B.  C.  1020;  Clarke, 
B.  C.  515.  The  names  of  the  Most  High  here  found  are  Jehovah  Lord,  Elohim  God 
and  Jah  Lord,  on  which  see  on  Ps.  i.  2  ;  iii.  2, and  introduction  to  Ps.  Ixviii.  Luther: 
"  This  is  a  Psalm  of  thanksgiving,  in  which  the  Psalmist  renders  thanks,  after  coming 
out  of  a  most  heavy  trial,  and  again  rejoices  in  God."  Pool :  "  This  Psalm  contains 
a  solemn  thanksgiving  to  God  for  a  glorious  deliverance  from  grievous  and  dangerous 
calamities ;  as  also  from  great  perplexities  and  terrors  of  mind  arising  from  the  sense 
of  God's  displeasure."  Tholuck  calls  it  "  a  delightful  Psalm  of  thanksgiving."  The 
more  this  Psalm  is  studied,  the  more  will  the  pious  mind  refer  it  to  spiritual  conflicts 
and  victories. 

1.  /  love  the  Lord,  because  he  hath  heard  my  voice  and  my  supplications.  Literally, 
/  love,  because  Jehovah  hath  heard.  It  is  a  beauty  in  composition  to  name  no  person, 
when  the  very  occasion  shows  wlio  is  the  dear  one  alluded  to.  See  John  xx.  15.  The 
first  verb  is  in  the  preterite ;  the  second,  in  the  future.     Calvin  so  renders  them.    But 


PSALM  cxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1001 

Edwards,  Hengstenberg  and  Alexander  put  both  verbs  in  the  present  tense.  See 
Inti'oduction,  §  G.  Love  is  better  than  rejoice,  am  pleased,  or  have  desired;  often 
applied  to  the  matter  of  loving  God,  Deut.  vi.  5 ;  xi.  1 ;  xxx.  20 ;  Josh.  xxii.  5 ;  xxiii. 
11.  It  is  tlie  verb  used  to  express  Jacob's  love  of  Joseph,  Gen.  xxxvii.  34;  Jona- 
tlian's  affection  for  David,  1  Sam.  xx.  17 ;  the  warm  heart  of  a  pious  man  to  God's 
word,  Ps.  cxix.  97,  119,  127,  159.  Voice,  usually  so  rendered.  Here  it  means  the 
voice  of  prayer.  Supjylications,  as  in  Ps.  Iv.  1.  It  denotes  petitions  for  which  (jracious 
answer  is  sought.     In  Josh.  xi.  20,  the  word  is  rendered  favor. 

2.  Because  he  hath  inclined  his  ear  unto  one,  therefore  I  ivill  call  upon  him  as  long  as 
I  live.  On  inclining  the  ear  see  on  Ps.  xvii.  6  ;  xxxi.  2;  xl.  1 ;  Ixxviii.  1.  On  calling 
upon  God  see  on  Ps.  iii.  4,  where  it  is  rendered  cried.  To  call  upon  God  is  in  general 
to  worship  him.  Gen.  iv.  26 ;  in  particular  any  act  of  worship  as  prayer.  We  have 
the  same  word  in  the  same  form  in  vv.  4,  13,  17.  In  vv.  13,  17,  it  seems  to  denote 
thanksgiving.  Some  answers  to  prayer  are  so  seasonable,  and  so  memorable  that  the 
pious  never  forget  them.  Such  are  answers  to  prayers  offered  in  times  of  peculiar 
peril  and  dejection. 

3.  The  sorroivs  of  death  encompassed  me.  See  on  Ps.  xviii.  4,  where  we  have  pre- 
cisely the  same  words  both  in  Hebrew  and  English.  The  p>ain8  of  hell  gat  hold  upon 
me.  Pains,  elsewhere  straits,  distresses.  Hell,sheol;  see  on  Ps.  vi.  5  ;  ix.  17;  xvi.  10; 
xviii.  5.  (to^ /io^rf,  in  the  next  clause /otmcL  I  found  trouble  and  sorroiv.  Trouble, 
cognate  to  the  Avord  rendered  pains  in  this  verse.  Sorroiv,  always  so,  or  grief.  See 
Ps.  xiii.  2  ;  xxxi.  10  ;  cvii.  39.  All  the  terms  and  phrases  of  this  verse  evince  a  sad 
plight,  a  case  distressing  in  the  extreme. 

4.  Then  called  I  upon  the  name  of  the  Lord  ;  0  Lord,  I  beseech  thee,  deliver  my 
soul.  Called,  literally  will  call.  See  on  v.  2.  /  beseech,  in  Hebrew  an  interjection, 
full  of  urgent  entreaty.  Alexander  renders  it  Ah  here  and  in  v.  16  ;  in  Ex.  xxxii.  31, 
it  is  rendered  Oh ;  in  v.  16,  simply  0.  Deliver,  usually  so  rendered.  8oid,  it  may  mean 
life,  as  in  Gen.  ix.  5  ;  xix.  17  ;  Ps.  xxxi.  13 ;  xxxviii.  12  ;  or  soul,  as  in  Ps.  iii.  2 ;  vi. 
3,  4.  If  this  Psalm  records  a  case  of  deep  spiritual  distress,  we  must  read  soid.  The 
whole  verse  and  context  show  that  he  sought  help  from  God  alone. 

5.  Gracious  is  the  Lord,  and  righteous ;  yea,  our  God  is  merciful.  Gracious,  as  in 
Ps.  Ixxxvi.  15  ;  ciii.  8  ;  cxi.  4 ;  cxii.  4.  Righteous,  the  epithet  applied  to  the  godly  in 
Ps.  i.  5,  6,  and  to  Jehovah  in  Ps.  xi.  7.  It  here  expresses  the  essential  rectitude  of 
God's  nature,  whereby  he  is  infallibly  preserved  from  doing  or  countenancing  wrong. 
Mercifid,  a  participle  from  the  verb  twice  x-endered  ptity  in  Ps.  ciii.  13,  elsewhere  have 
mercy,  have  compassion,  Isa.  xxx.  18  ;  xlix.  15. 

6.  The  Lord  i^reserveth  the  simple.  Preserveth,  often  keepeth,  observeth,  regardeth, 
taheth  heed  to,  implying  watchful  guardianship.  The  simple ;  the  word  occurs  only  in 
the  Psalms  thrice,  in  Proverbs  thirteen  times,  and  in  Ezekiel  once.  It  is  uniformly  ren- 
dered simple  except  in  Pr.  ix.  6,  where  it  is  foolish.  Here  it  is  plural  and  denotes  the 
feeble-minded,  or  as  Calvin  says,  "  such  as,  being  undesigning,  do  not  possess  the 
requisite  prudence  for  managing  their  own  affairs."  Fry  has  %veak.  Simple  has  the 
same  meaning  here  as  in  Ps.  xix.  7.  The  simple  are  those  who  cannot  keep  or  pre- 
serve themselves.  The  Psalmist  spoke  with  feeling  and  wdth  confidence.  Iivas  brought 
loxo,  and  he  helped  me.  The  rendering  of  this  clause  gives  the  sense  and  is  in  pure 
English.  Helped,  almost  invariably  rendered  saved.  The  account  suits  a  case  of 
sickness,  of  poverty,  of  persecution,  of  temptation,  of  melancholy,  spiritual  darkness 
or  desertion.  If  the  Psalm  is  spoken  in  the  name  of  the  church,  as  a  body,  this  and 
other  clauses  suit  any  state  of  trial  in  which  she  can  possibly  be  placed. 

7.  Return  imto  thy  rest,  0  my  sold.  Rest,  in  the  plural  rests;  in  Num.  x.  33,  resting- 
place  ;  in  Ps.  xxiii.  2,  still.     What  is  the  rest  of  the  pious  soul  ?    Not  the  promised  land, 

126 


1002  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxvi. 

as  ftome  sav,  but  God  himself,  his  word,  his  covenant,  his  perfections,  his  providence, 
his  worship,  confidence  in  him,  reliance  on  him.  If  rest  is  taken  in  the  abstract,  then  it 
signifies  the  quietness  of  the  soul.  The  encouragement  to  return  to  repose  in  God  is 
stated :  For  the  Lord  hath  dealt  hountifidhj  xviih  thee.  On  this  verb  see  on  Ps.  xiii.  6 ; 
in  Ps.  vii.  7  ;  ciii.  10,  reivarded.  Calvin  :  For  Jehovah  hath  recompensed  unto  thee ; 
church  of  England  and  Jebb :  For  the  Lord  hath  rewarded  thee ;  Edwards :  For 
Jehovah  has  been  gracious  to  thee ;  Street :  Since  Jehovah  hath  been  kind  to  thee. 

8.  For  thou  hast  delivered  my  soul  from  death,  mine  eyes  from  tears,  and  my  feet  from 
falling.  Delivered,  as  in  Ps.  vii.  4 ;  xviii.  19  ;  xci.  15.  It  implies  eflPectual  deliver- 
ance. On  some  of  the  phrases  here  used  see  on  Ps.  Ivi.  13.  Compare  Ps.  Ixxxvi.  13 ; 
Isa.  XXV.  8 ;  xxxviii.  5 ;  Jer.  xxxi.  16 ;  Rev.  vii.  17  ;  xxi.  4.  Whatever  the  evil,  the 
I'escue  had  been  timely  and  complete. 

9.  Itvill  xvalk  before  the  Lord  in  the  land  of  the  living.  Past  experience  of  God's 
mercy  and  kindness  satisfied  him  that  he  should  still  be  shielded  and  protected. 
Land,  in  Hebrew  plural  lands.  Land  of  the  living,  see  on  Ps.  xxvii.  3.  I  will  may 
express  confident  expectation,  or  a  solemn  purpose ;  more  probably  the  latter.  If  so, 
then  befo7-e  the  Lord  means,  as  in  his  presence,  or  ivith  his  fear  before  him.  Home : 
" '  I  will  walk  before  the  Lord,'  as  one  under  his  inspection, '  in  the  land  of  the  living,' 
or  amongst  the  redeemed  in  the  church ;  until  the  time  come  for  me  to  depart  hence, 
and  to  be  numbered  with  the  saints  in  glory  everlasting." 

10.  I  believed,  therefore  have  I  spoken.  That  these  words  are  to  be  taken  in  their 
obvious  sense  is  proven  by  Paul,  2  Cor.  iv.  13.  What  he  had  said  or  should  say 
should  not  be  heartless  or  insincere ;  but  according  to  his  religious  belief.  Alexan- 
der :  "  His  speaking  was  a  proof  of  his  faith."  There  is  nothing  to  warrant  the  ren- 
dering of  Street:  L believed  that  Iivas  lost,  although  he  cites  Kennicott's  note  to  sup- 
port him.  I  ivas  greatly  afflicted.  Many  read,  I  have  greatly  humbled  myself.  A 
still  better  rendering  is :  I  was  greatly  exercised.  See  Ecc.  i.  13  ;  iii.  10.  The  very 
depths  of  his  soul  were  moved. 

11.  I  said  in  my  haste.  All  men  are  liars.  In  my  haste,  in  Hebrew  a  verb  in  the  in- 
finitive. See  on  Ps.  xxxi.  22,  where  we  have  the  same.  The  Syriac  has.  With  trem- 
bling; Calvin,  Jn  my  fear;  Edwards,  J?i  viy  consternation;  Street,  In  mine  affright; 
Hengstenberg,  In  my  alarm;  Chaldee  and  Green,  In  my  flight;  Alexander,  In  my 
terror.  So  that  Ave  may  understand  the  Psalmist  as  saying  that  in  his  distressing  ex- 
perience he  discovei'ed  the  utter  vanity  of  man  as  a  resource,  or  even  as  a  friend.  See 
how  all  forsook  Christ  himself  in  his  trying  hour.  Liars,  a  participle  of  a  verb  in 
Job  xli.  9,  rendered  is  in  vain,  and  in  Isa.  Iviii.  Il,/ai7.  Yet  the  word  is  usually  ren- 
dered liar.  Compare  Ps.  Ixii.  9,  where  the  cognate  noun  is  rendered  a  lie,  and  all 
men  pronounced  lighter  than  vanity.  Well  may  it  make  one  tremble  to  arrive  at  so 
appalling  a  discovery,  and  be  so  convinced  of  it  as  to  feel  bound  to  utter  it  as  solemn 
truth.  Alexander:  "The  proposition,  all  mankind  are  false,  i.  e.,  not  to  be  trusted  or 
relied  upon,  implies  as  its  complement  or  converse,  therefore  God  alone  is  to  be 
trusted."  Hengstenberg:  "All  men  disappoint  the  trust  placed  in  them,  leave  in  the 
lurch  those  who  hope  in  them."  Other  interpretations  are  given  by  serious  and 
learned  men.  One  is  that  David  is  here  the  speaker,  and  says  in  his  affliction  that 
Samuel  and  Nathan  and  all,  who  had  told  him  how  he  should  be  king,  had  deceived 
him.  This  makes  David  slander  God's  prophets  and  express  unbelief  in  a  manner 
and  to  a  degree  that  we  can  hardly  impute  to  him.  Another  explanation  is  that  the 
author  of  this  Psalm  is  chiding  himself,  "What  am  I  doing?  Dare  I  doubt  or  dis- 
trust God?  I  will  rather  give  up  confidence  in  all  men,  than  withdraw  my  trust  in 
God."  The  difticulty  is  in  getting  this  sense  from  the  grammatical  construction  of  the 
verse.    Another  interpretation,  perhaps  the  popular  one,  is  that  the  Psalmist  here  as 


PSALM  cxvi.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1003 

in  Ps.  xxxi.  22,  admits  that  he  spoke  rashly  and  unadvisedly,  and  that  he  erred  in 
charging  universal  faithlessness  on  the  race,  because  many  had  been  found  heartless 
sycophants  and  hypocrites.  The  great  objection  is  the  want  of  an  occasion  for  such  a 
statement.  It  is  quite  contrary  to  the  preceding  verse,  which  declares  that  he  was 
uttering  his  firm  religious  belief.  The  only  way  to  dispose  of  this  difficulty  would  be 
to  change  the  punctuation  of  verse  10,  and  make  its  declaration  refer  to  something 
pi'cviously  said.  Whatever  the  darkness  had  been,  light  had  at  length  arisen  and 
gratitude  had  taken  the  place  of  despondency: 

12.  What  shall  I  render  unto  the  Lord  fora^^  his  benefits  toward  mef  Render,  else- 
where return,  bring  back,  deliver,  recompense.  For  benefits  Jebb  has  rewards;  Street, 
kindness;  Hengstenberg,  gifts;  Alexander,  bestoivments.  God  grants  gracious  rewards 
both  here  and  hereafter.  The  word  benefits  excludes  all  danger  of  misapprehending 
the  true  idea  of  the  prophet  and  covers  the  whole  ground.  What,  so  rendered  in  Gen. 
XX.  10,  how  in  Num.  xxiii.  8,  and  what  thing  in  Lam.  ii,  13.  Calvin:  "The  question 
is  emphatic.  What  shall  I  render  f  and  imports,  that  it  was  not  the  desire,  but  the 
means,  of  which  he  was  destitute,  to  enable  him  to  render  thanks  to  God."  An  ade- 
quate return  was  impossible ;  yet  he  resolves  on  doing  the  best  he  can : 

13.  I  loill  take  the  cup  of  salvation,  and  call  up)on  the  name  of  the  Lord.  Very  sel- 
dom is  a  translation  more  perfect  in  every  respect.  Will  take,  may  mean  I  will  take 
from  the  table  before  me;  or  I  will  elevate  towards  heaven.  Street  has  it,  I  will  lift, 
tip,  signifying  an  act  of  grateful  devotion.  By  the  cuj)  of  salvation  (Hebrew  salvations) 
Joseph  Mede  understands  "the  drink-offering  annexed  to  and  j^oured  upon  the  sacri- 
fice." There  seems  to  be  no  good  reason  for  doubting  that  such  a  custom  prevailed. 
Jewish  literature  abounds  with  allusions  to  it.  The  law  itself  prescribes  a  drink-oflfer- 
ing  accompanying  the  continual  burnt-offering.  Num.  xxviii.  7.  From  this  divine 
ordinance,  and  from  the  frequent  use  of  wine  in  feasts,  the  custom  of  using  the  cup  of 
thanksgiving  w^as  probably  adopted  in  other  religious  services.  No  wine  was  divinely 
appointed  for  the  Passover,  neither  was  any  hymn.  Yet  in  celebrating  that  feast 
Christ  and  his  apostles  used  both,  Matt.  xxvi.  26-30;  Luke  xxii.  17-20.  Many 
think  Paul  alludes  to  this  well-known  usage  when  he  speaks  of  "the  cup  of  blessing," 
1  Cor.  X.  16.  This  interpretation  is  generally  received.  Hengstenberg,  followed  by 
Alexander,  rejects  it.  They  suggest  that  "the  cup  is  a  frequent  figurative  representa- 
tion of  what  is  allotted  to  each  man,"  "the  portion  God  allots  one."  In  proof  they 
cite  Ps.  xi.  6 ;  xvi.  5 ;  Ix.  3 ;  Ixxv.  8.  Our  Lord  used  the  term  in  the  same  sense, 
John  xviii.  11.  If  this  explanation  is  correct,  the  meaning  is,  "I  will  thankfully 
accept  the  deliverances  God  works  for  me,  and  by  suitable  acts  of  devotion,  especially 
of  praise  (Ps.  1.  23),  I  will  testify  my  love." 

14.  Itvillpay  my  vows  unto  the  Lord  noiv  in  the  presence  of  all  his  peoj)le.  On  vow-i 
and  their  payment  see  on  Ps.  xxii.  25 ;  1.  14.  So  great  benefits  as  the  Psalmist  had 
received  deserved  not  only  private  praise,  but  the  most  public  thanksgiving.  So  he 
desired  that  it  might  be  in  the  presence  of  all  God's  people.  The  word  rendered  now 
is  in  Gen.  xii.  11  rendered  as  here;  but  commonly  I  pray,  I  beseech,  or  by  the  opta- 
tive oh,  Gen.  xviii.  4,  30;  Ex.  xxxiii.  18,  so  that  we  may  read  the  verse:  I  will  pay 
my  vows  unto  the  Lord,  (oh  that  I  may  do  so)  in  the  presence  of  all  his  people,  i.  e., 
of  assembled  Israel,  or  in  the  most  public  manner  possible. 

15.  Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints.  Saints,  in  Ps.  iv.  3, 
godly ;  in  Ps.  xviii.  25,  mercifid.  God  takes  such  care  of  the  lives  of  his  people,  and 
"  rates  them  at  so  high  a  price,  that  he  will  not  easily  grant  them  to  those  that  most 
desire  them."  The  life  of  one  good  man  is  in  God's  esteem  more  precious  than  the 
lives  of  whole  cities  and  tribes  of  the  ungodly,  Gen.  xix.  15-22 ;  yet  Jehovah  does  not 
lightly  esteem,  much  less  wanton  with  the  lives  of  even  the  heathen,  Jonah  iv.  10,  11 


1004  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxvi. 

Precious,  as  in  Ps.  xlix.  8  ;  Ixxii.  14.  Alexander :  "  God  counts  the  death  of  his  peo- 
ple too  costly  to  be  lightly  or  gratuitously  suffered;"  Henry:  "Though  no  man  lays  it  to 
heart,  \vhen  the  righteous  perish,  God  will  make  it  to  appear  that  he  lays  it  to  heart." 

16.  0  Lord,  truly  Jam  thy  servant;  Jam  thy  servant,  and  the  son  of  thy  handmaid. 
Truly,  in  v.  4,  J  beseech  thee.  In  the  second  clause  is  a  suppressed  surely.  The  servant 
was  one  quite  at  the  disposal  of  his  master.  The  prophet  doubles  the  assertion  of  his 
belonging  wholly  to  God,  and  then  adds  that  the  tie,  which  bound  him  to  God,  was 
of  the  strongest  nature,  was  hereditary.  Alexander:  "The  additional  phrase,  son 
of  thy  handmaid,  is  much  stronger  than  thy  servant,  and  describes  him  as  a  home-born 
slave."  See  on  Ps.  Ixxxvi.  16.  Thou  hast  loosed  my  bonds.  The  bonds  are  those  of 
affliction  and  correction  noticed  in  the  early  part  of  this  Psalm. 

17.  I  will  offer  to  thee  the  sacrifice  of  thanksgiving,  and  will  call  upon  the  name  of  the 
Lord.  The  first  clause  of  this  verse  and  the  first  clause  of  verse  13  explain  each 
other.     The  second  clause  of  this  verse  is  identical  with  that  of  v.  13. 

18.  I  will  pay  my  vows  unto  theljOB,T>7iow  in  the  presence  of  all  his  people.  To  a  jot 
and  a  tittle  the  same  as  in  v.  14.  The  last  clause  is  explained  somev/hat  in  the 
next  verse : 

19.  In  the  courts  of  theluoJiB's  house,  in  the  midst  of  thee,  0  Jerusalem.  This  con- 
firms the  exposition  given  of  v.  14.  Praise  ye  the  Lord,  literally  Hallelujah,  as  in 
Ps.  civ.  35. 

Doctrinal  and  Practical  Remarks. 

1.  Gratitude  is  not  a  sordid  affection,  but  is  one  of  the  essential  exercises  of  a 
renewed  mind,  v.  1.  True  love  to  God  consists  in  a  genuine  delight  in  the  divine 
character,  in  a  sincere  good-will  towards  God  and  his  cause,  and  in  heartfelt  grati- 
tude for  his  mercies.  The  doctrine  here  taught  is  confirmed  in  other  Scriptures, 
1  John  iv.  19 ;  Luke  vii.  47.  When  we  review  the  desperate  state  of  guilt  and  misery 
out  of  which  God  has  delivered  us,  our  gratitude  cannot  be  excessive. 

2.  If  God's  children  are  brought  into  straits  and  made  to  suffer  sharply,  such  trials 
cannot  be  unprofitable  to  them  so  long  as  they  lead  them  to  a  throne  of  grace,  and  in 
the  end  serve  to  quicken  their  attachment  to  him  and  his  cause,  v.  1. 

3.  Tholuck :  "  It  is  a  great  thing  to  know  from  our  own  experience  that  we  have  a 
reconciled  Father  in  heaven,  who  cares  for  us,  and,  though  infinitely  exalted,  hears 
the  cr}'  of  poor,  troubled  mortals,"  v.  1. 

4.  We  shall  never  be  done  praying  until  we  enter  Paradise,  v.  2.  Henry :  "  As 
long  as  we  continue  living,  we  must  continue  praying :  this  breath  we  must  breathe 
till  we  breathe  our  last,  because  then  we  shall  take  our  leave  of  it,  and  till  then  we 
have  continual  occasion  for  it." 

5.  One  answer  from  the  throne  of  grace  mightily  encourages  prayer  in  all  believers, 
V.  2.  Clarke :  "  He  that  prays  much  will  be  emboldened  to  pray  more,  because  none 
can  supplicate  the  throne  of  grace  in  vain."  Dickson  :  "  One  proof  of  God's  hearing 
our  prayer  may,  and  sl.juld  stir  us  up  to  believe  in  worship,  and  have  our  recourse 
by  prayer  to  him  all  the  rest  of  our  life." 

6.  Those  are  miserable  comforters,  who  go  about  telling  mankind  that  there  is  no 
such  thing  as  pain.  Such  do  but  mock  the  miseries  of  their  race.  The  living  have 
griefs  like  the  sorrows  of  death.  The  sick  sometimes  have  anguish  like  the  pains  of 
hell.  And  all  of  us  have  trouble  and  sorrow,  vv.  3,  4.  Among  all  the  afflictions  to 
which  we  are  subject,  soul  troubles  are  the  worst.  Terrors  in  the  soul  are  worse  than 
any  bodily  pains.  Still  even  these  are  useful  if  they  lead  us  "  with  holy  vehemence 
to  the  throne  of  Jehovah's  mercy." 

7.  True  religious  experience  has  its  ups  and  downs,  vv.  3,  4.     The  child  of  God  is 


PSALM  cxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1005 

not  always  ou  the  mount,  nor  always  in  the  valley  of  the  shadow  of  death.  "  It  is  no 
strange  thing  to  see  a  godly  person  in  fear  of  death,  bodily  and  spiritual,  temporal 
and  everlasting." 

8.  A  modest,  truthful,  yet  minute  statement  of  God's  dealings  with  us,  especially 
m  the  troubles  of  our  souls,  is  sometimes  called  for,  and  may  often  be  useful,  vv.  3,  4. 

9.  However  great  our  trials  may  be,  when  God  interposes  the  relief  Is  effectual. 
We  find  him  not  only  just,  but  gracious  and  merciful,  v.  5.  In  the  divine  character 
is  every  pledge  called  for  by  the  extremities  of  God's  people. 

10.  In  one  sense  all  men  are  too  simple  to  take  care  of  themselves ;  but  the  right- 
eous are  so  sincere  and  free  from  craft  and  artifice  that  they  can  never  cope  with  the 
wiles  of  men  and  of  the  great  adversary.  They  specially  need  the  preserving  care 
of  God.  And  they  shall  surely  have  it,  v.  6.  Divine  wisdom  is  more  than  a  match 
for  all  the  devices  of  the  adversary.  Dickson :  "  The  Lord's  children  commonly  are  not 
the  most  worldly-wise  people,  but  for  the  most  part  are  of  mean  worldly  wit,  and  who- 
soever of  them  have  any  measure  of  prudence,  are,  for  the  course  which  they  keep 
in  trials  and  troubles,  accounted  foolish ;  yea,  and  in  their  own  estimation  they  are 
very  witless,  and  dare  not  lean  to  their  own  understanding,  but  seek  to  be  directed  by 
God."  This  very  renunciation  of  their  own  wisdom  is  the  great  means  of  their  pre- 
servation, Dent,  xxxii.  36. 

11.  How  blessed  is  the  rest  which  God  has  provided  for  the  soul,  v.  7.  Every  mercy 
we  receive  should  lead  us  more  and  more  to  trust  in  him.  Calvin  :  "  To  wait  calmly 
and  silently  for  those  indications  of  God's  favor  which  he  conceals  from  us  is  the 
undoubted  evidence  of  faith."     No  man  enters  into  rest  except  by  faith. 

12.  God's  people  shall  experience  every  sort  of  deliverance  which  their  circum- 
stances require,  v.  8.  Death,  tears  and  Jailing  are  three  terrible  things  to  the  saints, 
against  which  God  alone  can  protect  them.  His  grace  is  all-sufiicient.  They  need 
never  look  beyond  him. 

13.  All  God's  mercies  ought  to  lead  us  not  only  to  hope  in  him  for  all  coming  time, 
but  to  form  pious  resolutions,  from  which  we  will  not  swerve,  v.  9.  It  is  right  that 
we  should  bind  ourselves  by  solemn  engagements  to  be  the  Lord's,  his  only  and  his 
forever. 

14.  However  afflicted  we  may  be,  let  us  bear  solemn  testimony  to  all  the  truth  we 
believe,  v.  10.  Calvin  :  "  Faith  cannot  remain  inoperative  in  the  heart ;  but  it  must 
of  necessity  manifest  itself." 

15.  Let  us  cease  from  man.  Often  when  he  would  help  us,  he  cannot ;  and  often 
when  he  could  help  us,  he  will  not,  v.  11.  An  old  man  once  «aid:  "My  acquaintance 
would  fill  a  cathedral;  my  friends  could  all  be  put  into  a  i)ulpit."  "At  my  first] 
answer,"  says  Paul,  "  all  men  forsook  me."  Yet  he  tells  us  of  one  who  was  not 
ashamed  of  his  chain.  Although  happily  the  sword  of  persecution  is  now  seldom 
drawn  in  Christian  countries,  yet  the  spirit  that  is  in  men  lusteth  to  envy.  McDuff: 
"There  is  a  persecution  sharper  than  that  of  the  axe.  There  is  an  iron  that  goes  into 
the  heart,  deeper  than  the  knife.  Cruel  sneers,  and  sarcasms,  and  ^^iViYess  and  imjust 
judgments,  and  cold-hearted  calumnies — these  are  persecution." 

16.  Though  Ave  can  never  pay  the  debt  we  owe  to  God,  yet  we  should  diligently 
remember  our  obligations,  and,  as  we  have  opportunity,  manifest  our  gratitude,  v.  12. 
A  child  can  never  pay  the  debt  he  owes  his  mother.  It  shows  some  right-mindedness 
for  him  candidly  to  say  so,  and  do  his  best  to  requite  her. 

17.  A  fit  mode  of  expressing  our  thanks  to  God  is  by  solemn  acts  of  worship,  secret, 
social  and  public,  vv.  13,  14,  17-19.  Morison :  "The  closet  will  be  the  first  place 
where  the  heart  Avill  delight  in  pouring  forth  its  lively  joys ;  thence  the  feeling  will 
extend  to  the  family  altar ;  and  thence  again  it  will  proceed  to  the  sanctuary  of  the 


^006  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxvii. 

Most  High."     To  every  man  God  has  sent  a  large  supply  of  benefits,  and  nothing 
but  perverseness  can  deny  to  him  the  praise  of  our  lips. 

18.  We  should  be  careful  to  make  none  but  la-wful  vows,  v.  14;  but  when  such  are 
made  we  should  never  turn  to  the  right  hand  or  to  the  left,  but  steadfastly  perform 
our  eno-ao'emeuts.  We  should  avoid  anything  like  the  temper  of  a  sordid  bargaining 
with  the  Almighty.  But  we  may  strengthen  our  hearts  many  a  time  by  a  fit  vow  to 
the  Lord. 

19.  Let  not  the  righteous  be  over-anxious  concerning  the  fact,  the  time  or  the  man- 
ner of  their  departure  out  of  life,  v.  15.  This  is  all  arranged  by  the  Lord.  Nicolson: 
"•  The  servants  of  God  trouble  themselves  in  vain,  when  they  distrust  him ;  for  in  life 
he  is  with  them,  and  in  death  he  will  not  forsake  them."  He  Avho  gives  grace  to  his 
chosen  to  live  to  his  glory  will  not  deny  them  grace  to  die  in  his  peace. 

20.  As  our  responsibilities  are  very  great,  our  sense  of  obligation  should  be  deep 
and  lasting,  v.  16.  We  ought  promptly  and  publicly  to  profess  the  true  religion. 
We  ought  to  engage  to  do  everything  in  our  power  for  the  glory  of  God  and  for  the 
expression  of  our  gratitude  to  him. 

21.  Whatever  our  trials,  and  however  sharp  our  conflicts,  let  us  seek  to  come  out 
of  them  all  with  a  hallelujah  on  our  lips,  v.  19. 


Psalm  cxvii. 

1  O  praise  the  Lord,  all  ye  nations :  praise  him,  all  ye  people. 

2  For  his  merciful  kindness  is  great  toward  us:  and  the  truth  of  the  Lord  endureth  for  ever. 
Praise  ye  the  Lord. 

SOME  deny  to  this  Psalm  a  completeness  in  itself,  attach  it  to  Psalm  cxvi.,  or  to 
Psalm  cxviii.,  or  use  it  as  a  doxology  to  any  other  Psalm.  But  is  not  this 
taking  great  liberties?  Nothing  in  the  state  of  the  Hebrew  text  can  authorize  the 
annihilation  of  this  as  a  complete  and  independent  composition.  It  is  indeed  a  very 
short  ode;  but  it  gives  just  expression  to  very  lively  and  devout  feelings.  Luther: 
"This  is  a  prophecy  concerning  Christ;  that  all  peoples,  out  of  all  kingdoms  and 
islands,  shall  know  Christ  in  his  kingdom;  that  is,  in  his  church;"  Pool:  "This 
Psalm  contains  a  prophecy  of  the  calling  of  the  Gentiles;"  Henry:  "This  Psalm  is 
short  and  sweet;  I  doubt  the  reason  why  we  sing  it  so  often  as  we  do,  is,  for  the 
shortness  of  it;  but,  if  we  rightly  understood  and  considered  it,  we  should  sing  it 
oftener  for  the  sweetness  of  it,  especially  to  us  sinners  of  the  Gentiles,  on  whom  it 
casts  a  favorable  eye."  Of  its  authorship  we  know  nothing.  Scott  dates  it  B.  C. 
1040;  Clarke,  B.  C.  515.  The  names  of  Gf)d  found  in  it  are  Jehovah  Lord  and  Jah 
Lord,  on  which  see  on  Psalm  i.  2,  and  introduction  to  Psalm  Ixviii. 

1.  0  praise  the  Lord,  all  ye  nations:  ^:)?-oise  hivi,  all  ye  people.  The  first  verb  ren- 
dered praise  is  that  used  in  the  word  hallelujah;  the  second  is  in  1  Chron.  xvi.  35, 
ffhry;  in  Ps.  cvi.  47,  triumph;  in  Ps.  Ixiii.  3,  praise.  The  words  rendered  nations 
and  people  are  both  plural :  the  former  being  the  word  often  rendered  Gentiles;  the 
latter,  nations.  The  call  is  indiscriminate  to  the  whole  world  to  come  and  give  due 
praise  to  Jehovah,  This  verse  is  explained  by  the  great  commission  given  by  Christ 
to  his  ministers,  Matt,  xxviii.  19,  20;  Mark  xvi.  15,  16.  What  puts  the  matter 
beyond  all  doubt,  and  gives  to  us  a  most  satisfactory  exposition  of  the  verse,  is  the 


PSALM  cxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1007 

use  made  of  it  by  Paul  in  Rom.  xv.  11,  where  he  maintains  this  proposition:  "Now, 

1  say,  that  Jesus  Christ  was  a  minister  of  the  circumcision  for  the  truth  of  God,  to 
confirm  the  promise  made  unto  the  fathers,  and  that  the  Gentiles  might  glorify  God 
for  his  mercy,"  Rom.  xv.  8,  9.  He  quotes  two  other  places  and  then  this  verse  in 
proof  This  call  on  the  people  of  the  eax'th  is  to  a  holy  and  spiritual  service,  and  so 
implies  the  universal  spread  of  the  gospel.  It  is  the  truth  that  is  to  set  men  free. 
This  call  on  all  peoples  and  nations  to  praise  Jehovah  is  not  Avithout  cause : 

2.  For  his  merciful  kindness  is  great  toward  us.  Mercifid  kindness,  in  Ps.  v.  7,  mercy; 
in  Ps.  li.  1,  lovinc/Jdndness ;  often,  kindness.  Is  great,  a  verb  in  the  preterite,  us  in 
Ps.  ciii.  11;  in  Ps.  xii.  4;  Ixv.  ^,  prevail;  in  Job  xxi.  7,  are  mighty.  It  denotes  the 
power  attending  the  manifestations  of  God's  kindness  to  the  nations.  Nothing  has 
ever  moulded  the  hearts  and  minds  of  the  nations  of  the  earth  like  the  gospel  of 
Jesus  Christ,  which  is  unchangeable  in  its  promises  and  principles :  And  the  truth 
of  the  Lord  endureth  for  ever.  Alexander  renders  the  whole  verse:  For  mighty  over 
us  has  been  his  mercy,  and  the  tridh  of  Jehovah  [is]  to  eternity.  The  gospel  is  the 
everlasting  gospel,  Rev.  xiv.  6.     It  brings  everlasting  consolation  to  all  believers, 

2  Thess.  ii.  16.  To  all  who  embrace  it,  it  secures  everlasting  life,  John  iii.  16.  The 
stability  of  the  mediatorial  throne  rests  on  the  unchangeableness  of  the  covenant  of 
grace.  The  whole  calling  of  God  to  his  people  is  without  repentance.  Never  has  a 
promise  in  Christ  failed.  Never  has  it  been  revoked.  Praise  ye  the  Lord,  literally, 
hallelujah;  see  on  Ps.  civ.  35. 

Doctrinal  and  Practical  Remarks. 

1.  The  brevity  of  this  Psalm  naturally  suggests  the  question  of  the  length  of 
devotional  exercises.  On  this  subject  no  rule  binding  in  all  cases  can  be  laid  down. 
The  Scriptures  generally  would  lead  us  to  greater  brevity  than  is  common.  Dickson : 
"  In  God's  worship  it  is  not  always  necessary  to  be  long ;  few  words  sometimes  say 
what  is  sufficient."  The  publican's  prayer  was  short  and  prevalent.  That  of  the 
pharisee  was  long,  and  wordy,  and  worthless. 

2.  Prophecy  has  declared  and  God's  veracity  makes  it  certain  that  the  gospel  shall 
spread  far  and  wide,  v.  1.  The  knowledge  of  God  shall  cover  the  earth  as  the  waters 
cover  the  sea.  The  people  that  are  afar  off  shall  be  made  nigh.  Next  to  the  resur- 
rection of  Christ,  the  conversion  of  the  Gentiles  was  one  of  the  most  important  and 
glorious  events  that  has  happened  in  the  latter  days.  Acts  xi.  18.  Jesus  himself 
promised  that  his  salvation  should  extend  far  beyond  the  pale  of  the  Jewish  church, 
John  X.  16. 

3.  To  whomsoever  the  gospel  is  sent,  it  brings  a  message  not  only  of  glad  tidings 
of  great  joy,  but  is  a  loud  and  solemn  call  to  purity  and  devotion,  v.  1.  For  who 
can  pjraise  God  aright  unless  he  has  clean  hands  and  a  pure  heart? 

4.  The  calling  of  the  Gentiles  according  to  the  predictions  of  the  prophets  is  suffi- 
cient evidence  of  the  truth  and  divine  power  of  Christianity,  in  causing  the  most 
powerful  and  enlightened  nations,  among  whom  it  has  been  generally  preached,  to 
renounce  their  false  gods,  and  embrace  the  truth  as  it  is  in  Jesus,  v.  1.  In  bestowing 
the  Gospel  the  Lord  grants  incalculable  treasures  of  mercy  and  grace,  and  all  he 
demands  is  a  grateful  acceptance  and  acknowledgment  of  his  bounty. 

•5.  We  shall  wait  in  vain  and  but  deceive  ourselves,  if  we  expect  any  other  or  more 
glorious  revelation  of  himself  than  God  has  already  made  for  our  salvation,  v.  2. 
Nicolson  :  "  There  will  never  be  another  Messiah :  Jesus  is  the  true  One ;  he  tasted 
death  for  every  man  ;  he  forgives  iniquity,  transgression  and  sin ;  and  his  blood 
cle^^nses  from  all  unrighteousness." 

6.  The  merciful  kindness  and  truth  revealed  to  us  in  the  Gospel  are  as  great  as  they 


1008  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxviii. 

have  ever  been  represented  to  be,  as  good  a  foundation  for  hope  and  confidence  as  we 
can  ever  need,  and  are  as  inviting  to  honest  inquirers  and  penitent  sinners  as  it  is  pos- 
sible for  us  to  conceive,  v.  2.  No  man  needs  more  grace  than  the  Gospel  offers.  The 
truth  of  God  has  amazing  poAver,  and  when  brought  home  to  the  heart  by  the  Holy 
Ghost  is  as  effectual  now  as  it  ever  has  been. 

7.  Let  us  be  specially  careful  how  we  treat  the  Gospel,  v.  2.  It  is  not  a  light  thing; 
it  is  our  life.  Let  not  that  which  was  ordained  unto  life  be  found  to  be  unto  death. 
The  greatest  sin  ever  committed  by  men  in  lands  where  Jesus  is  preached  is  the 
rejection  of  salvation  by  the  cross. 


Psalm  cxviii. 

1  O  give  thanks  unto  the  Lord  ;  for  he  is  good  :  because  his  mercy  endureth  for  ever. 

2  Let  Israel  now  say,  that  liis  mercy  endureth  for  ever. 

3  Let  the  house  of  Aaron  now  say,  that  his  mercy  endureth  for  ever. 

4  Let  them  now  that  fear  the  Lord  say,  that  his  mercy  endureth  for  ever. 

5  I  called  upon  the  Lord  in  distress :  the  Lord  answered  me,  and  set  me  in  a  large  jjlace. 

6  The  Lord  is  on  my  side ;  I  will  not  fear :  what  can  man  do  unto  me  ? 

7  The  Lord  taketh  my  part  with  them  that  help  me:  therefore-shall  I  see  my  desire  upon  them 
that  hate  me. 

8  It  is  better  to  trust  in  the  Lord  than  to  put  confidence  in  man. 

9  It  is  better  to  trust  in  tlie  Lord  than  to  put  confidence  in  princes. 

10  All  nations  compassed  me  about :  but  in  the  name  of  the  Lord  will  I  destroy  them. 

11  They  compassed  me  about ;  yea,  they  compassed  me  about :  but  in  the  name  of  the  Lord  I 
will  destroy  tliera. 

12  They  compassed  me  about  like  bees ;  they  are  quenched  as  the  fire  of  thorns :  for  in  the 
name  of  the  Lord  I  will  destroy  them. 

13  Thou  hast  thrust  sore  at  me  that  I  might  fall:  but  the  Lord  helped  me. 

14  The  Lord  is  my  strength  and  song,  and  is  become  my  salvation. 

15  The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous :  the  right  hand 
of  the  Lord  doeth  valiantly. 

16  The  right  hand  of  the  Lord  is  exalted :  the  right  hand  of  the  Lord  doeth  valiantly. 

17  I  shall  not  die,  but  live,  and  declare  the  works  of  the  Lord. 

18  The  Lord  lintli  chastened  me  sore :  but  he  hath  not  given  me  over  unto  death. 

19  Open  to  me  the  gates  of  righteousness :  I  will  go  into  them,  and  I  will  jiraise  the  Lord  : 

20  This  gate  of  the  Lord,  into  which  the  righteous  shall  enter. 

21  I  will  praise  thee :  for  thou  hast  heard  me,  and  art  become  my  salvation. 

22  The  stone  which  the  builders  refused  is  become  the  head  stone  of  the  corner. 

23  This  is  the  Lord's  doing ;  it  is  marvellous  in  our  eyes. 

24  This  is  the  day  which  the  Lord  hath  made ;  we  will  rejoice  and  be  glad  in  it. 

25  S.ave  now,  I  beseech  thee,  O  Lord  :  O  Lord,  I  beseech  thee,  send  now  prosperity. 

26  Blessed  be  he  that  cometh  in  the  name  of  the  Lord  :  we  have  blessed  you  out  of  the  house 
of  the  Lord.  8 

27  God  is  the  Lord,  which  hath  shewed  us  light:  bind  the  sacrifice  with  cords,  even  unto  the 
horns  of  the  altar. 

28  Thou  art  my  God,  and  I  will  praise  thee  :  thou  art  my  God,  I  will  exalt  thee. 

29  O  give  thanks  unto  the  Lord  ;  for  he  is  good  :  for  his  mercy  endureth  for  ever. 

THAT  David  wrote  this  Psalm  is  admitted  by  Calvin,  Piscator,  Fabritius,  Amesius^ 
Veneraa,  Cobbin,  Delaney,  Phillips   and   many  others.      Patrick :    "  There  is 
nothing  more  probable  than  that  David  composed  it."     Pool :  "  It  most  probably  was 


PSAtM  cxviii.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  1009 

composed  by  David."  Edwards :  "  It  is  generally  supposed  to  have  been  penned  by 
David."  Henry  :  "  It  is  probable  that  David  penned  it."  Scott :  "David  is  though, 
to  have  composed  it."  Clarke:  "Most  probably  David  was  the  author  of  this  Psalm, 
though  many  think  it  was  done  after  the  captivity.  It  partakes  of  David'.s  spirit, 
and  everywhere  shows  the  hand  of  a  master.  The  Hiijlc  is  grand  and  noble,  the  subj'-n 
majestic."  Of  those  who  ascribe  it  to  David  the  majority  regard  it  as  probably 
written  about  the  time  that  he  was  quietly  in  possession  of  his  kingdom.  But  the 
particular  occasion  of  its  composition,  if  it  has  any,  seems  to  be  wholly  conjectural. 
Hengstenberg  quite  differs  from  the  foregoing  views :  "  That  the  deliverance  for  which 
the  Psalm  gives  thanks  is  the  deliverance  from  the  Babylonish  captivity,  there  can  be 
no  doubt."  Alexander :  "  The  deliverance  celebrated  cannot  be  identified  with  any 
one  so  naturally  as  with  that  from  the  Babylonish  exile."  It  is  not  possible  to  apply 
large  portions  of  the  Psalm  to  any  king  after  the  time  of  David,  unless  with  some  we 
refer  it  to  Hezekiah.  But  there  are  serious  difficulties  in  that  plan  of  interpretation. 
The  Scripture  most  relied  on  as  bearing  on  the  question  of  authorship  is  Ezra  iii.  10, 
11.  The  reader  can  examine  the  place  for  himself  The  first  and  last  W'ords  of  this 
Psalm  were  used  on  the  occasion  of  laying  the  foundation  of  the  second  temple. 
Many  make  this  ode  prophetical.  Calvin  :  "  Let  us  remember  that  it  was  the  design 
of  the  Spirit,  under  the  figure  of  this  temporal  kingdom,  to  describe  the  eternal  and 
spiritual  kingdom  of  God's  Son,  even  as  David  represented  Christ."  Dodd :  "  The 
learned  Jews,  both  ancient  and  modern,  confess  it  to  speak  of  the  Messiah."  Morison  : 
"  It  reaches  forth,  in  the  spirit  of  prophecy  to  Messiah,  and  to  his  spiritual  kingdom." 
Like  views  are  expressed  by  many.  Nor  are  they  unwarranted,  as  any  one  may  see 
who  will  examine  Matt.  xxi.  42-46;  Mark  xii.  10-12;  Luke  xx.  17,  18;  Acts  iv. 
10-12.  Scott  dates  it  B.  C.  1040  ;  Clarke  gives  no  date.  The  names  of  the  Almighty 
in  it  are  Jehovah  Lord,  Jah  Lord,  El  God  and  Elohim  God,  on  which  see  on  Ps.  i. 
2 ;  introduction  to  Ps.  Ixviii. ;  on  Ps.  v.  4 ;  iii.  2. 

1.  0  give  thanks  unto  the  Lord;  /or  he  is  good:  hecaiise  hh  mercy  endureth  for  ever. 
On  the  whole  verse  see  on  Ps.  cvi.  1 ;  cvii.  1.  Give  thanks,  elsewhere  confess,  praise, 
but  commonly  as  here.  We  have  the  same  Avord  in  another  form  in  vv.  19,  21,  28, 
rendered  jyraise.  Good,  see  on  Ps.  xxv.  8.  Mercy,  elsewhere  kindness,  lovingkind- 
ness,  merciful  kindness.  The  whole  phrase  occurs  again  in  vv.  2,  3,  4,  29.  Street: 
Pay  homage  to  Jehovah,  for  he  is  good;  truly  his  mercy  endureth  to  eternity.  Al- 
though the  world  greatly  misunderstands  the  true  doctrine  of  the  divine  justice,  yet 
it  has  a  deeper  sense  of  the  retributive  rectitude  of  God  than  it  has  of  his  mercy 
and  kindness.  The  most  difficult  thing  ever  undertaken  by  God's  ministers  is  to 
pei'suade  sinners  heartily  to  embrace  offered  mercy.  We  cannot  be  better  employed 
than  in  extolling  free  grace. 

2.  Let  Israel  noiv  say,  that  his  mercy  endureth /or  ever. 

3.  Let  the  house  of  Aaron  now  say,  that  his  mercy  endureth  for  ever. 

4.  Let  them  now  that  fear  the  Lord  say,  that  his  mercy  endureth /or  ever.  This  clas- 
sification of  persons  is  the  same  as  in  Ps.  cxv.  9-11.  The  word  rendered  noio  in  each 
of  these  verses  is  a  word  of  entreaty :  I  pray  thee,  I  beseech  thee.  It  occurs  again  in 
V.  25.  Let  say,  equivalent  to  Oh  that  they  ivoidd  say,  although  the  verb  is  in  the  fu- 
ture. If  the  knowledge  and  belief  of  the  divine  mercy  fails  from  among  men,  they 
will  soon  become  desperate,  and  all  hope  of  reformation  will  forsake  them.  Verses 
2-4;  8,  9;  10-12;  15, 16,  abundantly  show  that  all  repetitions  in  devotion  arc  not  vain. 

5.  I  called  upon  the  Lord  in  distress.  Gi*een :  When  I  was  in  straits,  I  called  upon 
the  Lord;  Street:  From  a  state  of  distress  I  invoked  Jehovah;  Alexander:  Out  of 
anguish  I  invoked  Jah.  Either  of  these  renderings  is  admissible.  On  calling  on 
God  see  on  Ps.  iv.  1.     The  Lord  answered  me,  and  set  me  in  a  large  placet    Large  place, 

127 


1010  STUDIES   IN   THE  BOOK   OF  PSALMS.  [psalm  cxviii. 

in  contrast  with  the  straits  or  distress  of  the  first  clause.  The  words  and  set  me  are 
supplied,  but  they  are  not  necessary  to  the  sense,  though  they  are  to  the  exact  pre- 
servation of  the  idiom.  Edwards :  He  answered  me  with  deliverance ;  Street : 
Jehovah  answered  me,  by  setting  me  at  large ;  Green :  The  Lord  answered  and  set 
me  at  liberty.  Alexander:  "To  answer  in  a  wide  place  is  to  grant  his  prayer  by 
brino-ing  him  forth  into  such  a  place."  Calvin  :  "  By  his  own  example  David  estab- 
lishes the  faithful,  showing  them  that  they  ought  not  to  faint  in  the  day  of  adversity." 

6.  The  Lord  is  on  my  side :  I  will  not  fear :  what  can  man  do  xmto  me  f  On  my 
side,  literally /or  me.  Fear,  in  Ps.  iii.  6,  be  afraid.  Compare  Ps.  xxiii.  4  ;  xxvii.  1, 
3.  Man,  Adam,  the  whole  race  or  any  member  of  it.  Calvin  renders  the  verse : 
Jehovah  is  with  me :  I  wall  not  fear  what  man  may  do  unto  me.  In  this  he  follows 
several  of  the  old  versions,  as  does  also  the  Apostle,  Heb.  xiii.  6.  Almost  any  ver- 
sion gives  the  essential  idea. 

7.  The  LoED  taketh  my  jJcirt  ivith  them  that  help  me,  literally,  Jehovah  (is)  for  me 
amongst  those  who  help  me.  Street :  Jehovah  is  for  me,  he  is  mine  aid  ;  Hengsten- 
berg  :  The  Lord  is  among  tliose  who  help  me.  Therefore  shall  I  see  my  desire  xipon 
them  that  hate  yne.  The  words  my  desire  are  needlessly  supplied.  See  on  Ps.  liv.  7; 
lix.  10  ;  xcii.  11 ;  cxii.  8.  Edwards  :  I  shall  feast  my  eyes  upon  them  that  hate  me; 
Fry :  I  shall  look  in  triumph  on  mine  enemies ;  Hengstenberg :  I  shall  see  my  plea- 
sure on  those  that  hate  me.  The  following  renderings  are  more  literal ;  Jebb :  I 
myself  shall  look  upon  them  that  hate  me ;  Street :  I  can  look  on  mine  enemies ; 
Green  :  I  shall  be  able  to  face  those  who  hate  me.  Calvin's  paraphrase  of  the  whole 
verse  is :  "  Defended  by  God's  hand  I  may  boldly  and  safely  set  at  nought  all  the 
machinations  of  men ;"  Patrick's :  "  It  is  sufficient  that  the  Lord,  who  hath  done 
great  things  for  me  by  weak  instruments,  is  still  aiding  to  me :  therefore  I  dare  look 
the  most  malicious  enemies  in  the  face,  and  doubt  not  to  see  them  turn  their  backs 
upon  me,  2  Sam.  viii." 

8.  It  is  better  to  trust  in  the  Lord  than  to  j^ut  confidence  in  man.  [This  is  the  mid- 
dle verse  of  the  Bible]. 

9.  It  is  better  to  trust  in  the  Lord  than  to  2)id  confidence  in  jyrinces.  The  word  ren- 
dered man  is  Adam.  It  comprehends  the  whole  race.  Verse  8  contains  a  universal 
proposition.  Verse  9  selects  out  the  chief  of  men,  those  on  whom  we  would  most 
naturally  rely,  and  warns  us  that  we  can  no  more  safely  trust  in  them  than  in  others. 
Princes,  in  Ps.  Ixxxiii.  11,  nobles;  the  greatest  men,  the  best  men,  those  who  are  in 
fact  or  deservedly  head  men.  Jehovah  alone  can  be  safely  relied  upon  at  all 
times,  in  all  straits  and  to  all  the  ends  and  purposes  of  complete  succor  and  de- 
liverance. 

10.  All  nations  compassed  me  about:  but  in  the  name  of  the  Lord  ivill  I  destroy  them. 

11.  They  compassed  me  about;  yea,  they  comimssed  me  aboid:  bid  in  the  name  of  the 
Lord  I  will  destroy  them. 

12.  They  comjxtssed  me  aboid  like  bees;  they  are  quenched  as  the  fire  of  thorns:  for  in 
the  name  of  the  Lord  /  will  destroy  them.  Nations,  also  heathen.  Gentiles.  Compassed, 
as  in  Ps.  xvii.  11;  xviii.  5;  xxii.  12,  16;  in  Ps.  Ixxxviii.  17,  came  round  aboid,  equiv- 
alent to  surrounded.  Destroy,  cut  down,  nd  in  ptieces;  in  the  future.  Yet  in  each 
case  Street  has,  /  did  cut  them  in  pieces.  In  the  Hebrew,  before  the  woi'd  destroy  in 
each  case  is  found  a  particle,  which  is  sometimes  rendered  surely.  Alexander:  "The 
point  of  comparison  with  bees  is  their  swarming  multitude  and  irritating  stings. 
Compare  Deut  L  44."  A  fire  of  thorns  is  a  very  brisk  fire,  and  for  the  time  makes 
quite  a  crackling  noise,  but  is  quickly  over.  Are  quenched,  are  extinct,  are  put  out,  are 
consumed.  The  rage  and  power  of  the  Avicked  against  God's  church,  howevct  violent 
and  cruel,  cannot  last  long. 


Pi^ALM  cxviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  lOH 

13.  Thou  hast  thrust  sore  at  me,  that  I  might  fall.  Literally,  Thrusting  thou  hast 
Ihrust  Thrust  is  the  best  rendering  here,  although  the  verb  is  nowhere  else  sr  ren- 
vlered.  In  Ps.  xxxv.  5,  it  is  chase.  The  thrusting  was  designed  to  be  deadly,  that  he 
might  fall.  See  on  Ps.  xxvii.  2.  Street  following  some  ancient  versions  has:  I  stum- 
bled greatly  as  if  I  were  falling.  But  this  requires  an  unauthorized  change  in  the 
Hebrew  text.  The  change  of  number  and  person  in  this  verse  is  not  unusual.  In  v. 
7,  he  spoke  of  those  that  hated  him,  and  in  vv.  10-12,  of  the  heathen.  Here  he  seems 
lo  imagine  all  his  foes  united  in  one,  or  under  one  leader,  and  his  address  is  to  that 
one  directly.  Some  think  he  means  Saul.  Dickson  supposes  Satan  is  here  addressed. 
This  impersonation  adds  to  the  liveliness  of  the  composition,  and  shows  that  to  some 
extent  at  least  the  Psalm  is  dramatic.  Yet  nothing  can  harni  tlio.se  who  hope  in  God: 
But  the  Lord  helped  me. 

14.  The  Lord  is  mtj  strength  and  song,  and  is  become  my  salvation.  The  whole  verse 
is  taken  from  Ex.  xv.  2.  Strength,  song,  salvation,  all  uniformly  rendered.  Lord, 
i.  e.,  Jah.  He  becomes  the  song  of  his  people  by  becoming  their  strength  and  salva- 
tion. 

15.  The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous.  The 
general  idea  is  the  same  as  in  v.  14.  For  a  while  the  state  of  God's  people  may  be 
greatly  distressed;  but  as  soon  as  the  Lord  appears,  their  mourning  is  turned  into  the 
voice  of  melody.  Tabernacles  were  the  dwellings  of  the  ancient  Jews,  here  used  poet- 
ically for  any  abode  of  the  accepted  people  of  God.  The  occasion  of  the  holy  mirth 
was  the  work  of  God :  The  right  hand  of  the  Lord  doeth  valiantly.  On  this  truth  all 
holy  gladness  depends,  so  it  is  repeated  verbatim  in  the  next  verse.  The  rendering  is 
not  uniform.  Church  of  England:  The  right  hand  of  the  Lord  bringeth  mighty 
things  to  pass;  Edwards:  The  right  hand  of  Jehovah  did  great  achievements;  Fry: 
The  right  hand  of  Jehovah  hath  done  mightily.  The  word  rendered  valiantly  is  a 
noun,  host,  army,  eom2'>any,  forces,  valor,  power,  substance,  riches,  wealth.  The  meaning 
of  this  as  of  many  other  words  depends  on  its  collocation.  As  the  prophet  is  here 
celebrating  a  great  deliverance,  the  authorized  version  comes  as  near  to  the  true  sense 
as  either  of  the  others. 

16.  The  right  hand  of  the  Lord  is  exalted.  Exalted,  lifted  up,  high  over  the  enemies 
of  his  people  so  as  to  govern,  restrain,  or  punish  them;  high  in  the  esteem  and  praises 
of  his  saints ;  or  both  ideas  may  be  included,  the  latter  depending  on  the  former.  The 
right  hand  of  the  Lord  doeth  valiantly.  Calvin:  "To  do  valiantly  is  tantamount  to  a 
magnificent  display  of  his  power,  so  that  there  may  be  a  bright  manifestation  of  its 
effulgence." 

17.  I  shall  not  die,  but  live,  and  declare  the  works  of  the  Lord.  It  had  often  looked 
as  if  David  would  certainly  be  cut  off.  To  the  eye  of  sense  it  seemed  impossible  that 
he  sliould  escape.  But  when  Jehovah  ivorks  and  does  valiantly,  all  perils  disappear. 
Rescued  from  danger,  the  righteous  delights  in  publishing  the  honors  of  his  deliverer. 
Works,  as  in  Ps.  cxi.  2,  6,  7,  and  often  before. 

18.  The  Lord  hath  chastened  me  sore.  Sore,  Street,  greatly.  The  original  is  idio- 
matic as  in  V.  13:  Chastening  thou  hast  chastened  me.  But  he  hath  not  given  me  over 
unto  death.  If  David  had  been  taken  out  of  the  world  before  he  and  his  seed  had 
obtained  full  possession  of  the  crown  and  kingdom,  the  promise  would  have  failed, 
and  David's  typical  character  have  been  a  myth.     But  the  Scripture  cannot  be  broken. 

19.  Open  to  me  the  gates  of  righteousness:  I  will  go  into  them,  and  I  will  jnaise  the 
Lord.  By  the  gates  of  righteousness  we  may  understand  the  gates  of  the  temple,  into 
which  the  righteous  often  and  gratefully  entered  to  praise  or  give  thanks  unto  Jah. 
The  propriety  of  such  worship  is  urged  and  repeated. 

20.  This  gate  of  the  Lord,  iiito  which  the  righteous  shall  otter.     Perhaps  with  Calvin 


1012  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxviii. 

aad  others  we  should  read:  This  is  the  gate  of  Jehovah;  or  with  Street:  This  is  the 
gate  that  belongeth  to  Jehovah.  Tholuck:  "The  gates  of  righteousness  are  so  called, 
since  really  none  but  the  righteous  were  to  be  admitted."  Alexander:  "The  meaning 
may  be,  Since  this  is  the  Lord's  gate,  let  the  righteous  (and  no  others)  enter  at  it." 
Calvin  gives  another  view:  "It  is  the  gate  of  Jehovah,  and,  therefore,  he  will  open  it  to 
the  just."    There  is  no  significancy  in  the  change  from  gates  to  gate.    Compare  Jer.  vii.  2. 

21.  I  will  praise  thee:  for  thou  hast  heard  me,  and  art  become  my  salvation.  Praise, 
in  V.  1,  give  thanks.  Heard,  in  v.  5,  answered.  The  last  phrase  is  borrowed  from 
v.  14,  with  a  simple  change  from  the  third  to  the  second  person  singular. 

22.  The  stone  which  the  builders  refused  is  become  the  head  stone  of  the  corner.  The 
interpretations,  which  refer  this  to  some  contest  as  to  which  of  two  or  more  stones 
should  be  the  corner  stone  in  the  temple,  are  too  puerile  for  serious  Christians  to  dwell 
upon ;  and  yet  had  such  a  disagreement  occurred,  it  would  furnish  a  foundation  of 
the  figure  here  employed.  Nor  can  we  very  fully  apply  it  to  David.  Saul  and  hij^ 
adherents  can  but  in  a  very  limited  sense  be  regarded  as  the  builders  of  the  throne 
of  Israel.  God  himself  eminently  presided  over  that  matter.  Yet  there  was  enough 
of  the  human  in  the  affair  to  admit  of  an  allusion  to  it.  Those,  who  regard  this 
Psalm  as  relating  to  the  return  from  Babylon,  and  the  rebuilding  of  the  second  temple 
and  of  the  holy  city  very  naturally  suppose  that  by  the  stone  is  meant  the  Jewish  peo- 
ple, Avho  by  surrounding  nations  had  been  rejected  from  all  empire,  but  were  after 
seventy  years  of  captivity  again  made  preeminent,  under  the  special  guidance  and 
protection  of  God.  Like  either  of  the  foregoing  this  may  furnish  a  basis  for  the 
figure  in  its  full  application  to  the  Redeemer.  More  than  this  is  not  necessary  or 
edifying.  The  Saviour  and  his  apostles  have  given  us  the  true  interpretation.  Matt. 
xxi.' 42-46  ;  Mark  xii.  10-12  ;  Luke  xx.  17,  18  ;  Acts  iv.  10-12;  Eph.  ii.  20 ;  1  Pet. 
ii.  4-6.  Home:  "That  the  verses  (22,  23,)  belong,  in  a  full  proper  sense,  to  Messiah, 
is  confessed  by  the  Rabbis,  and  acknowledged  by  all.  No  text  in  the  Old  Testament 
is  quoted  by  the  writers  of  the  New,  so  often  as  this."  Indeed  pages  might  be  filled 
Avith  citations  in  proof  of  the  belief  of  the  direct  and  full  application  of  the  passage 
to  Messiah.  He  is  the  stone  refused  by  the  Jewish  builders,  but  raised  to  the  highest 
honor  by  his  Father.  He  was  denied  of  men,  but  approved  of  God.  He  sank  lower 
than  any  innocent  being  ever  did ;  and  has  already  risen  higher  than  the  angels  of 
God,  so  that  he  is  the  first-born  of  every  creature.  Head  means  chief;  in  Ps.  cxix. 
160,  it  is  beginning ;  often  to}'),  here  it  clearly  means  the  chief  corner  stone.  But  all 
this  was  not  of  man,  or  of  created  wisdom  and  power : 

23.  This  is  the  Lord's  doing.  Calvin :  This  was  done  by  Jehovah ;  Jebb  :  From 
the  Lord  is  this ;  Fry  and  Street :  This  is  from  Jehovah.  The  whole  exaltation  of 
Christ  is  so  wonderful  that  it  is  mere  folly  to  ascribe  it  to  any  but  Jehovah.  It  is  mar- 
vellous in  our  eyes.     The  very  name  of  Christ  is  Wonderful.     See  on  Ps.  ix.  1. 

24.  This  is  the  day  which  the  Lord  hath  made ;  we  will  rejoice  and  be  glad  in  it. 
To  tlie  term  day  several  interpretations  are  given.  1.  Some  refer  it  to  a  Jewish  festi- 
val day,  on  which  this  Psalm  was  sung.  2.  Others  by  day  understand  the  improved 
state  of  things  following  the  rebuilding  of  the  second  temple  and  of  the  holy  city. 
This  falls  in  with  other  views  of  those  who  believe  that  the  ode  relates  to  the  return 
from  Babylon.  3.  Others  by  day  understand  the  Christian  Sabbath  instituted  in 
honor  of  the  resurrection  of  Christ,  the  first  step  in  his  exaltation.  This  view  is 
embraced  by  Watts,  defended  by  Scott,  Dwight  and  many  others.  It  gives  a  good 
sense,  and  is  in  no  degree  inconsistent  with  the  context.  4.  By  day  others  understand 
tlie  Go^ipel  dispensation,  the  latter  day,  when  under  the  power  and  grace  of  an  ascended 
Saviour  his  believing  people  abound  in  joy  and  gladness.     Compare  Acts  ii.  45-47  • 


PSALM  cxviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  lOia 

viii.  8.     Either  of  the  latter  two  views  is  better  than  either  of  the  former  two ;  and 
these  two  may  be  made  to  harmonize.     This  day  the  Lord  has  made,  or  prepared. 

25.  Save  now,  I  beseech  thee,  0  Lokd  :  0  Lord,  /  beseech  thee,  send  now  prosperity. 
The  views  gathered  from  this  verse  are,  1.  That  it  contains  a  formula  of  seeking  the 
divine  blessing  on  great  enterprises.  Those  who  hold  this  view  refer  to  Neh.  i.  11 
Perhaps  the  reader  may  think  the  proof  insufficient.  2.  Otliers  regard  it  as  a  special 
prayer  for  God's  blessing  on  the  great  work  of  rebuilding  the  holy  city.  3.  Others 
make  it  a  prayer  for  God's  favor  to  David  after  he  had  secured  full  possession  of  the 
throne.  Regarding  him  as  a  type  of  Christ,  this  view  well  agrees  with  the  next. 
4.  That  it  is  a  fervent  petition  for  the  building  up  of  Christ's  kingdom.  For  him 
shall  prayer  be  made  continually,  Ps.  Ixxii.  15.  5.  Another  view,  coincident  with  the 
last  two,  is  that  this  verse  and  the  next  contain  the  language  which  prophecy  put  into 
the  mouth  of  the  multitude  in  worshipping  the  Saviour  in  his  triumphant  entry  into 
Jerusalem,  and  is  an  expression  of  the  desires  of  the  pious  of  all  ages.  Compare 
Matt.  xxi.  8-11 ;  Mark  xi.  1-11 ;  Luke  xix.  28-40.  See  also  Matt,  xxiii.  37-39. 
This  latter  is  to  be  preferred,  is  the  most  comprehensive  and  gives  the  fullest  sense. 
These  verses  were  actually  used  under  the  powerful  influence  of  God's  Spirit  on  a 
great  public  occasion  foretold  by  the  prophets.  Moreover,  tlie  words  bear  out  this 
interpretation.  Save  now,  or  save,  I  beseech  is  the  same  in  signification  as  Hosanna. 
Indeed  the  original  is  the  word  Hosanna,  Avith  the  parts  transposed.  Scott :  "  The 
word  rendered  *  Save  now'  is  '  Hosanna,'  which  seems  equivalent  to  our  modern  con- 
gratulatory prayer  on  the  accession  of  a  monarch  to  the  throne,  '  God  save  the  king.' 
It  is  evident  that  the  Jews  had  this  passage  in  mind,  when  they  said  before  Christ,  at 
his  entrance  into  Jerusalem,  'Hosanna  to  the  Son  of  David;  blessed  is  he  that  cometh 
in  the  name  of  the  Lord  ;  Hosanna  in  the  highest.'  They  meant  to  welcome  him  as 
the  promised  Messiah."  If  this  is  the  correct  view  it  explains  a  part  of  the  next 
verse : 

26.  Blessed  be  he  that  cometh  in  the  name  of  the  Lord.  He  that  cometh,  as  many 
learned  men  have  shown,  was  one  of  the  standing  titles  of  Messias  among  the  Jews, 
It  is  often  found  in  the  New  Testament.  The  foregoing  exposition  leaves  unexplained 
a  part  of  v.  25,  and  a  part  of  v.  26.  Send  prosperity,  one  word,  a  verb  found  in  Ps. 
i.  3,  used  both  transitively  and  intransitively.  Again,  We  have  blessed  you  out  of  the 
house  of  the  Lord.  Perhaps  the  best  view  is  that  which  makes  the  company  of  priests 
the  speakers,  and  refers  the  whole  to  the  benediction  used  by  them  in  blessing  the 
people,  Num.  vi.  24-26. 

27.  God  is  the  Lord,  which  hath  shewed  us  light.  The  word  rendered  God  is  El, 
expressive  of  great  power.  Calvin,  Edwards,  Street  and  Fry  read,  Jehovah  is  God ; 
Alexander:  Mighty  is  Jehovah.  He,  who  made  the  day  of  v.  24,  is  here  said  to  have 
shelved  us  light.  Green:  And  he  hath  shone  graciously  upon  us;  Street:  And  he  con- 
stantly enlighteneth  us.  As  light  is  a  term  expressive  of  all  blessings,  so  is  it  in  par- 
ticular of  the  two  good  things  commonly  supposed  to  be  referred  to  in  this  Psalm ; 
first,  a  good  government  among  men,  2  Sam.  xxiii.  3,  4 ;  secondly,  the  reign  of  Mes- 
siah, Luke  ii.  29-32,  compared  with  many  prophecies  of  the  Old  Testament,  especially 
Isa.  xlii.  6 ;  xlix.  6.  Bind  the  sacrifice  ivith  cords,  even  unto  the  horns  of  the  altar. 
We  know  very  well  the  literal  meaning  of  the  phrase  horns  of  the  altar.  They  were 
protuberances  upon  each  of  the  four  corners  of  the  altar,  Ex.  xxvii.  2 ;  xxx.  2 ; 
xxxvii.  26  ;  xxxviii.  2.  On  these  projections  the  blood  of  the  sacrifice  was  put  with 
the  finger  of  the  priest,  Ex.  xxix.  12;  Lev.  iv.  7,  18,  25,  30,  34;  viii.  15;  ix.  9; 
xvi.  19.  Thus  much  is  clear.  But  the  rendering  of  the  first  part  of  the  clause  is 
«[uite  diverse.  Calvin:  Bind  ye  the  lamb  with  cords;  Edwards:  Bind  ye  the  sacrifices 
with  cords ;  Doway,  following  several  ancient  versions :  Appoint  a  solemn  day,  with 


1014  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxvirr. 

shady  bcughs;  Street:  Bind  the  victim  with  cords;  Tholuck:  Decorate  the  feast  vvitli 
wreaths.  The  explanations  also  are  quite  various.  Diodati's  paraphrase  is  :  "  Make 
ready  th'>.  sacrifices  of  thanksgiving ;"  Patrick's :  "  O  be  not  ungrateful  to  him,  but 
solemnizo  this  day  with  festival  joy  ;  bind  your  sacrifices  with  cords  ;"  Home :  "  Let 
us  observe  the  festival  which  is  designed  to  perpetuate  the  memory  of  so  great  and 
joyful  an  event."  Pie  applies  it  to  the  gospel  dispensation.  It  seems  to  be  best  to 
render  the  word  sacrifice  here,  in  Ex.  xxiii.  18 ;  Isa.  xxix.  1,  although  in  every  other 
case  it  is  fitly  rendered  feast,  or  feast  days,  and  it  occurs  at  least  sixty  times.  Then 
we  have  no  account  whatever  of  any  custom  of  binding  the  victim  to  the  horns  of  the 
altar.  On  this  matter  Hammond  and  others  are  decided.  So  also  Cresswell :  "  Yea, 
even  vnio  the  horns  of  the  altar — before  these  words  must  be  understood  lead  it ;  for 
the  victims  were  bound  to  rings  fixed  in  the  floor."  The  Chaldee  gives  this  as  the 
sense :  Bind  the  lamb  with  bands  till  ye  have  sacrificed  it,  and  poured  the  blood 
thereof  upon  the  horns  of  the  altar.  This  is  perhaps  better  than  any  other  expla- 
nation. 

28.  Thou  art  my  God,  and  I  will  praise  thee.  He  declares  his  covenant  relation 
with  God.  Praise,  in  v.  1,  give  thanks.  He  again  claims  the  covenant  relation: 
Thou  art  my  God.  I  will  exalt  thee,  in  Ps.  xxx.  1,  I  idll  extol  thee.  In  this  verse 
we  have  both  El  and  Elohim. 

29.  0  give  thanks  unto  the  Lord;  for  he  is  good:  for  his  mercy  endureth  for  ever. 
A  repetition  of  v.  1.  Alexander:  "In  these  words  we  are  brought  back  to  the  point 
from  which  we  started,  and  the  circle  of  praise  returns  into  itself." 

Doctrinal  and  Practical  Remarks. 

1.  There  is  exhaustless  excellence  in  the  Scriptures!  The  Bible  is  full  of  new 
songs,  new  displays  of  love,  mercy  and  grace.  We  have  already  considered  more 
than  a  hundred  Psalms,  yet  here  is  one  as  fresh  and  as  refreshing  as  if  we  had  not 
looked  at  any  other.  Luther:  "This  Psalm,  which  I  so  much  love  and  admire,  is 
the  one  which  I,  in  particular,  call  the  golden  Psalm;  and  is  the  Psalm  which  has 
often  revived  and  comforted  me  in  my  temptations."  Is  it  not  a  proof  of  the 
dreadful  depravity  of  man,  that  it  is  so  difficult  to  interest  his  mind  in  the  best 
poetry  in  the  world,  simply  because  it  teaches  the  true  theology? 

2.  We  shall  never  be  done  thanking  and  praising  Jehovah,  vv.  1,  29.  This  does 
not  make  the  righteous  sad.  The  themes  furnished  them  are  exhaustless.  The  new 
heart  given  by  God's  Spirit  loves  the  work.  We  should  delight  to  stir  ourselves  up 
to  this  blessed  employment. 

3.  While  carnal  an4  imaginative  men  are  pleasing  themselves  with  schemes  of 
uniformity,  or  of  outward  unity  in  the  church,  let  us  labor  to  promote  that  essential 
unity  which  consists  in  bringing  all  of  every  rank  and  condition  to  accept  and 
celebrate  the  amazing  mercy  of  God,  vv.  1-4.  If  men  feel  heart  to  heart  in  singing 
the  song  of  Moses  and  the  Lamb,  they  will  not  be  disowned  by  the  blessed  Saviour. 

4.  Ample  reason  for  perpetual  praise  and  thanksgiving  is  found  in  the  exalted 
nature  of  God,  vv.  1,  2,  3,  4,  29.  He  is  goodness  itself.  His  lovingkindness  never 
fails.     Why  will  not  all  men  worship  Jehovah? 

5.  Affliction  is  no  novelty  in  the  church  of  God.  Distress  reaches  the  heart  of  all 
his  people,  v.  5.  David,  the  type  of  the  Redeemer,  the  Redeemer  himself,  and  all 
the  true  Israel  have  had  their  sharp  trials.  What  a  strange  sort  of  creature  an  old 
Christian  would  be,  if  he  had  never  smarted  under  the  rod  of  heavenly  chastisement! 
Indeed  there  can  be  no  such  character,  Heb.  xii.  6-8. 

6.  But  however  sore  our  trials,  the  door  is  open  leading  to  the  mercy-seat,  v.  5. 
"  In  prayer  we  have  a  consolation  and  an  antidote  for  all  our  ills."     /  'nlled  upon 


PSALM  cxvni.]  STUDIES  IN  THP]   BOOK  OF  PSALMS.  1015 

Ood  in  my  distress,  and  he  heard  me,  is  written  in  the  pi'ivate  journal  of  every  Chris- 
tian. Luther:  "Thou  must  learn  to  call  and  not  to  sit  there  by  thyself,  and  lie  on 
the  bench,  hang  and  shake  the  head,  and  bite  and  devour  thyself  with  thy  thoughts, 
but  come  on,  thou  indolent  knave,  down  upon  thy  knees,  up  with  thy  hands  and 
eyes  to  heaven,  take  a  Psalm  or  a  prayer,  and  set  forth  thy  distress  with  tears  before 
God." 

7.  When  we  have  had  blessed  experience  of  the  divine  mercy,  especially  iu 
times  of  great  trial,  let  us  modestly  and  humbly  declare  it,  v.  5.  It  is  a  shame, 
through  false  humility  to  keep  silence  when  the  vei-y  stones  are  ready  to  cry  out  for 
joy  at  God's  presence. 

8.  Our  theology  is  never  right  till  in  our  hearts  we  invest  God  with  infinite  power 
and  perfections,  v.  6.  Until  we  can  say:  "It  is  enough  for  me  that  God  is  on  my 
side,"  we  are  not  prepared  to  fight  the  battles  of  life. 

9.  Reason  suggests  that  thanks  ought  to  be  in  proportion  to  mercies  received,  and 
that  deliverances  are  great  in  proportion  to  the  distresses  from  which  they  rescue  us, 
vv.  5,  6.  If  this  is  so,  how  impossible  it  is  for  the  saints  ever  to  exceed  the  bounds 
of  sobriety  in  lauding  and  magnifying  the  grace  which  saves  them  from  a  fiery  and 
eternal  condemnation. 

10.  If  we  are  delivered  from  great  distress  of  any  kind,  the  cause  of  our  deliver- 
ance is  God  alone,  vv.  5-7.     To  him  is  all  the  glory  due. 

11.  The  righteous  can  well  afford  to  wait  for  the  day  of  full  and  final  decision  of 
their  case,  v.  7.  Things  shall  surely  come  to  pass  according  to  their  holy  desire.  My 
soul,  wait  thou  upon  God. 

12.  Dickson  :  "Many  good  uses  may  a  believer  make  of  one  benefit,  one  victory, 
one  experience,  as  doth  the  Psalmist  here,  v.  7.  He  confirmeth  himself  in  his  recon- 
ciliation and  friendship  with  God,  encourageth  himself  against  dangers  to  come,  ex- 
alteth  God,  and  esteemeth  as  nothing  the  hatred  and  favor  of  man,  and  resolveth  to 
use  means  and  to  expect  the  blessing  from  God,  with  other  sundry  good  uses  which 
follow  hereafter." 

13.  Nothing  is  more  profitable  than  dwelling  on  familiar  truths,  vv.  8,  9.  Was 
there  ever  a  good  man  who  did  not  believe  that  it  was  better  to  trust  in  Jehovah  than 
to  rely  on  any  created  arm  ?  Yet  David  here  repeats  this  truth  that  if  possible  it 
may  sink  deep  into  every  mind. 

14.  The  same  verses  teach  us  that  it  is  hard,  though  necessary,  to  withdraw  trust 
from  man.  He  is  a  poor,  feeble,  sinful  worm.  Though  the  wicked  appear  in  great 
numbers,  and  enter  into  the  most  fearful  alliances  with  one  another,  they  are  but 
grasshoppers. 

15.  The  same  verses  teach  us  that  it  is  diflacult,  yet  necessary  to  put  our  confidence  in 
God      This  is  insisted  on,  and  with  great  pertinency. 

16.  If  we  are  sorely  and  terribly  annoyed  and  beset  with  enemies  and  adversaries, 
the  same  has  happened  to  others,  vv.  10-12.  But  all  believers  thus  tried  have  come 
off'  conquerors  and  more  than  conquerors  through  him  tliat  loved  them. 

17.  The  ground  of  hostility  and  opposition  to  God  and  his  cause  is  found  in  the 
enmity  of  the  natural  heart  against  true  religion  and  Scriptural  holiness.  Luther : 
"  Men  can  put  up  with  all  other  doctrines  and  all  other  gods,  so  that  no  nation  and 
no  country  will  set  itself  in  hostility  against  them  ;  but  when  the  word  of  God  comes, 
then  the  whole  world  is  up,  then  tumults  and  animosities  are  on  all  sides." 

18.  Yet  the  final  victory  is  certain.  In  some  way,  or  by  some  means,  or,  if  neces- 
sary, without  means,  God  will  destroy  all  his  incorrigible  foes,  vv.  10,  12.  How  terri- 
ble that  destruction  will  be  is  declared  in  Scripture  and  is  believed  by  all  wise  men. 

19.  Considering  the  unanimity  of  the  wicked  in  their  opposition  to  Christ  and  his 


1016  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  cxviii. 

people,  and  their  readiness  to  follow  the  lead  of  the  one  great  adversary,  so  that  in 
all  cases  his  will  is  virtually  obeyed,  it  is  for  a  joy  that  their  combined  attack  has 
never  been  able  to  destroy  one  of  God's  elect,  v.  13. 

20.  The  reason  is,  God  is  stronger  than  all  his  foes,  vv.  13,  14. 

21.  Good  songs,  good  promises,  good  proverbs,  good  doctrines  are  not  the  worse  for 
age,  V.  14.  What  was  sung  just  after  the  passage  of  the  Red  sea  is  here  sung  by 
the  prophet,  and  shall  be  sung  to  the  end  of  the  world  by  the  saints  of  the  Most  High. 

22.  If  we  would  avail  ourselves  of  the  helj)  of  the  Lord,  we  must  say  that  he  is  our 
strength  and  salvation,  v.  14.  We  must  renounce  all  self-reliance ;  we  must  feel  and 
confess  that  we  are  nothing  and  less  than  nothing. 

23.  The  righteous  have  good  cause  of  joy  however  they  may  be  situated,  v.  15. 
"  Though  their  dwellings  in  this  world  are  but  tabernacles,  mean  and  moveable,  yet  they 
are  more  comfortable  to  them  than  the  palaces  of  the  wicked  are  to  them ;  for  where 
religion  rules,  there  is  safety  from  evil  and  there  are  earnests  of  eternal  salvation,  and 
abundant  matter  for  continual  joy  and  rejoicing." 

24.  Let  us  remember  that  Jehovah  is  over  all  and  let  us  say  so,  v.  16.  Otherwise 
we  in  vain  attempt  to  build  up  a  system  of  consolation. 

25.  Let  past  mercies  beget  confidence  for  present  and  future  times,  v.  17.  He  who 
in  covenant  love  has  saved  us  from  fatal  disasters  will  continue  his  loving-kindness 
until  our  work  is  done.  We  may  be  especially  assured  of  this,  when  like  the  Psalmist 
we  are  fully  purposed  to  use  our  lives  and  all  our  faculties  in  the  service  and  for 
the  glory  of  God.     Our  life  is  hid  with  Christ  in  God,  Col.  iii.  3. 

26.  All  is  not  lost  that  is  brought  into  jeopardy,  v.  18.  We  gain  a  great  advan- 
tage in  all  our  trials  when  we  see  God's  hand  in  everything ;  when  we  are  willing  to 
crucify  the  flesh  with  its  affections  and  lusts ;  when  we  are  submissive  to  the  divine 
appointment,  knowing  that  the  Lord  doth  not  afflict  willingly,  but  for  our  profit,  that 
we  may  be  partakers  of  his  holiness. 

27.  A  prime  ingredient  in  the  worship  of  the  saints  is  thankfulness.  The  goodness 
of  God  leads  them  to  praise  him,  vv.  19,  21. 

28.  Even  in  this  world  the  righteous  have  an  access  to  God  which  is  denied  to  all 
others,  v.  20.  The  secret  of  the  Lord  is  with  them  that  fear  him  ;  much  moi'e  shall 
they  alone  enter  into  the  blissful  presence  of  God  in  glory.  Compare  Isa.  xxvi.  1-4. 
Great  things  are  now  in  possession  of  the  people  of  God.  Still  greater  things  are 
before  them. 

29.  It  is  said  that  prayer  is  mentioned  in  the  Scriptures  about  five  hundred  times. 
In  all  cases  it  is  implied  and  in  many  asserted  that  it  is  efficacious,  v.  21.  How 
strange  it  is  that  we  poor,  feeble  creatures  should  ever  attempt  to  get  on  without 
prayer. 

30.  Though  by  office  men  may  be  high  in  authority  in  the  church  of  God,  yet  that 
does  not  determine  that  they  shall  be  saved  or  that  they  shall  not  fall  into  fatal  ex-rors, 
V.  22.  Men  full  of  learning,  zeal  and  authority  have  rejected  the  only  foundation  on 
which  a  sinner  can  safely  rest  his  hope  for  eternity.  Numbers  foolishly  imagine  that 
if  by  their  logic,  or  learning  or  intolerance  they  can  silence  the  advocates  of  the 
truth  as  it  is  in  Jesus,  they  have  gained  the  victory;  but  their  triumph  is  their  ruin. 

31.  Vain  are  human  device.g,  and  vain  is  human  malice,  when  directed  against  the 
counsels  of  God,  v.  22.     Whom  he  will,  he  exalts;  whom  he  will,  he  abases. 

32.  We  need  have  no  fear  of  the  church.  Her  safety  is  secured  by  the  exaltation 
of  Christ,  v.  22.  He  who  raised  her  Head  from  the  depths  of  humiliation  will  not 
leave  his  body  to  perish. 

33.  God  can  do  anything  that  does  not  involve  contradiction.  To  man  a  thing 
may  be  improbable,  yea,  impossible.     And  when  it  is  done  it  may  be  exceedingly 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1017 

marvellous,  V.  23.  But  what  work  of  God  duly  considered  is  not  so?  Home:  "What 
eau  be  more  truly  marvellous,  than  that  a  person,  put  to  death  as  a  malefactor,  and 
laid  in  the  grave,  should  from  thence  arise  immortal,  and  become  the  head  of  an  im- 
mortal society;  should  ascend  into  heaven,  be  invested  with  power,  and  crowned  with 
glory,  and  should  prepare  a  way  for  the  sons  of  Adam  to  follow  him  into  those  man- 
sions of  eternal  bliss?"  And  yet  unless  he  believes  this,  how  can  any  one  be  saved? 
John  iii.  16.  Jesus  is  "the  foundation  of  our  hope,  the  centre  of  our  unity,  and  the 
end  of  our  living." 

34.  If  Christ's  exaltation,  beginning  with  his  resurrection,  be  so  exceedingly  glori- 
ous, let  it  be  celebrated,  not  by  an  anniversary,  but  by  religiously  observing  one  day 
in  seven  to  commemorate  that  joyous  event,  v.  24.  That  is  the  day  which  the  Lord 
has  made  for  this  pui-pose.  "Sabbath  days  must  be  rejoicing  days,  and  then  they  are 
to  us  as  the  days  of  heaven." 

35.  If  such  be  the  design  of  the  Christian  Sabbath,  how  exceedingly  glorious  must 
be  the  Christian  dispensation.  It  also  is  the  day  which  the  Lord  hath  made.  Let  us 
rejoice  and  be  glad  in  it. 

36.  When  God  undertakes  the  work  of  salvation,  it  is  infallibly  accomplished,  v. 
25.  He  has  the  will  and  all  the  resources  necessary  to  that  end.  Let  us  each  comrail 
our  case  to  him. 

37.  Let  us  welcome  Christ  and  give  him  a  cordial  reception,  not  only  in  our 
country,  but  in  our  hearts,  v.  26.  Let  us  beware  how  we  slight  the  Sou  of  God, 
Luke  XX.  18. 

38.  What  an  unspeakable  source  of  joy  and  comfort  is  found  in  God  through  Jesus 
Christ.  He  is  a  light  indeed,  v.  27.  Though  all  else  is  darkness,  yet  have  we  light 
in  him. 

39.  While  the  rites  of  religion  are  not  in  themselves  saving,  yet  we  should  cheer- 
fully and  humbly  submit  to  any  observances  which  God  has  enjoined,  v.  27.  And 
we  should  enter  with  life  and  spirit  into  any  religious  service  appointed  by  heaven. 
In  particular  we  should  abound  in  thanksgiving. 

40.  Let  us  hold  fast  the  covenant  of  God  forever,  v.  28.  All  appearances  may  be 
against  us.  Our  enemies  may  be  many,  mighty  and  lively,  but  if  God  be  for  us,  who 
can  be  against  us  ? 


Psalm  cxix. 

THIS  Psalm  is  alphabetical.  See  Introduction,  §  13.  It  is  divided  into  as  many 
parts  as  there  are  letters  in  the  Hebrew  alphabet.  Each  part  has  eight  verses. 
Each  verse  in  any  one  part  begins  with  the  same  letter.  The  respective  parts  fitly 
take  their  name  from  the  letters  of  the  alphabet  in  their  order.  Notwithstanding 
this  highly  artificial  and  ingenious  character  of  the  ode,  it  has  considerable  irregula- 
rities. Some  of  the  parts  have  the  name  of  the  Lord  not  at  all,  others  once,  others 
twice,  others  thrice.  Generally  the  verses  consist  of  two  lines,  yet,  says  Street,  "  thci-e 
are  evidently  as  many  as  nine  that  have  only  one  line  in  each ;  and  there  are  two 
which  consist  of  three  lines  each."  Many  notice  the  want  of  logical  connection  in 
this  poem.  Calvin  :  "  The  prophet  frequently  passes  from  one  topic  to  another,  and 
prosecutes  no  one  particular  subject  continuously;"  Henry  :  "This  Psalm  is  a  chest 
of  gold  rings,  not  a  chain  of  gold  links ;"  Hengstenberg :  "  That  the  Psalm  consists  ot 

158 


1018  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psaxm  cxrx. 

a  collection  of  individual  sayings,  and  that  there  is  no  room  for  attempting  to  discover 
any  connection,  or  to  trace  any  consecutive  train  of  thought,  is  evident  d  priori  from 
th(;  formal  arrangement."  Yet  it  is  pervaded  by  what  Tholuck  calls  a  "  deep  cur- 
rent of  feeling."  Jebb :  "  Instances  can  undoubtedly  be  shown  of  passages,  which 
maintain  a  beautiful  sequence  and  connection  between  their  several  members."  We 
should  not  disparage  other  Psalms  in  order  to  exalt  this ;  though  its  contents  are 
truly  rich.  Clarke :  "  Several  of  the  ancients,  particularly  the  Greek  fathers,  have 
considered  it  as  an  abridgement  of  David's  life ;  in  which  he  expresses  all  the  states 
through  which  he  had  passed ;  the  trials,  persecutions,  succors,  and  encouragements, 
he  had  received.  The  Latin  fathers  perceive  in  it  all  the  morality  of  the  Gospel ,  and 
rules  for  a  man's  conduct  in  every  situation  of  life."  Luther :  "  It  contains  prayers, 
consolations,  doctrines,  thanksgivings,  and  repeats  all  these  with  a  varied  fulness.  It 
is  given  forth  with  a  deep  and  blessed  intent;  namely,  that  by  this  rei:)etition  and 
fulness,  it  may  invite  and  exhort  us  to  hear  and  diligently  to  treasure  up  the  word 
of  God ;"  Tholuck :  "  It  is  pervaded  by  a  pi'ofound  sense  of  the  sublimity  of  the 
divine  law,  in  connection  with  a  sense  of  personal  un worthiness ;"  Barrow :  "  This 
Psalm,  no  less  excellent  in  virtue,  than  large  in  bulk,  containeth  manifold  reflections 
on  the  nature  and  properties,  the  adjuncts  and  effects  of  God's  law;  many  sprightly 
ejaculations  about  it,  conceived  in  different  forms  of  speech  ;  some  in  w^ay  of  petition, 
some  of  thanksgiving,  some  of  resolution,  some  of  assertion  or  aphorism ;  many  use- 
ful directions,  many  zealous  exhortations  to  the  observance  of  it." 

Its  scope  and  design  are  quite  apparent.  Hammond  :  "  It  is  wholly  spent  in  consider- 
ation of  the  divine  law — the  excellency,  the  necessity,  the  advantages  of  it — descanting 
on  the  several  appellations  of  it  with  frequent  reflections  on  ourselves,  by  way  of  exhor- 
tation to  a  pious  life  and  constant  adherence  to  God  in  times  of  distress ;"  Pool :  "  The 
scope  and  design  of  it  is  manifest,  to  commend  the  serious  and  diligent  study,  and  the 
steadfast  belief  and  the  constant  practice  of  God's  word,  as  incomparably  the  best  coun- 
sellor and  comforter  in  the  world,  and  as  the  only  way  to  true  blessedness ;"  Bridges: 
"  This  Psalm  may  be  considered  as  the  journal  of  one,  who  was  deeply  taught  in  the 
things  of  God — long  practised  in  the  life  and  walk  of  faith.  It  contains  the  anatomy 
of  ex})erimental  religion — the  interior  lineaments  of  the  family  of  God.  It  is  given  for 
the  use  of  believers  in  all  ages,  as  an  excellent  touchstone  of  vital  godlineas."  Many 
have  noticed  its  peculiar  and  excellent  adaptation  to  the  young.  Hengstenberg  calls 
it,  '  A  children's  sermon.'  But  it  suits  all  classes.  From  its  alphabetical  character 
the  Masora  entitle  it.  The  great  alphabet ;  but  from  its  peculiar  excellence,  many 
style  it.  The  saints'  Alphabet.  Bishop  Cowper  calls  it  "  A  holy  alphabet,  so  plain  that 
children  may  understand  it — so  rich  and  instructive  that  the  wisest  and  most  expe- 
rienced may  learn  something  from  it."  Clarke :  "  Like  all  other  portions  of  divine 
revelation,  it  is  elegant,  important,  and  useful ;"  Jebb  :  "  It  is  Avell  known,  that  upon 
no  portion  of  holy  Scripture  have  so  many  practical  commentaries  been  written.  .  . 
It  has  been  justly  considered  in  all  ages  of  the  church  as  a  storehouse  of  religious 
wisdom."  One  of  its  highest  excellences  is  its  varied  instruction  on  the  nature  of 
true,  experimental  religion.  In  this  Psalm,  says  Venn,  "the  whole  inner  man  is 
delineated,  and  the  several  changing  frames  of  our  poor  hearts,  and  the  several 
blessed  motions  and  inspirations  of  the  Holy  Spirit  are  touched  in  a  very  affecting 
manner.  This  is  the  Psalm  I  have  often  had  recourse  to,  when  I  could  find  no  spirit 
of  prayer  in  my  own  heart,  and  at  length  the  fire  was  kindled,  and  I  could  pray." 
President  Edwards  in  his  work  on  Religious  Affections,  says :  "  I  know  of  no  other 
part  of  the  Holy  Scriptures  where  the  nature  and  evidences  of  true  and  sincere  god- 
liness are  so  fully  and  largely  insisted  on  and  delineated."  Religious  biography 
abounds  in  evidences  of  the  same  thing.     We  can  hardly  open  a  good  volume  of  that 


PSALM  cxix.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  1019 

class  without  meeting  proofs  of  tliis  truth.  Some  join  this  Psalm  with  others.  Heng- 
stenberg  regards  it  as  "  the  chief  song  of  the  least,  the  projwr  dedication  song  follow- 
ing the  decade  which  served  as  it  were  as  an  introduction  to  it."  On  the  other  hand. 
Jebh  says,  "  with  the  119th  maybe  considered  to  begin  that  collection  of  Psalms 
which  were  composed  during  the  captivity."  Perhaps  a  careful  scrutiny  will  satisfy 
any  one  that  neither  of  these  views  can  be  sustained.  There  is  as  little  to  support 
the  opinion  of  Fry,  that  Christ  is  the  speaker  throughout  this  Psalm.  Verses  67,  71 
and  75  are  fatal  to  thus  view.  Hengstenberg  makes  an  exceedingly  weighty  remark  : 
"  A  characteristic  featux-e  of  our  Psalm  is  the  deep  conviction  that  we  have  nothing 
to  do  with  human  strength  in  keeping  the  commandments  of  God,  but  that  God  alone 
must  create  the  will  and  the  power  to  perform."  We  do  not  certainly  know  the 
author  or  date  of  this  poem.  The  Arabic,  Theodoret  and  the  great  mass  of  modern 
commentators  ascribe  it  to  David.  Patrick  seems  to  have  no  doubt  on  the  subject. 
Dodd :  "  This  Psalm  is  supposed  to  have  been  written  by  David."  The  same  view 
was  taken  by  Venema,  Michaelis  and  Dickson.  Pool :  "  The  author  of  this  Psalm 
was  David ;  which  I  know  none  that  deny,  and  of  which  there  is  no  just  reason  to 
doubt ;"  Henry  :  "  It  seems  to  be  a  collection  of  David's  pious  and  devout  ejacula- 
tions ;"  Home :  "  David  must,  undoubtedly,  have  been  the  author ;"  Clarke  :  "  Though 
the  most  judicious  interpreters  assign  it  to  the  time  of  the  Babylonish  captivity;  yet 
there  are  so  many  things  in  it  descriptive  of  David's  state,  experience,  and  aflairs, 
that  I  am  led  to  think  it  might  have  come  from  his  pen ;  or,  if  composed  at  or  under 
the  captivity,  was  formed  out  of  his  notes  and  memoranda f^  Scott:  "It  is  generally 
allowed  that  David  composed  this  highly  instructive  Psalm."  He  dates  it  B.  C. 
1017.  Notwithstanding  this  general  agreement,  and  the  internal  evidence,  Jebb 
says,  "  A  stronger  reason  appears  for  assigning  this  Psalm  to  one  of  the  prophets  of 
the  captivity,  either  Jeremiah  or  Daniel,  whose  circumstances  were  in  many  respects 
similar  :  I  should  think,  with  greater  probability  to  the  latter."  His  reasoning  shows 
some  ingenuity,  but  on  full  examination  will  probably  not  be  regarded  as  conclusive. 
According  to  the  Masora  there  is  but  one  verse  (the  122d)  in  which  we  have  not  some 
term  pointing  to  the  word  of  God.  It  is  admitted  on  all  hands  that  some  name  of 
Scripture  is  found  in  nearly  every  verse.  This  makes  it  best  here  to  explain  several 
terms ;  to  which  we  can  hereafter  refer  by  No. 

1.  Law.  This  word  occurs  twenty-five  times,  between  vv.  1-174.  We  met  it  in 
Ps.  i.  2;  xix.  7.  After  Ps.cxix.it  is  not  found  in  the  Psalter.  Kimchi:  "ItLsthe 
setting  down  of  duties,  how  they  are  to  be  done."  Jebb:  "It  is  formed  from  a  verb 
Avhich  means  to  direct,  to  guide,  to  aim,  to  shoot  forwards.  Its  etymological  meaning, 
then,  would  be  a  rule  of  conduct."  Pool:  "God's  word  is  called  his  law,  as  binding 
us  to  obedience."  Dickson:  "The  revealed  will  of  God  is  called  latv  or  doctrine, 
which  signifieth  the  Lord's  will  to  be  taught  by  God,  that  all  men  should  learn  it." 
Henry:  "The  things  contained  in  Scripture  are  called  God's /aw,  because  they  are 
enacted  by  him  as  their  Sovereign."  Clarke:  "It  is  called  law  because  it  guides, 
directs  and  instructs  in  the  way  of  righteousness — makes  our  path  straight,  shows  what 
is  even  and  right,  and  points  us  onward  to  peace,  truth  and  happiness.  It  is  even  our 
schoolmaMer  to  bring  us  to  Christ,  that  we  may  be  justified  through  faith ;  and  by  it  is 
the  knowledge  of  sin." 

2.  Testimokies.  It  is  found  in  two  forms,  having  the  same  derivation  and  the 
same  signification,  in  all  twenty-three  times.  In  one  form  we  first  met  it  in  the  singu- 
lar in  Ps.  xix.  7 ;  in  the  other,  in  Ps.  xxv.  10.  Kimchi  explains  it  as  meaning  precepts 
that  are  for  a  testimony,  or  federal  commemoration.  Jebb:  "Testimonies  are  more  par- 
ticularly God's  revealed  law:  the  witnesses  and  confirmation  of  his  promises  made  to 
his  people,  an  earnest  of  his  future  salvation."     Pool:  "The  Scripture  is  called  God'a 


[020  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxls. 

iestimony,  as  it  contains  the  witnesses  of  God's  mind  and  will,  and  of  man's  duty." 
Dickson :  "  Testimonies  signify  that  this  revealed  will  of  God  testifieth  of  our  duty 
and  our  doings,  whether  conform  or  not  to  the  rule ;  and  testifieth  also  what  event 
may  he  expected  by  our  believing  or  misbelieving,  by  our  obedience  or  disobedience 
thereof"  Henry:  "The  things  contained  in  the  Scripture  are  called  God's  testimonies, 
because  they  are  solemnly  declared  to  the  world,  and  attested  beyond  contradiction." 
Clarke  says,  the  word  is  derived  from  one  donoting  "beyond,  farther,  all  along,  to  hear 
witness  ov  testimony.  The  rites  and  ceremonies  of  the  law;  because  they  point  out 
matters  beyond  themselves,  being  fyjoes  and  representations  of  the  good  things  that 
were  to  come."     Their  observance  demands  spirituality  of  mind. 

3.  Precepts.  It  occurs  in  this  Psalm  twenty-one  times,  and  thrice  in  other  places  of 
Scripture.  Here  it  is  always  rendered  precepts,  but  in  Ps.  ciii.  18;  cxi.  7,  command- 
ments; and  in  Ps.  xix.  8,  statutes.  Kimchi  thinks  it  denotes  those  precepts  which  rea- 
son teaches,  that  are,  as  it  were  deposited  in  our  nature.  Jebb  says  it  comes  from  a 
"word  which  means  to  ^/acemiiri^f,  and  means  something  entrusted  to  man — appoint- 
ments of  God,  which  consequently  have  to  do  with  the  conscience,  for  which  man  is 
responsible."  Pool:  "The pirecepts  declare  and  direct  our  duty."  Dickson:  "Precepts 
signify  that  this  will  of  God  is  imposed  by  the  authority  of  our  sovereign  Lawgiver." 
Henry:  "They  are  caW^d precepts,  because  prescribed  to  us,  and  not  left  indifferent." 
Clarke :  "  They  are  called  precepts  from  a  word  signifying  to  take  notice,  or  care  of  a 
thing,  to  attend,  have  respect  to,  to  app)oint,  to  visit;  because  they  take  notice  of  our 
way,  have  respect  to  the  whole  of  our  life  and  conversation,  superintend,  overlook  and 
visit  us  in  all  the  concerns  and  duties  of  life." 

4.  Statutes.  It  is  found  in  this  Psalm  once  in  the  feminine,  v.  16 ;  in  the  mascu- 
line nineteen  times,  between  vv.  5-171;  in  Ps.  cxlvii.  19,  statutes;  in  Ps.  ii.  7;  cxlviii. 
6,  in  the  singular,  decree;  in  Ps.  xciv.  20;  cv.  10,  law;  in  Ps.  xcix.  7,  ordinance.  Kim- 
chi thinks  it  points  to  those  precepts  tchose  reason  is  not  known,  as  not  wearing  linsey- 
woolsey,  etc.  Jebb:  "The  verb  from  which  this  word  is  formed  means  to  engrave  or 
inscribe,  the  word  means  a  definite,  prescribed,  Avritten  law."  Pool :  "  God's  statutes 
declare  his  authority  and  power  of  giving  us  laws."  Dickson:  "The  word  statutes 
signifies  that  this  revealed  will  of  God  containeth  the  duties  which  God  hath  appointed 
and  prescribed  for  our  rule."  Henry :  "  They  are  called  his  statides,  because  they  are 
fixed,  and  determined,  and  of  perpetual  obligation."  Clarke:  "Statutes,  from  a  word 
signifying  to  mark,  trace  oid,  describe  and  ordain;  because  they  mark  out  our  way, 
describe  the  line  of  conduct  we  are  to  pursue,  and  order  or  ordain  what  we  are  to 
observe."     Alexander:  "Definite  and  permanent  enactments." 

5.  Commandments.  It  occurs  in  this  Psalm  tiventy-two  times ;  in  the  singular  in 
Ps.  xix.  8;  in  the  Psalter  uniformly  rendered;  elsewhei-e  a  few  times  precepts.  Jebb: 
"The  commandments  are  God's  laws,  not  only  exhibited,  and  revealed,  and  recom- 
mended, but  positively  enjoined."  Dickson:  "It  signifies  that  this  revealed  will  of 
God  is  committed  to  our  trust  to  be  kept."  Henry:  "God's  commandments  are  so 
called  because  given  wilh  authority,  and  (as  the  word  signifies)  lodged  with  us  as  a 
trust."  Clarke:  "They  are  called  commandments  because  they  shoAv  us  what  we 
should  do,  and  what  wc  should  leave  undone,  and  exact  our  obedience." 

6.  Judgments.  It  is  here  found  twenty-three  times;  we  met  it  in  Ps.  xix.  9.  Kimchi 
thinks  it  had  its  origin  in  the  judgments  that  pass  betwixt  a  man  and  his  neighbor. 
Jebb:  "It  is  derived  from  a  word  signifying  to  govern,  to  judge  or  determine.  Jiidg- 
mewts  mean  judicial  ordinances,  and  decisions:  legal  sanctions."  Pool:  "God's  judg- 
ments are  so  called,  because  they  proceed  from  the  great  Judge  of  the  world,  and  are 
his  judicial  sentence  to  which  all  men  must  submit."  Dickson:  "The  word  judgments 
signifies  the  Scripture  to  be  God's  judicial  decree,  ordaining  how  our  words,  deeds  and 


rsALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1021 

thoughts  shall  be  ordered,  and  what  shall  be  the  execution  of  his  will  answerable 
thereto."  Henry :  "  They  are  called  God's  judgments,  because  framed  in  infinite  wis- 
dom, and  because  by  them  we  must  both  judge  and  be  judged."  Clarke  thinks  they 
are  so  called,  "because  they  judge  concerning  our  words  and  works;  show  the  i-ules 
by  which  they  should  be  regulated;  and  cause  us  to  discern  what  is  right  and  wrong, 
and  decide  accordingly." 

7.  Word  or  words.  There  are  two  terms,  quite  distinct  in  the  Hebrew,  but  both 
rendered  word.  To  maintain  the  distinction  between  these  words  some  translators  for 
one  have  word,  and  for  the  other  saying.  The  first  of  these  occurs  in  this  Psalm 
twenty-four  times  between  vv.  9-169 ;  in  Ps.  xix.  3,  rendered  language.  The  corres- 
ponding verb  is  rendered  talk,  speak,  say,  tell,  promise,  declare,  pronounce,  eommime. 
It  c<  mprehends  every  kind  of  word  that  is  spoken.  The  other  term  rendered  word  in 
this  Psalm  occurs  nineteen  times  between  vv.  11-172 ;  in  Gen.  iv.  23 ;  Deut.  xxxii.  2; 
Ps.  xvii.  6,  speech,  in  the  sense  of  words  uttered.  In  this  Psalm  the  rendering  is  uni- 
form, but  in  Ps.  cxlvii.  15,  it  is  rendered  commandment.  These  two  words  are  never 
found  in  the  same  verse  of  this  Psalm.  Nor  is  it  possible  to  define  or  preserve  the 
distinction  between  them,  though  Jebb  is  confident  that  "  they  are  not  synonymous." 
They  are  at  least  parallel,  and  are  used  in  the  same  general  sense,  and  with  the  same 
application.  Pool :  "  The  Scripture  is  called  God's  ivord,  as  it  proceeds  from  his 
mouth,  and  is  revealed  by  him  to  us."  Dickson:  "The  ^vord  signifieth  God's  expound- 
ing his  mind  to  us,  as  if  he  were  speaking  to  us."  Henry :  "  The  Scripture  is  called 
God's  word  or  saying,  because  it  is  the  declaration  of  his  mind,  and  Christ,  the  essen- 
tial Eternal  Word,  is  all  in  all  in  it."  Clarke :  "  In  the  revelation  God  speaks  to 
man ;  shows  him  in  a  clear,  concise,  intelligible,  and  rational  way,  his  interest,  his 
duty,  his  privileges,  and,  in  a  word,  the  reasonable  service  he  requires  of  him." 

8.  Way.  It  occurs  in  this  Psalm  thirteen  times.  In  some  cases  it  clearly  refers  to 
the  tenor  of  one's  life,  as  in  vv.  5,  26,  29,  59,  168 ;  but  in  vv.  1,  3,  14,  27,  30,  32,  33, 
37,  it  points  to  Scripture.  The  same  word  in  the  same  sense  is  found  both  in  preceding 
and  succeeding  Psalms,  though  often  it  denotes  the  life  one  leads,  as  in  Ps.  i.  1,  6. 
Kimchi  thinks  that  the  way,  as  a  name  for  the  sacred  volume,  is  the  ride  tq)on  which 
the  Scriptures  are  grounded.  Jebb  says  :  "  Its  meaning  is  so  direct  and  simple  as  to 
require  no  explanation,  a  plain  rule  of  conduct;  in  its  higher  sense,  the  assisting  grace 
of  God,  through  Christ  our  Lord,  who  is  the  way,  the  truth,  and  the  life."  Pool : 
"  The  word  of  God  is  called  his  way,  as  prescribed  by  him  for  us  to  walk  in."  Dick- 
son :  "  The  ivay  of  God  signifieth  the  Lord's  giving  direction  for  our  several  actions 
how  we  should  walk,  as  by  so  many  steps  to  the  kingdom  of  lioaven."  Henry:  "The 
Scriptures  are  called  God's  way,  because  they  are  the  rule  botli  of  his  providence  and 
of  our  obedience."  Clarke:  "The  revelation  which  God  had  given  was  called  a  way, 
because  it  was  the  way  in  which  God  goes  in  order  to  instruct  and  save  man ;  the  way 
in  which  man  must  tread  in  order  to  be  safe,  holy,  and  happy." 

9.  Truth,  or  Faithfulness.  Both  words  are  given  because  both  are  employed 
by  our  translators  in  this  Psalm  and  elsewhere  as  a  fit  rendering  for  a  word  cognate 
to  Amen.  It  occurs  in  this  Psalm  jive  times,  vv.  30,  75,  86,  90,  138.  See  on  Ps. 
xxxiii.  4  ;  xxxvi.  5.  It  expresses  the  stability  and  fidelity  with  which  God  executes 
all  he  speaks.  Henry:  "The  principles  upon  wliich  the  divine  law  is  built  are  eternal 
truths."  It  is  once  rendered  truth,  twice  faithful,  and  twice  faithfulness.  "  Thy  word 
ts  truth." 

10.  Righteousness.  This  word  occurs  in  this  Psalm  tivice  in  tlie  feminine,  and 
twelve  times  in  the  masculine  form.  In  some  cases  it  is  rendered  right,  jiistice,  right- 
eous. In  the  text  or  margin  it  is  commonly  rendered  righteousness.  It  clearly  in  sev- 
eral cases  refers  to  God's  word,  vv.  7,  62,  75,  106,  123,  138,  144,  160,  164,  172.     In 


IQ22  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  cxix. 

V.  142.  we  have  it  in  both  the  masculine  and  feminine.  Dickson  says  that,  as  applied 
1,0  Scripture,  it  "significth  that  the  word  of  God  showeth  the  way  how  a  man  shall  be 
justified,  to  wit,  by  faith,  and  how  a  justified  naan  should  approve  himself  to  God  and 
man,  as  justified  by  faith,  and  that  every  son  of  wisdom  must  and  will  justify  this 
word  of  God,  as  the  perfect  rule  of  righteousness."  Henry  says  the  Scripture  receives 
this  name  "  because  it  is  all  holy,  just,  and  good,  and  the  rule  and  standard  of  right- 
eousness." Pool  says  it  is  so  styled,  "  as  exactly  agreeable  to  God's  righteous  nature 
and  will." 

Some  have  thought  that  to  this  list  should  be  added  the  word  Name.  Nor  can  it 
be  denied  that  in  Ps.  cxxxviii.  2,  and  perhaps  in  other  places  God's  name  includes  his 
word:  "Thou  hast  magnified  thy  word  above  all  thy  name,"  i.  c,  above  all  by  which 
thou  makest  thyself  known.  But  as  name  occurs  but  hvice  in  this  Psalm,  vv.  55, 132 
and  as  in  each  of  those  cases  we  may  understand  the  Lord  himself,  no  further  remarks 
are  here  ofl'ered  on  the  subject,  except  that  to  us  God  is  better  known  by  his  word  than 
in  all  other  ways.  Though  the  ten  words  above  explained  are  used  as  names  of  Scrip- 
ture, and  have,  at  least  primarily,  distinct  significations,  which  it  is  not  idle  to  make, 
and  which  in  some  cases  seem  to  be  preserved ;  yet  to  a  considerable  extent  they  are 
employed  in  a  general  sense,  and  synonymously.  Calvin  :  "  In  this  Psalm  almost  all 
these  terms  are  synonymous."  Nor  are  these  distinctions  of  terms  useless.  Jebb : 
"  It  is  well  to  learn  from  this  Psalm  to  consider  God's  law  as  a  guide,  as  a  lamp  of 
illumination ;  as  an  object  of  thankfulness,  and  a  source  of  peace  and  joy,  whether 
contemplated  in  the  light  of  an  objective  truth,  of  a  divine  revelation,  of  an  address 
to  the  conscience,  of  a  command,  of  a  judicial  ordinance,  or  of  a  communication  from 
God's  own  mouth." 

The  length  of  this  Psalm  is  in  great  contrast  with  that  of  the  cxvii.  and  many 
others.  It  is  more  than  twice  as  long  as  any  other.  While  the  Scriptures  allow  of 
short  devotional  exercises  and  by  example  often  commend  them,  they  do  not  dis- 
courage those  which  are  of  greater  length.  Henry:  "  It  is  not  making  long  prayers 
Avhich  Christ  censures,  but  making  them  for  a  pretence ;  which  intimates  that  they 
are  in  themselves  good  and  commendable." 

The  three  names  of  the  Most  High  used  in  this  poem  are  Jehovah  Lord,  Elohim 
God  and  Jah  Lord,  on  which  see  on  Ps.  i.  2 ;  iii.  2,  and  introduction  to  Ps.  Ixviii. 
Let  us  consider  this  Psalm  by  parts  or  pauses — eight  verses  at  a  time. 


Psalm  cxix. 

ALEPH. 

1  Blessed  are  the  undcfiled  in  the  way,  who  walk  in  the  law  of  the  Lord. 

2  Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  with  the  whole  heart. 

3  They  also  do  no  iniquity  :  they  wnlk  in  his  ways. 

4  Thou  hast  commanded  us  to  keep  thy  precepts  diligently, 
o  O  that  my  ways  were  directed  to  keep  thy  statutes ! 

6  Tlien  shall  I  not  be  ashamed,  wlien  I  have  respect  unto  all  thy  commandments. 

7  I  will  praise  thee  with  upriglitness  of  heart,  when  I  shall  have  learned  thy  righteous  judg 
ments. 

8  I  will  keep  thy  statutes :  O  forsake  me  not  utterly. 

THOUGH  the  first  letter  of  each  of  these  verses  in  Hebrew  is  the  same,  yet  the 
first  words  of  none  but  verses  1,  2,  are  the  same. 
1.  Blessed  are  the  undefiled  in  the  way,  who  walk  in  the  law  of  the  Lord.     Blessed, 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1023 

literally,  O  the  blessednesses,  as  in  Ps.  i.  1.  Undefiled,  in  Ps.  xviii.  23  and  elsewhere, 
upright;  in  Ps.  xviii.  30,  32,  perfect;  sometimes  complete;  in  application  to  sacrifices 
without  blemish,  Ex.  xii.  5  ;  Lev.  i.  3  ;  several  times  rendered  as  an  adverb,  sincerely, 
or  as  a  noun,  sincerity,  see  on  Ps.  xv.  2.  Way,  see  No.  8 ;  though  some  think  it  here 
means  the  way  of  a  man's  life.     To  walk  in  the  law  is  to  keep  it. 

2.  Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  ivith  the  whole  heart. 
Blessed. as  in  v.  1.  Keep;  found  ten  times  and  uniformly  rendered  in  this  Psalm  ;  else- 
where sometimes  preserve,  also  observe.  See  on  Ps.  xii.  7.  Testimonies,  see  No.  2. 
The  words  and  that  arc  added  by  the  translators.  Some  prefer  to  make  the  latter 
clause  entirely  independent  and  read,  With  all  the  heart  they  ivill  seek  him.  See  on  Ps. 
xiv.  2.     The  phrase  denotes  entire  sincerity. 

3.  They  also  do  no  iniquity:  they  walk  in  his  ways.  Good  men  are  here  de- 
scribed both  negatively  and  positively.  1.  They  do  no  iniquity ;  Calvin :  Do  not 
work  iniquity ;  church  of  England :  Do  no  wickedness ;  Fry :  Have  done  no  ill ; 
Street :  Commit  no  iniquity ;  Hengstenberg :  Do  no  unrighteousness  ;  Alexander :  Do 
not  practise  wrong.  The  clause  is  parallel  to  1  John  iii.  9.  A  wicked  life  is  subver- 
sive of  all  evidence  of  piety.  2.  They  walk  in  his  ways,  i.  e.,  they  habitually  behave 
as  the  Lord  requires  in  his  word. 

4.  Thou  hast  commanded  us  to  keep  thy  precepts  diligently.  Hast  commanded,  hast 
brought  the  full  weight  of  thy  authority  in  an  explicit  requirement.  Keep;  in  its 
various  forms  this  verb  occurs  more  than  twenty  times  in  this  Psalm  and  often  else- 
where. It  is  not  that  so  rendered  in  v.  2,  though  of  the  same  general  import,  and  of 
much  more  frequent  use.  It  is  rendered  preserve,  observe,  take  heed  to,  regard,  look 
narrowly  to  and  watch.  It  implies  great  circumspection.  Precepts,  see  No.  3.  Dili- 
gently,  elsewhere  exceedingly,  greatly,  idterly,  very,  mightily.  It  occurs  again  in  vv.  8, 
43,  51,  96,  107,  138,  140,  167.  The  business  of  a  pious  man's  life  should  be  tho- 
roughly gone  through  with. 

5.  0  that  my  ivays  were  directed  to  keep  thy  statutes  !  Where  the  optative  form  is 
used,  it  is  now  common  to  use  Oh,  not  O.  Directed,  fashioned,  established,  jjrepared ; 
in  Ps.  Ivii.  7,  fixed;  in  Ps.  li.  10,  right.     Keep,  as  in  v.  4.     Statutes,  see  No.  4. 

6.  Then  shall  I  not  be  ashamed,  when  I  have  respect  unto  all  thy  commandments. 
Ashamed,  as  in  Ps.  vi.  10 ;  xxv.  2 ;  elsewhere  confounded.  Have  respect,  see,  look, 
behold,  consider;  found  also  in  vv.  15,  18.  Commandments,  see  No.  5.  This  verse 
differs  from  many  others  chiefly  in  calling  for  universal  obedience.  Calvin  :  "  Among 
the  snares  of  Satan,  amid  such  thick  darkness  and  so  great  insensibility  as  ours,  the 
utmost  vigihmce  and  caution  are  necessary,  if  we  would  aim  at  being  entirely  exempted 
from  blame." 

7.  I  tvill  praise  thee  ivith  vprightness  of  heart,  ivhen  I  shall  have  learned  thy  righteous 
judgments.  Praise,  often  give  thanks.  Uprightness,  as  in  Ps.  xxv.  21 ;  in  Prov.  xvii. 
26,  equity.  It  occurs  nowhere  else  in  this  Psalm,  but  we  have  the  corresponding 
adjective,  upright,  in  v.  137,  and  the  corresponding  verb,  I  e-ifecm  right,  in  v.  128. 
So  great  an  attainment  as  to  worship  God  in  spirit  and  in  trutli  is  not  made  except  by 
learning  the  judgments  of  righteousness.  Some  however  think  we  are  here  to  under- 
stand/)?'ov«V/c?iim^  judgments.  This  does  not  materially  vary  the  lesson  taught,  for  we 
nevei'  understand  providence  except  as  we  understand  Scripture.  Calvin  :  "  The  pro- 
phet verv  justly  here  makes  t.he  fruit  of  genuine  piety  to  consist  in  celebrating  the 
praises  of  God  without  hypocrLsy." 

8.  /  ivlll  keep  thy  statutes :  0  forsake  me  not  utterly.  Keep  statutes,  as  in  v.  4.  The 
first  clause  is  a  vow,  a  covenant  engagement  to  be  the  Lord's.  But  conscious  of  his 
own  weakness,  he  trembles  lest  he  should  fail  to  fulfil  it,  and  so  he  utters  the  ejacula- 
tion of  the  latter  clause.     Forsake,  in  Ps.  xvi.  10,  leave;  in  Ps.  xxvii.  9,  forsake.     It 


1024  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  cxix. 

occurs  again  in  v.  87,  in  the  preterite.  Calvin  :  "  The  term  forsake  is  susceptible  of 
two  interpretations,  either  that  God  withdraws  his  Spirit,  or  that  he  permits  his  people 
to  be  brought  low  by  adversity,  as  if  he  had  forsaken  them.  The  latter  interpretation 
agrees  best  with  the  context,  and  is  most  in  accordance  with  the  phrase  immediately 
subjoined  venj  far''  or  utterly,  in  v.  4,  rendered  diligently.  Clarke :  "  Never  leave  me 
to  my  own  strength,  nor  to  my  own  heart." 

Doctrinal  and  Practical  Remarks. 

1.  Let  us  hold  fast  the  truth  of  God,  by  whatever  name  called,  vv.  1-8.  Without 
it  W'C  are  undone,  having  neither  strength,  nor  wisdom,  nor  righteousness,  nor  purity. 
Luther:  "Where  the  true  word  of  God  is  not  taught,  there  is  not  any  truth  of  God; 
there  is  found  a  great  noise  of  external  holiness,  and  the  form  of  godliness,  and 
hypocrisy ;  there,  indeed,  you  may  find  psalm-singing,  prayer,  doctrines,  consolation, 
and  all  thanksgiving  and  all  the  varieties  of  the  worshij)  of  God,  with  all  interpreta- 
tions of  the  Scriptures.  I  will  add,  also,  that  there  you  may  find  suflferings  and 
martyrdom.  But  all  is  outside  show;  all  is  the  form  of  godliness  only;  all  is  false; 
all  is  feigned  and  nothing  but  lies;  all  is  full  of  the  poison  of  the  devil." 

2.  Although  the  world  does  groan  in  miseiy,  and  God's  people  have  their  share, 
yet  there  is  real  blessedness  secured  to  all  the  righteous,  vv.  1,  2;  see  Remarks  on 
Psalm  i.  1.     On  this  point  Scripture  and  experience  speak  the  same  language. 

3.  Scott :  "  It  is  the  will  .of  God  that  we  should  wisely  seek  our  own  happiness : 
our  self-love,  indeed,  should  be  directed  and  subordinated ;  but  it  cannot  and  ought 
not  to  be  extirpated."     God  often  appeals  to  it,  vv.  1,  2. 

4.  No  man  has  taken  the  first  step  towards  real,  abiding  blessedness  until  he 
has  become  a  sincere  and  habitual  servant  of  the  Most  High  God,  according  to 
Scripture,  vv.  1,  2. 

5.  A  wicked  life  disproves  any  profession  of  piety,  v.  3.  It  is  mere  presumption 
for  any  mortal  to  say  that  all  is  well  so  long  as  he  allows  any  sin.  Henry:  "It  \\\\\ 
not  serve  us  to  make  religion  the  subject  of  our  discourse,  but  we  must  make  it  the 
rule  of  our  walk;"  Dickson:  "Albeit  there  be  no  man  who  sinneth  not,  yet  such  as 
flee  to  God's  grace,  offered  in  Christ,  for  daily  pardon,  and  set  themselves  to  obey 
God's  directions  set  down  in  his  word,  are  esteemed  to  be  no  workers  of  iniquity,  but 
men  going  homeward  to  God,  however  clogged  with  infirmity." 

6.  There  is  such  a  thing  as  genuine  piety,  v.  3.  There  is  a  class  of  people  over 
whom  sin  has  no  dominion,  Rom.  vi.  16.  Now  and  then  we  find  a  Nathanael  in 
whose  spirit  there  is  no  guile,  and  a  Zacharias  and  Elizabeth,  who  walk  in  the 
.statutes  and  ordinances  of  the  Lord  blameless.  There  are  manifestations  of  sterling 
principle  in  the  lives  of  good  men  for  which  there  is  no  explanation  but  on  the 
supposition  that  they  are  taught  from  heaven  and  have  imbibed  its  spirit. 

7.  In  the  arrangements  of  providence  and  in  the  teachings  of  Scripture,  everything 
rightly  understood  conduces  to  holiness.  If  there  are  Avarnings  and  threatenings, 
they  are  against  sin.  If  there  are  promises  and  encoux-agements,  they  are  unto 
holiness.     The  law  and  the  gospel,  Mount  Sinai  and  Mount  Calvary  cry.  Be  ye  holy. 

8.  Although  good  men  are  far  from  being  what  they  ought  to  be  and  what  they 
hope  to  be,  yet  they  long  for  perfect  conformity  to  God's  entire  will,  v.  4.  If  they 
could  have  it  their  way,  they  never  would  sin  again.  The  redeemed  man  knows 
that  he  is  not  his  own,  that  he  is  bought  with  a  price,  and,  if  ever  fit  for  heaven,  he 
must  in  his  measure  be  perfect  as  his  Father  in  heaven  is  perfect.  Sensible  of  hi.< 
own  weakness  and  corruptions,  he  still  hungers  and  thirsts  after  righteousness,  and 
will  continue  to  do  so,  more  and  more;  and  never  will  he  be  satisfied  till  he  awake*- 
in  the  divine  likeness. 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1025 

9.  True  obedience  is  univei-sal,  v.  6.  Clarke:  ''Allow  that  amj  of  God's  command- 
ments may  be  transgressed,  and  we  shall  soon  have  the  whole  decalogue  set  aside." 
Why  should  we  not  tenderly  regard  all  the  commandments?  They  have  the  same 
author,  the  same  end,  and  the  same  happy  influence  on  the  obedient.  Morison:  "A 
partial  attention  to  certain  of  God's  commands,  which  is  accompanied  by  a  habitual 
disregard  of  others,  is  a  conduct  entirely  unsuitable  to  the  conditions  of  one  of  God's 
children;"  Bridges:  "Willingly  to  dispense  with  the  least  of  the  comiuandmoits, 
proves  that  we  have  yet  to  learn  the  spirit  of  acceptable  obedience." 

10.  The  Scriptures  give  no  countenance  to  the  notion  that  piety  can  exist  without 
sound  knowledge,  v.  7.  The  lamp  of  truth  must  light  up  all  our  path  to  glory. 
Henry :  "As  long  as  we  live,  we  must  be  scholars  in  Christ's  school  and  sit  at  his 
feet;  but  we  should  aim  to  be  head-scholars,  and  try  to  get  into  the  highest  form;" 
Calvin:  "None  will  praise  God  unfeignedly  and  cordially,  but  he  who  has  made 
such  proficiency  in  his  school  as  to  mould  his  life  in  subjection  to  him." 

1 1.  Good  resolutions  are  in  their  place  good  things,  v.  8.  We  have  Scriptural 
authority  for  making  them,  the  promise  of  divine  grace  in  enabling  us  to  keep  them, 
and  an  assurance  of  eternal  rewards  to  such  as  stick  to  them.  Henry:  "Those  have 
well  learned  God's  statutes  who  are  come  up  to  a  full  resolution  in  the  strength  of 
his  grace  to  keep  them." 

12.  Genuine  humility  will  ever  pray.  Lead  me  not  into  temptation,  let  not  my 
principles  be  too  severely  tried,  forsake  me  not  too  much,  v.  8.  It  is  wise  for  us  to 
cry,  Lord,  remember  that  I  am  dust  and  ashes;  let  not  my  spirit  fail  before  thee. 
Dickson :  "As  he  who  is  most  upright  in  his  resolution,  is  most  diffident  of  his  own 
strength  to  perform  his  resolution,  so  he  is  also  most  earnest  with  God  in  prayer,  to 
enable  him  to  do  as  he  resolveth." 

13.  These  eight  verses  teach  that  true  piety  is  sincere,  consistent,  practical,  hearty, 
intelligent,  earnest,  active,  stirring,  diligent,  humble,  distrustful  of  itself,  symmetrical, 
guileless,  unspotted  from  the  world,  self-renouncing,  confident  in  God,  delighting  in 
thankfulness,  fully  purposed  to  keep  the  law,  and  as  ready  to  confess  that  without 
divine  grace  it  can  do  nothing. 

14.  They  also  teach  us  how  great  is  the  sin  of  not  believing  God's  word.  As  it  is 
a  law,  the  faithless  refuse  to  walk  by  it ;  as  it  is  a  testimony,  they  refuse  to  believe 
their  Maker ;  as  it  demands  righteousness,  they  refuse  to  seek  it ;  as  it  gives  precepts, 
they  will  not  obey  them ;  as  it  ordains  statutes,  they  rebel  against  them  ;  as  it  has 
excellent  commandments,  they  stand  out  in  opposition  to  them ;  as  it  abounds  with 
righteous  judgments, they  refuse  to  stand  by  them.  They  will  not  pray  for  grace; 
they  will  not  praise  God  for  mercies  received ;  they  do  not  feel  their  dependence  or 
impotence,  and  they  never  look  to  the  Father  of  lights  from  whom  cometh  down 
every  good  and  perfect  gift. 


Psalm  cxix. 

BETH. 

9  Wherewithal  shall  a  young  man  cleanse  his  way?  by  taking  heed  thereto  according  to  thy 
word. 

10  With  my  whole  heart  have  I  sought  thee :  O  let  me  not  wander  from  thy  commandments. 

11  Thy  word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against  thee. 

12  Blessed  art  thou,  O  Lord:  teach  me  thy  statutes. 

129 


1026  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxix. 

13  "With  my  lips  have  I  declared  all  the  judgments  of  thy  mouth. 

14  I  have  rtyoiccd  in  the  way  of  thy  testimonies,  as  much  as  in  all  riches. 

15  I  will  meditate  in  thy  precepts,  and  have  respect  nnto  thy  ways. 

16  I  will  delight  myself  in  thy  statutes:  I  will  not  forget  thy  word. 

ALT.  these  verses,  except  v.  12,  begin  with  the  same  word.     On  the  terms  word, 
commandments,  statutes,  judgments,  testimonies  and  precepts  here  found,  see  in- 
troductory remarks  Nos.  7,  5,  4,  6,  2,  3,  respectively. 

9.  Wherewithal  shcdl  a  young  man  cleanse  his  way  f  by  taking  heed  ihoxQio  according 
to  thy  word.  Whereivithal,  literally  with  ivhat,  in  Nu.  xxiii.  8,  the  same  word  without 
any  preposition,  is  rendered  hoiv ;  with  the  preposition,  whereby,  Gen.  xv.  8 ;  where- 
with, Jud,  vi.  15;  wherein,  1  Sam.  xiv.  38.  Young  man  is  better  than  yoidh;  the 
noun  is  in  the  masculine ;  also  rendered  lad,  boy,  child.  The  perils  to  young  men 
are  even  greater  than  to  young  women.  Cleanse,  not  that  in  Ps.  xix.  12 ;  but  one 
of  like  import;  in  Ps.  li.  4,  be  clear,  and  in  Ps.  Ixxiii.  13,  have  cleansed.  A  sinner  is 
said  to  be  cleansed,  1,  when  his  guilt  is  pardoned ;  2,  when  his  pollution  of  heart  is 
removed ;  3,  when  he  is  preserved  from  falling  into  iniquity.  Each  of  these  is  an 
unspeakable  mercy.  Way,  not  the  same  word  so  rendered  in  vv.  1,  4,  but  one  ren- 
dered jsa^/i  in  Ps.  viii.  8 ;  in  Ps.  xix.  5,  race;  found  in  vv.  15,  101,  104,  128.  It  de- 
notes the  course  of  life.  The  Chaldee  and  Syriac,  followed  by  Hammond,  Patrick 
and  Waterland  do  not  make  the  latter  part  of  the  verse  an  answer  to  the  first  but 
continue  the  question  to  the  end.  Wherewith  shall  a  young  man  cleanse  his  way, 
that  he  may  observe  thy  word?  The  reason  commonly  assigned  for  the  change 
is  found  in  the  grammar,  the  word  rendered  taking  heed  being  a  verb  in  the 
infinitive.  This  rendering  leaves  the  question  wholly  unanswered.  Some  think 
this  heightens  the  impression.  On  the  other  hand  the  Septuagint,  Ethiopic, 
Vulgate,  Doway,  church  of  England,  Calvin,  Fabritius,  Piscator,  Amesius, 
Tremellius  and  Junius,  Edwards,  Street,  Jebb  and  Hengstenberg  divide  and 
render  the  stanza  as  in  the  authorized  version.  This  is  best  on  many  accounts. 
The  grammatical  difiiculty  is  not  insuperable.  Taking  heed  to  God's  word  is  the 
means  of  leading  a  holy  life.     Take  heed,  in  vv.  4,  8,  keep. 

10.  With  my  whole  heart  have  I  sought  thee:  0  let  me  not  tvander  from  thy  command- 
ments. Whole  heart,  as  in  v.  2.  It  implies  entire  sincerity,  genuine  cordiality.  Seek- 
ing  the  Lord  is  put  for  the  whole  of  religion.  "  Do  not  cause  me  to  wander  from  thy 
commandments,"  is  a  more  literal  rendering  of  the  last  clause,  but  it  does  not  so  well 
give  the  sense.     Street :  Suffer  me  not  to  deviate  from  thy  commandments. 

11.  Thy  word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against  thee.  Hid,  m 
Ps.  xxxi.  20,  kept  secretly;  in  Ps.  xxxi.  Id,  laid  up ;  spoken  of  acquiring  and  rightly 
using  wisdom  and  knowledge,  Pr.  ii.  7  ;  x.  14.  Compare  Luke  ii.  51.  He,  who  ac- 
cepts, believes,  ponders  and  practises  God's  word  hides  it  in  his  heart.  Thus  re- 
ceived, it  warns,  reproves  and  deters  from  all  sin. 

12.  Blessed  art  thou,  0  Lord.  A  doxology  of  frequent  occurrence ;  see  on  Ps. 
v.  12;  xviii.  46.  Teach  me  thy  statutes;  precisely  as  in  vv.  26,  64,  68,  124,  135. 
The  same  verb  in  the  same  form  occurs  in  vv.  66,  108.  In  vv.  7,  71,  73,  another 
form  of  it  is  rendered  learn.  In  v.  171,  we  have  it  in  connection  with  the  same 
noun.  Thou  hast  taught  me  thy  statutes.  "We  had  it  in  Ps.  xxv.  4,  5.  Such  petitions 
are  a  clear  confession  of  great  ignorance,  darkness  and  weakness  on  the  part  of  the 
petitioner,  together  with  a  longing  desire  for  instruction  and  guidance  in  the  way  of 
truth,  duty  and  safety.  Such  prayers  are  never  unseasonable.  Petitions  for  the 
same  blessing,  in  different  terms,  abound  in  our  Psalm. 

13.  With  my  lips  have  I  declared  all  the  Judgments  of  thy  mouth.  Declared,  as  in 
v  26  ;  in  the  future  in  Ps.  ii.  7  ;  also  rendered  speak,  tell,  show  forth;  the  participle  is 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  i027 

ficribe,  writer.  He  had  taught  in  every  fit  Avay  the  decisions  of  God's  word.  His 
heart  was  full  of  the  matter.  God  had  spoken  to  him  ;  and  what  less  could  he  do 
than  speak  to  men? 

14.  /  have  rejoiced  in  the  way  of  thy  testimonies  as  much  as  in  all  riches.  The  lieart 
of  a  renewed  man  goes  out  towards  the  Avliole  word  of  God,  the  practical  and  precep- 
tive no  less  than  the  doctrinal  and  consolatory.  Its  treasures  are  rich  and  highly 
prized.  Calvin  :  "  As  wealth  attracts  to  itself  the  hearts  of  mankind,  so  I  have  taken 
more  exquisite  delight  in  the  progress  which  I  make  in  the  doctrine  of  godliness,  than 
if  I  abounded  in  all  manner  of  riches."  Green  renders  it :  I  take  more  delight  in 
the  way  of  thy  testimonies,  than  in  all  my  riches. 

15.  I  will  meditate  in  thy  jyrecepts,  and  have  respect  tinto  thy  ivay.'<.  Meditate,  as  in 
vv.  23,  48,  78,  148  ;  in  v.  27  and  elsewhere,  talk;  in  Ps.  cxliii.  5,  muse;  in  Ps.  Iv.  17, 
pray;  in  Ps.  Ixix.  12,  ^eak.  It  implies  deep  and  heartfelt  reflection  expressed  or 
unexpressed.  Have  respect,  as  in  v.  6,  look,  consider,  regard.  Ways,  paths  as  in  v.  9, 
parallel  to  precepts. 

16.  livill  delight  viyself  in  thy  statutes:  1  will  not  forget  thy  word.  Ainsworth  ren- 
ders the  first  clause :  I  will  solace  and  recreate  myself  The  pleasure  which  the 
renewed  heart  has  in  God's  word  is  great,  producing  delight ;  habitual,  banishing  for- 
getfulness  of  it ;  practical,  giving  life  to  piety.  Calvin  :  "  The  commencement  of  a 
good  life  consists  in  God's  law  attracting  us  to  him  by  its  sweetness." 

Doctrinal  and  Practical  Remarks. 

1.  The  Scriptures  would  not  be  perfect,  if  they  did  not  give  proper  directions, 
warnings  and  encouragements  to  young  men,  v.  9.  Their  case  is  full  of  interest.  By 
birth-sin  their  ivay  is  already  defiled.  And  they  are  inexperienced,  self-confident, 
rash,  inconsiderate.  The  imagination  of  their  heart  is  evil.  Gen.  viii.  21.  Their  pas- 
sions are  strong  and  their  principles  weak ;  tlieir  lusts  imperious  and  their  self-knowledge 
very  imperfect.  Till  taught  from  heaven,  man  is  void  of  wisdom,  his  will  is  stubborn, 
and  he  is  impatient  of  restraint.  All  rules  not  enforced  by  divine  authority  are  too 
feeble  to  control  the  strong  inclinations.  Yet  youth  is  the  seed-time  both  for  mature 
life  and  for  eternity.  In  such  circumstances  God's  word  "  is  the  only  antidote  by 
which  we  can  protect  ourselves  against  the  corruption  of  our  nature."  One  wrong 
step  in  youth  is  very  apt  to  lead  to  another,  and  yet  another,  till  ruin  comes  like  an 
armed  man.  Scott :  "  Every  one  ought  to  contribute  all  that  is  in  his  power  to  pre- 
serve young  persons  from  the  fatal  effects  of  their  own  headstrong  passions,  of  an 
ensnaring  world,  and  of  artful  seducers ;  that  they  may  not  early  contract  bad  habits." 
The  excellencies  of  the  Scripture  for  the  young  are  many :  1.  It  is  plain.  2.  It  is  easily 
remembered.  3.  It  contains  perfect  rules,  which  need  no  amendment.  4.  It  gives 
good  examples.  It  points  to  Joseph,  Samuel,  David,  Solomon,  and  the  young  Hebrews 
in  Babylon.  It  furnishes  us  one  perfect  example.  Home :  "  He  who  became  man 
for  our  salvation,  passed  through  this  state  of  youth,  undefiled,  that  he  might,  as  it 
were,  reclaim  and  consecrate  it  anew  to  God."  5.  It  holds  up  bad  examples  as  warn- 
ings. To  the  end  of  time  Absalom  will  be  a  beacon  to  the  wayward.  6.  It  presents 
the  most  powerful  motives,  drawn  from  heaven,  earth  and  hell.  7.  It  encourages  us 
to  prav  with  hope  for  the  influences  of  the  Spirit.     Compare  2  Tim.  iii.  16. 

2.  If  we  would  make  the  word  of  God  truly  profitable  to  us,  we  must  take  fast 
hold  of  it  with  our  hearts,  v.  10.     Lightly  to  esteem  is  to  despise  heavenly  wisdom. 

3.  Let  us  cultivate  a  deep  sense  of  our  dependence  on  divine  grace,  relying  solely 
upon  God  to  keep  us  from  going  astray,  v.  10.  Dickson  :  "  The  more  experience  a 
man  hath  in  the  ways  of  God,  the  more  sensible  is  he  of  his  own  readiness  to  wander 
insensibly,  by  ignorance  and  inadvertency  from  the  ways  of  God." 


1028  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxlx. 

4.  It  is  a  good  thing  to  read  God's  word  much.  It  is  also  well  to  commit  much  of 
it  to  memory.  The  history  of  the  church  furnishes  many  bright  examples  of  great 
skill  in  Scripture.  Yet  not  '  wit  and  memory,  but  the  heart,  is  the  chest  to  keep  it 
in,'  V.  11.  Neither  hearing,  nor  reading,  nor  reciting  the  holy  Scriptures  will  save  us 
from  false  ways,  unless  with  the  heart  we  cordially  embrace  whatever  they  teach  us. 
To  this  work  we  ought  to  be  greatly  stimulated. 

5.  As  sure  as  our  hearts  are  rightly  affected  we  shall  never  be  done  blessing  God, 
either  in  time  or  in  eternity,  v.  12. 

6.  Tliere  is  an  absolute  necessity  for  our  praying  for  divine  teaching,  v.  12.  "  God 
must  open  the  eyes  of  our  understanding,  or  the  light  of  the  shining  word  itself  Avill 
be  all  darkness,"  1  Cor.  ii.  14.  He  alone  can  lift  the  veil  from  off  the  heart  or  make 
us  wise  unto  salvation.     "The  people  that  doth  not  understand  shall  fall." 

7.  Though  hypocrites  and  fanatics  have  brought  great  rej^roach  upon  religious  con- 
ference, yet  the  children  of  God  should  declare  the  truths  of  Scripture,  v.  13.  Home: 
"  When  we  make  the  Scriptures  the  subject  of  our  conversation,  we  glorify  God,  we 
edify  our  neighbors,  and  we  improve  ourselves."  He  does  not  love  God,  his  Son,  nor 
his  word,  who  does  not  sincerely  desire  to  bring  others  to  do  the  same.  Hengsten- 
berg :  "  When  the  word  of  God  is  really  in  the  heart,  it  will  also  be  found  on  the 
lips;'''  Morison  :  "  We  are  bound  by  ties  of  weighty  and  eternal  obligation,  to  make 
known  to  others  what  God  has  imparted  to  ourselves  of  the  knowledge  of  his  revealed 
will,  and  of  the  happiness  involved  in  his  pure  and  heavenly  service;"  Bridges: 
"  Thus  did  Andrew  bring  Peter,  and  the  woman  of  Samaria,  her  neighbors,  to  Jesus. 
What  might  we  not  do  for  our  fellow-sinners,  if  our  intercourse  with  them  was  the 
overflowing  of  a  heart  filled  with  love;  guided  by  a  single  desire  to  glorify  our 
Saviour,  and  to  edify  his  church !" 

8.  We  should  settle  it  in  our  minds  that  the  truth  of  God  is  stable,  and  never  varies 
in  its  requirements  or  encouragements,  v.  13.  Dickson :  "  The  word  of  God  in  Scrip- 
ture may  be  looked  upon  as  the  sentence  of  the  Supreme  Judge,  uncontrollable  and 
unalterable  by  any  creature,  and  whereby  men  must  judge  of  all  truth,  and  expect 
to  be  judged  by  it." 

9.  Many  extravagant  things  are  said  respecting  human  happiness  ;  but  if  any  would 
have  heaven  upon  earth,  let  him  rejoice  in  the  word  of  God,  v.  14.  Home :  "  Truth 
and  holiness  afford  to  the  sincere  believer  a  pleasure  more  exquisite,  as  well  as  more 
solid  and  enduring,  than  that  which  a  miser  feels  at  the  acquisition  of  his  darling 
wealth." 

10.  We  should  profit  more  by  Scripture  if  we  would  meditate  more  upon  it,  v.  15. 
Nicolson  :  "  As  food  undigested  will  not  nourish  the  body,  so  the  word  of  God,  not  con- 
sidered with  deep  meditation  and  reflection,  will  not  feed  the  soul."  Meditation  is  an 
exercise  of  the  mind  purely  spiritual,  and  goes  entirely  cross  to  our  native  indolence. 
But  let  us  persevere,  and  cry  for  help,  and  put  a  bridle  on  our  vagaries,  and  God  will 
give  us  the  victory. 

11.  There  is  nothing  in  true  religion  to  produce  stupefaction.  On  the  contrary  it 
brings  into  healthful  exercise  the  highest  faculties  and  emotions  of  our  natures.  It 
awakens  delight,  y.  16.  The  word  is  very  strong.  Clarke:  "  I  will  skip  about  and 
jump  for  joy."  Blessed  be  God,  his  plan  is  to  repress  only  sinful  emotions.  True 
religion  encourages  all  that  are  right.  Speaking  of  the  time  of  his  conversion,  Au- 
gustine says:  "How  sweet  was  it  in  a  moment  to  be  free  from  those  delightful  vanities, 
to  lose  which  had  been  my  dread  ;  to  part  with  which  was  now  my  joy."  Dickson  • 
"  Spiritual  joy  in  spiritual  objects  far  exceedeth  any  joy  in  worldly  possessions." 

12.  We  are  again  taught  the  propriety  of  forming  good  resolutions,  vv.  15.   16 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1029 

He  who  has  truly  begun  to  serve  God  will  be  more  and  more  purposed  to  let  uothiug 
divert  him  from  his  pious  course. 

13.  All  the  fuel  to  keep  the  fire  of  devotion  burning  on  the  altar  of  the  heart  is 
the  word  of  God.     Let  us  not  forget  that,  v.  16. 


Psalm  cxix. 

GIMEL 

17  Deal  bountifully  with  thy  servant,  that  I  may  live,  and  keep  thy  word. 

18  Open  thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy  law. 

19  I  am  a  stranger  in  the  earth :  hide  not  thy  commandments  from  me. 

20  My  soul  breaketh  for  the  longing  that  it  hath  unto  thy  judgments  at  all  times. 

21  Thou  hast  rebuked  the  proud  that  are  cursed,  which  do  err  from  thy  commandments. 

22  Remove  from  me  reproach  and  contempt;  for  I  have  kept  thy  testimonies. 

23  Princes  also  did  sit  and  speak  against  me:  but  thy  servant  did  meditate  in  thy  statutes. 

24  Thy  testimonies  also  are  my  delight,  and  my  counsellors. 

ALL  these  verses  begin  with  the  third  letter  of  the  Hebrew  alphabet.  Verses  18, 
22  begin  with  the  same  word,  though  in  different  senses.  Verses  23,  24  begii 
with  the  same  word,  which  we  render  also.  Each  of  the  other  verses  begins  with  a 
different  word.  On  the  terms,  ivord,  law,  commandments,  judgments,  testimonies  and 
statutes,  see  Nos.  7,  1,  5,  6,  2,  4,  respectively. 

17.  Deal  bountifidly  with  thy  servant,  that  I  may  live,  and  keep  thy  word.  Deao 
bountifully,  in  Hebrew  one  short  word.  See  on  Ps.  xiii.  6.  He  confesses  that  contin- 
uance of  life  would  be  the  fruit  of  divine  bounty,  and  much  more  so  to  live  as  to  keep 
God's  word.  Keep,  as  in  vv.  4,  8  ;  in  v.  9,  take  heed.  Calvin :  "  The  prophet  asks 
as  a  principal  favor,  that,  while  he  lives,  he  may  devote  himself  entirely  to  God."  ' 

18.  Open  thou  mine  eyes,  that  I  may  behold  ivondrous  things  oid  of  thy  law.  Ojien; 
margin,  reveal;  in  Ps.  xviii.  15,  discover;  in  Isa.  xlvii.  2,  twice  uncover.  Bossuet: 
"Open  mine  eyes,  dispel  the  shades,  take  away  the  veil."  Blindness  is  one  of  the  sad 
and  universal  consequences  of  the  fall  of  our  race,  Isa.  xlii.  7;  xvi.  18 ;  John  xii.  40; 
2  Cor.  iii.  14;  iv.  4.  All  saving  knowledge  of  God  is  by  revelation.  Matt.  xi.  25; 
xvi.  17.  Without  divine  teaching  the  Scriptures  remain  a  sealed  book.  Behold,  in 
V.  15,  the  same  form  of  the  verb  is  have  respect.  Under  divine  illumination  the  pro- 
phet would  so  see  divine  things  as  to  have  respect  to  them.  Wondrous  things;  in  v. 
27,  wondrous  ivorks.  See  on  Ps.  ix.  1,  where  it  is  marvellous  works,  rendered  as  here 
in  Ps.  Ixxii.  18;  Ixxxvi.  10.  Walfoi-d  thinks  "the  reference  here  is  to  the  figure^s  and 
adumbrations  of  the  law."  But  we  have  need  of  divine  illumination  to  enable  us  to 
profit  by  the  clearest  parts  of  God's  word,  the  simplest  truths  of  Scripture. 

19.  I avQ.  a  stranger  in  the  earth:  hide  not  thy  commandments  from  me.  All  God's 
people  have  been  sti-angers  and  pilgrims  on  the  earth.  They  had  hei-e  no  continuing 
city,  but  sought  one  to  come.  They  confessed  that  earth  was  a  wilderness,  through 
which  they  were  hastily  passing.  That  which  guided  and  cheered  them  in  their  jour- 
ney was  the  word  of  God,  every  part  of  it,  including  his  whole  preceptive  will.  To 
hide  his  word  from  us  is  to  leave  us  to  our  natural  blindness  without  saving  know- 
ledge, or  spiritual  illumination.  Luther:  "I  have  no  inheritance  beyond  thy  word, 
therefore  forsake  me  not." 

20.  My  soul  breaketh  for  the  longing  that  it  hath  xinto  thy  Judgments  at  all  times.  For 
breaketh  Calvin  reads  is  rent;  church  of  England,  melfeth  away ;  Edwards,  is  torn  in 
pieces;  Street,  wasteth  away;  French  and  Skinner  and  Hengstenberg,  is  broken.     The 


1030  STUDIES  IN  THE   BOOK  OF  PSALMS.  [i^alm  cxix. 

word  occurs  here  only  and  in  Lara.  iii.  16.     The  whole  phrase  expresses  the  liveliest 
and  most  absorbing  concern.     Nor  was  it  temporary,  but  at  all  times. 

21.  Thou  hast  rebuked  the  proud  that  are  cursed,  which  do  err  from  thy  command- 
ments. jMorison  proposes  to  render  the  verse  thus :  Thou  rebukest  the  proud ;  cursed 
are  they  who  err  fi-om  thy  commandments.  He  is  supported  by  some  respectable 
scholars  of  modern  times  and  by  the  ancient  versions.  Eehnlced,  as  in  Ps.  ix.  5,  on 
which  see.  The  rebuke  may  include  both  the  decisions  of  Scripture  and  the  inflictions 
of  providence  against  thepwfd  The  2)rond,  found  also  in  vv.  51,  69,  78,  85,  122; 
in  Ps.  xix.  lo,  presumptuous.  Dominant  pride  will  deceive  and  ruin  any  one.  It  is 
the  high  road  to  transgression  and  to  wrath.  Cursed,  here  only  in  the  Psalter,  often 
rendered  cursed  in  Deut.  xxvii.  xxviii. 

22.  Remove  from  me  rejyroach  and  contempt;  for  I  have  kept  thy  testimonies.  Remove, 
literally,  roll,  as  in  Ps.  xxii.  8;  xxxvii.  5.  Hengstenberg  well  says  there  is  a  literal 
allusion  to  Josh.  v.  9.  Reproach,  in  Dan.  xii.  2,  shame.  See  on  Ps.  xv.  3.  Contempt 
is  rfe.<y>('^e,  almost  uniformly  rendered.  It  exjDresses  the  scorning  of  the  proKC^.  The 
argument  he  urges  for  protection  from  such  suffering  is  virtually  that  he  was  the 
child  and  servant  of  God,  and  so  under  his  protection ;  the  proof  of  his  piety  being 
found  in  his  holy  life.  Kept,  as  in  v.  2.  It  occurs  in  the  same  sense  ten  times  in  this 
Psalm. 

23.  Princes  also  did  sit  and  speak  against  me:  but  thy  se^'vant  did  meditate  iii  thy 
statutes.  This  is  one  of  the  verses,  which  has  led  some  to  regard  Jeremiah  or  Daniel, 
especially  the  latter  as  the  author  of  this  poem.  But  pirinces,  i.  e.,  chiefs,  captains, 
rulers,  principal  men  did  plot  against  David  also,  and  did  say  much  against  him.  At 
such  times  his  resort  was  to  God's  word,  especially  in  that  aspect  of  it,  which  regards 
it  as  unchangeable,  as  statutes,  unalterable  decrees.     Meditate,  as  in  v.  15. 

24.  Thy  testimonies  also  are  my  delight,  and  my  cotmsellors.  Delight,  in  the  plural 
delights,  a  noun  cognate  to  the  verb  delight,  in  v.  16.  The  same  is  declared  in  vv.  77, 
92,  143,  174.  Counsellors,  literally  men  of  my  cotmsel,  not  found  elsewhere.  Calvin: 
"To  adhere  unflinchingly  to  our  purpose,  when  the  world  takes  up  an  unjust  opinion 
of  us,  and,  at  the  same  time,  constantly  to  meditate  on  God's  law,  is  an  example  of 
Christian  fortitude  seldom  to  be  met  Avith."  It  is  as  if  he  had  said:  "Although  the 
cruel  injustice  of  men,  in  charging  me  falsely,  grieves  and  annoys  me,  yet  the  plea«- 
urable  delight  which  I  take  in  thy  law  is  a  sufficient  recompense  for  it  all." 

Doctrinal  and  Practical  Remarks. 

1.  Let  men  always  come  before  God  as  sinners;  let  all  their  plea  be  his  free  grace 
and  rich  bounty,  v.  17.  We  have  no  merit  of  our  own,  no  worthiness  that  we  can 
plead  as  the  ground  of  a  single  gift. 

2.  While  it  is  lawful  for  us,  in  submission  to  the  will  of  God,  humbly  to  ask  for  a 
continuance  of  life,  we  may  do  it  not  to  gratify  our  own  will  or  covetousness,  or  love 
of  carnal  delight;  but  that  we  may  glorify  God  by  keeping  his  word,  v.  17.  Increase 
of  holiness  is  the  great  object  for  Avhich  we  should  desire  to  live. 

3.  Afllicted,  tempted  and  tried  as  God's  people  may  be,  he  still  deals  bountifully 
with  them  all,  v.  17.  The  humblest  and  poorest  of  them  have  unsearchable  riches, 
and  unspeakable  blessings.  Life  is  theirs ;  forgiveness  is  theirs;  acceptance  is  theirs; 
renewal  is  theirs;  the  world  is  theirs;  God  is  their  Father;  Christ  is  their  Brother;  the 
Spirit  is  their  Sanctifier,  Comforter  and  Guide.  All  the  w^ealth  of  the  world  is  not 
worth  half  as  much  as  one  covenant  blessing. 

4.  It  is  in  vain  for  us  to  hope  for  increase  of  saving  knowledge,  except  as  we  get 
light  and  wisdom  from  above,  v.  18.  In  this  the  people  of  God  of  all  ages  are  agreed. 
Clarke:  "The  holy  Scriptures  are  plain  enough:  but  the  heart  of  man  is  darke»  ed  hy 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1031 

sin.  The  Bible  does  uot  so  much  need  a  comment,  as  the  soul  does  the  light  of  the 
Holy  Spirit."  Home:  "Pride,  prejudice  and  interest  will  compose  a  veil  through 
which  a  Christian  shall  see  as  little  of  the  New  Testament  as  a  Jew  doth  of  the  old." 
Morisou:  "We  cannot  be  conformed  to  the  word  of  God  without  understanding  its 
blessed  truths;  and  we  cannot  understand  them  aright  without  divine  teaching." 

5.  There  are  marvellous,  excellent  and  glorious  things  in  Scripture,  and  it  is  woi-se 
than  folly  to  deny  it.  Nor  has  the  coming  of  Christ  removed  the  mysteriousness  of 
the  divine  counsels.  Indeed  he  himself  is  by  preeminence  the  mystery  of  Godliness. 
Revelation,  which  should  tell  us  nothing  above,  beyond  or  contrary  to  our  darkened 
conceptions,  could  never  reveal  to  us  either  God,  or  Christ,  or  heaven,  or  the  highest 
and  most  spiritual  motives  to  a  godly  life.  Dickson:  "The  word  of  God  is  full  of 
wonders,  high  and  heavenly  mysteries,  and  he  who  seeth  them  best,  wondereth  most." 

6.  Let  us  not  deny  but  confess  that  we  are  strangers  on  the  earth,  travellers  to  afar 
distant  home,  where  are  our  kindred,  and  heart,  and  treasure,  v.  19.  Our  citizenshij) 
is  in  heaven.  Our  possessions  lie  far  beyond  the  reach  of  rust,  and  moth,  and  fire, 
and  thieves,  and  revolutions.     "The  pilgrim  spirit  is  the  pulse  of  the  soul." 

7.  The  desires  of  the  renewed  soul  are  not  only  permanent  and  importunate,  but 
intense,  v.  20.  Far  from  being  Laodicean,  the  true  Christian  spirit  follows  hard  after 
God.  Bridges:  "Grace  is  indeed  an  insatiable  principle.  Enjoyment,  instead  of 
surfeiting,  only  serves  to  sharpen  the  appetite.  Yet  if  we  are  content  to  live  at  a 
low  rate,  there  will  be  no  sensible  interest  in  the  consolation  of  the  Gospel." 

8.  Proud  and  presumptuous  as  the  wicked  may  be,  they  do  but  grossly  deceive  them- 
selves in  thinking  their  case  desirable.  They  shall  sutler  awful  punishment,  even  the 
rebuke  of  the  Most  High,  v.  21.  They  may  defy  heaven  now;  they  may  laugh  at 
sacred  things;  they  may  put  far  away  the  evil  day;  but  they  are  fearfully  cursed. 
Every  perfection  of  God,  every  j)romise  to  his  people,  every  threatening  to  his  foes, 
all  that  he  has  said,  and  all  that  he  has  done  are  against  them  so  long  as  they  con- 
tinue in  sin.  Their  pride  may  intoxicate  them  noAv;  they  may  even  question  the 
divine  existence,  but  the  day  is  coming  when  they  would  esteem  it  a  mercy  to  have 
the  mountains  heaped  upon  them  to  hide  them  from  the  presence  of  God. 

9.  Whoever  has  felt  the  keen  edge  of  the  scorning  of  scorners  may  naturally  and 
earnestly  cry  to  be  delivered  from  reproach  and  contempt,  v.  22.  Against  such  trials 
pure  benevolence,  a  heavenly  mind  and  unoffending  innocence  are  no  shield,  v.  23. 
Our  Master  himself  endured  the  contradiction  of  sinners.  But  let  us  not  forget  that 
God  can  wholly  shield  us  from  the  shafts  of  malice;  that  he  can  bring  to  us  gi-eat 
good  out  of  so  severe  trial ;  that  if  through  his  grace  we  can  be  steadfast  with  God, 
we  may  be  sure  that  all  will  end  well;  and  that  if  our  fellowship  be  with  the  Father 
and  with  his  Son,  all  the  wrath  of  man  can  do  us  no  real  harm. 

10.  It  is  no  new  thing  for  the  people  of  God  to  be  hunted  and  persecuted,  tormented 
and  afflicted,  even  under  the  lead  of  the  principal  men  of  their  age  and  country,  v.  23. 
David  was  thus  hated.  Our  Lord  Jesus  himself  provoked  the  malice  of  great  men, 
even  in  his  infancy.  The  world  is  in  no  good  luunor  with  holiness  or  holy  people. 
Nor  can  such  trials  be  borne  by  human  strength  alone.  Unless  we  can  flee  to  the 
Word  of  God  and  to  the  mercy-seat,  our  courage  must  utterly  fail. 

11.  Dickson:  "Troubles  will  try  men  whether  they  fear  God  or  men  most,"  v.  23. 

12.  It  is  only  when  we  have  pleasure  in  our  religion,  and  delight  in  Scripture  truth 
that  our  religion  is  truly  valuable,  v.  24.  Then  Jesus  says:  "In  me  ye  have  peace. 
In  the  world  ye  shall  have  tribulation,  but  be  of  good  cheer:  I  have  overcome  the 
world,"  John  xvi.  33. 

13.  Each  of  these  eight  verses,  more  or  less  calls  upon  us  to  cherish  and  strengthen 
our  love  for  every  part  of  Scripture.     Let  us  never  lightly  esteem  tho  oracles  of  God. 


1032  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  cxtx. 

JjQt  us  beware  of  that  fanaticism  which  is  guided  by  impulses  and  despises  the  written 
word.  Let  us  beware  of  our  own  speculations.  Let  us  carefully  guard  against  all 
delusions  of  the  world,  the  flesh  aud  the  devil.  Let  us  cling  to  the  docti'ines,  the  pro- 
mises, the  precepts  and  the  warnings  of  Scripture.  Let  us  not  lean  on  human  wisdom. 
He,  who  has  all  the  prophets  and  apostles  for  his  counsellors,  and  a  teachable  disposi- 
tion, will  walk  more  safely  than  without  these  he  could  follow  the  counsels  of  all  the 
wise  men  of  the  earth. 

14.  To  those,  for  whom  God  undertakes,  nothing  is  impossible.  This  is  true  of  the 
Christian  in  the  work  of  salvation.  He  has  a  natural  dulness  and  blindness  in  reli- 
gion. He  is  a  stranger  upon  earth.  Sometimes  his  heart  is  ready  to  break.  Some- 
times he  is  tempted  to  pride.  Sometimes  his  neighbors  fill  him  with  contempt  and 
cover  him  with  reproach.  Sometimes  princes  speak  against  him.  But  he  shall  come 
oflf  a  conqueror  and  more  than  a  conqueror  through  him  that  loved  him. 


Psalm  cxix. 

DALETH. 

25  My  soul  cleaveth  unto  the  dust :  quicken  thou  me  according  to  thy  word. 

26  I  have  declared  my  ways,  and  thou  heardest  me :  teach  me  thy  statutes. 

27  Make  me  to  understand  the  way  of  thy  precepts :  so  shall  I  talk  of  thy  wondrous  works. 

28  My  soul  melteth  for  heaviness :  strengthen  thou  me  according  unto  thy  word. 

29  Remove  from  me  the  way  of  lying :  and  grant  me  thy  law  graciously. 

30  I  have  chosen  the  way  of  truth:  thy  judgments  have  I  laid  before  me. 

31  I  have  stuck  unto  thy  testimonies :  O  Lord,  put  me  not  to  shame. 

32  I  will  run  the  way  of  thy  commandments,  when  thou  shalt  enlarge  my  heart. 

A  LL  these  verses  begin  with  the  fourth  Hebrew  letter.  Verses  25,  31  begin 
J-A_  with  the  same  verb  rendered  cleaveth,  have  stuck.  All  the  other  verses  begin 
with  the  word  which  we  render  ivay  or  ivays,  as  in  vv.  1,  3.  On  the  terms  tvord,  way 
or  ways,  statutes,  laxv,  judgments,  testimonies  and  commandments,  see  Nos.  7,  8,  4,  1,  6, 
2,  5,  respectively. 

25.  My  soul  cleaveth  unto  the  dust.  The  rendering  of  this  clause  is  remarkably 
uniform  ;  yet  the  interpretations  are  various.  Fry  applies  it  to  the  humiliation  and 
afflictions  of  Christ.  Dickson  applies  it  to  David's  trouble  of  mind,  the  heavy  condi- 
tion of  his  heart  and  spirit.  Others  think  the  prophet  is  speaking  of  his  afflictions, 
so  sensibly  felt,  that  he  voluntarily  covered  himself  with  dust,  and  sat  in  the  dust, 
according  to  the  custom  of  the  orientals.  Compare  Job  i.  20 ;  ii.  12.  Diodati :  "  I 
am  cast  down  beyond  all  hope  of  relief,  if  thou  dost  not  raise  and  restore  me  to  life." 
Henry  regards  this  view  as  admissible.  Scott :  "  Many  regard  this  verse,  merely 
a*  a  complaint  on  account  of  deep  affliction  and  peril  of  death."  Perhaps  a  larger 
number  regard  it  as  a  declaration  that  his  life  was  in  imminent  danger.  Calvin : 
"  He  means  that  he  had  no  more  hope  of  life  than  if  he  had  been  shut  up  in  the 
tomb."  Pool :  "I  am  in  eminent  danger  of  present  death,  through  the  rage  and  power 
of  mine  enemies,  I  am  like  one  laid  in  the  grave,  without  all  hopes  of  recovery.  So 
tills  phrase  is  used  in  Ps.  xxii.  15."  Often  does  dust  point  to  the  grave,  Job  vii.  21 ; 
xvii.  16;  xx.  11;  xxi.  26;  xl.  13.  For  7ny  soul  Clarke  would  read  my  life;  and 
"  then  cleaving  to  the  dust  may  imply  an  apprehension  of  approaching  death ;  and  this 
agrees  best  with  tlie  petition."  Patrick  and  Walford  give  the  same  interpretation. 
Alexander  thinks  the  clause  intended  to  "  suggest  two  consistent  but  distinct  ideas, 
that  of  deep  degradation,  as  in  Ps.  xliv.  25,  and  that  of  death,  as  in  Ps.  xxii.  29." 


PSALM  cxix.]  STUDIES    IN   THE   BOOK   OF  PSALMS.  103? 

Yet  others  suppose  that  the  Psalmist  is  deploring  his  own  corruptions,  his  sinfiilnessi 
before  God.  Nicolson  :  "  His  affections  cleaved  to  things  below,  instead  of  being  sc 
on  things  above."  Hammond  :  "  I  am  cast  down  in  a  sight  either  of  my  unworthiness 
or  my  sins."  Morison  and  Scott  take  the  same  view ;  and  Henry  regards  it  as  prol)- 
ably  correct.  Home  regards  these  words  as  expressive  both  of  affliction  and  humilia- 
tion. Gill  interprets  them  as  referring  either  to  the  dust  of  death,  or  to  great  dejec- 
tion and  humiliation  of  mind,  or  to  a  proneness  in  him  to  sin  and  the  snares  of  the 
world.  Why  may  not  several  of  these  things  be  united?  What  is  more  common 
than  such  a  record  as  this ?  "I  am  filled  Avith  shame  and  sorrow  for  my  sins ;  God  is 
letting  loose  sore  afflictions  upon  me ;  my  life  itself  is  in  danger ;  without  early  relief 
I  cannot  sustain  ray  sorrows,  but  must  sink  into  the  grave."  Quicken  ihou  me  accord- 
ing  to  thy  word.  Quiclcen,  in  this  Psalm  nine  times  so  rendered;  in  Hab.  iii.  2,  revive; 
in  the  margin,  preserve  alive;  Edwards,  enliven  me;  Street,  revive  me;  Scott,  let 
me  be  lively.  Thus  it  may  mean,  Revive  my  drooping  graces,  my  drooping  spirits  and 
my  failing  health.  According  to  thy  word  may  refer  to  the  special  promise  made  to 
David  in  2  Sam.  vii.  12-17  ;  or,  it  may  refer  to  the  general  tenor  of  God's  covenant 
engagements  that  nothing  should  hinder  his  children  from  gaining  the  victory  over 
their  sins,  that  their  afflictions  should  not  hinder  them  from  displaying  heroism  and 
from  doing  exploits,  and  that  nothing  should  prematurely  terminate  their  existence. 
Arnobius,  Augustine  and  Walford  by  word  understand  promise. 

26.  I  have  declared  my  ways,  and  thou  heardest  me.  Declared,  as  in  v.  13;  there  the 
declaration  was  made  to  men,  here,  to  God.  He  had  laid  his  whole  case  before  God. 
God  had  heard  his  complaint  and  had  so  far  answered  him,  that  his  affairs  wei'e  not 
in  a  desperate  condition.  Hitherto  God  had  helped  him.  He  consequently  asks  for 
more  grace,  more  wisdom,  more  holiness:  Teach  me  thy  statides;  see  on  v.  12. 

27.  Make  me  to  understand  the  way  of  thy  precep)ts.  This  is  a  repetition  of  the 
prayer  in  the  preceding  verse.  The  same  verb  occurs  in  vv.  34,  73,  125,  144,  169, 
and  in  the  future  in  vv.  95,  100,  104.  True  piety  wishes  to  know  the  whole  will  of 
God.  The  way  of  this  verse  is  in  contrast  with  the  ways  of  the  preceding.  So  shall 
I  talk  of  thy  wondrous  works.  Talk;  see  on  v.  15,  where  it  is  meditate.  Wondrous 
works,  as  in  v.  18. 

28.  My  soul  melteth  for  heaviness:  strengthen  thou  me  according  to  thy  word.  Many 
regard  this  verse  as  nearly  a  repetition  of  v.  25.  It  has  no  doubt  the  same  general 
tone.  Melteth,  found  only  here  and  in  Job  xvi.  20,  where  it  is  poureth  oid,  and  in 
Ecc.  X.  18,  dropjjeth  through.  The  primary  idea  is  that  of  drop)ping,  falling.  Heavi- 
ness, in  the  sense  of  sorrow;  see  Pr.  xvii.  21,  where  it  is  so  rendered.  Alexander: 
My  soul  weeps  from  sorrow ;  Street:  My  soul  wasteth  away  with  afflictions.  Strengthen 
me,  raise  me  up,  as  in  Ps.  xli.  10 ;  cxiii.  7;  make  me  to  stand,  confirm  me,  establish  me, 
v.  38 ;  Ps.  i.  5 ;  Ruth  iv.  7;  Gen.  ix.  9. 

29.  Remove  from  me  the  way  of  lying.  Way,  as  in  vv.  1,  26,  27.  The  way  of  lying 
is  not  only  the  habit  or  practice  of  unfaithfulness  to  God,  but  the  course  of  sinful  life 
which  is  sure  to  be  followed  by  disappointment.  The  whole  life  of  sin  is  a  lie  from 
beginning  to  end.  Lying,  the  word  occurs  eight  times  in  this  Psalm.  Here  and  in 
v.  163  it  is  lying;  in  v.  69,  a  lie;  in  v.  118,  falsehood;  in  vv.  104,  128,/a^se;  in  v.  86, 
wrongfully;  and  in  v.  78,  without  a  cause,  literally,  ^<;^<^  lying;  rendered  falsehood  in  Ps. 
vii.  14.  And  grant  me  thy  laiv  graciously.  Grant  graciously,  in  vv.  58,  132,  be 
mercifid  unto  me;  in  Ps.  iv.  1  and  often,  have  mercy  upon  me;  in  Ps.  cii.  IZ,  favour. 
To  be  led  into  a  right  understanding  and  practice  of  God's  word  is  an  effect  of 
great  grace. 

30.  I  have  chosen  the  way  of  truth.  Chosen,  a  word  uniformly  rendered,  expressing 
deliberate  and  settled  preference.      Way  of  truth,  in  opposition  to  the  way  of  lying  in 

130 


1034  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 

V.  29.  God's  trutli  points  out  the  right  way,  supports  and  comforts  those  who  walk 
in  it,  at  every  step  evincing  divine  faithfulness,  and  at  last  bringing  the  soul  to 
everlasting  communion  with  him,  who  is  truth  itself.  Thy  judgments  I  have  laid 
befoi-e  me.  The  chief  diversity  respects  the  verb.  In  Ps.  xxi.  5;  Ixxxix.  19,  it  is 
rendered  as  here ;  in  Ps.  xvi.  8,  have  set.  Another  form  of  it  is  rendered  to  avail  or 
proft.  Syriac:  I  am  delighted  with  thy  judgments;  Arabic,  Septuagint,  Ethiopic, 
Vulgate,  Doway  and  Street:  I  have  not  forgotten  thy  judgments.  Other  translations 
generally  give  the  same  idea  as  the  authorized  English.     See  on  Ps.  xvi.  8. 

31.  I  have  stuck  unto  thy  testimonies.  Have  stuck,  in  v.  25,  rendered  cleaveth.  There 
is  no  word  expressing  closer  adherence.  0  Lord,  put  me  not  to  shame.  Ptd  to  shame, 
the  same  verb  in  another  form  as  in  v.  6;  it  expresses  the  confusion  and  dismay 
attending  an  overthrow. 

32.  /  tvill  run  the  ivay  of  thy  commandments,  when  thou  shalt  enlarge  my  heart.  Way, 
as  in  v.  27.  R^in,  the  usual  verb  expressing  the  act  of  racers,  of  hosts,  or  of  dashing 
warriors,  Ps.  xix.  5;  xviii.  29;  Esther  iii.  13, 15;  Jer.  li.  31.  It  marks  great  alacrity 
in  the  business  of  serving  God.  But  such  delight  in  God's  service  is  the  fruit  of 
God's  grace.  No  man  can  do  it  till  his  heart  is  enlarged,  or  opened,  as  it  is  in  Ps. 
XXXV.  21.  The  same  language  is  used  of  Lydia  in  Acts  xvi.  14.  For  enlarged  we 
might  read  set  at  liberty,  as  the  corresponding  adjective  is  rendered,  v.  45. 

Doctrinal  and  Practical  Remarks. 

1.  Troubles  never  come  alone.  Sin  presses  us  harder  than  anything  else,  v.  25. 
This  is  true  of  the  soul-troubles  of  believers.  The  very  communion,  which  they  once 
had  with  God,  but  deepens  their  grief,  when  once  it  is  lost.  Nor  can  they  in  this 
state  cease  to  mourn  the  absence  of  divine  comforts. 

2.  However  great  our  depi'ession,  God  can  raise  us  up,  and  give  us  liveliness  in  his 
service,  v.  25 ;  and  this  quickening  of  our  graces  is  a  pledge  that  we  shall  be  raised 
up  at  the  last  day.  "Then  soul  and  body,  perfected  together,  shall  take  their  final 
farewell  of  earth,  and  ascend  to  heaven,  where  the  soul  shall  feel  no  passion  but  the 
love  of  God,  and  the  body  shall  have  no  employment  but  to  express  it." 

3.  Whatever  we  do,  or  whatever  our  state  may  be,  let  us  deal  candidly  with  God 
and  declare  to  him  our  whole  case,  v.  26.  If  we  are  sad,  he  can  cheer  us.  If  we  are 
in  the  dark,  he  can  enlighten  us.  If  we  have  no  might,  he  can  strengthen  us.  If 
our  wants  are  many,  he  can  supply  them.  If  we  are  shut  up  and  cannot  come  forth, 
he  can  enlarge  us.  Whatever  be  our  case,  let  us  state  it  all,  even  as  Hezekiah 
spread  the  letter  before  the  Lord,  Isa.  xxxvii.  14. 

4.  Past  answers  to  prayer  should  encourage  us  to  come  the  more  boldly  to  the 
throne  of  grace,  v.  26.     Jacob  never  forgot  the  night  he  spent  at  Bethel. 

5.  Helps  there  are  to  the  study  of  God's  word,  nor  are  they  to  be  despised  ;  but  he. 
who  would  become  mighty  in  the  Scriptures,  must  in  godly  sincerity  beg  to  be  taught 
by  the  Holy  Ghost,  vv.  26,  27.  All  other  teaching,  without  this,  will  but  make  us 
learned  infidels,  or  practical  unbelievers.  Our  sinful  vanity  easily  perverts  to  some 
wrong  end  'hat  we  do  know,  and  thus  fosters  pride,  ostentation,  or  carnal  security- 
No  power  of  persuasion  can  drive  from  the  soul  of  man  its  obstinate  resistance  of  the 
truth  until  divine  grace  mollifies  its  desperate  hardness. 

6.  There  is  a  close  affinity  between  all  the  duties  of  religion.  The  same  word  is  ren- 
dered pray,  meditate  and  talk  of,  v.  27.  We  think  of  God's  excellent  majesty ;  we  cry 
to  him  in  humble  prayer ;  we  study  his  word,  until  our  souls  are  filled  with  gladness 
and  admiration ;  and  then  how  can  we  but  talk  of  his  wondrous  worksf  Creation, 
providence  and  redemption  all  furnish  amazing  illustrations  of  the  perfections  tmd 
glory  of  God. 


PSALM  cxix.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  1035 

7.  Troubles,  whicli  threaten  to  dissolve  our  nature,  are  no  novelties,  v.  28.  No  doubt 
many  a  one  has  died  of  a  broken  heart.  Many  others  would  have  fallen  in  the  same 
way,  but  for  the  many  blessed  promises  and  doctrines  of  Scripture,  especially  the 
assurance  of  the  forgiveness  of  sins  and  the  certainty  that  prayer  will  be  answered, 
Isa.  xliii.  25,  26. 

8.  However  pressing  the  sorrows  of  the  saints,  God  can  h(dd  tlicni  up,  v.  28.  Great 
as  they  may  be,  they  are  never  equal  to  those  of  the  Master ;  nor  shall  they  be  too 
long  continued,  nor  shall  they  ever  crush  the  humble  soul.  If  they  do  but  quicken 
us  in  our  heavenly  course,  make  the  word  of  God  to  us  increasingly  precious,  give  us 
a  distaste  for  the  things  that  perish,  and  make  us  to  grow  in  heavenly  miudedness,  we 
may  justly  welcome  them  as  blessings. 

9.  It  is  impossible  for  us  to  be  too  much  afraid  of  falsehood  in  morals,  in  doctrine, 
in  worship,  or  in  anything  else,  v.  29.  We  are  easily  deceived.  There  is  a  mystery 
in  iniquity.  There  is  a  deceivableness  in  unrighteousness.  These  will  surely  work 
our  ruin  unless  we  are  mercifully  preserved  by  divine  grace. 

10.  If  in  his  condescending  mercy,  God  shall  instruct  us  in  his  word,  let  us  acknow- 
ledge the  grace,  v.  29.  Without  divine  teaching  we  are  undone.  Such  mercy  is 
indeed  wholly  undeserved,  but  then  it  is  the  mercy  of  an  infinite  God.  Henry :  "  We 
ought  to  reckon  God's  law  a  grant,  a  gift,  an  unspeakable  gift,  to  value  it,  and  pray 
for  it,  and  to  give  thanks  for  it  accordingly." 

11.  If  we  are  ever  saved,  it  must  be  by  being  made  God's  willing  people,  v.  30. 
Otherwise  we  will  not  choose  the  way  of  truth.  Our  hearts  must  be  settled  and  fixed 
in  that  direction.  Henry :  "  The  choosing  Christian  is  likely  to  be  the  steady  Chris- 
tian." If  we  cannot  choose  the  good,  and  refuse  the  evil,  we  must  perish.  He,  who 
willingly  follows  in  the  course  of  transgression,  must  lie  down  in  soi'row. 

12.  We  never  truly  set  the  Lord  before  us,  until  we  honestly  set  his  word  before 
us,  V.  30.  And  we  never  truly  set  his  word  before  us,  until  we  regard  it  as  clothed 
with  sovereign  authority,  binding  the  understanding  to  submission,  the  will  to  obe- 
dience, and  the  heart  to  holiness.  We  must  renounce  all  laws,  rules  and  influences 
that  are  counter  thereto. 

13.  If  we  would  avoid  shame,  we  must  cling  to  Scripture,  v.  31.  We  must  hold  it 
fast  at  all  cost  and  at  all  hazards.  We  must  render  ourselves  the  servants  of  right- 
eousness unto  holiness ;  we  must  delight  in  all  the  purity  God's  word  requires ;  we 
must  cleave  to  that  which  is  good. 

14.  But  we  cannot  do  all  this,  indeed  we  cannot  do  anything  pleasing  to  God  with- 
out divine  assistance,  v.  32.  If  the  believer  is  sensible  of  his  short-comings,  and 
deplores  his  wanderings,  let  him  still  go  to  the  Throne  of  grace.  If  we  make  any 
good  speed,  it  is  by  receiving  strength  from  above.  But  if  the  Lord  appear  and 
enlarge  our  hearts,  we  will  have  strength  for  every  duty,  and  delight  in  every  sacri- 
fice. "  Enlightened,  evangelical,  holy  obedience  can  only  spring  from  the  operation 
of  divine  grace  on  the  heart.  We  never  begin  to  act  for  God,  till  he  begins  to  'work 
in  us  all  his  holy  will,  and  the  work  of  faith  with  power.'  Fruitful  only  in  sin,  the 
tree  of  our  corrupt  hearts  must  be  made  good  ere  its  fruit  can  be  good." 


P8ALM  CXIX. 

HE. 

33  Teacb  me,  O  Lord,  the  way  of  thy  statutes ;  and  I  shall  keep  it  unto  the  end. 

34  Give  me  understanding,  and  I  shall  keep  thy  law  ;  yea,  I  shall  observe  it  with  my  whole  heart. 


i036  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxrx. 

35  Make  me  to  go  in  the  patli  of  thy  commandments  ;  for  therein  do  I  delight. 

36  Incline  my  heart  unto  thy  testimonies,  and  not  to  covetousness. 

37  Turn  away  mine  eyes  from  beholding  vanity  ;  and  quicken  thou  me  in  thy  way, 

38  Stablish  tliy  word  unto  thy  servant,  who  is  devoted  to  thy  fear. 

39  Turn  away  my  reproach  which  I  fear:  for  thy  judgments  are  good. 

40  Behold,  I  have  longed  after  thy  precepts :  quicken  me  in  thy  righteousness. 

THOUGH  all  these  verses  begin  with  the  fifth  letter  of  the  Hebrew  Alphabet ; 
yet  but  two  of  them  (vv.  37,  39)  begin  with  the  same  word.  On  the  terms  way, 
statutes,  law,  commandments,  testimonies,  word,  judgments  and  precepts,  see  introduction 
to  this  Psalm,  Nos.  8,  4,  1,  5,  2,  7,  6,  3,  respectively. 

33.  Teach  me,  0  Lord,  the  way  of  thy  statutes ;  and  I  shall  keep  it  unto  the  end. 
Teach,  as  in  Ps.  xxv.  8.  It  occurs  in  the  preterite  in  v.  102.  The  clause  is  a  prayer 
for  divine  guidance.  Such  instruction  infallibly  produces  blessed  results,  even  holi- 
ness. Keep,  as  in  v.  2.  Clarke :  "  To  understand  the  spiritual  reference  of  all  the 
statutes  under  the  law,  required  a  teaching  which  could  only  come  from  God."  The 
end,  the  reward,  the  recompense,  the  last. 

34.  Give  me  xmderstanding,  and  I  shall  keep  thy  law.  Give  me  understanding,  as  in 
V.  27,  literally,  cause  me  to  consider,  or  discern.  Keep,  as  in  v.  33.  After  divine 
teaching  and  heavenly  guidance,  God's  people  are  truly  drawn  to  the  whole  law,  and 
each  one  may  add :  Yea,  I  shall  observe  it  with  my  ivhole  heart.  Clarke :  "  I  will  not 
trifle  with  my  God, — I  will  not  divide  my  affections  with  the  world ;  God  shall  have 
all."  Wliole  heart,  see  on  v.  2.  Calvin  :  "Mention  is  made  of  the  whole  heart,  to  tell 
us  how  far  they  are  from  the  righteousness  of  the  law,  who  obey  it  only  in  the  letter, 
doing  nothing  deserving  of  blame  in  the  sight  of  men." 

35.  Make  me  to  go  in  the  path  of  thy  commandments ;  for  therein  do  I  delight.  Make 
vie  to  go,  in  Ps.  xxv.  5,  lead  me ;  in  Ps.  xxv.  9,  in  the  future,  loill  he  guide.  Path, 
well  rendered,  masculine,  not  before  found  in  the  Psalms ;  in  the  feminine  in  v.  105. 
It  is  found  in  Jer.  vi.  16 ;  and  several  times  in  Isaiah.  Delight,  in  the  preterite, 
have  delighted;  it  expresses  a  high  degree  of  habitual  pleasure.  See  Ps.  xviii.  19  ; 
cxii.  1. 

36.  Incline  my  heart  unto  thy  testimonies,  and  not  to  covetousness.  Divine  grace  and 
omnipotent  power  are  necessary  to  bend  the  will,  bow  down  the  heart,  and  incline 
the  affections  to  God.  The  reasons  are,  1,  the  heart  is  naturally  wrong;  2,  many 
things  present  themselves  to  allure  us  from  God.  One  of  these  is  covetousness,  gain, 
lucre,  or  profit,  as  the  word  is  elsewhere  rendered,  Judg.  v.  19  ;  1  Sam.  viii.  3 ;  Ps. 
XXX.  9.  In  what  part  of  the  world  is  the  heart  of  man  not  intent  upon  worldly 
gain  ?  Money  is  good,  but  the  love  of  money  is  the  root  of  all  evil.  Nor  does  the 
trouble  end  here,  for  covetousness  is  kin  to  all  the  vices. 

37.  Turn  aivay  mine  eyes  from  beholding  vanity.  Vanity,  sls  in  Ys.  xii.  2;  xxiv.  4; 
sometimes  rendered  lying  and  lies,  as  in  Isa.  lix.  4 ;  Jonah  ii.  8.  It  includes  every 
kind  of  deception  and  delusion.  And  quicken  thoti  me  in  thy  way.  Quicken,  as  in  v. 
25,  make  me  lively. 

38.  Stablish  thy  word  unto  thy  servant,  who  is  devoted  to  thy  fear.  Stablish,  else- 
where, perform,  or  confirm,  that  is,  make  good.  The  same  word  in  v.  28,  is  rendered 
strengthen.  Instead  of  unto  we  may  read  for,  or  in  behalf  of.  This  verse  does  not 
necessarily  refer  to  a  promise  made  to  the  prophet  personally.  The  rendering  of  the 
latter  clause  is  supported  by  Calvin,  Fry,  and  others.  But  the  church  of  England 
reads :  O  stablish  thy  word  in  thy  servant,  that  I  may  fear  thee ;  Edwards :  Make 
thy  word  good  unto  thy  servant ;  which  will  cause  thee  to  be  feared  ;  Street :  Estab- 
lish thy  word  with  thy  servant,  and  I  will  walk  in  the  fear  of  thee.  The  doubt 
arises  from  the  pronoun  which  or  who.     It  may  refer  to  thy  servant,  and  in  that  case 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1037 

our  version  and  the  Syriac  give  the  sense ;  or  to  thy  word,  as  the  Chaldee  makes  it, 
and  then  tlie  sense  is  that  God's  word  promotes  his  fear.  God's  word  has  so  power- 
ful a  tendency  to  promote  piety,  that  it  is  sometimes  called  his  fear,  Ps.  xix.  9. 

39.  Turn  atvay  my  reproach  tvhich  I  fear.  Turn  away,  literixUy  cause  to  pass.  Re- 
proach, as  in  V.  22.  Tlie  senses  gathered  from  the  clause  are  three :  1.  Save  me  from 
the  exposure  of  my  secret  sins,  which  I  dread ;  2.  Save  me  hereafter  from  reproach, 
which  has  been  the  bane  of  my  happiness ;  3.  Save  me  from  the  reproach  which  now 
rests  upon  me  and  deeply  afflicts  me.  Either  of  the  latter  two  is  better  than  the 
first.  For  thy  judgments  are  good.  It  is  not  necessary  by  judgments  to  understand 
providential  dealings,  though  they  are  always  coincident  with  the  principles  of  the 
divine  word,  which  is  here  spoken  of. 

40.  Behold,  I  have  longed  after  thy  precejyts.  Longed,  found  also  in  v.  174,  cognate 
to  longing,  in  v.  20.  Alexander :  "  To  long  for  God's  precepts  is  to  long  for  the 
knowledge  of  them  and  for  grace  to  obey  them."  Quicken  me  in  thy  righteousness. 
Quicken,  as  in  vv.  25,  37.  Righteousness,  here  probably  used  in  the  sense  ex- 
plained in  the  introduction  to  this  Psalm  No.  10 — a  name  given  to  holy  Scripture. 
The  petition  is  for  liveliness  in  the  knowledge  and  practice  of  holiness,  according  to 
the  tenor  of  God's  word  and  by  its  operation  on  the  heart.  If  any  prefer  by  righte- 
ousness to  understand  the  faithfulness  or  justice  of  God,  whereby  he  has  bound  him- 
self to  give  grace  to  those  who  trust  in  him,  there  is  no  objection  to  such  an  inter- 
pretation. It  is  in  fact  implied  in  the  others.  Green  renders  this  last  clause :  Oh, 
let  me  live  in  thy  righteousness. 

Doctrinal  and  Practical  Remarks. 

1.  Most  of  the  verses  of  this  part  of  the  Psalm  clearly  show  that  salvation,  except 
by  divine  grace,  is  impossible.  Man  must  be  taught;  an  understanding  must  be  given 
him ;  God  must  caiLse  him  to  go  with  delight  in  the  right  way.  The  will  must  be 
rightly  inclined ;  the  purposes  must  be  strengthened,  as  well  as  the  eyes  opened.  All 
this  is  the  work  of  the  Spirit,  through  Jesus  Christ :  "  We  know  that  the  Son  of  God 
is  come,  and  hath  given  us  an  understanding,  that  we  may  know  him  that  is  true,"  1 
John  V.  20.  The  teaching  and  aid  of  divine  grace  are  necessary  not  only  at  the  be- 
ginning, but  through  the  entire  progress  of  the  spiritual  life. 

2.  Let  us  keep  a  strict  guard  not  only  upon  our  motives,  but  upon  the  ends  we  pro- 
pose to  ourselves  in  everything,  and  especially  in  prayer,  v.  33.  Clarke :  "  Here  is  a 
good  thing  asked  from  a  good  end.  He  wishes  for  heavenly  teaching ;  not  to  make  a 
parade  of  it,  but  to  enable  him  to  discern  his  duty,  that  hi'  might  act  accordingly." 
Our  prayers  are  wholly  hindered  when  they  are  offered  that  we  may  gratify  our  lusts, 
James  iv.  3. 

3.  The  great  end  of  our  existence  is  to  establish  the  best  relations  between  us  and 
Jehovah,  v.  33.  If  he  is  our  Guide,  our  Teacher,  our  Lawgiver,  our  Governor,  and 
so  our  Saviour,  all  is  well.  Otherwise  it  had  been  good  for  us  if  we  had  not  been 
born.  Blessed  is  the  man  who  humbly  submits  his  whole  will,  undei-standing  and  life 
without  reserve  and  without  condition  to  divine  guidance  and  control. 

4.  The  spirit  of  true  piety  is  one  of  steadfast  obedience,  and  of  perseverance  in  the 
Avays  of  God,  v.  33.  True  religion  does  not  manifest  itself  in  fits  and  starts.  Pa- 
roxysms belong  to  superstition,  fanaticism  and  hypocrisy.  He  that  pulteth  his  hands 
to  the  plough,  and  looketh  back,  is  not  fit  for  the  kingdom  of  God. 

5.  There  is  no  substitute  for  whole-heartedness  in  the  service  of  God,  v.  34.  "That 
way  which  the  ^vhole  heart  goes,  the  whole  man  goes ;  and  that  should  be  the  way  of 
God's  commandments,  for  the  keeping  of  them  is  the  whole  of  man."  Unless  God 
works  in  us  to  ^vHl,  it  is  certain  that  we  will  never  do.     Unless  piety  flourish  in  tbn 


1038  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix, 

heart  the  life  will  never  be  right.     Even  if  it  seemed  lovely,  it  would  be  but  the 
beauty  of  a  corpse. 

6.  The  tenor  of  the  life  determines  the  character.  It  is  not  an  occasional  crossing 
of  the  path  of  duty,  or  an  occasional  survey  of  it,  but  a  walking  in  it,  that  evinces 
genuine  piety,  v.  35.  Nothing  short  of  this  expresses  the  delight  of  a  child  of  God  in 
the  service  of  his  master.  Without  such  real  pleasure  in  God's  ways,  a  religious  pro- 
fession is  a  sham.     Bridges  :  "  Delight  is  the  marrow  of  religion." 

7.  There  is  in  the  human  heart  no  greater  enemy  to  God  or  true  piety  than  covet- 
oimiess,  v.  36.  Everywhere  God's  law  flames  out  against  it.  The  deceitfulness  of 
riches,  perhaps  more  than  anything  else,  chokes  the  word  and  makes  it  unfruitful. 
Matt.  xiii.  22.  It  was  covetousness  that  made  the  Pharisees  deride  the  Saviour,  Luke 
xvi.  14.  By  loving  money,  myriads  have  pierced  themselves  through  with  the  deepest 
sorrows,  1  Tim.  vi.  10.  It  is  especially  incumbent  on  all,  who  hold  office  in  church  or 
state,  to  guard  against  this  sin. 

8.  Let  us  carefully  guard  against  all  that  class  of  temptations,  called  vanity,  v.  37. 
It  embraces  whatever  deludes  us,  whether  in  religious  worship,  in  religious  doctrine, 
in  religious  experience  or  in  worldly  affairs.  There  is  not  a  faculty  of  mind  or  body 
that  may  not  serve  as  a  medium  of  temptation.  But  the  eye  and  the  tongue  in  a 
special  manner  are  great  occasions  and  instruments  of  sinning.  The  Psalmist  here 
specially  notices  the  eyes.  Calvin  :  "  Seeing,  hearing,  walking  and  feeling  are  God's 
precious  gifts;  our  understandings  and  will  with  which  we  are  furnished,  are  a  still  more 
valuable  gift ;  and,  after  all,  there  is  no  look  of  the  eye,  no  motion  of  the  senses,  no 
thought  of  the  mind,  unmingled  with  vice  and  depravity."  Morison  :  "  It  is  a  most 
dangerous  expedient  for  a  child  of  God  to  place  himself  within  the  sphere  of  seduc- 
tive temptations.  Every  feeling  of  duty,  every  recollection  of  his  own  weakness, 
every  remembrance  of  the  failure  of  others  should  induce  him  to  hasten  to  the  greatest 
possible  distance  from  the  scene  of  unnecessary  conflict  and  danger."  Clarke :  "  Let 
me  remember  Achan : — he  scmv, — he  coveted, — he  took, — he  hid  his  theft,  and  was  slain 
for  his  sin." 

9.  By  giving  us  promises  God  intends  to  encourage  us  to  plead  with  him  for  their 
fulfilment,  v.  38.  We  are  always  safe  when  our  prayers  agree  with  the  promises. 
Calvin:  "The  sole  end  and  the  legitimate  use  of  prayer  is,  that  we  may  reap  the  fruits 
of  God's  promises.  Whence  it  comes  to  pass,  that  they  commit  sin  who  utter  vague 
and  incoherent  desires.  The  prophet  allows  not  himself  to  wish  anything  but  what 
God  hath  condescended  to  promise." 

10.  In  every  sense  of  the  term,  reproach  is  a  great  foe  to  religion,  v.  39.  It  makes 
cowards  of  many,  and  unstable  souls  of  more.  A  just  reproach  on  a  servant  of  God 
brings  dishonor  on  God  himself.  But  if  we  know  that  we  are  in  the  path  of  duty, 
we  need  not  be  much  moved  by  all  that  man  can  say  or  do. 

11.  In  nothing  are  we  more  apt  to  come  short  in  religion  than  in  liveliness  and 
thorough  earnestness,  vv.  37,  40.     Let  us  plead  for  the  fire  of  love. 

12.  Whoever  can  truly  use  the  language  of  v.  40,  is  regenerate.  Before  renewing 
grace  the  law  was  a  dead  letter.  It  was  more ;  it  was  a  hated  letter.  The  carnal 
mind  is  not  subject  to  the  law  of  God,  neither  indeed  can  be.  It  would  rather  serve 
the  world,  the  flesh,  or  the  devil.  A  sinner  desii'es  no  restraint  from  the  divine  pre- 
cepts. "  But  when,"  says  Charnock,  "  the  law  is  written  within  him,  he  is  so  pleased 
with  the  inscription,  that  he  would  not  for  all  the  world  be  without  that  law,  and  the 
love  of  it :  wheretus,  wliat  obedience  he  paid  to  it  before  was  out  of  fear,  now  out  of 
aflTection ;  not  only  because  of  tlie  autliority  of  the  Lawgiver,  but  of  the  purity 
of  the  law  itself.  He  would  maintain  it  with  all  his  might  against  the  power  of  sin 
within,  atui  the  powers  of  darkness  without  him.  He  loves  to  view  this  law ;  regards 
pvery  lineament  of  it,  and  dwells  upon  every  feature  with  delightful  ravishments." 


PSAiM  CXIX.1  STUDIES  IN  THE  BOOK  OF  PSALMS.  1039 


Psalm  cxix. 

VAU. 

41  Let  thy  mercies  come  also  unto  me,  O  Lord,  even  thy  salvation,  according  to  thy  word. 

42  So  shall  I  have  wherewith  to  answer  him  that  reproacheth  me :  for  I  trust  in  thy  word. 

43  And  take  not  the  word  of  truth  utterly  out  of  my  mouth  ;  for  I  have  hoped  in  thy  judgracnlH. 

44  So  shall  I  keep  thy  law  continually  for  ever  and  ever. 

45  And  I  will  walk  at  liberty :  for  I  seek  thy  precepts. 

46  I  will  speak  of  thy  testimonies  also  before  kings,  and  will  not  be  ashamed. 

47  And  I  will  delight  myself  in  thy  commandments,  which  I  have  loved. 

48  My  hands  also  will  I  lift  up  unto  thy  commandments,  which  I  have  loved;  and  I  will  medi- 
tate in  thy  statutes. 

THERE  are  not  twenty  Hebrew  words  beginning  with  the  sixth  letter  of  the  alpha- 
bet. But  that  letter  is  itself  a  conjunction,  and  in  this  sense  is  found  at  the  begin- 
ning of  each  of  these  verses.  Our  translation  thrice  renders  it  also,  twice  so,  thrice 
and.  On  the  terms  ivord,  tridh,  judgments,  law,  preceiots,  testimonies,  commandments 
and  statutes,  see  introduction  to  this  Psalm,  Nos.  7,  9,  6,  1,  3,  2,  5,  4,  respectively. 

41.  Let  thy  mercies  come  also  unto  me,  0  Lord,  even  thy  salvation,  according  to  thy 
ivord.  Mercies  and  salvation,  the  usual  terms  for  these  things.  To  man  the  highest 
result  of  mercy  is  salvation.  These  are  to  be  sought  according  to  God's  word.  On  this 
phrase  see  on  v.  25.     Compare  vv.  58,  76,  116,  154,  170. 

42.  So  shall  I  have  whereioitk  to  ansxver  him  that  reproacheth  me :  for  I  trust  in  thy 
word.  If  we  are  able  to  give  any  proper  answer  to  the  reproaches  of  our  enemies,  it 
is  entirely  through  divine  mercy  which  has  restrained  us,  reformed  us,  forgiven  us, 
and  taught  us  heavenly  wisdom.  Even  if  we  cannot  argue  with  cavillers,  we  may 
suffer  for  God's  cause.  The  martyr  slave  said  :  "  I  cannot  dispute  for  Christ,  but  I 
can  burn  for  him."  A  holy  life  sustained  by  divine  grace  is  a  fair,  logical  answer  to 
any  cavil  against  religion.     That  life  is  always  connected  with  trust  in  God's  %cord. 

43.  And  take  not  the  word  of  trxdh  utterly  out  of  yny  mouth.  These  senses  are  gathered 
from  this  clause :  Diodati :  "  Do  not  suffer  me  to  want  power,  or  courage  to  talk  of 
thy  holy  promises,  by  finding  myself  fallen  from  those  hopes  which  I  had  put  in 
them  ;"  Patrick  :  "  Do  not  so  far  abandon  me  as  to  let  me  be  disheartened  in  assert- 
ing the  truth  and  flxithfulness  of  thy  Avord ;"  Hammond:  "Let  me  never  be  forsaken 
by  thee,  in  any  such  eminent  degree  that  I  may  doubt  of  applying  this  promise  to 
myself;"  Alexander:  "  Deprive  me  not  of  this  conclusive  answer  to  my  enemies,  by 
withholding  that  providential  vindication  of  my  character  and  practical  attestation 
of  thy  favor  towards  me,  which  I  confidently  look  for."  These  views  do  not  conflict, 
and  are  all  admissible.  Utterly,  see  on  vv.  4,  8.  For  I  have  hoped  in  thy  judgmeiits. 
Hop)ed,  also  rendered,  tarried,  waited,  trusted.  It  occurs  again  in  vv.  49,  74,  81,  114, 
147.  In  this  Psalm  it  is  uniformly  rendered  hoj)ed.  True  hope  produces  patient 
waiting.  There  is  no  objection  to  supposing  tliat  hy  jxidgments  Ave  are  to  understand 
the  decisions  of  God's  word,  borne  out  by  the  course  of  his  providence.  Calvin  is 
confident  that  the  promises  are  included. 

44.  So  shall  I  keep  thy  Imv  continually  for  ever  and  ever.  Keejy,  as  in  v.  8.  A  true 
keeper  of  God's  commandments  marks  them,  waifs  upon  them,  ohsei-ves  them  in  their 
integrity.  The  result  of  divine  grace  in  preserving  the  saints  from  wilful  and  habitual 
sin  is  entirely  coincident  with  the  purposes  of  a  gracious  soul.  Could  the  renewed 
man  have  things  according  to  his  mind,  he  would  be  pure  always.  The  true  Christian 
not  only  draws  the  sword ;  he  throws  away  the  scabbard.     The  mariner  who  would 


1040  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxix. 

make  good  the  haven  of  eternal  rest,  must  bid  farewell  to  his  native  shores,  and  not 
attempt  to  do  a  coasting  business  in  religion. 

45.  And  I  will  walk  at  liberty :  for  I  seek  thy  precepts.  At  liberty,  see  on  Ps.  ci.  5. 
In  V.  96,  the  same  word  is  rendered  broad.  The  Hebrew  adjective  here  is  cognate  to 
the  verb  enlarge  in  v.  32.  See  on  Ps.  cxviii.  5,  where  we  have  the  cognate  noun. 
Sin  is  slavery.  Vice  is  bondage.  CorrujDtion  loads  us  with  fetters.  Divine  grace 
brings  us  out  of  prison,  knocks  off  our  chains,  and  sets  us  at  large.  The  faculties  of 
mind  and  heart  and  body  never  in  so  high  a  sense  enjoy  liberty  as  when  renewed  by 
God's  Spirit.  The  very  intensity  of  a  pious  search  for  truth  and  righteousness  is 
healthful  and  conduces  to  human  happiness.  Seek,  preterite  have  sought,  as  in  v.  10. 
It  occurs  again  in  vv.  94,  155. 

46.  I  will  speak  of  thy  testimonies  also  before  kings,  and  will  not  be  ashamed.  Clarke 
inclines  to  refer  this  to  Daniel  and  others  like  him,  who  were  witnesses  of  the  truth 
before  Xebuchadnezzar,  Belshazzar  and  Darius.  No  doubt  those  worthies  deserve 
such  a  record.  Nor  can  we  with  Delauey  suppose  that  David  here  refers  to  his 
instructing  Achish,  king  of  Gath,  in  the  true  religion ;  for  we  have  no  account  of  his 
doing  that  thing,  although  we  are  informed  of  his  general  conduct  when  in  the  country 
of  that  prince,  1  Sam.  xxix.  8,  9.  Moreover,  David  in  going  into  the  presence  of 
that  king  resorted  to  cowardly  artifice  to  preserve  his  life,  1  Sam.  xxi.  10-15.  So 
that  these  words  cannot  refer  to  him  on  that  occasion.  It  is  better  therefore  to  take 
the  language  as  a  genei-al  declaration  that  he  would  not  be  ashamed  to  plead  God's 
cause  before  the  whole  world.  Calvin  :  "  He  selects  kings,  who  are  generally  more  to 
be  dreaded  than  other  men,  and  haughtily  shut  the  mouths  of  God's  witnesses." 
Alexander  thinks  our  Lord  had  this  passage  in  mind  when  he  uttered  Matt.  x.  18, 
and  that  "  the  words  are  really  expressive  only  of  a  readiness  to  declare  the  divine 
testimony  against  sin,  in  any  presence,  even  the  most  august,  if  it  should  be  necessary." 
Ashamed,  as  in  v.  6.     It  occurs  also  in  vv.  78,  80.     See  on  Ps.  vi.  10. 

47.  And  I  will  delight  myself  in  thy  commandments,  which  I  have  loved.  Will  delight 
myself,  as  in  v.  16,  In  the  preterite,  it  occurs  again  in  v.  70.  The  verb  rendered 
loved  expresses  sincere  friendship.  It  is  used  repeatedly  by  the  Psalmist  to  declare 
his  attachment  to  the  law  of  God.  It  occurs  again  in  vv.  48,  97,  118,  119,  127,  140, 
159,  163,  and  the  corresponding  participle  in  vv.  132,  165,  and  in  the  future  form  in 
v.  167.  It  cannot  be  better  rendered  than  here.  We  have  the  highest  authority  for 
saying  that  "love  is  the  fulfilling  of  the  law,"  Rom.  xiii.  10. 

48.  My  hands  also  will  I  lift  up  tmto  thy  commandvients.  Cresswell  notices  four 
senses  of  the  phrase,  lifting  up  the  hands.  1.  Sivearing,  Gen.  xiv.  22;  Deut.  xxxii.  40; 
Ps.  cvi.  26;  Ezek.  xxxvi.  7;  Rev.  x.  5.  2.  Blessing,  Lev.  ix.  22;  Ps.  cxxxiv.  2. 
3.  Praying,  Ps.  xxviii.  2;  cxli.  2;  Lam.  ii.  19;  1  Tim.  ii.  8.  4.  Setting  aboxd  any  under- 
taking, Gen.  xli.  44;  Ps.  x.  12;  Heb.  xii.  12.  Here  lifting  up  the  hands  probably  has 
another  meaning,  and  is  expressive  of  a  cordial  reception.  So  Abenezra  explains  it. 
Calvin:  "It  is  a  sure  indication  that  we  eagerly  desire  a  thing  when  we  stretch  out 
the  hands  to  grasp  and  enjoy  it;"  Merrick:  "I  Avill  reach  out  my  hands  with  eager- 
ness in  order  to  receive  thy  commandments;''  Hengstenberg :  "The  lifting  up  of  the 
hands  symbolizes  the  lifting  up  of  the  heart."  Clarke  gives  a  diflTerent  explanation. 
"I  will  present  every  victim  and  sacrifice  which  the  law  requires.  I  will  make 
prayer  and  supplication  before  thee,  lifting  up  holy  hands  without  wrath  and 
doubting."  Which  I  have  loved,  as  in  v.  47.  And  I  tvill  meditate  in  thy  statutes. 
Meditate,  as  in  vv.  15,  23,  48,  78;  in  v.  27.  rendered  talk  of 


PSALM  cxix.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  1041 

Doctrinal  and  Practical  Remarks. 

1.  The  salvation  of  the  righteous  is  of  the  Lord,  v.  41.  Every  deliverance  from 
peril,  trial  or  affliction  is  to  be  sought  from  him  alone. 

2.  We  never  plead  amiss  when  begging  for  mercy  and  salvation  in  the  highest 
sense  of  those  terms,  v.  41.  We  know  that  it  is  agreeable  to  the  divine  will  that  we 
earnestly  cry  for  God's  help  against  our  sins  and  for  release  from  his  wrath, 
1  Tim.  ii.  4. 

3.  If  enemies  beset  us  and  persecutions  betide  us,  let  them  but  drive  us  the  more 
earnestly  to  the  throne  of  the  heavenly  grace,  vv.  41,  42. 

4.  We  pray  in  vain  for  mercy  and  salvation  if  we  ask  for  deliverance  contrary  to 
Scripture,  v.  41.  God  will  not  depart  from  the  principles  of  his  word  in  order  to 
save  us  from  any  calamity.  Amesius:  "The  rule  for  hoping  for  a  divine  blessing  is 
the  will  of  God  I'evealcd  in  his  word." 

5.  If  we  suffer  reproach  and  persecution,  nothing  new  has  happened  to  us,  v.  42. 
Saul  hunted  David  like  a  partridge  upon  the  mountains.  Shimei  cursed  him  as  if 
he  had  been  the  vilest  of  malefactors.  Christ's  murderers  reviled  him,  and  when 
dying  taunted  him.  Paul:  "We  both  labor  and  suffer  reproach,  because  we  trust  in 
the  living  God,"  1  Tim.  iv.  10. 

6.  We  are  never  so  safe  as  in  humbly  asking  for  mercy  and  salvation,  obeying  the 
law,  leaving  our  defence  in  the  hands  of  the  Most  High,  and  simply  trusting  God's 
word,  vv.  41,  42.  All  defensive  armor  ftiils  in  the  day  of  trial,  until  we  get  the 
divine  panoply.  If  we  cannot  by  well-doing  put  to  silence  the  ignorance  of  foolish 
men,  let  them  foam  out  their  shame,  and  pour  out  their  malice  against  us  continually. 

7.  It  is  impossible  to  do  well  in  the  Christian  life,  or  to  maintain  any  successful 
war  against  sin,  unless  we  have  faith,  v.  42.  The  word  of  God  is  powerless  unless  it 
is  believed.  Its  vast  treasures  are  unlocked  by  the  hand  of  faith  only.  Without 
faith  providence  is  absolutely  crushing  in  many  of  its  dispensations.  Faith  makes 
salvation  ours.     He  that  will  not  trust  shall  not  conquer. 

8.  It  is  a  great  thing  to  be  allowed  to  testify  for  God,  and  his  truth,  v.  43.  We 
should  embrace  every  fit  opportunity  to  bear  witness  for  him.  But  the  Scripture  is 
careful  to  warn  us  that  it  must  be  done  with  meekness  and  fear.  Nor  should  we  be 
discouraged  if  our  witnessing  seems  to  fail  of  its  object,  and  men  become  obstinate  in 
sin.     It  was  so  with  all  the  prophets  and  the  Master  too. 

9.  Let  us  hope  on  and  hope  ever,  v.  43.  "Charity  will  persevere  in  the  path 
of  duty,  till,  arriving  at  the  gate  of  heaven,  and  there  taking  leave  of  her  companions, 
Faith  and  Hope,  she  shall  enter  those  blissful  regions,  to  perform  to  eternity  that 
perfect  will  of  God,  which  the  infirmities  of  fallen  nature  prevented  her  from  having 
so  fully  performed  here  below."  Could  our  faith  and  hope  be  raised  to  assurance, 
our  troubles  would  be  wondrously  diminished. 

10.  Steadflxstness  is  the  greatest  commendation  of  obedience,  v.  44. 

11.  It  is  lawful,  useful  and  Scriptural  to  bind  our  souls  by  solemn  engagements 
to  the  sei  vice  of  the  Lord,  vv.  44-48. 

12.  It  is  a  great  mercy  to  have  the  liberty  of  the  sons  of  God,  v.  45.  Tried  often 
and  terribly  they  may  be,  but  lie  who  walks  at  large,  the  truth  having  made  him 
free,  is  far  from  seeing  none  but  dark  days.  The  humblest  saint  is  an  object  more 
worthy  of  the  regard  of  angels  and  of  God  himself  than  the  greatest  of  ungodly  men. 

13.  It  is  a  part  of  true  piety  to  seek  to  know  as  well  as  to  keep  the  divine  precepts, 
V.  45.  Henry:  "All  that  love  God,  love  his  government,  and  therefore  love  all  his 
commandments;"  Bridges:  "To  have  the  whole  stream  of  all  our  thoughts,  actions, 

131 


-[042  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxix. 

motive?   desires,  affections,  carried  in  one  undivided  current  towards  God,  is  the 
(.•omplete  and  unrestrained  influence  of  his  love  upon  our  hearts." 

14.  Let  us  be  truly  heroic,  v.  46.  "  He  who  loves  his  Bible  will  be  a  religious  man  ; 
and  religion  except  in  form  has  never  been  fashionable.  The  man  who  carries  the 
spirit  of  the  Bible  about  him  must  expect  sneers  and  reproach."  Calvin :  "  It  is 
most  unbecoming  that  God's  glory  should  be  obscured  by  the  empty  splendor  of 
kings." 

15.  The  wicked,  who  so  delight  in  insulting  the  saints,  and  deriding  the  truth  of 
God,  ought  to  remember  that  the  day  is  coming,  when  they  themselves  will  be 
ashamed,  v.  46.  Of  this  they  have  a  sure  pledge  in  the  fact  that  God's  people  are 
not  ashamed  even  now. 

16.  The  true  people  of  God  have  more  and  more  pleasure  in  all  his  word,  vv.  47, 
48.  They  have  "  a  ^nighty  affection  to  the  law.  What  is  in  the  word  a  law  of  pre- 
cept, is  in  the  heart  a  law  of  love :  w^hat  is  in  the  one  a  law  of  command,  is  in  the 
other  a  law  of  liberty."  "  He  who  would  preach  boldly  to  others,  must  himself  de- 
light in  the  practice  of  what  he  preacheth."  "  To  the  unrenewed  a  single  prohibition 
of  the  law  makes  their  lusts  flame  out ;  but  to  a  child  of  God  no  precept  is  griev- 
ous."    "  Love  feels  no  loads." 

17.  Surely  devout  meditation  must  be  a  most  important  duty,  essential  not  only 
to  the  well-being,  but  to  the  being  of  a  child  of  God ;  else  it  would  not  so  often  be 
insisted  upon,  v.  48.  We  never  enter  God's  service  aright  till  the  lowest  depths  of 
our  souls  are  moved.  When  our  hearts  go  out  after  God's  word,  then  our  feet  run 
in  the  ways  of  his  commandments,  then  our  hands  love  to  do  what  he  requires,  and 
the  whole  work  of  obedience  is  delightful. 


Psalm  cxix. 

ZAIN. 

49  Kemember  the  word  unto  thy  servant,  upon  whicli  thou  hast  caused  me  to  hope. 

50  This  is  my  comfort  in  my  affliction  :  for  thy  word  hath  quickened  me. 

•51  The  proud  have  had  me  greatly  in  derision  :  yet  liave  I  not  declined  from  thy  law. 

52  I  remembered  thy  judgments  of  old,  O  Loed  ;  and  have  comforted  myself. 

53  Horror  hath  taken  hold  upon  me  because  of  the  wicked  that  forsake  thy  law. 

54  Thy  statutes  have  been  my  songs  in  the  house  of  my  pilgrimage. 

55  I  have  remembered  thy  name,  O  Lord,  in  tlie  night,  and  have  kept  thy  law. 
5C  This  I  had,  because  I  kept  thy  precepts. 

ALL  these  verses  begin  with  the  seventh  letter  of  the  Hebrew  Alphabet ;  verses 
49,  52,  55,  with  the  same  verb ;  verses  50,  bQ,  with  the  same  pronoun  ;  and 
verses  51, 53, 54,  each  with  a  different  word.  On  the  terms  ^oord,  law,  judgments,  statutes 
and  precepts,  see  introduction  to  this  Psalm,  Nos.  7,  1,  6,  4,  3,  respectively. 

49.  Remember  the  word  unto  thy  servant,  uj)on,  which  thou  hast  caused  me  to  hope. 
Remember,  so  remember  as  to  fulfil.  Hengstenberg  :  It  "  is  exactly  the  same  as  our 
phrase  to  keep  one's  ivord."  The  first  clause  docs  not  necessarily  assert  that  God  had 
spoken  the  word  wnto  his  servant,  but  the  prophet  prays  that  God  would  remember  to 
the  benefit  of  his  servant  the  word.  Until  of  late  there  has  been  remarkable  agree- 
ment in  rendering  the  whole  verse.  The  new  objections  are  not  sufficient  to  author- 
ize a  change.  All  agree  that  the  prophet  pleads  for  the  fulfilment  of  God's  Avord  in 
wliich  he  had  hoped,  or  because  he  had  hoped  in  it  by  the  divine  command  and  by 


PSALM  cxix.l  STUDIES  IN   THE   BOOK  OF  PSALMS.  IO43 

divine  influence.  God  will  never  disappoint  expectations  authorized  and  encouragftc 
by  his  own  promises.  By  the  word  some  understand  the  special  promise  to  David 
of  establishment  and  perpetuity  in  the  throne.  But  it  more  probably  includes  the 
whole  promissory  engagements  of  God  in  his  word.  For  cnmed  me  to  hope,  Street 
reads  made  me  to  depend.     Hope,  see  on  v.  43. 

50.  This  is  my  comfort  in  my  affliction:  for  thy  ivord  hath  quickened  me.  Comfort, 
here  only  and  in  Job  vi.  10 ;  but  the  cognate  verb  occurs  frequently,  as  in  vv.  52, 
76,  82,  Ps.  xxiii.  4.  Affliction,  found  also  in  vv.  92,  153.  The  cognate  verb  is  also 
found  in  vv.  67,  71,  75,  107.  It  is  also  rendered  humbled,  troubled,  exercised.  Quick- 
ened, the  preterite  of  the  verb  quicken,  in  vv.  25,  37,  40.  The  word  of  God  is  quick 
and  has  a  quickening  power.     It  makes  men  both  alive  and  limly  in  God's  service. 

51.  The  proxid  have  had  me  greatly  in  derision.  Calvin:  The  proud  have  greatly 
scorned  me ;  church  of  England  :  The  proud  have  had  me  exceedingly  in  derision  ; 
Edwards :  The  proud  deride  me  exceedingly ;  Street :  The  proud  have  derided  me 
exceedingly.  Proxid,  see  on  v.  21.  Greatly,  in  vv.  8,  AZ,  utterly;  in  v.  4,  dili- 
gently; in  V.  167,  exceedingly.  The  verb  in  this  clause  is  that  whose  participle  is  in  Ps. 
i.  1,  rendered  scornful.  The  test  to  which  the  prophet's  principles  were  subjected  was 
severe.  Calvin  :  "  Many  who,  in  other  respects,  would  be  disposed  to  fear  God,  yield 
to  this  temptation.  Tlie  earth  has  always  been  filled  with  the  impious  contemners 
of  God,  and  at  this  day  it  is  almost  overrun  with  them.  Therefore,  if  we  do  not 
disregard  their  revilings,  there  will  be  no  stability  in  our  faith."  By  divine  grace 
we  may  rise  even  above  this  sore  temptation.  Yet  have  I  not  declined  from  thy  law. 
Declined,  found  also  in  vv.  36,  112,  157.  See  on  Ps.  cii.  11.  The  meaning  of  the 
word  here  is  turned  aside  or  fallen  away. 

52.  I  remembered  thy  judgments  of  old,  0  Lord  ;  and  have  comforted  myself.  God 
remembers  his  word  to  keep  it.  He  remembers  his  promise  to  plead  it,  and  rely  upon 
it.  Here  and  in  v.  55,  the  verb  is  in  the  preterite.  It  is  not  necessary  to  vary  the 
meaning  of  the  word  judgments.  The  principles  of  God's  government  have  never 
varied  ;  they  have  been  of  old,  of  the  greatest  antiquity.  Comforted,  the  cognate  of 
the  noun  rendered  comfort  in  v.  50. 

53.  Horror  hath  taken  hold  up)on  me  because  of  the  ivicked  that  forsake  thy  law.  Tlie 
emotion,  which  in  English  we  call  horror,  is  one  of  the  strongest.  It  consists  of 
terror  mixed  with  detestation.  The  Hebrew  is  no  less  strong.  It  is  found  only  here, 
in  Ps.  xi.  6,  and  in  Lam.  v.  10.  See  on  Ps.  xi.  6.  Calvin  renders  it,  Terror  seized 
me  ;  Edwards,  Horror  seizes  me  ;  Michaelis,  A  deadly  east  wind  seizes  me :  Cocceius, 
Horror,  as  a  tempest,  has  seized  me.  The  fear  and  detestation  which  the  prophet 
felt  were  not  only  on  account  of  the  doom  of  the  ungodly,  but  chiefly  for  their  wick- 
edness, their  forsaking  the  law  of  God. 

54.  Thy  statutes  have  been  my  songs  in  the  house  of  my  pilgrimage.  Songs,  often  ren- 
dered Psalms.  See  title  of  Ps.  iii.  God's  people  speak  and  even  sing  of  the  statutes  of 
the  Lord — his  whole  word — with  joy.  Pilgrimage,  in  the  plural,  sojournings.  It  is  but 
a  meager  sense  that  some  get  from  the  passage,  that  the  prophet  refers  to  the  anciftnt 
custom  of  versifying  the  laws,  that  the  people  might  learn  them  by  heart,  and  sing 
them.     God's  statutes  are  the  songs  of  his  people  in  a  far  higher  sense. 

55.  I  have  rememba'ed  thy  name,  O  Lord,  in  the  night,  and  have  kept  thy  law.  Have 
remembered,  preterite  as  in  v.  52.  To  remember  God's  name  is  to  remember  him,  or 
his  word  by  Avliich  he  makes  himself  known.  In  the  night,  when  people  commonly 
sleep  and  give  their  minds  up  to  dreams,  or  if  awake,  to  roving,  vain  thoughts.  To 
tlie  pious  the  night  is  a  favorite  time  for  meditation,  Ps.  xvi.  7  ;  xlii.  8.  Have  kept,  the 
same  verb  as  in  vv.  4,  8.  Here  it  is  in  the  future,  and  perhaps  is  better  so  rendered, 
thus  making  it  the  expression  of  a  solemn,  deliberate  purpose  to  continue  his  obedience. 


1044  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psai-m  cxix. 

56.  This  I  had,  because  I  kept  thy  p>'ecepts,  literally,  This  was  to  me.  Calvin :  This 
was  done  to  me ;  Edwards :  This  is  my  comfort ;  Jebb :  This  was  even  so  to  me ; 
•Street :  Thus  it  was  with  me.  By  this,  Calvin  understands  all  God's  benefits ;  not  that 
the  prophet  claimed  to  have  merited  the  divine  blessing,  but  that  a  gracious  reward 
had  been  given  him.  The  Scripture  admits  such  a  doctrine  in  many  places,  Deut. 
vi.  25  ;  Ps.  xli.  2 ;  Isa.  iii.  10.  This  is  the  common  view.  Nicolson  somewhat  varies 
the  idea :  "  This  I  had ;  I  had  this  spirit, — this  power, — this  comfort,  because  I  kept 
thy  precepts.  While  I  suffered /or  God,  I  Avas  enabled  to  rejoice  m  God.  As  I  made 
him  my  portion,  so  he  has  been  my  praise."  Diodati :  "  In  my  greatest  afflictions  I 
have  received  comfort  from  thee ;"  Patrick  :  "  I  ascribe  this  sweet  composure  of  mind, 
and  cheerfulness  of  spirit,  under  all  my  grievous  afflictions  to  my  strict  observance 
of  thy  precepts."  There  is  no  better  interpretation  than  that  of  Calvin,  or  that  sug- 
gested by  Edwards'  translation,  which  agrees  Avith  the  spirit  of  vv.  50,  52. 

Doctrinal  and  Practical  Remarks. 

1.  True  faith  appropriates  God's  word,  v.  49.  It  takes  the  general  offer  of  the  Gos- 
pel, and  the  promises  made  to  all  believers,  and  applies  them  to  itself,  and  with  tiie 
happiest  effects.  So  God  becomes  oiir  God,  and  the  Lord  Jesus  ow  Saviour,  and  „11 
Scripture  our  solace. 

2.  We  cannot  please  God  better  than  by  pleading  his  promises,  and  all  the  teachings 
of  his  word,  v.  49.  Our  very  importunity,  because  it  shows  confidence  in  him,  pleases  hiui. 

3.  Hopes  built  on  the  stability  of  human  institutions,  or  anything  earthly,  may  fbA 
and  fill  us  with  grief;  but  hopes  built  on  God's  Avord  shall  never  disappoint  us.  He  who 
ga\^e  the  faithful  Avord,  Avho  commanded  us  to  believe,  and  by  his  grace  enabled  us  lo 
embrace  the  promises,  Avill  not  be  unto  us  as  Avaters  that  fail,  though  he  may  for  a, 
while  leave  us  to  try  us  and  to  draw  out  our  desires  after  him.  The  hopes  of  carnui 
men  may  puff  up  their  fle.«hly  minds,  and  prepare  them  for  a  sadder  fall ;  but  tho 
hopes  of  the  righteous  both  humble  and  strengthen  them.  Amesius  :  "  In  every  strait, 
the  minds  of  the  pious  are  sustained  by  a  divine  hope." 

4.  Take  from  the  saints  the  support  and  comfort  Avhich  they  draw  from  Scripture, 
and  what  could  they  do?  They  Avould  even  perish  in  their  affliction,  v.  50.  Compare 
Y.  92.  But  Avith  the  Avord  of  God,  they  can  defy  all  assaults.  "  The  comfort  it  gives  is 
divine,  strong,  and  lasting."  Morison :  "  Hoav  many  drooping  hearts  Avhich  haA' e 
refused  to  be  comforted  by  mere  human  consolation,  have  found  an  all-sufficient  solace 
in  those  vieAvs  of  the  divine  character  and  government  Avhich  are  furnished  by  the 
Spirit  of  God."  Trials  do  in  a  remarkable  manner  SAveeten  promises.  Many  a  Averse 
has  seemed  like  a  dead  letter,  till  by  our  afflictions  Ave  were  brought  to  need  its  con- 
solations.    Then  it  Avas  life  and  joy  to  us. 

0.  The  eftect  of  true  piety  is  not  to  generate  insensibility ;  but  to  make  us  lively 
and  stirring  in  God's  Avays.  It  quickens  us,  v.  50.  Henry  :  "  It  made  me  alive  Avhen 
I  Avas  dead  in  sin  ;  it  has  many  a  time  made  me  lively  Avhen  I  Avas  dead  in  duty." 
There  is  no  getting  on  Avithout  God's  Avord. 

6.  If  we  see  proud  and  presumptuous  sinners  strutting  through  the  earth,  and 
vaporing  aAvay,  Ave  need  not  be  surprised.     There  have  long  been  such,  v.  51. 

7.  Scorning  is  an  old  Aveapon,  is  full  of  poAver,  and  has  been  tried  on  the  saints  in 
every  age,  v.  51.  Scott:  "Infidels,  Pharisees,  covetous  men,  libertines,  and  all  the 
sons  of  pride  and  rebellion,  Avill  deride  as  visionaries  and  enthusiasts,  those  Avho  speak 
of  communion  Avith  God,  and  joy  in  him."  Trust  in  the  Avord  of  God  and  a  holy  life 
are  exceedingly  provoking  to  the  enemies  of  righteousness,  and  bring  forth  from  their 
unhalloAved  lips  tlie  epithets,  precisian,  righteous  overmuch,  and  the  whole  vocabu- 
lary of  abuse.     Compare  John  xv.  18;  1  John  iii.  13.     He  Avho  by  faith  rests  upon 


PSALM  csix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  IO45 

God's  word  will  not  decline  from  his  km  on  account  of  the  scoffs  of  silly  men,  however 
great  their  pomp  and  power.     He  sees  their  day  is  coming. 

8.  It  is  a  great  thing  in  a  soldier  to  behave  well  under  fire;  but  it  is  a  greater  thing 
for  a  soldier  of  the  cross  to  be  unflinching  in  the  day  of  his  trial,  v.  51.  It  does  noi 
hurt  the  Christian  pilgrim  to  have  the  dogs  bark  at  him.  Henry  :  "  Those  can  bear 
but  little  for  Christ  that  cannot  bear  a  hard  word  for  him." 

9.  The  principles  of  God's  government  are  unchanging  and  unchangeable.  What 
he  has  said  and  done  will  not  be  reversed.  He  governs  the  world  by  the  same 
judgments  which  he  had  from  the  beginning,  v.  52.  God  is  now  as  great  an  enemy 
of  sin  as  he  was  when  he  drowned  the  old  world,  and  destroyed  the  cities  of  the  plain. 
God  is  now  as  true  to  his  people,  as  when  he  saved  Noah  by  the  ark,  and  sent  the 
angels  to  rescue  Lot. 

10.  We  cannot  be  too  tenderly  or  deeply  concerned  for  the  case  of  the  wicked,  v.  53. 
It  is  frightful  to  contemplate.  The  dishonor  they  bring  on  God,  the  misery  and  scan- 
dal they  bring  on  their  fellow-men,  the  anguish  and  ruin  they  bring  on  themselves,  are 
really  more  terrible  than  any  has  ever  conceived  them  to  be.  We  should  deeply  com- 
passionate their  sad  condition.  Instead  of  envying  the  most  prosperous  and  favored 
of  ungodly  men,  we  may  well  weep  over  them,  and  shudder  at  their  coming  doom. 
In  the  eyes  of  every  regenerate  man  iniquity  is  "a  wonderful  and  a  horrible  thing." 
Jer.  V.  30 ;  xxiii.  14 ;  Hos.  vi.  10. 

11.  That  which  makes  the  case  of  the  wicked  the  saddest  of  all  is,  their  forsaking 
God's  loord,  v.  53.  It  is  the  last  hope  of  a  lost  world.  No  other  law  and  no  other 
gospel,  no  other  rule  of  obedience,  and  no  other  mode  of  acceptance  with  God  for 
sinners  will  ever  be  revealed. 

12.  There  must  be  a  strange  consoling  power  in  the  truth  of  God  to  sustain  the 
most  solemn  and  afflicted  people  on  earth,  and  to  make  them  joyful  and  of  a  merry 
heart  in  the  house  of  their  pilgrimage,  v.  54.  The  prophet  was  neither  the  first  nor 
the  last  who  sang  songs  m  the  days  of  his  grief  and  anguish.  God  has  received  no 
nobler  praises  and  benedictions. than  from  many  of  his  servants  suffering  banishment. 

13.  There  is  never  a  time  in  which  it  is  not  proper  to  turn  to  God  and  think  on  his 
name,  v.  55.  In  the  darkness  of  midnight,  in  the  darkness  of  mental  depression,  in 
the  darkness  of  outward  providences,  God  is  still  a  fitting  theme.  His  name,  his 
nature,  his  attributes,  his  word,  his  works,  all  that  pertains  to  him  are  well  suited  for 
themes  of  joyous  meditation  to  the  devout.  Amesius :  "  Solid,  spiritual  joy  arises 
from  a  constant  and  effectual  remembrance  of  the  divine  name."  Blessed  is  he  whose 
'  holy  thoughts  and  affections  rise  on  the  Avings  of  faith,  and  draw  the  soul  into  sweet 
and  profitable  fellowship  with'  him  who  made  it  and  gave  it  a  law. 

14.  It  is  not  wrong  for  us  modestly  and  humbly  to  mention  our  uprightness  before 
God  and  of  course  to  maintain  it  before  man,  v.  55. 

15.  However  trying  their  circumstances,  the  saints  shall  sooner  or  later  meet  a  full 
and  blessed  recompense,  v.  56.  Henry :  "  All  that  have  made  a  business  of  religion 
will  own  that  it  has  turned  to  a  good  account,  and  that  tliey  have  been  unspeakable 
gainers  by  it."  Let  us  cling  to  the  path  of  duty.  Great  peace  have  all  they  that 
love  God's  law. 


Psalm  cxix. 

CHETH. 

57  Thou  art  ray  portion,  O  Lord:  I  have  said  that  I  would  keep  thy  words. 

58  I  entreated  thy  favour  witli  my  whole  heart :  be  merciful  unto  me  according  to  thy  word. 


1046  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxix, 

59  I  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies. 

60  I  made  liaste,  and  delayed  not  to  keep  tliy  commandments. 

61  Tlie  bands  of  the  wicked  have  robhcd  me :  but  I  have  not  forgotten  thy  law, 

62  At  midnight  I  will  rise  to  give  thanks  unto  thee  because  of  thy  righteous  judgments. 

63  I  avi  a  companion  of  all  them  that  fear  thee,  and  of  them  that  keep  thy  precepts. 

64  The  earth,  O  Lokd,  is  full  of  thy  mercy :  teach  me  thy  statutes. 

ALL  these  verses  begin  with  the  eighth  letter  of  the  Hebrew  alphabet;  though  no 
two  verses  begin  with  the  same  word.  On  the  terras  rendered  word  or  words, 
tedimonies,  commandments,  latv,  judgments,  2}reeej)ts  and  statxdes,  see  introduction  to 
this  Psalm,  Nos.  7,  2,  5,  1,  6,  3,  4,  respectively. 

57.  ThovL  Qxi  mxj  portion,  0  Loed,  Four  times  in  the  Psalms  is  Jehovah  claimed 
as  a  portion,  Ps.  xvi.  5  ;  Ixxiii.  26 ;  cxlii.  5.  See  on  Ps.  xvi.  5.  It  is  only  by  a  gen- 
uine appropriating  faith  that  any  poor  worm  of  the  dust  can  fitly  use  such  language. 
I  have  said  that  I  ivoidd  keep  thy  tvords.  I  have  said  it,  and  I  intend  to  stick  to  it. 
My  mind  is  made  up ;  my  purpose  fixed  and  published.  Keep,  as  in  vv.  4,  8.  Such 
is  the  interpretation  this  verse  has  commonly  received.  It  is  clearly  indicated  by  the 
rendering  of  all  the  ancient  versions,  except  the  Syriac,  and  by  the  great  mass  of 
modern  translations.  But  some  have  indicated  different  vieAvs.  Calvin  gives  four 
lections  of  the  verse:  1.  Jehovah  is  my  ptortion,  and  therefore,  I  have  resolved  to  observe 
thy  laiv;  2.  0  Jehovah!  who  art  my  portion,  I  have  resolved  to  observe  thy  laiv;  3.  / 
have  said,  that  Jehovah  is  my  portion,  in  order  to  observe  his  law ;  4.  I  have  said,  0 
Lord  !  that  my  portion  is  to  observe  thy  law.  He  prefers  the  last.  Fry :  My  portion, 
Jehovah,  I  said,  is  to  keep  thy  Avays.  So  Alexander:  My  portion,  oh  Jehovah,  I  have 
said  (is)  to  keep  thy  words.  The  objections  to  this  reading  are  not  merely  such  as 
Hengstenberg  states,  draw^n  from  the  parallel  places  already  cited  and  from  the  He- 
brew accents,  but  most  of  all  from  the  meager  sense  thus  gathered.  A  life  of  holy 
obedience  is  a  duty  and  has  its  pleasures,  but  it  is  not  itself  a  portion.  Virtue  is  not 
her  OAvn  adequate  reward.  God  himself  is  the  portion  of  his  people,  the  lot  of  their 
inheritance,  their  exceeding  great  roAvard.  The  second  lection  given  by  Calvin  is 
better  than  either  of  the  others,  and  is  favored  by  Street ;  but  none  is  so  good  as  that 
of  the  authorized  version. 

58.  I  entreated  thy  favor  ivith  my  whole  heart.  To  entreat  God's  favor  [Hebrew 
face7\  is  to  ask  his  ])lessing,  especially  reconciliation  with  him.  We  have  in  1  Kings 
xiii.  6,  the  same  Avords :  Entreat  nouj  the  face  of  the  Lord.  In  Pr.  xix.  6,  Ave  read, 
Many  will  entreat  the  favor  of  the  prince.  The  italicized  verb  and  noun  are  in  each 
case  the  same  as  in  our  verse.  He  had  sought  God's  favor  very  intensely,  with  a 
whole  heart,  w.  2,  34.  The  sum  of  his  earnest  prayer  Avas  for  rich  and  free  gi-ace: 
Be  merciful  unto  me,  as  in  v.  132;  elscAvhere,  Shew  favor,  Be  favorable.  Be  gracious. 
According  to  thy  word;  this  shoAvs  the  channel  through  Avhich  mercy  Aoaa^s,  the  temper 
in  Avhich  it  must  be  received,  and  the  amazing  riches  of  the  grace,  found  in  God.  It 
is  not  fancy  in  the  learned  Dr.  Clarke  to  suppose  that  we  have  here  an  account  of 
"  the  progress  of  the  Avork  of  grace  on  the  human  heart."  In  very  feAA'  places  is  it 
more  clearly  delineated  in  so  fcAV  Avords.  Verse  57  tells  of  the  present  happy  state 
and  fixed  purpose  of  God's  servant.  The  remaining  vei-ses  tell  hoAV  he  Avas  brought 
to  so  blessed  an  experience,  hoAV  he  Avithstood  temptation,  hoAV  the  life  of  God  Avas 
maintained  in  his  soul,  how  happy  he  Avas  in  his  confidence  in  God,  and  hoAv  anxious 
he  Avas  to  learn  more  perfectly  the  divine  will.  Having  in  v.  58,  told  of  his  wrestlings 
in  prayer,  and  his  earnest  cries  for  mercy,  he  proceeds : 

59.  I  thought  on  my  ways.  Chaldee :  I  have  thought  to  make  my  Avays  good  ;  clearly 
Avrong.  Amesius,  Tremellius  and  Junius :  I  think  and  think  again  on  my  wayf . 
EdAvards :  I  reflect  on  my  ways ;  Street :  I  think  on  my  Avays.  But  the  Syriac,  Arabic, 


PSALM  cxix.]  STUDIES   IN  THE   BOOK   OF  PSALMS.  1047 

Septuagint,  Ethiopic,  Vulgate,  Doway,  Calvin,  Piscator,  Fabritius,  church  of  England, 
Jebb,  Fry  and  Alexander  use  the  preterite,  have  considered,  have  pojidered,  hav6i 
th ought,  or  thought.  Thought  is  very  expressive.  Pool's  paraphrase  is  :  "I  seriously 
considered  both  my  former  counsels  and  courses,  that  I  might  be  humbled  for  my  past 
errors,  and  might  now  amend  them,  and  my  duty  in  all  my  future  actions."  Clarke's; 
"  I  deeply  pondered  them  ;  I  turned  them  upside  down  :  I  viewed  my  conduct  on  all 
sides."  And  turned  my  feet  unto  thy  testimonies.  This  was  what  he  had  not  done 
before.  He  had  been  a  wanderer.  His  conversion  followed  clear,  sober  reflection. 
Nor  was  his  turning  from  one  sin  to  another,  or  to  some  human  device,  but  it  was  to 
the  word  of  God. 

60.  /  made  haste,  and  delayed  not  to  keep  thy  commandments,  parallel  to  Acts  ix. 
20  ;  Gal.  i.  16.  Pool :  "  I  presently  resolved  upon  obedience,  and  immediately  put  it 
in  execution."  Clarke:  "He  did  this  with  the  utmost  speed;  and  did  not  trifle  with 
his  convictions,  nor  seek  to  drown  the  voice  of  conscience."  Hammond :  "  I  imme- 
diately set  out ;  I  made  not  one  minute's  stay  in  so  necessary  a  pursuit."  Men  cannot 
too  soon  quit  wrong  courses.  The  Bible  never  warns  men  against  speedy  or  even 
sudden  conversions.  Henry  :  "  To  what  purpose  have  we  thought  on  our  ways,  if  we 
do  not  turn  our  feet  with  all  speed  to  God's  testimonies  ?"  But  such  a  convert  wa.< 
never  allowed  to  live  long  unmolested.     Trials  will  come: 

61.  The  bands  of  the  wicked  have  robbed  me.  Two  views  have  commonly  been  given 
of  this  clause.  The  first  is  that  which  is  natui-ally  gathered  from  the  English  version, 
viz. :  that  companies  of  wicked  men  assailed  him,  and  robbed  him  and  took  his  goods.  In 
this  sense  the  word  rendered  bands  is  taken  in  1  Sam.  x.  5,  10.  The  second  takes  the 
word  bands  in  the  sense  of  cords,  as  in  Ps.  cxl.  5,  and  instead  of  robbed  reads  caught,  caught 
hold  of,  infolded.  The  cords  of  the  ungodly  have  been  throivn  around  me.  This  is  better 
than  the  first.  Another  view  is  suggested.  The  verb  rendered  robbed  very  commonly 
means  to  testify  or  protest  against.  Perhaps  that  would  give  the  best  sense  here,  q.  d. 
Companies  of  wicked  men  rose  up  and  opposed  me,  protesting  against  my  course,  and 
even  falsely  testifying  against  me.  Yet  that  did  not  change  my  conduct :  But  I  have  not 
forgotten  thy  law.  Through  the  power  of  divine  grace,  the  more  a  good  man  is  opposed 
in  that  M'hich  is  right,  the  firmer  his  purpose  is.  Those  who  interpret  this  Psalm  of 
the  church  in  Babylon  of  course  retain  the  idea  suggested  by  robbed  or  hunted,  as 
Israel  was  then  made  a  prey. 

62.  At  midnight  I  will  rise  to  give  thanks  unto  thee  because  of  thy  righteous  judg- 
ments. At  midnight,  literally  at  halves  of  the  night ;  a  time  when  men  are  commonly 
wrapped  in  slumber;  q.  d..  In  season  and  out  of  season.  I  will  rise,  not  merely  indulge 
in  pious  reflections  on  my  bed,  but  formally  give  thanks.  The  mercies  already 
received  had  much  inclined  him  to  grateful  worship.  But  that  which  decided  him  in 
this  course  was,  that  he  perceived  the  truth,  righteousness  and  excellency  of  the  deci- 
sions of  God's  word  carried  out  in  his  providence. 

63.  /  am  a  companion  of  all  them  that  fear  thee,  and  of  them  that  keep  thy  2^^'ecepts. 
It  is  not  possible  wholly  to  avoid  civil  intercoui-se  with  bad  men,  unless  we  go  out  of 
the  world,  1  Cor.  v.  9,  10.  But  civility  is  a  different  thing  from  voluntarily  making 
them  our  companioiis,  our  fellows,  as  the  word  is  rendered  in  Ps.  xlv.  7.  This  verse, 
especially  taken  in  connection  with  vv.  57-62,  seems  conclusive  of  the  position  that 
the  poem  does  not  relate  to  the  Jewish  nation,  but  to  an  individual  servant  of 
God.  The  two  marks  of  piety  noticed  in  this  verse  are  holy  reverence  for  God  and 
a  holy  life. 

64.  The  earth,  0  Lord,  is  fidl  of  thy  mercy.  AVhen  the  heart  is  duly  affected  by 
saving  grace,  it  seems  as  if  all  nature  were,  for  good  cause,  praising  the  Most  High. 
Proofs  of  his  mercy  appear  on  every  hand.     The  stars  sing  his  praises.    The  songsters 


1 048  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 

of  the  forest  carol  their  notes  to  the  glory  of  their  Creator.  The  finny  tribes  are 
icspiendent  with  beauty,  which  can  come  from  one  hand  only.  Such  views  beget 
fervent  longings  for  further  knowledge  of  the  same  kind :  Teach  me  thy  statutes. 
See  on  v.  12. 

Doctrinal  and  Practical  Remarks. 

1.  How  blessed  is  the  portion  of  the  saints,  v.  57.  Jehovah  himself  with  all  the 
plenitude  of  his  perfections  is  so  theirs  that  each  one  may  say.  My  Lord  and  my  God. 
He  who  has  this  inheritance  has  no  cause  to  envy  the  most  prosperous  or  favored  of 
the  sons  of  earth. 

2.  Such  cannot  turn  away  from  the  holy  commandment.  They  will  keep  God's 
word,  v.  57.  He,  who  knows  most  of  God,  will  most  desire  to  know  more  of  him. 
He,  who  loves  him  most  will  be  most  sensible  of  the  deficiencies  of  his  love  and  most 
jealous  over  his  own  heart.  Henry :  "  Those  that  take  God  for  their  Portion,  must 
take  him  for  their  Prince." 

3.  It  is  a  great  thing  to  be  truly  in  earnest  in  religion,  and  importunate  in  prayer, 
V.  58.  The  new  creature  is  not  lifeless  and  senseless,  but  cries  mightily  to  God.  Some 
deaf  mutes  have  been  God's  dear  children,  but  there  never  was  a  child  of  God  that 
did  not  hear  his  voice  and  cry  to  him  with  the  heart. 

4.  When  we  pray,  let  us  never  forget  that  we  ai'e  sinners,  and  need  grace  and 
mercy,  v.  58.  God  sends  the  full  soul  empty  away,  while  he  gives  grace  to  the  hum- 
ble. Home :  "  Mercy  is  the  sole  fountain  of  every  good  gift  for  which  we  ask,  and 
God's  promise  the  only  ground  upon  which  we  ask  it."  Angels  who  never  sinned 
may  go  to  the  throne  of  justice.     Let  sinners  flee  to  the  throne  of  grace. 

5.  What  a  reproach  it  is  to  mankind  that  it  can  be  said  of  but  one  here  and  there, 
He  is  thoughtful  on  religious  subjects,  v.  59.  We  do  nothing  towards  our  salvation 
till  we  begin  to  think.  Calvin  :  "  The  commencement  of  a  godly  life  consists  in  men 
awaking  from  their  lethargy,  examining  their  ways,  and,  at  last,  wisely  considering 
what  it  is  to  regulate  their  conduct  properly."  "  Because  the  wicked  man  considereth 
and  turneth  away  from  all  his  transgressions  that  he  hath  committed,  he  shall  surely 
live  and  not  die,"  Ezek.  xviii.  28.  The  prodigal  did  not  come  to  his  Father  until  he 
came  to  himself,  Luke  xv.  17.  How  foolish  it  is  to  sj^eud  much  time  in  thoughts  on 
the  ways  of  others,  when  we  are  ready  to  perish  through  the  error  of  our  own  ways. 

6.  The  proper  fruit  of  right  thinking  is  thorough  reformation  and  a  holy  life,  v.  59. 

7.  It  is  of  the  nature  of  genuine  obedience  to  be  prompt,  v.  60.  To  each  one  the 
Lord  says  as  to  Zaccheus,  3fake  haste.  When  the  Master  found  Matthew  at  the 
receipt  of  custom,  and  gave  him  a  divine  call,  the  publican  did  not  invite  him  to  call 
the  next  day.  The  Philippian  jailer  did  not  propose  to  wait  till  morning  before  he 
washed  the  stripes  of  Paul  and  Silas.  The  disciples  generally  followed  Christ  imme- 
diately, upon  the  first  call.  Calvin  :  "  To  viake  haste  and  7iot  delay  is  to  run  quickly 
without  doubt  or  tardiness."  Why  will  men  halt  between  two  opinions,  and  stand 
'  hovering  between  heaven  and  hell  ?' 

8.  Opposition  to  vital  godliness  will  never  cease,  as  long  as  there  are  wicked  men 
in  the  world,  v.  61.  It  may  assume  the  form  of  violence  and  robbery,  or  that  of  snares 
and  seduction.  If  the  former,  let  not  the  saints  be  much  moved.  We  read  of  some 
who  "  took  joyfully  the  spoiling  of  their  goods,  knowing  that  they  had  in  heaven  a  bet- 
ter and  an  enduring  aubstance,"  Heb.  x.  34. 

9.  No  perturbations,  commotions  or  opposition  can  excuse,  much  less  justify  apos- 
tiusy,  or  a,  forf/etfxdness  of  God,  v.  61.  Calvin:  "To  continue  to  love  the  law,  and  to 
practise  righteousness,  when  we  are  exposed  as  a  prey  to  the  ungodly,  and  perceive 
no  help  from  God,  is  an  evidence  of  genuine  piety."     Henry  :  "  We  must  never  think 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1049 

the  worse  of  the  ways  of  God  for  iiu)-  trouble  we  meet  witli  in  those  ways,  nor  fear 
being  losers  by  our  religion  at  last,  however  we  may  be  losers  for  it  now."  Bridges: 
"  The  Christian's  darkest  hour  is  ten  thousand  times  brighter  than  the  brightest  day 
of  the  ungodly." 

10.  Let  us  accustom  ourselves  to  count  up  our  mercies,  and  make  thankful  men 
tion  of  them  at  all  times,  v.  62.  '  When  a  good  husband  of  time  cannot  lie  and  sleep 
he  will  rise  and  pray.' 

11.  Who  are  your  friends,  your  associates,  the  congenial  spirits  with  whom  you 
love  to  mingle?  This  is  not  an  idle  inquiry,  v.  63.  If  your  sympathies  arc  not  with 
the  people  of  God,  rest  assured  that  you  are  not  one  of  them.  Such  is  the  power  of 
companions  that  it  has  grown  into  a  proverb :  "  He  who  walks  with  the  lame  will 
learn  to  limp."  We  must  not  even  refuse  to  become  the  companions  of  those  good 
men  who  are  made  a  gazing  stock  both  by  reproaches  and  afflictions,  Hel).  x.  33. 
Compare  Ps.  xv.  4;  James  ii.  1.  The  communion  of  saints  mightily  assists  commu- 
nion with  God. 

12.  If  our  piety  does  not  lead  us  to  fear  God,  and  keep  his  commandments,  we 
may  know  that  our  profession  is  vain,  v.  63. 

13.  True  piety  loves  to  contemplate  the  riches  of  God's  goodness  and  mercy  in 
creation  and  providence,  as  well  as  the  riches  of  his  grace  in  redemption,  v.  64. 

14.  Whoever  has  a  zest  for  spiritual  things,  and  gets  a  taste  of  them,  will  long  to 
know  more  and  more,  and  enjoy  more  and  more  of  their  fulness  and  excellence,  v.  64. 
Calvin:  "It  is  an  evidence  that  we  have  given  ourselves  up  to  the  most  shameful 
sloth,  when,  contented  with  a  superficial  knoAvledge  of  divine  truth,  we  are,  in  a  great 
measure,  indifferent  about  making  further  progress." 

15.  These  eight  verses  clearly  show  that  the  experience  of  God's  people  is  in  all 
ages  substantially  the  same.  They  all  choose  God  for  their  portion,  all  love  prayer, 
all  seek  for  mercy,  all  think  on  their  ways,  all  are  in  good  earnest,  all  endure 
opposition,  all  love  the  excellent  of  the  earth,  all  think  much  of  the  divine  mercies, 
all  lead  holy  lives,  and  all  desire  to  learn  more  perfectly  the  will  of  God. 


Psalm  cxix. 

TETH. 

65  Thou  hast  dealt  well  with  thy  servant,  O  Lord,  according  unto  thy  word. 

66  Teach  me  good  judgment  and  knowledge:  for  I  have  believed  thy  commandments. 

67  Before  I  was  afflicted  I  went  astray:  but  now  liave  I  kej^t  thy  word. 

68  Thou  ai-t  good,  and  doest  good:  teach  me  tliy  statutes. 

69  The  proud  have  forged  a  lie  against  me:  but  I  will  keep  thy  precepts  with  my  whole  heart. 

70  Their  heart  is  as  fot  as  grease:  but  I  delight  in  thy  law. 

71  It  is  good  for  me  that  I  have  been  afflicted;  that  I  might  learn  thy  statutes. 

72  The  law  of  thy  mouth  is  better  unto  me  than  thousands  of  gold  and  silver. 

ALL  these  verses  begin  with  the  ninth  Hebrew  letter;  verses  65,  66,  68,  71,  72, 
with  the  same  word ;  verses  67,  69,  70,  each  with  a  different  word.  On  the 
terms  ivord,  commandments,  statutes,  precepts,  law,  see  introduction  to  this  Psalm, 
Nos.  7,  5,  4,  3,  1,  respectively. 

65.  TJwu  hast  dealt  well  tvith  thy  servant,  0  Lord,  according  unto  thy  word.     Dealt 
well,  literally,  done  good;  church  of  England  and  Edwards,  dealt  graciously.     In  all 
God  had  done,  he  had  neither  exceeded  nor  fallen  short  of  the  limits  of  his  revealed 
will.     All  had  been  done  according  to  his  xvord;  see  vv.  25,  28,  41,  58. 
132 


1Q50  STUDIES  IN  THE   BOOK  OF   PSALMS.  [psalm  cxix. 

66.  Teach  me  good  judgment  and  knowledge.  Teach,  as  in  v.  12.  Knoxdedge,  here 
only  in  this  Psalm,  but  of  frequent  occurrence;  in  Num.  xxiv.  16,  "the  knmvledge 
of  the  Most  High;"  in  Mai.  ii.  7,  "the  priest's  lips  should  keep  hioxdedge;"  in  Ps. 
xix.  2,  "ni<»ht  unto  night  sheweth  knowledge."  In  English  we  get  precisely  the  same 
idea  whether  we  read  (/oof?  Jiif/jrmen^  or  goodness  of  judgment.  The  latter  is  literal. 
For  good  judgment,  some  have  good  discretion;  some,  true  understanding;  some, 
excellency  of  reason;  some,  right  judgment;  some,  goodness  of  taste;  in  Ex.  xvi.  31 ; 
Num.  xi.  8  and  elsewhere,  the  noun  is  rendered  taste.  Good  sense,  or  a  good  disposi- 
tion probably  gives  the  idea.  In  learning  truth,  all  those  moral  qualities  which  go 
to  make  up  docility  are  of  prime  importance.  For  I  have  believed  thy  commandments. 
He  had  heartily  embraced  the  law ;  he  did  believe  God's  Avord  to  be  true,  important 
and  necessary,  and  therefore  he  asks  that  he  may  understand  it. 

67.  Before  I  icas  afflicted  I  went  astray.  Afflicted,  sometimes,  hiimhled;  sometimes, 
troubled;  in  this  Psalm  invariably,  afflicted;  cognate  to  the  noun  rendered  affliction 
in  vv.  50,  92,  153.  Went  astray,  erred,  was  ignorant,  was  deceived.  The  obstinate 
depravity  of  the  human  heart  seems  to  be  incurable,  except  in  the  school  of  sorrow. 
Often  there  are  external  causes  of  deep  affliction ;  but  even  where  there  is  Avorldly 
prosperity,  the  whole  process  of  conviction  for  sin  humbles  and  troubles  the  soul. 
The  bitterest  cry  ever  heard  from  the  lips  of  mere  men  has  been  caused  by  a  sense 
of  sin,  Rom.  vii.  24.  Calvin:  "Experience  demonstrates,  that  so  long  as  God  deals 
gently  with  us,  we  are  always  breaking  forth  into  insolence."  But  now  have  I  kept 
thy  word.  Have  kept,  as  in  vv.  4,  8.  Alexander :  "  The  salutary  fruit  of  the  affliction 
was  already  realized  and  still  continued." 

68.  Thou  art  good,  and  doest  good.  Because  God  is  unchangeably  good,  he  is 
always  doing  good.  His  acts  proceed  from  his  nature.  Teach  me  thy  statutes,  as 
in  V.  12. 

69.  Thep>Toud  have  forged  a  lie  against  me.  Proud,  as  in  vv.  21,  51;  in  Ps.  xix.  13, 
presumptuous.  Have  forged,  in  the  preterite,  in  Job  xiv.  17,  the  future  is  seivest  uj); 
in  Job  xiii.  4,  the  participle  is,  forgers  of  lies.  The  verb  expresses  the  idea  of  com- 
plete fabrication,  and  that  with  ingenuity,  as  in  curious  weaving  or  sewing.  Seeker 
renders  it,  made  up.  The  wickedness  of  others  is  no  reason  why  we  should  depart 
from  God.  But  I  will  keep  thy  precepts  with  my  whole  heart.  Keep  and  xvhole  head, 
as  in  v.  2. 

70.  Their  heart  is  as  fat  as  grease.  John  Rogers'  translation  :  Their  herte  is  as 
fat  as  brawne.  Fat,  found  here  only.  There  seems  to  be  nothing  to  authorize  the 
rendering  of  some  of  the  ancient  vei'sions.  Their  heart  is  curdled  like  milk.  That  of 
Street  is  better:  Their  heart  is  as  gross  as  fat.  Anderson  :  "The  fat  of  the  human 
body,  as  physiologists  inform  us,  is  absolutely  insensible ;  the  lean,  membraneous 
parts  being  those  only  which  are  sensitive.  Accordingly,  fatness  of  heart  is  used, 
with  much  propriety,  to  express  the  insensibility,  stupidity,  or  sensuality  of  those 
feelings  or  affections,  of  which  the  heart  is  considered  the  seat."  The  language  of 
the  prophet  may  be  borrowed  from  the  known  effects  of  obesity,  dulness  and  stu- 
pidity. While  the  proud  arc  thus  glorying  in  their  gross  carnality,  the  prophet  has 
a  different  mind.  But  /  delight  in  thy  law.  Delight,  the  same  verb  as  in  vv.  16,  47. 
The  cognate  noun  is  found  in  vv.  24,  77,  92,  143,  174,  and  is  in  each  case  rendered 
delight,  or  in  the  plural  delights. 

71.  It  is  good  for  me  that  I  have  been  afflicted;  that  I  might  learn  thy  statutes.  Af- 
flicted, the  same  verb  as  in  v.  67.  The  effect  of  trouble  as  there  stated  Avas  obedi- 
ence ;  as  here  stated,  increased  knowledge  of  God's  Avill.  If  it  is  good  for  us  to  be 
afflicted,  it  is  good  in  the  Lord  so  to  deal  Avith  us  as  to  make  us  partakers  of  his 
holiness. 


PSALM  cxix.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1051 

72.  The  law  of  thy  mouth  is  better  unto  me  than  thousands  of  gold  and  silver.  It 
does  me  more  good.  It  guides  me,  it  cheers  me,  it  sustains  me,  it  is  with  me  in  the 
most  trying  hour,  and  most  stands  me  in  stead  when  my  necessities  are  the  greatest, 
and  my  afflictions  the  deepest.  When  we  remember  tliat  thousands  was  the  hirgest 
word  for  number  in  common  use  among  the  Hebrews,  the  expression  is  as  strong  as 
it  would  be  for  one  of  us  to  say  'millions.  There  is  force  also  in  the  omission  of  the 
noun,  pieces,  shekels,  or  talents.  He  means  to  say  that  he  would  not  give  God's  word 
for  all  the  wealth  of  the  world. 

Doctrinal  and  Practical  Remarks. 

1.  Let  us  never  forget  that  God  is  and  claims  to  be  the  author  of  all  good,  v.  65. 

2.  If  we  would  have  the  full  benefit  of  God's  goodness,  we  must  receive  it  as  his 
servants,  v.  65. 

3.  Let  us  compare  events  with  Scripture,  and  so  learn  rightly  to  interpret  both  the 
word  and  providence  of  God,  v.  65.  Henry :  "  God's  favors  look  best  when  they 
are  compared  with  the  promise,  and  are  seen  flowing  from  that  fountain." 

4.  We  should  be  as  ready  to  acknowledge  mercies  as  to  pray  for  them,  v.  65. 
Were  we  more  prompt  and  hearty  in  acknowledging  the  Lord's  kindness,  we  should 
see  more  kindness  to  acknowledge. 

5.  Wisdom  is  justified  of  her  children,  and  so  is  the  God  of  wisdom  justified  of 
his  people,  v.  65.  From  the  whole  redeemed  world  comes  up  one  harmonious  testi- 
mony that  God  has  done  all  things  well. 

6.  The  longing  desire  of  the  pious  mind  is  for  more  sound,  saving  knowledge  of 
God,  vv.  66,  68.     Ignorance  is  not  sanctifying. 

7.  It  is  a  great  thing  to  have  a  clear  mind,  a  sound  judgment,  a  correct  taste  and 
full  assurance  of  understanding,  so  that  we  may  rightly  believe  all  that  God  has 
spoken,  and  be  in  a  right  temper  to  receive  it,  v.  Q6.  Henry :  "  Many  have  know- 
ledge who  have  little  judgment ;  they  who  have  both,  are  well  fortified  against  the 
snares  of  Satan,  and  well  furnished  for  the  service  of  God  and  their  generation." 
Unless  we  have  a  relish  for  divine  truth,  learning  will  come  to  us  very  slowly ; 
and  unless  we  have  a  clear  discrimination,  we  will  confound  things  that  are  very  un- 
like each  other.  Hardly  anything  impairs  a  good  judgment  more  than  a  wrong 
conscience.  A  blind,  ignorant  conscience  makes  men  think  they  are  pleasing  God, 
when  they  are  offending  him  at  every  step.  A  scrupulous  conscience  is  no  less  unsafe. 
It  makes  diflSculties  where  God  makes  none.  Taylor :  "  Scruple  is  a  little  stone  in 
the  foot.  If  you  set  it  on  the  ground,  it  hurts  you.  If  you  hold  it  up,  you  cannot  go 
forward.  It  is  a  trouble,  when  trouble  is  over ;  a  doubt,  when  doubts  are  resolved  ;  a 
little  party  behind  the  hedge,  when  the  main  army  is  broken  and  cleared." 

8.  Perhaps  Christians  evince  high  attainments  as  much  by  their  conduct  under 
afflictions,  and  their  views  of  them,  as  in  any  other  way,  vv.  67,  71.  There  is  a 
strange  perversity  in  men  concerning  their  trials  in  life,  and  nothing  but  grace  can 
cure  it.  Blessed  is  he  who  when  the  affliction  is  over  can  clearly  see  and  calmly 
say :  It  is  good  for  me  that  I  have  been  afflicted.  Afflictions  teach  us  lessons  we 
never  could  otherwise  learn,  Jer.  xxii.  21,  22.  Luther:  "I  never  knew  the  meaning 
of  God's  word  until  I  came  into  affliction."  Rivet :  "  I  have  learned  more  divinity  in 
these  ten  days  that  thou  art  come  to  visit  me  than  I  did  in  fifty  years  before."  Nor 
is  this  all.  Through  divine  grace,  affliction  amends  us.  It  strengthens  us  to  keep 
God's  statutes.  If  we  can  say  no  more,  we  can  at  least  say,  Thy  will  be  done. 
"  When  afflictions  fail  to  have  due  effect,  the  case  is  desperate.  They  are  the  last 
remedy  which  indulgent  Providence  uses." 

9.  Let  us  be  willing  and  strong  witnesses  for  God,  testifying  to  his  goodness,  v.  68.  _^ 


1052  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  cxix. 

Is  not  the  physician  good,  when  he  gives  needful  medicines,  though  they  are  distaste- 
ful '?  Is  not  the  surgeon  good,  when  he  sets  the  broken  limb  and  binds  it  up,  although 
his  manipulations  give  us  great  pain? 

10.  Be  not  surprised  at  lies  respecting  yourself  and  your  friends,  v.  69.  If  the 
truth  in  regard  to  your  conduct  does  not  answer  the  purpose  of  the  adversary,  look 
out  for  falsehood.  Many  slanders  Avill  be  'made  out  of  whole  cloth' — forged  out 
and  out. 

11.  But  how  shall  we  deal  with  calumnies?  v.  69.  Many  good  answers  maybe 
given.  Here  are  some  of  them.  1.  Live  so  as  to  prove  them  lies,  v.  69.  2.  Be  not 
by  them  cast  down  or  discouraged  in  the  path  of  duty,  but  heroically  address  yourself 
to  your  duty.  3.  Bear  such  trials  patiently,  and  do  not  render  lies  for  lies,  slander 
for  slander,  or  even  reviling  for  slander.  4.  Commit  your  case  to  him  that  judgeth 
righteously.  5.  Be  thankful  if  your  enemies  have  not  any  further  power  against  you. 
6.  Expect  such  things  and  be  prepared  for  them.  "  If  the  Lord  does  us  good,  we 
must  expect  Satan  to  do  us  evil."  7.  Honestly  inquire  whether  you  are  suffering  for 
Christ's  sake  and  with  Christ's  temper,  and  are  giving  no  occasion  for  such  treatment, 
8.  If  you  have  a  good  conscience,  humbly  and  in  the  name  of  God  defy  the  wicked 
to  do  their  utmost. 

12.  Crossness  and  insensibility  are  as  bad  signs  as  can  be  found  in  any  man,  v.  70. 
The  people  of  God  may  cheerfully  forego  all  the  pleasures  of  sin  when  they  see  their 
hardening  effect  upon  the  ungodly. 

13.  Very  precious  is  God's  word,  vv.  71,  72.  So  the  righteous  universally  judge. 
It  is  life  from  the  dead  to  their  souls.  It  reclaims  them  when  wandering.  They  buy 
the  truth,  cost  what  it  may.     But  they  will  not  sell  it  at  any  price. 


Psalm  cxix. 

JOD. 

73  Thy  hands  have  made  me  and  fashioned  me :  give  me  understanding,  that  I  may  learn  thy 
commandments. 

74  They  that  fear  thee  will  be  glad  when  they  see  me ;  because  I  have  hoped  in  thy  word. 

75  I  know,  O  Lord,  that  thy  judgments  are  right,  and  that  thou  in  faithfulness  hast  afflicted  me. 

76  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort,  according  to  thy  word  unto  thy 
servant. 

77  Let  thy  tender  mercies  come  unto  me,  that  I  may  live :  for  thy  law  is  my  delight. 

78  Let  the  proud  be  ashamed ;  for  they  dealt  perversely  with  me  without  a  cause :  but  I  will 
meditate  in  thy  precepts. 

79  Let  those  that  fear  thee  turn  unto  me,  and  those  that  have  known  thy  testimonies. 

80  Let  my  heart  be  sound  in  thy  statutes ;  that  I  be  not  ashamed. 

ALL  the  verses  of  tliis  part  begin  with  the  tenth  letter  of  the  Hebrew  alphabet; 
verses  76,  80,  only  beginning  with  the  same  word.  On  the  terms  commandments, 
%vord,  judgments,  law,  precepts,  testimonies  and  statutes,  see  introduction  to  this  Psalm, 
Nos.  5,  7,  6,  1,  3,  2,  4. 

73.  Thy  hands  Juive  made  me  and  fashioned  me.  Perhaps  this  rendering  conveys 
the  true  idea.  The  first  verb  is  that  rendered  hast  dealt  in  v.  65,  deal  in  v.  124,  and 
work  in  v.  126.  The  second  is  more  frequently  rendered  established,  prepared.  See 
on  Ps.  li.  10,  where  the  participle  is  rendered  right.  In  v.  133,  in  the  imperative  the 
verb  is  rendered  order.  If  the  common  version  is  correct,  it  is  an  acknowledgment 
that  the  prophet  had  his  existence  from  God.     If  instead  of  fashioned  we  read  estab- 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  IO53 

Hshed  or  settled,  then  the  clause  acknowledges  that  not  only  existence,  but  all  the  bless- 
ings he  enjoyed  were  from  God.  See  Deut.  xxxii.  6.  Give  me  understanding,  that  I 
may  learn  thy  coinmandmenis ;  as  in  vv.  27,  34.  See  on  v.  27.  He  prays  for  divine 
teaching. 

74.  They  that  fear  thee  will  be  glad  tvhen  they  see  me ;  because  I  have  hoped  in  thy 
word.  The  verbs  of  this  verse  are  usually  translated  as  here.  The  last  is  found  in 
vv.  43,  49.  The  efiect  of  the  divine  treatment  of  one  pious  man  on  his  brethren  is 
often  noticed,  Ps.  v.  11 ;  xxxiv.  2 ;  xl.  3. 

75.  I  know,  0  Lord,  that  thy  judgments  arc  right,  and  that  thou  in  faithfulness  hast 
afflicted  me.  It  is  not  necessary  to  take  judgments  in  this  place  in  a  sense  different 
from  that  already  explained.  The  word  rendered  right  is  a  \\o\m,  jmtice,  righteoiumess ; 
in  connection  with  judgments  rendered  righteous  in  v.  7.  There  is  no  wrong  in  them. 
They  are  righteousness  itself  Faithfubiess,  the  cognate  of  the  word  rendered  Amen. 
It  implies  all  truth  and  fidelity,  particularly  in  covenant  engagements.  Afflicted,  the 
word  so  rendered  throughout  the  Psalm  ;  see  on  v.  67.  When  a  father  disowns  and 
banishes  a  child,  he  corrects  him  no  more.  So  God  may  let  one  whom  he  intends  to 
destroy  go  unchastised ;  but  never  one  with  Avhom  he  is  in  covenant. 

76.  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort,  according  to  thy  word 
unto  thy  servant.  Ijjray  thee,  an  adverb,  well  rendered.  Mercifid  kindness,  elsewhere 
mercy,  kindness,  lovingkindness,  see  on  Ps.  li.  1.  For  my  comfort,  a  verb  in  the  infini- 
tive, literally  to  comfort  me.  We  have  the  corresponding  noun  in  v.  50.  There  is 
nothing  inconsistent  in  our  acknowledging  the  righteousness  of  our  sufferings,  and  at 
the  same  time  pleading  for  mercy  and  comfort,  provided  we  ask  for  things  agreeable 
to  God's  loord.  The  last  phrase,  word  unto  thy  servant,  seems  to  look  to  some  particular 
promise  made  to  David,  and  cannot  be  explained  as  in  v.  38,  unless  we  suppose  him 
by  faith  to  appropriate  to  himself  the  promise  made  to  the  church  generally,  and  so 
to  denominate  it  God's  word  to  himself 

77.  Let  thy  tender  mercies  come  unto  me,  that  I  may  live:  for  thy  laiv  is  ony  delight. 
Tender  mercies,  as  in  Ps.  xxv.  6.  It  occurs  also  in  v.  156.  It  is  also  rendered  mer- 
cies, bowels,  compassions.  Instead  of  let  come,  some  render  literally  shall  come.  As 
death  is  spoken  of  as  the  sum  of  all  evil,  so  is  life  as  the  sum  of  all  good.  When 
the  prophet  says,  /  shall  live,  he  means  to  say  that  he  shall  so  live  as  to  defeat  all  the 
purposes  of  his  enemies,  and  to  honor  the  God  of  his  salvation.  He  urges  as  a  plea 
of  fitness  in  his  petition  that  he  is  no  hypocrite,  but  has  real  and  abundant  pleasure 
in  the  word  of  God.  Delight,  in  the  plural,  delights,  corresponding  to  the  verb  delight 
in  vv.  16,  47,  70. 

78.  Let  the  jjroud  be  ashamed.  Proud  or  j)resumptuous,  as  in  vv.  21,51,69.  Ashamed, 
or  confounded,  the  usual  word  in  the  future,  shall  be  ashamed,  as  in  vv.  6,  46.  See 
Introduction,  §  6.  He  knew  that  their  defeat  was  coming  because  God  is  just :  For 
they  dealt  perversely  with  me  withoxd  a  cause.  Compare  Ps.  xviii.  25,  26.  Without  a 
cause,  literally  with  falsehood.  The  opposition  to  him  was  wrongful,  based  in  a  lie  and 
prosecuted  with  lying.  He  had  a  right  to  ex^iect  seasonable  deliverance.  In  the 
meantime  he  will  not  waste  his  hours  in  railing  at  his  enemies,  or  dwelling  on  his  own 
misfortunes.  Ono!  He  had  something  far  better  to  do :  But  I  tvill  meditate  in  thy 
p)recepts.  Meditate,  as  in  vv.  15,  23  ;  in  v.  27,  talk  of.  Bishops'  Bible :  Let  the  proud 
be  confounded,  for  they  goe  wickedly  about  to  destroy  me ;  but  I  will  be  occupied  in 
thy  commandments. 

79.  Let  those  that  fear  thee  turn  unto  me,  and  those  that  have  knoivn  thy  testimonies. 
The  pious  in  this  verse  are  thus  described:  1.  Tliey  fear  God.  2.  They  know  his 
revealed  will.     The  prophet  asks  that  such  may  turn,  or  return  unto  him,  i.  e.,  that 


1054  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 

they  may  be  his  friends,  his  companions,  his  supporters,  and  that  they  may  learn  from 
his  example  to  trust  in  God. 

80.  Let  my  heart  be  sound  in  thy  statutes,  that  I  he  not  ashamed.  Sound,  see  on  v.  1, 
where  it  is  rendered  undefiled,  elsewhere  sincere,  upright,  j:) erf ect.     Ashamed,  as  in  v.  78. 

Doctrinal  and  Practical  Remarks. 

1.  It  is  well  for  us  often  to  go  back  to  first  truths,  such  as  that  God  is  and  that  he 
is  our  Creator,  v.  73.  It  is  sad  indeed  when  such  truths  fade  from  our  minds.  They 
are  the  foundation  of  all  true  religion.     Their  uses  are  innumerable. 

2.  "We  should  often  seek  light  and  instruction  from  heaven,  v.  73.  In  this  matter 
we  cannot  be  too  earnest.  Even  if  we  are  afflicted,  our  chief  concern  ought  to  be 
more  perfectly  to  understand  the  divine  will.  None  but  God  can  teach  us  effectually. 
Cobbiu  :  "  He  only  who  gave  life  to  our  bodies,  can  give  light  to  our  minds ;  and  if 
our  minds  are  enlightened  by  his  Sjjirit,  his  word  will  teach  us  how  to  do  his  will." 
There  is  nothing  that  we  need  more  than  eye-salve.  Rev.  iii.  18.  The  most  knowing 
among  us  know  but  little  of  the  little  that  may  be  known  of  God  and  of  heavenly 
things.  A  child  of  God  might  plead  :  "  As  thou  hast  raised  me  above  the  beasts  that 
perish,  in  my  form  and  mode  of  life,  teach  me,  that  I  may  live  for  a  higher  and 
nobler  end,  loving,  serving,  and  enjoying  thee  forever !  Show  me  that  I  was  made 
for  heaven,  not  for  earth."  If  we  can  reason  so  powerfully  from  creation  itself,  who 
can  justly  estimate  the  force  of  the  argument  drawn  from  redemption?  Rom.  viii.  32. 
Such  pleas  rest  ujoon  the  basis  of  that  sound  reasoning  peculiar  to  the  Scriptures,  that 
we  may  urge  one  great  gift  of  God  as  a  ground  for  the  bestowment  of  others. 

3.  It  mightily  encourages  us  to  see  God's  goodness  to  his  saints,  v.  74.  This  is  a 
reason  why  converts  to  Christ  should  go  among  their  afflicted  and  dying  brethren, 
should  read  the  lives  of  martyrs  and  confessors,  and  if  possible  form  the  acquaint- 
ance of  such  as  have  suffered  great  losses  and  trials  for  Christ's  sake.  The  apostles 
did  not  wish  to  afflict  their  brethren ;  yet  they  often  reminded  them  of  what  they 
endured  for  Jesus'  sake,  2  Cor.  i.  4-11 ;  vi.  8-12.  A  martyrdom  is  an  awful  sight, 
yet  it  has  often  vastly  strengthened  and  cheered  the  feeble  and  the  timid.  Tillotson 
thought  that  catechizing  and  the  Lives  of  the  martyrs  had  been  the  two  main  stays  of 
the  Protestant  cause. 

4.  "Whatever  betides  us,  let  us  stick  to  the  promise,  v.  74.  The  mother  of  Augustine 
but  followed  the  footsteps  of  David  when  she  said :  "  Lord,  these  promises  were  made 
to  be  made  good  to  some,  and  why  not  to  me?  I  hunger;  I  need;  I  thirst;  I  wait. 
Here  is  thy  hand-writing  in  thy  word ;  and  in  the  last  sacrament,  I  had  thy  seal 
affixed  to  it."     So  she  pleaded,  and  prevailed. 

5.  It  is  a  great  thing  to  know  that  God's  word  has  decided  in  all  points  righteously, 
V.  75.  There  is  no  iniquity  in  it.  Let  us  hold  this  fast,  however  cross  providences 
may  run  to  our  plans.  A  carnal  man  may  sometimes  see  the  justice  of  God  and  even 
admire  it,  as  the  Lord  applies  the  judgments  of  his  word  to  the  cases  of  some  of  his 
cotemporaries ;  but  as  soon  as  God  directs  the  course  of  events  towards  him,  he  is 
quite  blind.  Not  so  with  the  righteous.  "Under  the  sorest  trials,  Aaron  held  his 
peace ;  Eli  said,  It  is  the  Lord ;  Job  said.  Blessed  be  the  name  of  the  Lord. 

6.  "We  ought  to  know  and  to  proclaim  the  faithjulness  of  God  in  afflicting  us,  v.  75. 
It  is  not  euougli  for  us  that  we  fly  not  in  his  face  and  charge  him  foolishly.  O  no ! 
we  must  justify  him ;  we  must  confess  that  our  sins  and  wanderings  called  for  his 
correction. 

7.  Though  we  may  not  rebel  against  God  in  our  trials,  yet  we  may  pray  for  relief 
from  them  in  his  own  time  and  way,  and  especially  for  support  under  them,  and  com- 


PSALM  cxix.]  STUDIES   IN   THE   BOOK  OF  PSALMS.  1055 

fort  in  tlicm,  v.  76.     True,  there  is  nothing  in  us  to  merit  esteem,  but  he  luis  bidden 
us  call  upon  him  in  the  day  of  trouble. 

8.  God  knows  and  we  ought  to  know  that  we  need  great  compassions,  tender  mercies 
to  sustain  us  and  keep  us  from  failing  utterly,  v.  77.  If  God  is  our  enemy,  we  be 
dead  men.  If  we  have  not  evidence  of  his  covenant  love,  our  graces  must  lan- 
guish. If  we  have  but  little  faith  and  little  love,  we  shall  be  despondent.  But  '  those 
that  delight  in  the  law  of  God  may  depend  upon  his  favor,  for  it  shall  certainly  make 
them  happy.' 

9.  But  let  us  not  forget  that  all  hope  of  effectual  assistance  will  liiil  us  as  long  as 
we  live  in  sin,  and  delight  not  in  God's  law,  v.  77. 

10.  The  humbling  of  the  proud  is  as  necessary  to  their  salvation  as  to  the  complete 
triumph  of  the  righteous,  and  therefore  we  may  ask  for  it  in  the  spirit  of  true  benevo- 
lence, V.  78. 

11.  But  if  the  wicked  will  not  turn,  their  pride,  and  guile,  and  unbelief,  and  ob- 
stinacy, and  cruelty,  and  violent  dealings,  and  impenitence,  and  ungodliness  will 
prove  the  tokens  of  dreadful  wrath,  and  they  shall  be  mhamed  forever,  v.  78. 

12.  Come  what  will,  labor  to  keep  your  thoughts  right,  v.  78.  Out  of  the  heart 
are  the  issues  of  life.  Persecution  is  itself  converted  into  a  blessing  when  by  it  we 
are  led  more  intently  to  muse  on  God's  word. 

13.  Ever  cling  to  good  men.  If  they  err,  pray  for  them.  If  they  repent,  forgive 
them,  and  turn  to  them,  v.  79.  Study  their  history.  They  are  the  excellent  of  the 
earth.  Philip  Henry's  resolution  was :  "  In  those  things  in  which  all  the  people  of 
God  are  agreed,  I  will  spend  my  zeal ;  and  as  for  other  things  about  which  they  differ, 
I  will  walk  according  to  the  light  God  hath  given  me,  and  charitably  believe  that 
others  do  so  too."  Milner :  "  It  will  be  one  of  the  felicities  of  heaven  that  saints 
shall  no  longer  misunderstand  each  other." 

14.  Let  us  fervently  pray  for  sincerity  in  religion,  for  soundness  of  heart  and  of 
head,  of  creed  and  of  practice,  v.  80.  Nicolson  :  "  Though  an  orthodox  creed  do  not 
constitute  true  religion,  yet  it  is  the  basis  of  it,  and  it  is  a  great  blessing  to  have  it." 

15.  If  we  fundamentally  err  in  doctrine,  or  are  not  upi'ight  in  heart,  shame  and 
confusion  will  certainly  overtake  us,  v.  80.  The  delay  of  vengeance  will  but  make  it 
the  more  dreadful  when  it  comes.  Let  us  be  in  awful  earnest  about  our  salvation. 
Let  us  not  forget  that  we  have  deceitful  hearts,  a  deceitful  world,  and  the  father  of 
all  deceits  against  us,  and  be  satisfied  with  nothing  short  of  a  soundness  that  will  bear 
the  examination  of  God. 


Psalm  cxix. 

CAPH. 

81  My  soul  fainteth  for  thy  salvation :  but  I  hope  in  thy  word. 

82  Mine  eyes  fail  for  thy  wortl,  saying,  Wiien  wilt  thou  comfort  me? 

83  For  I  am  become  like  a  bottle  in  tiie  smoke  ;  yet  do  I  not  forget  thy  statutes. 

84  How  many  a/-e  tbe  days  of  thy  servant?  when  wilt  thou  execute  judgment  on  them  that 
persecute  me? 

85  The  proud  have  digged  pits  for  me,  which  arc  not  after  thy  law. 

86  All  thy  commandments  arc  faithful :  they  persecute  me  wrongfully ;  help  thou  me. 

87  They  had  almost  consumed  me  upon  earth  ;  Vjut  I  forsook  not  thy  precepts. 

88  Quicken  me  after  thy  lovingkindness ;  so  shall  I  keep  the  testimony  of  thy  mouth. 


1056  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxix. 

ALL  these  verses  begin  with  the  eleventh  Hebrew  letter;  81,82,  with  the  same 
verb ;  84,  87,  88,  with  the  same  particle ;  83,  85,  88,  each  with  a  different  word. 
On  the  terms  ivord,  statutes,  judgment,  Icnv,  commandments,  precepts  and  testimonies, 
see  introduction  to  this  Psalm,  Nos.  7,  4,  6,  1,  5,  3,  2. 

8L  My  soul  fainteth  for  thy  salvation:  but/  hojye  in  thy  word.  Fainteth,  so  ren- 
dered here  only;  in  vv.  82,  123  and  often,  fail;  also  is  consumed,  is  toasted,  is  spent. 
Salvation,  as  in  v.  41.  It  means  lielj),  safety,  deliverance.  None  but  God  can  give 
effectual  relief.  He  only  can  give  a  check  to  our  enemies.  Without  him  man  can 
work  no  deliverance.  We  must  wait  for  God's  salvation.  Lam.  iii.  26.  So  other  Scrip- 
tures teach.  So  the  verb  hope  teaches.  See  on  vv.  43,  49,  74.  In  Job  xxix.  21,  23 ; 
XXX.  26 ;  Isa.  xlii.  4 ;  Mic.  v.  7,  and  elsewhere  it  is  ivait  or  tvaited.  Alexander : 
"  Both  verbs  are  in  the  preterite,  implying  that  it  is  so  and  has  been  so."  Calvin 
reads  hath  fainted;  church  of  England,  hath  longed. 

82.  3Iine  eyes  fail  for  thy  word,  saying.  When  wilt  thou  comfort  me  f  Fail,  in  v.  81, 
fainteth.  For  fail  Calvin  reads  have  tvaxed  dim ;  church  of  England,  long  sore ;  Ed- 
wards, are  consuming ;  Street,  are  wasted ;  Hengstenberg,  long.  Comfort,  the  same 
verb  as  in  v.  76.  The  whole  verse  discloses  a  state  of  long-continued  and  severe 
suffering  and  depression. 

83.  For  I  am  become  like  a  bottle  in  the  smoke.  Bottle,  see  on  Ps.  Ivi.  8.  Bottles 
were  commonly  made  of  the  skins  of  animals.  Long  hung  up,  they  became  covered 
with  dust  and  smoke,  and  were  unsightly.  This  may  be  the  sense  here.  Grief  had 
worn  upon  the  prophet,  until  he  was  haggard.  When  these  bottles  were  empty  they 
became  very  dry,  and  afforded  neither  refreshment  to  men,  nor  pleasure  in  beholding 
them.  So  grief  mars  the  visage,  and  turns  moisture  into  the  drought  of  summer, 
Ps.  xxxii.  4  ;  Isa.  Iii.  14.  Calvin :  "  In  comparing  himself  to  a  bottle,  he  intimates 
that  he  was,  as  it  Avere,  parched  by  the  continual  heat  of  adversities.  Whence  we 
learn,  that  that  sorrow  must  have  been  intense  which  reduced  him  to  such  a  state  of 
wretchedness  and  emaciation,  that  like  a  shrivelled  bottle  he  was  almost  dried  up." 
But  his  grief  did  not  lead  to  apostasy.  Yet  do  I  not  forget  thy  precepts,  i.  e.,  I  both 
think  of  them  and  practise  them.     Forget,  as  in  v.  16. 

84.  How  many  are  the  days  of  thy  servant  f  When  wilt  thou  execide  judgment  on 
them  that  persecute  mef  The  usual  interjiretation  of  the  first  clause  makes  it  paral- 
lel to  those  Scriptures  which  lament  the  brevity  of  human  life,  Ps.  xxxix.  4  ; 
Ixxxix.  47,  48.  Some  make  it  an  inquiry  into  the  length  of  his  days,  or  a  desire  to 
know  their  number,  as  in  Ps.  xc.  12.  But  are  not  the  two  questions  parallel  to  each 
other?  and  is  not  the  prophet  inquiring  how  many  are  to  be  the  days  of  his  suffer- 
ings ?  If  so,  we  preserve  the  unity  of  the  discourse.  Calvin :  "  Lord,  How  long 
hast  thou  determined  to  abandon  thy  servant  to  the  will  of  the  ungodly?  when  wilt 
thou  set  thyself  in  opposition  to  their  cruelty  and  outrage?"  Diodati  admits  the 
same  interpretation  as  probably  correct.  So  also  Hammond.  The  ground,  on  which 
Street  cliangcs  the  Hebrew  text  so  as  to  render  the  first  clause,  Thy  servant  burneth 
with  desire,  0  Jehovah,  is  insufficient.  None  of  the  ancient  versions  support  liis  read- 
ing. If  the  word  judgment  in  this  verse  is  to  be  taken  as  in  its  plural  form  referring 
to  Scripture,  then  it  relates  to  some  particular  decision  of  God's  word  respecting  per- 
secutors. Otherwise,  it  refers  to  the  simple  administration  of  justice  in  the  divine 
government  towards  the  enemies  of  God's  people,  as  in  Ps.  ix.  16.  In  either  case 
the  general  sense  is  the  same.  With  the  latter  clause  compare  Rev.  vi.  9,  10.  Cal- 
vin :  "  He  only  wishes  in  general  to  be  delivered  by  the  hand  of  God  from  the  wrongs 
which  were  inflicted  upon  him,  without  adjudging  to  perdition  his  adversaries." 

85.  The  proud  have  digged  jnts  for  me,  which  are  not  after  thy  law.  Proud,  or  pre- 
sumptuous, as  in  vv.  21,  51,  69,  78.     Calvin:  The  proud  have  digged  pits  for  me, 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1057 

which  thing  is  not  according  to  thy  law.  This  is  better  than  the  rendering  of  Ed- 
wards :  The  proud  dig  pits  for  me,  who  act  without  any  regard  to  thy  law.  How- 
contrary  it  is  to  the  law  of  God  to  dig  pits,  spread  snares  and  set  traps  for  the  un 
wary  and  innocent  is  abundantly  declared  in  many  places.  This  might  not  be  done 
literally,  even  for  a  harmless  brute,  Ex.  xxi.  33,  34 ;  much  less  for  men,  Ps.  vii.  15 ; 
ix.  15;  Prov.  xxviii.  10;  Eccles.  x.  8;  Jer.  v.  26;  xviii.  20,  22.  One  feature  of  a 
good  man's  character  is  that  he  is  mihmd  guile,  Ps.  xxxii.  2.  He  may  not  practise 
deceit,  even  in  order  to  accomplish  a  good  end.  What  particular  snares  were  laid  for 
David  in  this  case  we  know  not ;  but  the  inventions  of  the  wicked  are  endless. 

86.  All  thy  commandments  are  faithful,  literally  faithfulness,  i.  e.,  altogether  faith- 
ful, the  perfection  of  faithfulness.  They  give  faithful  warning.  The  blessings  con- 
nected with  obedience  to  them  are  faithfully  bestowed.  There  is  no  deceit  in  any 
part  of  God's  word.  They  persecute  me  wrongfully  without  a  cause,  falsely,  see  on  v. 
78.  Persecute,  the  same  verb  is  found  in  vv.  84,  150,  157,  161.  It  implies  a  mali^^- 
nant  pursuit,  as  in  Ps.  vii.  5.  Under  such  circumstances,  what  else  can  he  do  but 
betake  himself  to  God  ?     Help  thou  me. 

87.  They  had  almost  consumed  me  upon  earth.  Consumed,  the  causative  form  of  the 
verb  rendered  fainteth  and  fail,  in  vv.  81,  82.  Almost,  as  in  Ps.  Ixxiii.  2;  xciv.  17. 
Yet  he  was  not  quite  consumed.  He  did  not  quite  faint ;  nor  did  his  trials  make  him 
an  apostate.  Bxd  I  forsook  not  thy  precepts.  He  held  fast  the  Avord  of  God  through 
all  his  trials,  loving  it,  seeking  to  know  it  and  to  do  it,  not  turning  away  from  the 
holy  commandment.     Forsook,  the  preterite  of  the  verb  in  v.  8. 

88.  Quicken  me  after  thy  lovingkindness.  Quicken,  as  in  vv.  25,  37,  40.  Loving- 
kindness,  in  V.  41,  in  the  plural  mercies;  in  v.  76,  mercifxd  kindness.  All  he  sought, 
he  asked  through  grace.  Being  thus  sustained  it  would  be  easy  for  him  to  carry  out 
his  purposes  of  obedience.  So  shall  I  keep  the  testimony  of  thy  mouth.  Keep,  as  in 
vv.  4,  8.  Calvin:  "When  the  law  is  called  the  testimony  of  God's  mouth,  hy  this 
eulogium  its  authority  is  very  plainly  asserted." 

Doctrinal  and  Practical  Eemarks. 

1.  It  is  no  new  thing  for  a  good  man  to  be  in  great  distress,  vv.  81-83.  Dickson: 
"  It  is  not  strange  to  see  God  breaking  the  heart  of  his  own  child  with  affliction,  even 
when  he  is  suffering  persecution,  so  that  his  faith  may  be  tried  and  trained  to  more 
strength." 

2.  It  is  a  great  blessing  to  be  greatly  afflicted,  if  the  strokes  are  sent  in  covenant 
love,  and  if  they  lead  us  to  seek  promised  help  from  God  alone,  v.  81.  Cobbin: 
"We  ought  not  to  mistrust  God's  word,  because  the  execution  of  his  promises  is 
delayed.  If  our  eyes  fail,  our  hearts  should  not  faint;  God's  time  is  always  the  best. 
Our  dangers  may  increase,  but  God's  promises  do  not  decrease." 

3.  It  is  a  blessed  thing  when  our  trials  cure  our  earnest  love  for  things  that  perish, 
and  whet  our  appetites  for  divine  comforts,  v.  82. 

4.  If  we  find  ourselves  despised,  forsaken,  rejected  and  thrown  aside  through  our 
own  infirmities  of  mind  or  body,  through  the  slanders  and  persecutions  of  others,  let 
us  not  forget  that  other  good  men  also  liave  been  like  bottles  in  the  smoke,  v.  83.  j 

5.  Oftentimes  the  long  continuance  of  our  trial  is  the  bitterest  ingredient  in  our 
cup,  V.  84.  When  our  grief  threatens  to  be  lifelong,  then  our  vigor  departs.  But 
he  w'ho  gives  us  grace  to  bear  it  one  day  can  give  us  grace  to  bear  it  one  lifetime. 

6.  Meantime  let  us  hold  fast  God's  word  and  never  limit  the  Almighty,  vv.  81, 
83,  87.  His  blessings  often  receive  their  greatest  excellence  from  being  timely.  Hi? 
word  cannot  fail.  Calvin :  "It  is  a  genuine  evidence  of  true  godliness,  when  although 
plunged  into  the  deepest  afflictions,  we  yet  cease  not  to  submit  ourselves  to  God." 

133 


1058  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai.m  cxix. 

Henry:  "Thoii"-h  we  think  the  time  long,  ere  the  promised  salvation  and  comfort 
come,  yet  we  must  still  keep  our  eye  upon  it  and  resolve  to  take  up  with  nothing 
short  of  it."  We  must  also  love  the  precepts  of  Scripture  no  less  than  its  promises. 
The  loss  of  all  earthly  things  cannot  excuse  rebellion  against  God. 

7.  It  is  not  sinful  in  us  humbly  to  cry  out,  O  Lord,  how  long  shall  my  afflictions 
last?  V.  84. 

8.  Nor  is  it  sinful  in  us  to  ask  God  to  interpose  and  judge  between  us  and  our 
tormentors,  v.  84.  If  the  righteous  cannot  do  that,  they  must  pine  away.  Perse- 
cutors have  no  pity.  The  very  wrongs  they  have  done  are  the  causes  of  continued 
oppression.  Help  from  them  is  not  to  be  expected.  Bridges:  "To  complain  of  God 
is  dishonorable  unbelief.     To  complain  to  God  is  the  mark  of  his  elect." 

9.  All  God's  people  ought  to  look  out  for  snares  and  pits  and  traps,  v.  85.  Satan 
would  cease  to  be  our  adversary,  and  his  allies  would  be  powerless  against  us,  if  all 
artifice  should  cease. 

10.  Let  men  beware  how  they  dig  pits  for  others,  v.  85.  All  God's  word  testifies 
against  such  wickedness.  How  many  tests  are  invented,  simply  for  the  purpose  of 
entangling  men's  consciences  and  furnishing  ground  for  new  persecution ! 

11.  If  faithlessness  marks  our  generation,  and  the  history  of  our  race,  let  us  comfort 
ourselves  with  this,  that  all  God's  word  is  faithfulness  itself,  v.  86.  It  is  not  only 
true  and  just,  but  most  precious  and  wholly  unfailing. 

12.  If  we  find  ourselves  wronged  and  lied  against,  we  need  not  be  surprised,  v.  86. 
Better  men  have  endured  the  same.  The  conduct  of  our  maligners  does  thus  indeed 
appear  flagrantly  unjust,  and  that  may  awaken  our  just  indignation  and  detestation. 
Nor  can  we  justify  their  wrong-doing.  Yet  let  us  guard  against  malice,  even  towards 
the  vilest  enemies. 

13.  The  unspeakable  comfort  of  committing  their  cause  to  God  is  always  left  to 
the  saints,  v.  86.  Henry:  "God  help  me  is  an  excellent,  comprehensive  prayer;  it  is 
pity  that  it  should  ever  be  used  lightly  and  as  a  by-word." 

14.  The  lives  of  good  men  are  full  of  narrow  escapes,  v.  87.  The  righteous  are 
scarcely  saved.  Many  a  time  their  feet  do  almost  slip.  Yet  he,  who  has  redeemed 
them,  will  not  let  them  so  fall  that  they  can  rise  no  more.  One  of  their  greatest 
perils  is,  a  temptation  to  use  unlawful  means  for  \-     '.linating  their  trials. 

16.  A  very  awful  doom  must  await  impenitent  persecutors,  vv.  84,  86.  They  are 
the  bloodhounds  of  the  bottomless  pit,  let  loose  on  the  church  of  God.  Henry: 
"There  is  a  day  coming,  and  a  great  and  terrible  day  it  will  be,  when  God  Avill 
execute  judgment  on  all  the  proud  persecutors  of  his  people;  tribidation  to  them  that 
trovhled  them"  Those  who  find  pleasure  in  maligning  and  torturing  God's  people 
may  think  it  fine  sport  now,  but  they  will  not  think  so  when  they  answer  for  the 
tears  and  blood  which  they  have  caused  to  be  shed,  for  the  sighs  and  groans  which 
they  have  wrung  from  the  anguished  hearts  of  God's  loving  children. 

16.  After  all,  and  in  the  midst  of  all  the  suflTerings  of  God's  people,  their  greatest 
desire  is  for  more  grace,  the  power  of  the  quickening  Spirit,  v.  8.  It  is  a  good 
evidence  of  a  saving  change  of  heart  when  we  desire  more  holiness,  more  liveliness  in 
God's  service.  "The  surest  token  of  God's  good  will  toward  us  is  his  good  work 
in  us." 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1059 


Psalm  cxix. 

LAMED. 

89  For  ever,  O  Lord,  thy  word  is  settled  in  heaven. 

90  Tliy  faithfulness  is  unto  all  generations:  thou  hast  established  the  earth,  and  it  abideth. 

91  They  continue  this  day  according  to  thine  ordinances:  for  all  are  thy  servants. 

92  Unless  thy  law  had  been  my  delights,  I  should  then  have  perished  in  mine  affliction. 

93  I  will  never  forget  thy  precepts :  for  with  them  thou  hast  quickened  me. 

94  I  am  thine,  save  me ;  for  I  have  sought  thy  precepts. 

95  The  wicked  have  waited  for  me  to  destroy  me :  but  I  will  consider  thy  testimonies. 

96  I  have  seen  an  end  of  all  perfection  :  hut  thy  commandment  is  exceeding  broad. 

ALL  these  verses  begin  with  the  twelfth  letter  of  the  Hebrew  alphabet ;  and  all 
of  them  except  v.  92,  with  that  letter  used  as  a  preposition.  On  the  terms  word, 
faithfulness,  law,  precepts,  testimonies  and  commandment,  %qq  introduction  to  this  Psalm, 
Nos.  7,  9,  1,  3,  2,  5,  respectively. 

89.  For  ever,  0  Lord,  thy  word  is  settled  in  heaven.  Other  renderings  leave  the 
main  idea  as  here.  Syriac :  Thou  art  for  ever,  0  Lord,  and  thy  word  continues  in 
heaven ;  Jebb :  Forever,  O  Lord,  is  thy  word :  it  endureth  in  heaven ;  Walfbrd :  0 
Jehovah  !  Forever  is  thy  woi'd  established  in  the  heavens ;  Street :  Thy  word  is  eter- 
nal, O  Jehovah ;  it  is  more  firmly  fixed  than  the  heavens ;  Alexander :  To  eternity, 
Jehovah,  thy  word  is  settled  in  heaven.  Is  settled,  stands,  stands  still,  is  set,  is  estab- 
lished; there  is  no  better  word  to  express  unchangeable  fixedness.  In  heaven,  where 
God  himself  is ;  where  his  throne  is  built  upon  his  truth ;  whence  all  causes  derive 
their  efficiency ;  whence  all  his  servants  receive  their  commands  ;  "beyond  the  reach 
of  all  disturbing  causes."  Mohammed  claimed  that  he  had  been  admitted  into  heaven, 
and  permitted  to  copy  some  of  the  chapters  of  the  Koran  from  the  pillars  of  the 
throne  of  God.     All  holy  Scripture  is  found  in  the  foundation  of  God's  throne. 

90.  Thij  faithftdness  is  itnto  all  generations.  Faithftdness,  fidelity  to  engagements, 
or  a  name  for  Scripture  itself  Instead  of  is,  we  may  supply  endureth.  God's  truth 
is  his  word.  It  never  fails.  He  has  never  changed  a  principle  of  his  moral  govern- 
ment. Thou  hast  established  the  earth,  a7id  it  abideth.  Established,  in  Ps.  Ivii.  7  and 
elsewhere,  _^ed.  Although  many  things  in  earthly  affairs  are  mutable,  yet  even  in 
this  world  the  thoughtful  may  discern  tokens  of  stability  in  the  divine  arrangements. 
The  revolutions  of  the  earth  and  the  motions  of  the  heavenly  bodies  may  be  calcu- 
lated. 

91.  They  continue  this  day  according  to  thine  ordinances.  Ordinances,  everywhere 
else  in  this  Psalm  xendaxQd  judgments,  i.  e.,  settled  decisions.  Calvin  :  "  In  using  the 
term  judgments,  he  makes  an  allusion  to  the  law,  intimating,  that  the  same  regard  to 
rectitude  which  is  exhibited  in  the  law  is  brightly  displayed  in  every  part  of  G')d's 
procedure."  The  best  explanation  of  the  pronoun  they  is  that  it  stands  for  heaven 
and  earth.  There  is  good  cause  for  the  uniformity  of  nature.  For  all  are  thy  sei'vants. 
Heaven  and  earth  with  all  their  elements  and  motions  obey  God's  will.  Important 
as  are  the  lessons  taught  by  the  works  of  nature,  they  fall  short  of  meeting  our 
wants,  for 

92.  Unless  thy  laiu  had  been  my  delights,  I  should  then  have  perished  in  mine  afflic- 
tion. Delights,  as  in  vv.  24,  77,  though  there  rendered  in  the  singular.  Perished, 
been  lost,  or  been  destroyed.  Without  the  teaching  of  God's  word,  the  prophet's  afflic- 
tion would  h"ve  been  not  only  mysterious  but  crushing.  For  then  Calvin  would  read 
long  ago;  Edwards,  long  since.    Affliction,  as  in  v.  50. 


1060  STUDIES  IN  THE  BOOK  OF  TSALMS,  [psaxm  cxix. 

93.  Tivill  never  forget  thy  precepts:  for  with  thetn  thou  hast  quickened  me.  Forget,  as 
in  V.  16.     Quicl-ened,  as  in  vv.  25,  37,  40,  50,  88,  thou  hast  made  me  alive  and  lively. 

94.  /  am  thine,  save  me ;  for  I  have  sought  thy  precepts.  The  argument  in  the  first 
clause  is  drawn  from  the  covenant  relation.  Inspired  men  love  to  resort  to  that 
method  of  reasoning.  The  proof  that  he  is  in  covenant  with  God  is  found  in  the  fact 
that  he  sought  to  know  and  to  do  the  will  of  God.  Sought,  as  in  vv.  10,  45 ;  in  another 
form  in  v.  2,  seek. 

95.  The  wicked  have  waited  for  me  to  destroy  me.  Wicked,  in  Ps.  i.  tmgodly ;  in 
this  Psalm  uniformly  xvicked.  Waited,  i.  e.,  with  expectation,  looked  for.  To  destroy, 
the  causative  form  of  the  verb  rendered  have  perished  in  v.  92 ;  they  have  waited  for 
me  to  cause  me  to  perish.  Though  their  devices  are  not  stated,  doubtless  they  were 
diabolical.  But  I  tvill  consider  thy  testimonies,  so  consider  as  to  understand,  as  the 
word  is  fitly  rendered  in  v.  100. 

96.  I  have  seen  an  end  of  all  perfection.  John  Kogers'  translation  :  I  se  that  all 
thynges  come  to  an  ende ;  Street :  To  every  study  I  see  a  limit ;  Clarke :  "  Of  all 
consummations  I  have  seen  the  end:  as  if  one  should  say,  everything  of  human  origin 
has  its  bounds  and  limits,  and  ends,  howsoever  extensive,  noble,  and  excellent.  All 
arts,  and  sciences,  languages,  inventions,  have  their  respective  principles,  have  their 
limits  and  end.  As  they  came  from  man  and  relate  to  man,  they  shall  end  with  man." 
Perfection,  found  nowhere  else.  Henry  :  "  Poor  perfection  which  one  sees  an  end  of! 
Yet  such  are  all  those  things  in  this  world  which  pass  for  perfections.  David,  in  his 
time,  had  seen  Goliath,  the  strongest,  overcome ;  Asahel,  the  swiftest,  overtaken ; 
Ahithophel,  the  wisest,  befooled ;  Absalom,  the  fairest,  deformed."  Scott :  "  He  had 
seen  the  vanity  of  all  created  good ;  the  vexation  of  that  estate  which  men  account 
the  summit  of  earthly  bliss ;  the  imperfection  of  the  most  accomplished  human  cha- 
racter ;  the  wretched  close  of  the  most  prosperous  lives,  and  the  miserable  disappoint- 
ment of  those  who  trusted  in  men,  or  idolized  earthly  possessions  or  enjoyments." 
This  interpretation  agrees  with  the  authorized  version,  which  is  supported  by  the  Gene- 
van, Doway,  Calvin,  Edwards,  Jebb,  Fry  and  Hengstenberg.  But  thy  commandment 
is  exceeding  broad,  i.  e.,  wide,  large,  comprehensive,  including  actions,  words,  thoughts 
and  emotions;  the  matter,  manner  and  motive  of  all  that  man  can  do,  or  say,  or  think. 
Like  the  atmosphere  which  surrounds  us,  the  law  of  God  presses  from  all  quarters. 
If  we  take  commandment  in  the  wide  sense  of  all  Scripture,  then  the  meaning  is  that 
God's  word  covers  all  cases  and  meets  all  wants  of  the  myriads  Avho  embrace  it.  The 
omission  of  hut  would  make  the  connection  between  the  clauses  still  more  close. 

Doctrinal  and  Practical  Remarks. 

1.  However  fleeting,  changeable  and  unsatisfactory  are  all  things  merely  temporal ; 
yet  the  word  of  God  is  stable,  unchangeable  and  everlasting.  It  depends  upon  his 
truth  and  faithfulness,  and  these  are  so  a  part  of  his  nature  that  if  he  were  without 
them,  he  would  cease  to  be  God,  vv.  89,  90,  91.  The  divine  faithfulness  has  never 
failed. 

2.  Although  it  is  comparatively  easy  to  fall  into  error  when  reasoning  from  the 
analogy  of  nature ;  yet  fair  and  sound  arguments  drawn  from  that  quarter  lie  at  the 
foundation  of  all  natural  theology,  and  so  of  all  true  religion,  vv.  90,  91.  Bridges: 
"  The  very  fact  of  a  creation  in  ruins — a  world  in  rebellion  against  its  Maker,  fiiiling 
of  the  grand  end  of  existence,  and  yet  still  continued  in  existence — manifests  his  faith- 
fulness unto  all  generations." 

3.  We  need  never  fear  any  convulsions  on  earth,  in  the  elements,  or  among  the 
heavenly  bodies;  for  Jehovah  is  Lord  of  all  and  all  are  his  sei-vants,  v.  91.  They  niust 
obey  his  will.     His  omnipotence  enforces  his  behests. 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1001 

4.  The  sons  of  mirth,  giddiness  and  worldly  pleasure  may  speak  extravagantly  of 
carnal  delights,  and  put  far  away  the  day  of  affliction ;  but  all  God's  people  know 
that  trials,  ordered  by  the  Lord,  arc  often  insupportable  by  mere  human  strength. 
As  one  expresses  it,  "  I  could  not  have  outlived  one  stroke  of  thine  afflictiug  hiuid." 
Nor  can  any  mortal  decide  which  is  to  be  preferred,  being  kept  from  affliction,  or 
being  kept  from  perishing  in  affliction,  v.  92. 

6.  Indeed  such  is  the  weight  of  many  earthly  sorrows  that  nothing  but  Scripture, 
received  in  faith  and  applied  by  the  Holy  Ghost,  can  sustain  the  sinking  heart,  v.  92. 
Clarke :  "  Had  we  not  had  the  consolations  of  religion,  we  should  long  ago  liave  died 
of  a  broken  heart."  Bridges  :  "  Each  promise  is  a  staff— if  we  have  but  faith  to  lean 
upon  it — able  to  bear  our  whole  weight  of  sin,  care  and  trial."  Morison :  "Such 
light  and  consolation  are  supplied  in  God's  holy  law,  that  no  heart  can  be  utterly 
broken  upon  whom  the  full  weight  of  its  encouragements  is  permitted  to  fall." 

6.  It  is  therefore  not  without  cause  that  the  pious  love  and  remember  God's  word, 
V.  93.  Henry :  "  The  best  evidence  of  our  love  to  the  word  of  God  is,  never  to  for- 
get it."  How  can  the  renewed  soul  consent  to  cast  off  that  word,  which  at  conversion 
was  life  from  the  dead,  the  voice  of  the  Redeemer  summoning  men  from  their  spir- 
itual graves,  and  which  has  cheered  them  in  a  thousand  days  of  darkness  ? 

7.  It  is  sufficient  proof  that  we  are  in  covenant  with  God,  when  we  seek  to  know 
and  obey  his  whole  will,  v.  94.  God  will  never  cast  away  his  jewels,  but  gather  them 
into  his  cabinet  of  the  spirits  of  just  men  made  perfect. 

8.  The  plots  and  plans  of  the  wicked  against  the  righteous  are  many,  cunning  and 
deadly,  v.  95.  There  is  an  awful  smell  of  blood  about  all  forms  of  persecution. 
Home :  "  Spiritual  enemies  are  continually  upon  the  watch  to  destroy  us  all." 

9.  If  the  Scripture  is  to  do  us  effectual  good,  we  must  tmderstand  it,  so  as  to  apply 
it,  V.  95.  It  is  not  superstitious  but  intelligent  piety  that  God  commands.  Luther : 
"  I  have  covenanted  with  my  Lord,  that  he  should  not  send  me  vision.s,  or  dreams,  or 
even  angels.  I  am  content  with  this  one  gift  of  the  Scriptures,  which  abundantly 
teaches  and  supplies  all  that  is  necessary  both  for  this  life  and  that  which  is  to  come." 

10.  All  merely  earthly  things  are  by  their  very  nature  vain,  unsatisfactory,  and, 
through  our  depravity,  delusory,  v.  96.  All  human  attainments  are  shallow,  all  human 
enjoyments  transitory,  all  human  virtue  marred.  Each  oue  may  say :  "  I  have  observed 
by  experience  that  the  greatest  and  most  perfect  accomplishments  and  enjoyments  in 
this  world,  the  greatest  glory,  and  riches,  and  wisdom,  and  power,  are  too  narrow  and 
short-lived  to  make  men  happy." 

11.  "  But  where  is  the  end  or  boundary  of  the  word  of  God  ?  Who  can  ascend  to 
the  height  of  its  excellency  ?  who  can  fathom  the  depth  of  its  mysteries  ?  who  can 
find  out  the  comprehension  of  its  precepts  or  conceive  the  extent  of  its  promises  ?  who 
can  take  the  dimensions  of  that  love  of  God  to  man  which  it  describeth,  or  that  love 
,>f  man  to  God  which  it  teacheth?"  Who  knows  the  depth  of  the  iniquity  which  it 
unfolds,  or  the  preciousness  of  the  blood  which  it  holds  forth  for  propitiation  ?  It 
commands  every  duty  to  God,  our  neighbor  or  ourselves.  It  forbids  all  sin.  It  incul- 
cates and  enforces  every  principle  of  justice,  and  of  charity.  It  at  once  humbles  and 
gives  courage,  imparts  tenderness  of  conscience  and  of  heart,  and  also  makes  men 
lion-hearted.     It  abounds  in  all  excellences. 


1062  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 


Psalm  cxix. 

MEM. 

97  O  how  love  I  thy  law !  it  is  my  meditation  all  the  day. 

98  Thou  through  thy  commandments  hast  made  me  wiser  than  mine  enemies :  for  they  are  ever 
with  me. 

99  I  have  more  understanding  than  all  my  teachers:  for  thy  testimonies  ai-e  my  meditation. 

100  I  understand  more  than  the  ancients,  because  I  keep  thy  precepts. 

101  I  have  refrained  my  feet  from  every  evil  way,  that  I  might  keep  thy  word. 

102  I  have  not  departed  from  thy  judgments:  for  thou  hast  taught  me. 

103  How  sweet  are  thy  words  unto  my  taste!  yea,  sweeter  than  honey  to  my  mouth. 

104  Tlirough  thy  precepts  I  get  understanding:  therefore  I  liate  every  false  way. 

ALL  these  verses  begin  with  the  thirteenth  letter  of  the  Hebrew  alphabet;  97, 103, 
with  the  same  word;  98,  99,  100,  101,  102,  104,  with  the  same  word  rendered 
more  than,  from  or  through.  On  the  terms  law,  commandments,  testimonies,  precepts, 
vjord,jiidgm,ents,  see  introduction  to  this  Psalm,  Nos.  1,  5,  2,  3,  7,  6. 

97.  0  how  love  I  thy  law!  it  is  my  meditation  all  the  day.  Love,  in  the  preterite.  It 
denotes  what  has  been  and  is  still  his  habit  of  mind.  We  had  it  in  vv.  47,  48.  It 
occurs  in  the  same  form  in  vv.  113,  119,  127,  140,  159,  163;  and  in  the  future  in  v. 
167.  The  participle  is  found  in  vv.  132,  165.  It  expresses  sincere  and  undoubted 
friendship.  Meditation,  it  has  the  same  variety  of  signification  as  the  cognate  verb, 
prayer  or  speech.  It  occurs  also  in  v.  99.  In  Job  xv.  4,  it  is  rendered  prayer,  in  the 
margin,  speech.     Compare  Ps.  i.  2. 

98.  Thoxi  through  thy  commandments  hast  made  me  wiser  than  my  enemies:  for  they 
are  ever  with  me.  Hast  made  me  iviser,  a  verb  in  the  future.  We  have  it  in  the  same 
form,  Ps.  cv.  22.  God  has  already  tauixlit  and  will  continue  to  teach  him  wisdom 
above  that  attained  by  any  of  his  wicked  adversaries.  God's  word  makes  men  wise, 
even  unto  salvation.  It  requires  no  labored  processes  of  reasoning  to  understand  its 
practical  truths.  For  they  are  ever  xdth  me,  some  read  forever  they  are  to  me,  i.  e., 
they  are  mine,  my  right,  my  portion.  This  conveys  a  good  sense.  But  the  former  ex- 
planation has  been  commonly  accepted.  Diodati:  "They  are  rooted  in  my  heart, 
and  are  not  as  an  outward  law  to  me,  to  force  my  will  by  constraint,  but  by  an  inter- 
nal conformity  of  all  my  inward  senses  and  motions,  Jer.  xxxi.  33 ;  Rom.  vi.  17." 

99.  I  have  more  understanding  than  all  my  teachers:  for  thy  testimonies  are  my  medi- 
tation. Have  understa7uling,  in  the  preterite,  have  had  it  and  have  it  still.  The  verb 
is  that  from  which  Maschil  is  derived.  The  meaning  is,  I  am  better  instructed  and 
have  more  spiritual  wisdom  and  heavenly  |;?ntcZe?ice  than  all  my  teachers.  Teachers,  a 
])articiple  of  the  verb  often  rendered  teach  in  this  Psalm,  vv.  12,  26.  Meditation,  as 
in  V.  97. 

100.  I  understand  more  than  the  ancients,  because  I  keep  thy 'precepts.  By  the  ancients 
we  are  not  to  understand  persons  who  lived  and  died  a  long  time  ago,  but  persons  still 
living,  venerable  for  their  age  and  opportunities  of  gaining  wisdom ;  in  Ps.  cv.  22,  it 
is  rendered  senators;  in  cvii.  32,  elders;  in  Ps.  cxlviii.  12,  old  men.  The  longer  a  man 
lives  without  instruction  from  God's  word,  the  farther  does  he  go  astray.  The 
P.salraist  is  publishing  in  proper  terms  that  wisdom  consists  in  keeping  the  precepts 
and  doing  the  will  of  God.  Understand,  usually  so  rendered  in  this  Psalm;  implying 
careful  consideration.     Keep,  as  in  v.  2,  implying  vigilant  attention  to  duty. 

101.  /  have  refrained  my  feet  from  every  evil  way,  that  I  might  keep  thy  tvord.  Re- 
frained, forbid,  withheld,  restrained,  kept  back.     Evil  way,  literally  pa^/i  of  c-^iL     iTeep, 


PSALM  cxix.]  STUDIES  IN  THE  BOOK   OF  PSALM.S.  106b 

as  in  vv.  4,  8.  The  verse  teaches  that  we  cannot  willingly  live  in  sin,  when  we  have 
a  sincere  desire  to  keep  the  law.  AVe  cannot  at  the  same  time  walk  both  in  crooked 
and  straight  paths.  Care  and  circumspection  enter  into  the  very  nature  of  true  obo 
dience. 

102.  I  have  not  departed  from  thy  judgments :  for  thou  ha-st  taught  me.  Pie  who  in 
anything  regards  his  own  decisions  as  comparable  to  the  judgments  of  God  is  already 
a  fool.  Every  departure  from  God's  word  is  an  error,  which  without  the  interposition 
of  divine  grace  will  be  fatal.  But  we  will  be  sure  to  turn  aside  unless  in  his  mercy 
God  shall  teach  us. 

103.  How  sweet  are  thy  words  unto  my  taste,  yea,  sweeter  than  honey  to  my  mouth. 
See  on  Ps.  xix.  10.  For  fctsfe,  Calvin,  Edwards  and  others  read  palate;  church  of 
England,  throat;  often  elsewhere  moidh.  Our  version  gives  the  sense.  Sivcet,  here 
only.  The  primary  idea  is  that  of  smoothness,  then  of  pleasantness,  and  in  things 
tasted  sweetness.  Calvin:  "The  prophet  does  not  speak  of  the  dead  letter  which  kills 
those  who  read  it,  but  he  comprehends  the  whole  doctrine  of  the  law,  the  chief  part 
of  which  is  the  free  covenant  of  salvation."  Words  or  sayings,  to  be  taken  in  the 
largest  sense. 

104.  Through  thy  precepts  I  get  understanding;  literally,  I  shall  get  understanding 
as  long  as  I  love,  study  and  obey  thy  woi'd,  even  as  I  have  already.  True  wisdom 
conies  from  above  through  God's  word.  The  best  proof  of  wisdom  is  found  in  avoid- 
ing all  sin,  delusion,  error,  vanity  and  falsehood.  Therefore  I  hate  every  false  way, 
literally,  I  have  hated  every  path  of  falsehood.  Fake,  see  on  v.  29.  The  clause  ex- 
presses the  habit  of  his  life.  This  verse  in  connection  with  v.  101,  shows  the  recipro- 
cal action  of  Scripture  and  of  a  holy  life.  God  teaches  us,  and  we  obey.  We  obey, 
and  he  teaches  us  more.  We  learn  a  little  and  practise  that ;  thus  we  are  prepared  to 
learn  and  practise  more. 

Doctrinal  and  Practical  Remarks. 

1.  The  difference  between  a  saint  and  a  sinner,  a  false  professor  and  a  true  child  of 
God,  is  even  greater  in  fiict  than  in  appearance.  The  former  loves  the  law  of  God. 
V.  97  ;  the  latter  rebels  against  its  requirements.  Amesius  :  "  Those  who  have  tasted 
how  good  the  word  of  God  is  adhere  to  it  with  incomparable  and  incredible  ardor  of 
affection  ;"  Home  :  "  Words  cannot  express  the  love  which  a  pious  mind  entertaineth 
for  the  Scriptures."  It  is  a  grand  support  in  the  day  of  calumny  and  persecution. 
How  else  can  we  resist  the  world,  the  flesh  and  the  devil,  but  with  this  sword  of  the 
Spirit  ?  God's  word  interprets  nature,  providence  and  grace.  It  is  the  best  guide  to 
devotion.  Its  author  is  divine.  Its  matter  is  divine.  Its  use  is  to  make  us  partakers 
of  the  divine  nature. 

2.  If  devout  meditation  on  the  word  of  God  is  an  essential  part  of  true  religion, 
the  fashionable  piety  of  modern  times  falls  quite  below  the  Scripture  standard,  vv.  97, 
99.  Calvin  :  "  If  any  person  boast  that  he  loves  the  divine  law,  and  yet  neglects  the 
study  of  it,  and  applies  his  mind  to  other  things,  he  betrays  the  gros-sest  hypocrisy." 
"  A  good  man  wherever  he  goes  carries  his  Bible  along  with  him,  and  if  not  in  his 
hand,  yet  in  his  head  and  in  his  heart,"  Luther :  "  Pause  at  every  verse  of  Scrip- 
ture, and  shake,  as  it  were,  every  bough  of  it ;  that,  if  possible,  some  fruit  at  least 
may  drop  down." 

3.  Heavenly  wisdom  is  as  much  better  than  worldly  wisdom  as  heaven  is  better 
than  earth,  vv.  98,  99,  100.  The  greatest  wisdom  on  this  earth  is  holiness.  The  wis- 
dom taught  by  Scripture  is  far  reaching  and  is  capable  of  application  to  every  diver- 
sity of  case. 

4.  By  law  David  was  required  to  make  a  copy  of  the  Scriptures  for  his  own  use, 


1064  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 

Deut.  xvii.  18.  Some  conjecture  that  beside  this  he  carried  with  him  notes  and  memo- 
randa of  divine  things  as  they  occurred  to  him.  But  it  seems  impossible  to  avoid  the 
conclusion  tliat  he  committed  to  memory  considerable  portions  of  Scripture,  vv.  98,  99. 
How  can  the  word  of  God  properly  exercise  our  judgment  and  affections  and  give  us 
heavenly  wisdom,  unless  it  dwell  in  us  richly,  and  fill  our  memory,  and  so  be  ever 
with  iis,  and  form  the  theme  of  our  meditations? 

5.  The  reasons  of  the  excellence  of  Scripture  in  imparting  wisdom  are  many, 
vv.  99-102.  1.  He  who  made  the  soul  gave  the  law,  adapting  the  one  to  the  other. 
2.  God's  word  contains  the  true  system  of  thinking,  feeling  and  acting  in  all  mat- 
ters of  which  it  treats.  3.  The  Scripture  comes  with  authority.  The  human  con- 
science feels  that  it  is  God  who  is  speaking.  4.  The  most  important  matters  are  made 
very  plain.  Under  such  teaching  it  is  not  wonderful  that  '  the  simplest  Christian, 
who  by  faith  and  prayer  appropriates  the  information  conveyed  to  him  in  the  Scrip- 
tures of  truth,  will  soon  surpass  in  useful  knowledge  and  practical  wisdom  the  most 
learned  teachers,  the  most  renowned  fathers,  and  the  most  aged  and  experienced  per- 
sons, who,  leaning  to  their  own  understandings,  reject  the  oracles  of  God,  or  are  but 
superficially  acquainted  with  them.'  Antiquity  is  no  such  guide  as  are  the  lively 
oracles. 

6.  Practice  is  the  very  life  of  piety,  vv.  100,  101.  The  keeping  of  the  command- 
ments is  essential  not  only  to  the  honor  of  religion,  but  to  the  understanding  of  the 
very  nature  of  divine  things.  Clarke :  "  Spiritual  knowledge  increases  while  we 
tread  in  the  path  of  obedience.  Obedience  is  the  grand  means  of  growth  and  indruc- 
iion.     Obedience  trades  with  the  talent  of  grace,  and  thus  grace  becomes  multiplied." 

7.  If  we  would  become  truly  wise,  we  must  quit  all  sin,  turning  away  from  it  with 
abhorrence,  v.  101.  Home:  "The  foundation  of  all  religion  must  be  laid  in  mortifi- 
cation and  self-denial."  The  reason  is  that  the  heart  of  man  is  strongly  and  strangely 
averse  to  the  will  of  God. 

8.  Divine  teaching,  and  that  alone,  secures  holiness  and  perseverance  in  the  ways 
of  God,  V.  102.  God  only  can  lift  the  veil  ofi"  the  heart  so  as  to  let  us  see  divine 
things  in  their  beauty.  Blessed  is  the  promise  made  through  the  evangelical  pro- 
phet :  "  All  thy  children  shall  be  taught  of  the  Lord,  and  great  shall  be  the  peace 
of  thy  children,"  Isa.  liv.  13. 

9.  There  is  no  substitute  for  a  lively  relish  of  divine  things,  v.  103.  Calvin  :  "  It 
is  possible  that  a  man  may  be  affected  with  reverence  towards  the  law  of  God ;  but  no 
one  will  cheerfully  follow  it,  save  he  who  has  tasted  its  sweetness."  Otherwise  the 
whole  service  of  God  will  be  a  drudgery.  Bridges :  "  Warm  affections  are  far  more 
influential  than  talents,  or  mere  external  knowledge." 

10.  Through  divine  grace  God's  people  may  have  a  heaven  upon  earth,  v.  103. 
They  have  tasted  and  so  know  the  preciousness  of  Scripture.  Communion  with  God 
in  his  word  and  ordinances  is  not  equal  to  communion  with  God  in  heaven ;  but  it  is 
like  it.     Heavenly  mindedness  is  heaven  anticipated. 

11.  Let  each  one  diligently  study  God's  word.  It  gives  a  knowledge  true  and  influ- 
ential. What  dying  saint  ever  deplored  that  he  had  too  assiduously  studied  it? 
Hervey :  "  Were  I  to  renew  my  studies,  I  would  take  my  leave  of  those  accomplished 
triflers — the  historians,  the  orators,  the  poets  of  antiquity — and  devote  my  attention 
to  the  Scriptures  of  truth.  I  would  sit  with  mucli  greater  assiduity  at  my  divine 
Master's  feet,  and  desire  to  know  nothing  but  Jesus  Christ  and  him  crucified."  That 
is  speaking  like  a  wise  man. 

12.  Let  us  never  hug  delusions,  but  hate  error  and  sin  in  every  shape,  v.  104.  Lei 
us  assiduously  abhor  even  darling  sins.     All  sin  is  a  lie.     By  it  we  attempt  to  oheui 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1065 

God.     By  it  we  actually  cheat  our  souls,  Pr.  xiv.  12.     There  is  uo  delusion  like  the 
folly  of  believing  that  a  course  of  sin  will  conduce  to  our  happiness. 

13.  What  an  aid  to  self  examination  wo  have  in  this  part  of  the  Psalm.  Do  we 
love  God's  law?  Do  we  meditate  on  it?  Do  we  study  it?  Are  we  the  wiser  for  it? 
Are  we  warned  by  it?  Have  we  submitted  to  divine  teaching?  Do  we  read  with 
more  interest  the  news  of  the  day,  or  the  letters  of  a  friend,  than  we  feel  when  perus- 
ing the  sacred  volume?  Is  our  love  of  holiness  increasing?  Do  we  find  Christ  in 
all  the  Scriptures?  Is  he  our  life?  If  we  are  to  lead  new  lives,  it  must  be  by  the 
faith  of  the  Son  of  God. 


Psalm  cxix. 

NUN. 

105  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path. 

106  I  have  sworn,  and  I  will  perform  it,  that  I  will  keep  thy  righteous  judgments. 

107  I  am  afflicted  very  much :  quicken  me,  O  Lord,  according  unto  thy  word. 

108  Accept,  I  beseech  thee,  the  freewill  offerings  of  my  mouth,  O  Lord,  and  teach  me  thy 
judgments. 

109  My  soul  is  continually  in  my  hand :  yet  do  I  not  forget  thy  law. 

110  The  wicked  have  laid  a  snare  for  me :  yet  I  erred  not  from  thy  precepts. 

111  Thy  testimonies  have  I  taken  as  a  heritage  for  ever:  for  they  are  the  rejoicing  of  my  heart. 

112  I  have  inclined  mine  heart  to  perform  thy  statutes  always,  even  unto  the  end. 

ALL  these  verses  begin  with  the  fourteenth  letter  of  the  Hebrew  Alphabet ;  but 
each  verse  with  a  different  word.     On  the  terms  word,  judgments,  law,  precepts, 
testimonies  and  statutes,  see  introduction  to  this  Psalm,  Nos.  7,  6,  1,  3,  2,  4. 

105.  Thy  ivord  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path.  Lamp,  often  so 
rendered,  also  candle,  Ps.  xviii.  28 ;  cxxxii.  17.  Some  propose  to  read  lantern,  and 
some  torch  or  flambeau.  Either  word  gives  the  idea.  Lamp  or  lantern  is  best.  The 
general  sense  is  clear,  as  in  the  second  clause  of  the  verse  we  have  the  parallel  light. 
The  imagery  is  just  and  easily  understood.  A  man  is  benighted.  He  knows  not  the 
way.  A  light  is  brought.  It  shows  him  the  jaa^/i,  where  to  place  his /eei.  Compare 
2  Pet.  i.  19.  Calvin:  "Were  there  such  obscurity  in  God's  word,  as  the  Papists 
foolishly  talk  about,  the  commendation  with  which  the  projihet  here  honors  the  law 
would  be  altogether  undeserved." 

106.  L  have  sworn,  and  I  will  perform  it,  that  Iivill  keep  thy  righteous  judgments.  A 
just  estimate  of  a  profession  of  religion,  or  of  even  a  secret  engagement  to  be  the 
Lord's,  will  fitly  invest  it  with  a  solemnity  not  less  than  that  by  which  a  man  binds 
his  soul  in  an  oath.  Calvin  :  "  By  the  word  swear,  he  intimates  that  he  had  solemnly 
pledged  himself  to  God  not  to  alter  his  determination."  Such  language  is  by  no 
means  confined  to  this  one  case,  2  Chron.  xv.  15 ;  Neh.x.  29.  Will  j)erform;  church 
of  England  and  Jebb,  am  steadfastly  purposed;  Edwards,  xoill  not  depart  from  it; 
Fry  and  Alexander,  confirm  it;  Street,  ivill  continue.  Patrick's  paraphrase  is,  "  I 
nave  solemnly  resolved  and  bound  myself  by  the  most  sacred  ties,  which  I  will  never 
break,  but  do  now  confirm."  Pool's,  *'  I  do  not  repent  of  it  and  by  God's  grace  L 
will  fulfil  it."  Keep,  as  in  vv.  4,  8.  His  purpose  was  settled.  His  heart  was  fixed. 
Thy  righteous  judgments,  see  on  v.  7. 

107.  L  am  ofliicted  very  much:  quicken  me,  0  LoKD,  according  unto  thy  ivord. 
Afflicted,  humbled,  in  the  preterite.  Very  much;  Calvin,  greatly;  church  of  England, 
above  measure;  Jebb,  exceedingly;  Hengsteuberg,  severely;  Alexander,  to  extremity; 

134 


1066  STUDIES   IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 

in  V.  8,  niterly.     What  the  particular  affliction  was,  is  not  stated.     Quicken  me  ac- 
cording unto  thy  word,  see  on  v.  25. 

108.  Accept,  I  beseech  thee,  the  freeidll  offerings  of  my  mouth,  0  Lord,  and  teach 
me  thy  judgments.  Accept,  i.  e.,  graciously  accept;  Calvin:  favor  of  mere  good  will. 
On  the  noun  rendered  freewill  offerings,  see  on  Ps.  ex.  3,  where  it  is  rendered 
willing;  often  in  the  law,  and  elsewhere  rendered  as  here ;  in  Amos  iv.  5,  free  offer- 
ings. Here  evidently  it  refers  to  spiritual  sacriiices  of  vows,  prayer  and  praise, 
whether  offered  in  solitude  or  in  the  midst  of  the  great  assembly. 

109.  My  soul  is  continually  in  my  hand.  Hammond :  "  The  meaning  of  this  phrase 
is  obvious,  I  am  in  danger  of  my  life."  Compare  Judges  xii.  3 ;  1  Sam.  xix.  5 ; 
xxviii.  21 ;  Job  xiii.  14.  The  Chaldee :  My  soul  is  in  danger.  The  Hebrew  will 
not  allow  us  to  read,  My  soul  is  in  thy  hands.  Soul  here  probably  means  life.  The 
prophet  asserts  that  he  was  all  the  time  in  peril  of  death,  but  that  did  not  change 
his  purpose  of  obedience.  Yet  do  I  not  forget  thy  law,  i.  e.,  he  cherished  the  love  and 
memory  and  practice  of  it.  See  on  v.  16.  Compare  vv.  61,  83.  Death  could  not 
separate  him  from  the  love  of  God.  The  kind  of  peril  to  which  he  was  exposed  is 
perhaps  explained  in  the  next  clause  : 

110.  The  luicked  have  laid  a  snare  for  me.  Wicked,  in  Ps.  i.  ungodly.  Snare,  often 
so  rendered,  also  gin.  See  on  Ps.  xi.  6.  What  the  snare  was  we  are  not  informed. 
It  may  have  been  for  his  life,  or  for  his  reputation,  or  for  his  virtue.  If  the  sense 
of  this  verse  is  to  be  controlled  by  that  next  preceding,  it  was  his  life  they  were  seek- 
ing. At  such  times  the  temptation  is  strong  to  resort  to  like  stratagems  and  for  like 
purposes.  But  that  is  never  wise  and  always  wicked.  The  only  safe  course  is  that 
of  the  Psalmist:  Yet  I  erred  not  from  thy  precepts.  Erred,  in  v.  176,  have  gone 
astray;  in  Ps.  cvii.  4,  wandered.  How  different  were  the  emotions  and  prospects  of 
David  in  viewing  the  end  of  Saul  from  what  they  would  have  been,  if  he  had  de- 
vised or  compassed  the  death  of  that  guilty  ruler. 

111.  Thy  testimonies  have  I  taken  as  a  heritage  for  ever :  for  they  are  the  rejoicing  of 
my  heart.  Have  taken  as  a  heritage,  one  verb  in  the  preterite ;  in  Pro  v.  xiv. 
18,  inherit;  in  Jer.  xvi.  19,  have  inherited.  The  common  version  gives  the  sense. 
The  greatest  possession  Avhich  the  prophet  had  was  God's  word.  He  took  it  in  pre- 
ference to  all  else.  Rejoicing,  i.  e.,  matter  of  rejoicing;  in  Ps.  li.  S,joy;  in  Jer.  xxv. 
10,  mirth;  in  Ps.  xlv.  7,  gladness.  The  interest  of  a  regenerate  man  in  God's  word 
is  lively,  stirring,  and  joyous. 

112.  I  have  inclined  mine  heart  to  perform  thy  statutes  always,  even  unto  the  end. 
Inclined,  as  in  v.  36.  Always  qualifies  perform.  End,  as  in  v.  33,  elsewhere  reward, 
Ps.  xix.  11 ;  xl.  15;  Ixx.  3.  The  meaning  is  that  he  Avould  serve  God  not  merely 
for  a  reward,  but  to  the  time  of  the  reward,  the  end. 

Doctrinal  and  Practical  Remarks. 

1.  How  sad  is  the  state  and  how  guilty  the  conduct  of  those,  who  reject  the  light 
of  God's  word,  v.  105.  It  alone  can  solve  a  thousand  doubts.  It  alone  gives  effectual 
comfort  in  the  day  of  distress.  It  alone  preserves  our  feet  from  forbidden  paths. 
Whoever  has  it  has  a  great  advantage,  Rom.  iii.  2.  But  let  us  beware  of  holding 
the  truth  in  unrighteousness,  Rom.  i.  18. 

2.  To  God's  service  we  are  bound  by  his  sovereign  authority  and  by  his  clear  and 
ofl-repeated  command ;  but  it  is  right  that  to  these  we  should  add  the  obligation  of 
solemn  and  voluntary  engagements,  v.  106.  Henry:  "It  is  good  for  us  to  bind  our- 
selves with  a  solemn  oath  to  be  religious.  We  must  swear  to  the  Lord  as  subjects 
swear  allegiance  to  their  sovereign,  promising  fealty,  appealing  to  God  concerning  our 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1067 

sincerity  in  this  promise,  and  owning  ourselves  liable  to  the  curse,  if  we  do  not  per- 
form it." 

3.  If  we  are  greatly  afflicted,  let  us  not  forget  that  this  is  the  way  the  fatliers  tioti 
V.  107.  God  carried  them  through ;  if  we  trust  him  he  will  carry  us  through.  He 
has  given  us  more  liglit  than  he  gave  to  them  on  such  dark  events.  "  Whom  the  Lord 
loveth  he  chasteneth,  and  scourgeth  every  son  whom  he  recciveth,"  Hob.  xii.  1-11. 
"  There  is  a  need  be  for  the  afflictions  of  the  Lord's  people.  The  stones  of  the  spir- 
itual temple  cannot  be  polished  or  fitted  to  their  place  without  the  strokes  of  the 
hammer.  The  gold  cannot  be  purified  without  the  furnace.  The  vine  must  be 
pruned  for  greater  fruitfulness." 

4.  In  deep  affliction,  the  greatest  want  is  the  want  of  more  spirituality — more  (iveli- 
7iess  in  the  cause  of  God,  v.  107.  Blessed  is  he  who  so  interprets  Providence  as 
thereby  to  be  led  to  a  closer  walk  with  God. 

5.  The  service  God  demands  must  not  be  reluctant,  but  willing,  v.  108.  A  defect 
here  is  fatal  to  any  act  of  devotion.  The  offerings  in  heaven  itself  are  pre-eminently 
free.  God  has  not  given  to  us  reluctantly  or  sparingly.  Let  us  give  him  all,  the 
heart,  the  soul,  the  mind,  the  strength  and  life  itself. 

6.  If  we  are  certain  that  we  have  the  spirit  of  true  devotion,  we  may  hund)ly  and 
modestly  mention  it  as  a  plea  for  heavenly  instruction,  v.  108. 

7.  To  all  men  life  is  uncertain,  and  no  man  knows  that  there  is  more  than  a  step 
betwixt  him  and  death,  v.  109.  Thousands  of  plots  are  framed  against  our  lives, 
which  God  does  not  permit  to  be  executed.  None  but  the  Almighty  can  protect  us 
from  snares  fatal  to  life,  liberty  and  honor.  Persecution  may  arise  in  any  age  or 
country.    Christianity  has  never  been  embraced,  except  at  the  risk  of  deadly  persecution. 

8.  The  greater  the  peril,  the  more  careful  ought  we  to  be  to  keep  a  conscience  void 
of  offence  and  do  our  duty  at  all  hazards,  v.  109.  Cobbin :  "  The  way  of  duty  affords 
the  best  ground  for  our  confidence.  To  rest  on  other  gi-ound  is  presumption.  We 
must  keep  God's  commandments ;  we  must  look  to  him  to  hold  us  up  ;  we  must  con- 
tinually respect  the  statutes  of  God."  The  sorer  the  persecution,  the  more  steadfast 
should  be  our  perseverance.     Compare  Acts  xx.  23. 

9.  Let  us  not  fight  our  enemies  with  their  own  weapons.  Let  not  the  sheep  learn 
to  bark  like  the  wolves.  If  others  dig  pits  and  spread  snares  for  us,  let  us  carry  our 
case  to  God,  and  do  our  duty,  and  never  resort  to  doubtful  expedients.  The  rack, 
the  fire,  the  den  of  lions,  the  dungeon,  chains  and  the  gibbet  ought  to  have  in  them 
no  such  element  of  dread  as  even  one  sin.  It  is  not  wicked  to  sulfei'.  It  is  not  wicked 
to  die.     It  is  wicked  to  sin. 

10.  If  we  find  snares  spread  for  us,  let  us  not  be  surprised.  It  Avas  so  of  old,  v. 
110.  If  the  wicked  cannot  ensnare  us  in  one  way,  they  will  surely  try  another. 
Dickson  :  "  It  is  usual  with  persecutors  to  make  acts  and  statutes,  or  to  broach  some 
danger,  one  or  other,  which  shall  either  force  the  godly  to  go  oft'  the  right  way  of 
obedience  to  God's  word,  or  to  fall  into  a  snare."  At  such  times  all  we  can  do  is  to 
stand  in  our  lot,  be  steadfast  with  God,  and  commit  our  case  to  him  that  judgeth 
righteously. 

11.  The  great  error  of  most  who  profess  the  true  religion  is  that  they  do  not  make 
enough  of  it,  v.  111.  They  do  not  habitually  feel  that  God's  favor  is  enough  to  com- 
pensate for  all  losses ;  that  his  word  is  a  heritage  sufficient  to  all  the  ends  of  a  happy 
existence,  even  if  we  have  nothing  else,  and  that  we  may  be  glad  in  the  promises  even 
if  providences  seem  to  be  against  us. 

12.  Two  things  characterize  genuine  piety.  1.  It  is  hearty.  It  may  exhibit  itself 
through  the  usual  forms,  but  yet  it  is  not  formal.  2.  It  perseveres.  It  liolds  on  its 
way.     It  more  and  more  summons  the  soul  to  right  endeavors  after  new  obedience. 


1068  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 

Home :  "  We  are  not  to  judge  of  ourselves  by  what  we  sometimes  say  and  do,  but  by 
the  general  disposition  and  tendency  of  the  heart  and  its  affections,"  v.  112. 

13.  At  the  end  there  shall  be  a  reward,  not  the  less  rich,  because  it  is  wholly  of 
grace  and  not  of  debt,  v.  112.  '  The  end  of  life  will  be  the  beginning  of  glory'  to  all 
such  as  truly  love  and  habitually  practise  God's  word. 


Psalm  cxix. 

SAMECH. 

113  I  hate  vain  thoughts :  but  thy  law  do  I  love. 

114  Thou  art  my  hiding  place  and  my  shield:  I  hope  in  thy  word. 

115  Depart  from  me,  ye  evil  doers :  for  I  will  keep  the  commandments  of  my  God. 

116  Uphold  me  according  unto  thy  word,  that  I  may  live :  and  let  me  not  be  ashamed  of  my 
hope. 

117  Hold  thou  me  up,  and  I  shall  be  safe :  and  I  will  have  respect  unto  thy  statutes  continually. 

118  Thou  hast  trodden  down  all  them  that  err  from  thy  statutes:  for  their  deceit  is  falsehood. 

119  Thou  puttest  away  all  the  wicked  of  the  earth  like  dross :  therefore  I  love  thy  testimonies. 

120  My  flesh  trembleth  for  fear  of  thee  ;  and  I  am  afraid  of  thy  judgments. 

ALL  the  verses  of  this  part  begin  with  the  fifteenth  letter  of  the  Hebrew  alphabet ; 
but  each  verse  begins  with  a  different  word.  On  the  terms  law,  word,  command' 
ment3,  statutes,  testimonies  dixidi  judgments,  see  introduction  to  this  Psalm,  Nos.  1,  7,  5, 
4,  2,  6,  respectively. 

113.  I  hate  vain  thoughts:  but  thy  lutv  do  I  love.  Sate,  in  the  preterite  have  hated 
and  hate  still.  We  may  interpret  the  first  noun  of  thoughts.  Calvin  and  Piscator 
have  crooked  thoughts  ;  Tremellius  and  Junius,  other  thoughts ;  Edwards,  wild  ima- 
ginations ;  Jebb,  evil  imaginations  ;  Street,  vain  opinions.  Or  we  may  understand  it 
of  persons.  The  Chaldee  has  those  that  think  vain  thoughts ;  Arabic,  the  breakers 
of  the  law  ;  Septuagint,  Syriac,  Ethiopic,  Vulgate  and  Doway,  the  unjust ;  Luther, 
the  light-minded;  Hengstenberg,  doubtful  men;  Hammond,  wicked  men:  Alexander, 
waverers ;  Horsley  and  Clarke,  violent,  tumultuous  men.  The  word  occurs  nowhere 
else  in  the  Scriptures.  The  sense  gathered  from  either  version  is  true.  Both  wicked 
men  and  wicked  thoughts  of  every  grade  are  odious  to  the  pious.  But  they  have  a 
very  different  affection  for  the  law.     They  love  it.     Love,  as  in  vv.  47,  48,  97. 

114.  Thou  art  my  hiding  place  and  my  shield.  Hiding  place,  in  Ps.  xviii.  11,  se&ret 
place ;  in  Ps.  xxvii.  5,  secret ;  in  Ps.  xxxii.  7,  as  here.  Shield,  defence,  or  buckler,  see 
on  Ps.  iii.  3  ;  vii.  10.  The  world  never  understands  the  secret  of  the  preservation  of 
God's  people.  The  hand  that  holds  them  cannot  be  perceived  by  our  senses,  yet  is 
omnipotent.  The  manner  of  making  God  our  defence  is  simple  and  uniform  :  I  hope 
in  thy  word.  Hope,  as  in  vv.  43,  49,  74,  81 ;  often  rendered  tvait,  implying  trustful 
expectation. 

115.  Depart  from  7nc ,  ye  evil  doers.  We  may  not  wholly  separate  ourselves  from 
men  who  sometimes  greatly  err,  yet  habitually  do  right;  nor  from  men  who,  if  they 
sin,  repent;  but  these  are  not  evil  doers  or  workers  of  wickedness  in  the  Bible  sense  of 
those  terms.  A  reason  for  separating  from  the  wicked  is  the  corrupting  influence  of 
their  companionship.  Especially  is  it  a  hindrance  to  holiness.  For  I  will  keep  the 
commandment  of  my  God.  Keep,  as  in  v.  2.  We  must  either  break  with  the  wicked, 
or  with  the  Almighty. 

116.  Uphold  me  according  unto  thy  word,  that  I  may  live.     Thy  word  here  mentionec 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1069 

may  mean  either  the  general  principles  of  righteousness  contained  in  Scripture,  or  the 
promises  made  to  all  believers  in  general,  or  some  particular  promise  made  to  David 
himself,  but  not  here  recorded.  Uphold,  sustain  or  establish.  The  grace  which  sus- 
tains us  in  trials  is  as  good  as  tliat  which  shields  us  from  trials.  A  proper  sense  of  it 
has  a  mighty  influence.  It  makes  us  sure  that  we  shall  survive  our  sorest  troubles. 
And  let  me  not  he  ashamed  of  my  hope.  This  clause  is  best  interpreted  as  parallel  to 
the  former.  Ashamed,  confounded,  disappointed  by  being  exposed  to  contempt.  Look- 
ing and  waiting  are  implied  in  the  word  here  rendered  hope,  which  occurs  not  elsewhere 
in  this  Psalm. 

117.  Hold  thou  me  up,  and  I  shall  be  safe.  Hold  tip,  not  xiphoid  in  v.  116,  but  a 
verb  several  times  rendered  comfort,  or  refresh.  The  Lord  does  not  sustain  his  people 
merely  by  power,  but  gives  them  cordials  according  to  their  faintness,  and  rcfreshmenU 
according  to  their  necessities.  Shall  he  safe,  more  commonly  shall  he  saved,  viz.,  from 
impending  dangers,  bitter  enemies  and  sinful  courses.  And  I  will  have  respect  unto 
thy  statutes  continually.  Have  respect,  as  in  Gen.  iv.  4,  5 ;  or  look,  as  in  Isa.  xvii.  7,  8. 
It  means  look  with  favor.  If  we  are  enabled  thus  to  regard  God's  word  continually, 
it  is  because  we  are  upheld  always. 

118.  Thou  hast  trodden  down  all  them  that  err  from  thy  statutes.  Such  has  been 
God's  administration  of  the  government  of  the  world,  and  such  it  shall  continue  to 
be  forever.  No  figure  is  better  understood  than  that  of  treading  under  foot.  It  ex- 
presses despite.  The  consequence  to  all  the  wicked  is  a  total  failure  of  their  plans : 
For  their  deceit  is  falsehood,  i.  e.,  a  lie  to  themselves.  Calvin:  "However  well  pleased 
the  wicked  are  with  their  own  cunning,  they  yet  do  nothing  else  but  deceive  themselves 
with  falsehood."     Alexander :  "  The  deception  of  others  is  a  lie  to  themselves." 

119.  Thou  puttest  away  all  the  wicked  of  the  earth  like  dross.  Even  now  God  dis- 
criminates between  the  righteous  and  the  wicked,  and  in  due  time  he  will  cast  off'  the 
latter  as  utterly  worthless.  Dross,  always  so  rendered;  that  in  which  there  is  no  value 
at  all.  Fattest  away,  the  verb  is  in  the  preterite.  God  has  always  been  acting  thus, 
is  doing  so  still,  and  will  preeminently  do  so  in  the  last  day.  Therefore  I  love  thy 
testimonies.  No  good  man  objects  to  the  holiness  of  Scripture,  or  to  a  righteous  dis- 
crimination between  saints  and  sinners. 

120.  My  flesh  trembleth  for  fear  of  thee;  and  I  am  afraid  of  thy  judgments.  The 
discoveries  of  the  holiness  of  God  and  his  terrible  majesty  have  often  powerfully 
affected  both  the  souls  and  bodies  of  good  men,  Hab.  iii.  16.  The  first  verb  is  vari- 
ously rendered,  shivers,  shudders.  Horsley :  "  A  thrilling  horror  curdles  my  skin." 
The  verb  occurs  nowhere  else,  except  in  Job  iv.  15,  where  wo  read :  The  hair  of  my 
flesh  stood  up.  The  contemplation  of  the  doom  of  the  wicked  has  always  had  an 
effect  upon  the  benevolent  nature  of  good  men ;  see  on  v.  53. 

Doctrinal  and  Pkactical  Remarks. 

1.  He  who  hates  vain  thoughts  will  not  love  vain  persons,  or  vain  discourses,  or 
vain  books,  v.  113.  Because  the  wicked  are  an  abomination  to  God,  they  are  a 
grief  to  his  people.     "With  a  sincere  love  of  good  is  always  joined  a  hatred  of  evil." 

2.  If  evil  thoughts  arise  in  our  minds,  let  us  make  it  our  prayer  and  our  business 
to  banish  them,  v.  113.  "It  is  the  entertainment  of  vain  thoughts,  which  affords 
proof  of  a  heart  not  right  Avith  God." 

3.  Genuine  hatred  of  evil  is  against  evil  in  every  shape.  It  abhors  the  thought 
of  foolishness,  as  truly  as  it  does  the  idle  word,  or  the  bloody  deed.  Christ  died  no 
less  for  vain  thoughts  than  for  other  sins.  Dickson:  "Every  dislike  of  evil  is  not 
sufficient,  but  perfect  hatred  is  required  of  us  against  all  sorts  and  degrees  of  sin." 

4.  He  who  hates  vain  thoughts  and  persons  does  love  God's  law,  and  nothing  can 


1070  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 

disprove  it,  v.  113.  It  is,  in  fact,  his  love  of  Scripture  that  makes  him  turn  from 
them  with  loathing.  Amcsius:  "Then  is  our  hatred  of  evil  acceptable  to  God,  when 
it  flows  from  love  to  his  word." 

5.  The  tenor  of  Scripture,  no  less  than  one  particular  clause,  teaches  us  that  as  a 
man  thiiiki'th  in  his  heart,  so  is  he,  v.  113.  How  can  one  be  regarded  as  prepared 
or  preparing  for  heaven,  whose  mind  is  a  receptacle  for  worldly,  carnal,  proud, 
spiteful,  impure,  roving  thoughts? 

6.  Exposed  as  the  righteous  are  to  the  shafts  of  malice,  human  and  diabolical, 
they  yet  have  sure  and  ample  defence  and  protection  in  God.  He  is  their  hiding- 
place  and  shield,  v.  114.  Nor  can  there  be  found  another  such  refuge  or  buckler. 
Elsewhere  he  is  called  their  strength  and  shield,  their  help  and  shield,  their  sun  and 
shield,  their  reward  and  shield.  Against  every  storm,  and  foe,  and  dart,  and  plot,  and 
combination,  God  protects  his  hidden  ones. 

7.  Let  all  Israel  hope,  and  trust,  and  wait;  all  will  come  right  at  last,  v.  114. 
Give  God  his  time  to  work  out  his  plan.  We  cannot  get  on  without  faith  and  hope. 
With  these  we  can  walk  in  darkness,  and  yet  be  sure  of  delivery. 

8.  We  must  steadfastly  repel  all  approaches  of  the  wicked  to  tempt  us,  allure  us, 
seduce  us  or  join  in  affinity  with  us,  as  our  loved  associates,  else  they  Avill  work  our 
ruin,  V.  115.  We  must  act  thus,  or  offend  God.  There  is  no  alternative.  Calvin: 
"If  we  contract  an  intimate  acquaintance  with  worldly  and  wicked  men,  it  is  scarcely 
possible  for  us  to  avoid  being  speedily  corrupted  by  the  contagion  of  their  example." 
He,  who  would  run  well  his  race,  must  lay  aside  every  weight.  "The  amiable  desire 
to  please  our  neighbor  is  limited  to  the  single  end,  that  it  should  be  for  his  good  to 
edification." 

9.  The  salvation  of  the  righteous  is  of  the  Lord.  Their  dependence  must  be  upon 
him.  He  must  both  sustain  and  comfort  them,  vv.  116,  117.  Self-dependence  and 
self-conceit  are  the  bane  of  many  a  character.  Calvin :  "  True  stability  is  to  be  found 
nowhere  else  but  in  the  word  of  God;  and  no  man  can  steadfastly  lean  upon  it  but  he 
who  is  strengthened  by  the  power  of  the  Holy  Spirit."  Without  divine  grace  assisting 
us,  we  are  weak  as  water.     Self-knowledge  always  makes  men  self-suspicious. 

10.  We  cannot  be  too  steadfast  in  eyeing  God's  word,  and  keeping  our  hearts 
turned  to  it,  v.  117.  "The  companion  of  a  settled  hope  is  a  constant  attention  to  the 
word  of  God  in  its  various  parts." 

11.  It  seems  unaccountable  that  the  doom  of  sinners  in  former  times  does  not  alarm 
the  sinners  of  succeeding  generations,  v.  118.  God  is  angry  with  the  wicked  every 
day.  He  hates  sin  as  much  as  when  he  ordained  Tophet  of  old.  He  brings  to  an 
eternal  overthrow  every  incorrigible  enemy.  His  foes  may  set  their  nest  among  the 
stars ;  and  it  shall  be  all  one  to  him,  as  if  they  had  taken  their  seat  upon  the  dunghill. 
"Proud  persecutors  trample  upon  his  people,  but,  sooner  or  later,  Jehovah  will  trample 
upon  them." 

12.  It  seems  no  less  wonderful  that  the  deceptions  experienced  by  wicked  men  in 
their  past  pursuit  of  evil  does  not  warn  them  respecting  the  future,  v.  118.  Why  do 
they  not  at  once  confess  that  all  is  a  lie,  vanity  and  vexation  of  spirit? 

13.  In  its  own  nature,  as  well  as  in  its  efiects,  sin  is  exceedingly  dreadful.  It 
makes  the  most  fine  gold  dim  and  changes  the  silver  into  dross,  v.  119.  How 
doleful  is  the  thought  that  those  who  are,  by  the  original  constitution  of  their  nature, 
capable  of  being  vessels  of  lionor,  prepared  for  the  Master's  use,  should  by  iniquity 
be  so  debased  as  to  be  fit  for  no  honorable  service  in  the  whole  universe  of  God. 

14.  Come  what  will,  cost  what  it  may,  hold  on  to  God  and  his  word,  for  that  is 
our  last  hope,  v.  119.     If  we  let  go  there,  all  is  gone. 

15.  We  need  not  fear  that  our  religious  affections,  if  pure  and  holy,  will  rise  too 


psAMi  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1071 

high,  V.  120.  Let  our  faith  and  hope  attain  the  uieaHure  of  full  assurance.  Let  our 
fear  of  God  mightily  move  us.  Let  our  love  be  all  sacrificing.  Let  our  jealousy 
over  our  own  hearts  be  extreme.  Let  our  consciences  maintain  tlie  utmost  tenderness. 
16.  In  the  scheme  of  salvation  whereby  God's  people  arc  weaned  from  the  world 
and  trained  up  for  glory,  even  the  fear  of  hell  itself  has  its  use,  v.  120.  Calvin: 
"We  require  to  be  subdued  by  fear,  that  we  may  desire  and  seek  after  the  favor  of 
God."  One  way  of  escaping  the  damnation  of  hell  is  greatly  to  fear  him  who  can 
cast  both  soul  and  body  into  hell.  Compare  Heb.  iv.  1,  2.  Dickson:  "The  godly, 
because  of  the  remainder  of  sin  in  them  and  their  natural  frailty,  are  not  exempted 
from  the  sense  of  the  terror  of  God,  yea,  it  is  needful  they  be  now  and  then  exercised 
therewith,  that  so  they  may  be  kept  in  awe,  their  joy  tempered  with  fear  and  trem- 
bling, their  prayers  sharpened,  and  they  kept  watchful,  and  thus  their  obedience 
furthered."  So  Henry  Martyn  records  of  himself:  "In  prayer,  in  the  evening  I  had 
such  near  and  terrific  views  of  God's  judgments  upon  sinners  in  hell,  that  my  flesh 
trembled  for  fear  of  them.  .  .  I  flew  trembling  to  Jesus  Christ  as  if  the  flame  were 
taking  hold  of  me!  oh!  Christ  will  indeed  save  n^e  or  else  I  perish." 


Psalm  cxix. 

AIN. 

121  I  have  done  judgment  and  justice:  leave  me  not  to  mine  oppressors. 

122  Be  surety  for  thy  servant  for  good:  let  not  the  proud  oppress  me. 

123  Mine  eyes  fail  for  thy  salvation,  and  for  the  word  of  thy  righteousness. 

124  Deal  with  thy  servant  according  unto  thy  mercy,  and  teach  me  thy  statutes, 

125  I  am  thy  servant;  give  me  understanding,  that  I  may  know  thy  testimonies. 

126  It  is  time  for  thee,  Lord,  to  work:  for  they  have  made  void  thy  law. 

127  Therefore  I  love  thy  commandments  above  gold ;  yea,  above  fine  gold. 

128  Therefore  I  esteem  all  thy  precepts  concerning  all  things  to  be  right;  and  I  hate  every  false 
way. 

ALL  these  verses  begin  with  the  sixteenth  letter  of  the  Hebrew  alphabet;  121, 124, 
with  the  verb  rendered  have  done  or  deal;  127,  128,  with  the  word  rendered 
therefore;  the  rest,  with  different  words.  On  the  terms  jxtdgment,  righteousness,  word, 
statutes,  testimonies,  law,  commandments  and  precepts,  see  introduction  to  this  Psalm, 
Nos.  6,  10,  7,  4,  2,  1,  5,  3,  respectively, 

]  21.  /  have  done  judgment  and  justice.  The  prophet  is  probably  not  so  much  speak- 
ing of  his  official,  as  of  his  personal  conduct,  his  practical  life.  The  verb  is  in  the 
preterite.  Judgment,  the  singular  of  the  noun  often  rendered  j'Kc/(7»ie«^5  in  this  Psalm, 
Righteousness,  often  connected  with  judgments,  and  rendered  thy  righteous  judgments, 
literally  the  judgments  of  thy  righteousness.  No  doubt  the  standard  of  right  in  the 
prophet's  mind  was  the  word  of  God,  and  so  far  the  terms  judgment  and  justice  may 
allude  to  the  law;  but  we  may  take  them  here  as  often  elsewhere  for  right  and  justice. 
Compare  Ps.  Ixxxix.  14;  xcvii.  2;  Prov.  i.  3.  On  this  foundation — a  good  conscience 
in  having  wronged  no  one — he  rests  his  plea  for  protection:  Leave  me  not  to  mine 
opjjressors.  Oppressors,  a  participle  from  a  verb  rendered  oppress,  defraud,  deceive. 
Truth  and  fairness  never  enter  into  the  work  of  the  oppressor. 

122,  Be  mrety  for  thy  servant  for  good.  There  are  various  renderings;  but  the  fol- 
lowing sustani  the  common  version:  Fabritius  and  Piscator:  Answer  for  thy  servant 
for  good;  Calvin,  Amesius,  Tremellius  and  Junius:  Become  surety  for  thy  servant  for 
{food;  ClarKe:  Be  bail  for  thy  servant;  Edwards,  Jebb,  Hengstenberg  and  Alexander 


1072  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psaxm  cxix. 

literally  agiee  with  the  authorized  version.  The  same  verb  is  rendered  as  here  Gen. 
xliii.  9;  xliv.  32;  Prov.  vi.  1;  xi.  15;  xx.  16;  xxvii.  13  and  elsewhere;  in  Isa. 
xxxviii.  14,  Undertake  for  me,  sometimes,  Give  pledges.  This  seems  to  be  the  best 
sense  and  the  true  meaning  of  this  clause.  Clarke:  "What  a  word  is  this!  Pledge 
thyself  for  me,  that  thou  wilt  produce  me  safely  at  the  judgment  of  the  great  day! 
Then  sustain,  and  keep  me  blameless,  till  the  coming  of  Christ."  Let  not  the  proud 
oppress  me.  Proud  or  presumptuous,  as  in  v.  21.  Oppress,  future  form  of  the  verb 
whose  participle  is  in  the  preceding  verse.  Evidently  the  prophet  speaks  of  his  peril 
as  extreme,  and  feels  that  none  but  God  can  effectually  defend  him. 

123.  3Ime  eyes  fail  for  thy  salvation,  and  for  the  word  of  thy  righteousness.  Fail  or 
faint,  see  on  vv.  81,  82.  The  case  was  very  urgent.  God's  salvation  was  deliverance 
sought  from  him.  The  word  of  thy  righteousness  is  the  engagement  of  a  just  God,  who 
cannot  deceive,  or  be  indifferent  to  the  miseries  that  befall  his  people. 

124.  Deal  with  thy  servant  according  %mto  thy  mercy,  and  teach  me  thy  statides.  Cal- 
vin :  "  The  two  clauses  of  this  verse  must  be  read  connectedly ;  for  he  does  not  finst 
separately  desire  God  to  deal  well  with  him,  and  next  desire  him  to  be  his  master  and 
teacher."  Deal,  in  v.  121,  have  done;  see  on  v.  65.  The  mercy  sought  is  the  loving- 
kindness  of  the  Lord  often  mentioned  in  the  Psalms.  On  the  latter  clause  see  on 
verse  12. 

125.  I  ava.  thy  servant;  give  me  xinderstanding  that  I  may  know  thy  testimonies.  A 
servant  of  God  was  one  who  sincerely  worshipped  him,  and 'gladly  did  and  quietly 
suffered  his  will.  He  pleased  and  honored  his  Master,  not  himself  If  God  was 
glorified,  it  seeniied  to  him  of  small  importance  whether  he  himself  was  honored  or 
reproached.  He  makes  his  character  of  servant  the  ground  of  his  plea  for  further 
instruction  in  the  love,  knowledge  and  practice  of  the  truth.     Compare  Ps.  cxvi.  16. 

126.  It  is  time  for  thee.  Lord,  to  work;  for  they  have  made  void  thy  law.  Time,  i.  e., 
high  time.  Compare  Rom.  xiii.  11,  meaning  frdl  time.  Our  translators  render  the 
verb  to  work ;  it  is  more  commonly  rendered  to  do.  Calvin :  It  is  time  for  thee,  O 
Jehovah,  to  be  doing.  So  others  also.  It  is  time  to  be  doing  what  the  circumstances 
call  for.  All  this  is  implied  in  the  common  version.  TJiey,  the  oppressors,  and  the 
proud  of  vv.  121,  122.  Men  make  void  God's  la^v,  or  make  it  of  none  effect  when 
they  break  it,  or  when  they  act  as  if  it  were  not  in  existence,  or  as  if  it  were  not  law, 
but  mere  advice,  or  when  they  adopt  principles  of  morals  antagonistic  to  it,  or  prin- 
ciples of  interpretation  which  subvert  it.     Compare  Matt.  xv.  6  ;  Mark  vii.  13. 

127.  Therefore  Hove  thy  commandments  above  gold ;  yea,  above  fine  gold.  See  on  v.  72 ; 
Ps.  xix.  10.  Love,  the  verb  so  often  used  in  this  poem  to  express  attachment  to  God's 
word.  It  is  in  the  preterite,  I  have  loved  and  I  still  love.  See  on  v.  47.  Fine  gold, 
in  Ps.  xxi.  3,  pt<re  gold.  See  on  Ps.  xix.  10.  The  therefore  of  this  verse  may  refer  to 
all  the  preceding  discourse  concerning  the  Scrijitures,  or  it  may  refer  to  the  last  clause 
of  the  preceding  verse ;  for  it  is  true  that  as  long  as  divine  grace  abounds  in  us,  the 
very  wickedness  of  others  draws  out  our  love  to  holiness.  Diodati :  "The  more  I  see 
thy  commandments  violated  by  the  wicked,  the  more  am  I  confirmed  through  holy 
love  and  zeal  against  their  scandals,"  Neh.  xiii.  15-25 ;  Job  xvii.  8,  9  ;  Acts  xvii.  16. 

126.  Therefore  I  esteem  all  thy  precepts  concerning  all  things  to  be  right;  and  I  hate 
evenj  fal^.  way.  The  Hebrew  is  elliptical ;  but  the  au^thorized  version  gives  the  sense. 
IlammOHd's  paraphrase  is:  "And  indeed  I  have  not  the  least  exceptions  to  any  law 
of  thine,  but  most  uniformly  and  impartially  embi'ace  them  all,  and  every  one 
single ;"  Phillips :  "  I  embrace  thy  whole  revealed  word,  without  any  exceptions." 
Home :  "  For  the  same  reason  that  the  children  of  God,  in  the  worst  of  times,  love  his 
commandments,  they  love  them  all;  not  observing  such  only  as  they  can  observe 
without  giving  offence,  but  regardless  of  the  censures  of  the  world,  do  their  doty  in 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1073 

every  particular ;  not  hating  some  evil  ways,  and  at  the  same  time  walking  in  others, 
but  extending  and  manifesting  their  aversion  to  all  alike,"     False  way,  literally  path 

of  falsehood ;  see  on  v.  29. 

Doctrinal  and  Practical  Remarks. 

1.  As  long  as  there  is  sin,  there  will  be  oppression  in  the  world,  vv.  121,  122.  "  It 
is  a  great  calamity,  and  greatly  to  be  prayed  against,  to  be  left  by  God  under  the 
oppression  of  wicked  men."  And  yet  such  things  are  often  witnessed  on  earth. 
What  an  awful  place  hell  must  be,  where  the  passions  of  men  ai-e  let  loose  upon  each 
other  in  every  form  of  cruelty. 

2.  Are  you  oppressed  ?  Betake  yourself  to  God.  Beware  of  malevolence.  Earn- 
estly ask  God  to  bless  your  persecutors. 

3.  A  good  conscience  is  a  brazen  wall,  v.  121.  It  is  worth  all  it  ever  costs.  So  the 
saints  have  always  found  it,  2  Cor.  i.  12 ;  1  John  iii.  20.  It  is  not  half  so  bad  to 
suffer  wrong  as  it  is  to  do  wrong,  to  he  oppressed  as  to  oppress,  to  he  cheated  as  to  cheat, 
to  he- slandered  as  to  slander. 

4.  The  righteous  shall  at  the  right  time  be  rescued  from  their  persecutors,  vv.  121, 
122.  The  prayers  of  God's  people  no  less  than  the  promises  of  his  word,  all  run  in 
that  direction. 

5.  Our  safety  and  deliverance  could  not  be  in  better  hands.  All  the  affairs  of  his 
people  rest  with  God.  He  is  a  wall  of  fire  and  salvation,  a  champion  and  a  surety 
for  them,  vv.  121,  122. 

6.  As  the  whole  of  the  Old  Testament  had  a  shadow  of  good  things  to  come,  and 
as  Jesus  Christ  is  in  the  New  Testment  said  to  be  the  siirety  of  a  better  covenant,  it  is 
not  impossible  that  the  prophet  here  as  elsewhere  was  preparing  tlie  mind  of  the 
church  for  the  revelation  of  that  great  mystery — Christ's  suretyship,  v.  122.  "  O  my 
soul,  if  a  divine  surety  had  not  been  provided  for  thee,  what  must  have  been  thy 
state,  and  where  must  have  been  thy  hopes  for  eternity?" 

7.  Although  not  a  few  persecutors  profess  religion,  and  even  pray  over  their  vic- 
tims, and  boast  how  much  they  have  asked  for  the  divine  direction  and  blessing,  yet 
in  all  cases  they  are  proud  and  piresumptuous,  v.  122.  They  have  not  a  trait  of  the 
true,  meek  and  gentle  followers  of  Christ,  although  in  their  folly  and  madness  they 
boast  of  doing  God's  service. 

8.  Does  deliverance  from  affliction  and  persecution  seem  long  a  coming  ?  It  was  so 
to  David.  No  doubt  Joseph  felt  it  so  in  the  dungeons  of  Egypt,  and  so  have  thousands 
of  God's  people  in  every  age.  How  shall  we  behave  in  such  trying  circumstances? 
The  Scripture  leaves  us  not  without  direction,  Hab.  ii.  3 ;  Heb.  x.  37.  Let  our  dependence 
be  upon  God,  according  to  the  word  of  his  righteousness.  "  Though  our  eyes  fail,  yet 
God's  word  does  not ;  and  therefore  those  that  build  upon  it,  though  now  discouraged, 
shall  in  due  time  see  his  salvation."  In  the  meantime  the  delay  of  help  should 
increase  the  constancy  and  steadfastness  of  our  faith.  Let  us  guard  against  a  spirit 
of  murmuring.  "  Complaining  is  not  humility.  Prayer  without  waiting  is  not  faith. 
The  path  is  plain  as  noonday.  Continue  to  believe  as  you  can.  Wait  on  the  Lord." 
Robert  Glover,  the  martyr,  had  great  darkness  for  some  days  preceding  his  suffering ; 
but  when  he  came  within  sight  of  the  stake,  his  soul  was  so  filled  with  divine  comforts 
that  he  exultingly  clapped  his  hands  and  cried  out :  "  He  is  come — he  is  come."  His 
cruel  death  seemed  to  give  him  no  pain. 

9.  Although  through  divine  grace  we  may  have  both  a  good  cause  and  a  good  con- 
science in  a  controversy  with  man,  yet  mereij  must  ever  be  the  plea  of  sinners  before 
God,  V.  124.     Strict  justice,  pointing  to  our  sins,  without  a  mediator,  without  the 

135 


1074  STUDIES  IN  THE   BOOK    OF  PSALMS.  [psalm  cxix. 

blood  of  atonement,  would  destroy  the  best  mere  man.     Morison :  "  The  plea  of  faith 
can  never  be  a  plea  of  innocence.     Our  appeal  cannot  be  to  justice  but  to  mercy." 

10.  We  are  not  cut  off  from  the  comfort  of  knowing,  when  the  evidence  proves  it, 
that  we  are  God's  servants,  vv.  122,  124,  125.  Yet  this  is  not  matter  of  boasting, 
but  of  humiliation.  No  man  is  God's  servant  either  by  birth,  or  by  any  power,  or 
virtue  of  his  own.  Nor  could  the  wealth  of  the  world  purchase  for  him  this  great 
honor.     It  is  all  of  grace. 

11.  Let  us  ever  be  seeking  instruction  in  the  divine  will  and  for  practical  pur- 
poses. No  severity  of  trial  can  justify  us  in  pretermitting  this  duty.  'In  difficult 
times  we  should  desire  more  to  be  told  what  we  must  do  than  than  what  we 
may  expect.'     '  Those  who  know  most  of  God's  testimonies  desire  to  know  more.' 

12.  We  may  sometimes  know  that  deliverance  to  the  saints  is  not  far  off  by  the 
manner  in  which  wickedness  is  allowed  to  break  forth,  v.  126.  Home:  "There 
is  a  certain  measure  of  iniquity  which  when  communities,  or  individuals  respec- 
tively, have  filled  up,  the  destroying  angel  comes  forth,  and  executes  his  commis- 
sion. How  ought  a  man  to  fear,  lest  the  next  sin  he  commits  should  fill  up  his 
measure,  and  seal  his  eternal  doom."  When  wickedness  is  rampant  and  the  earth 
is  full  of  violence,  men  must  either  soon  enter  the  ark  or  be  drowned. 

13.  Calvin :  "  When  the  wicked  claim  to  themselves  an  unbridled  liberty,  it  be- 
hooves us  to  contemplate  with  the  eyes  of  faith  the  judgments  of  God,  in  order  to 
our  being  thereby  quickened  to  the  observance  of  the  divine  law." 

14.  We  cannot  over  estimate  God's  word.  It  is  worth  more  than  all  the  riches  of 
the  earth,  v.  127.  "  The  more  the  wicked  despise  it,  we  should  esteem  it  the  more." 
The  Bible  Society,  rightly  managed,  is  a  better  institution  than  its  best  friends  have 
ever  esteemed  it. 

15.  The  Scripture  is  perfect.  There  is  no  flaw  in  it.  So  claims  God.  So  say  his 
people.  The  glory  of  it  is  that  in  all  things  it  is  right,  v.  128.  If  any  man  wants 
an  unerring  rule,  let  him  stick  to  the  Scripture. 

16.  Genuine  love  to  the  word  of  God  always  carries  with  it  a  just  esteem  of  Scrip- 
ture and  a  corresponding  hatred  of  all  wickedness. 

17.  "O  my  soul,  canst  thou  abide  the  close  test  of  this  part  of  Scripture?  Hast 
thou  as  much  regard  to  the  precepts  as  to  the  privileges  of  the  Gospel  ?  Is  no  pre- 
cept evaded,  from  repugnance  to  the  cross  that  is  entailed  to  it?  Is  no  secret  lust 
retained  ?  Art  thou  content  to  let  all  go  ?  Is  my  hatred  of  sin  in  my  family,  in 
my  friend,  and  in  myself  as  sincere  and  as  strong  as  when  I  see  it  in  mine  enemies  ?" 


Psalm  cxix. 

PE. 

129  Thy  testimonies  are  wonderful :  therefore  doth  my  soul  keep  them. 

130  The  entrance  of  thy  words  giveth  light ;  it  giveth  understanding  unto  the  simple. 

131  I  opened  my  mouth,  and  panted :  for  I  longed  for  thy  commandments. 

132  Look  thou  upon  me,  and  be  merciful  unto  me,  as  thou  usest  to  do  unto  those  that  love  thy 
name. 

133  Order  my  steps  in  thy  word:  and  let  not  any  iniquity  have  dominion  over  me. 

134  Deliver  me  fix)m  the  oppression  of  man :  so  will  I  keep  thy  precepts. 

135  Make  thy  face  to  shine  ufwn  thy  servant;  and  teach  me  thy  statutes. 

136  Rivers  of  waters  run  down  mine  eyes,  because  they  keep  not  thy  law. 

ALL  these  verses  begin  with  the  seventeenth  letter  of  the  Hebrew  Alphabet ;  but 
each  verse  with  a  different  word.     On  the  terms  testimonies,  words  and  word, 


PSALM  csix,]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1075 

commandments,  precepts,  statiites  and  law,  see  introduction  to  this  Psalm,  Nos.  2.  7.  5, 
3,  4,  1,  respectively. 

129.  Thy  testimonies  are  ivonderful:  therefore  doth  my  soul  keep  them.  Wonderful,  a 
noimiu  thepluraljtw/tcZers,  asinPs.  Ixxvii.  11, 14;  Ixxxviii.  10, 12  ;  Ixxxix.  5;  in  Ps. 
Ixxviii.  12,  marvellous  things.  For  light,  truth,  purity,  wisdom,  righteousness,  con- 
solation, doctrine,  precept,  history,  poetry,  promise,  warning,  threatening  and  saving 
power,  God's  word  is  full  of  marvels.  It  abounds  in  prodigies.  It  is  a  paragon  of 
excellence.  Therefore  does  a  renewed  man  not  only  admire,  but  love,  obey  and  prac- 
tise all  that  God  requires,  not  reluctantly,  but  with  his  soul.  His  life  is  in  obedience. 
Keep,  as  in  v.  2. 

130.  The  entrance  of  thy  word  giveth  light;  it  giveth  understanding  unto  the  simple. 
For  entrance,  the  Chaldce  reads  impression;  Arabic,  manifestation;  Septuagint,  Ethi- 
opic,  Vulgate  and  Do  way,  rfecfora^ton;  Fabritius,  threshold;  Tremellius  and  Junius, 
passage;  Jebb,  going  forth;  Street  and  Alexander,  opening;  Hengstenberg,  opening 
up;  Edwards,  when  thy  words  are  explained.  Diodati  gives  this  paraphrase: 
"  Though  thy  words  do  abound  in  mysteries,  yet  thou  declarest  and  revealest  them 
by  thy  Spirit  to  thine  elect ;  who  forsaking  the  sense  of  the  flesh  do  in  all  simplicitie 
yeeld  unto  and  believe  what  is  taught  them."  Even  a  limited  acquaintance  with 
Scripture  gives  some  light.  On  its  threshold,  much  more  in  its  interior  parts,  we  find 
wisdom.  Giveth  understanding,  a  participle  of  the  verb  understand,  in  v.  27 ;  con- 
sider, in  V.  95.  Simple,  see  on  Ps.  xix.  7.  Compare  Ps.  cxvi.  6.  Calvin  has  little 
ones.     Jesus  Christ  called  the  same  class  of  persons  babes,  Matt.  xi.  25. 

131.  I  opened  my  moidh,  and  jjanted:  for  I  longed  for  thy  commandments.  Panted, 
in  Job  xvi.  10,  gaped.  This  may  refer  to  either  of  three  things :  1.  Eager  hearers 
open  their  mouths  that  they  may  hear  the  better,  sound  entering  by  the  mouth  very 
much  aiding  us  in  hearing.  2.  The  thirsty  open  the  mouth  for  drink  that  they  may 
receive  every  drop.  3.  The  hungry  open  the  mouth  for  food,  as  even  the  young  bird 
does  in  its  nest.  Longed,  here  only ;  it  expresses  earnest  desire.  The  two  verbs  to- 
gether denote  the  greediness  with  which  he  received  the  word. 

132.  Look  thou  upon  me,  and  be  mercifid  unto  me,  as  thou  usest  to  do  unto  those  that 
love  thy  name.  Look,  regard,  Ps.  cii.  17 ;  have  respect.  Lev.  xxvi.  9 ;  1  Kings  viii. 
28;  turn  thee,  Ps.  xxv.  16;  Ixix.  16;  Ixxxvi.  16.  Be  mercifid,  be  gracious,  sheio 
favor,  have  pity,  Ex.  xxxiii.  19;  Isa.  xxvii.  11 ;  Pr.  xiv.  21 ;  Pr.  xix.  17.  As  thou 
wisest,  an  idiomatic  phrase,  Avhich  renders  very  well  a  Hebraism.  Love,  as  often  in 
this  Psalm.  By  name  we  may  understand  either  God  himself,  or  his  Avord  ;  see  in- 
troduction to  this  Psalm  after  No.  10. 

133.  Order  my  steps  in  thy  word:  and  let  not  any  iniquity  have  dominion  over  me 
Order;  direct,  v.  5;  establish,  v.  90;  often,  prepare.  The  true  believer  seeks  con- 
formity to  the  whole  law,  and  abhors  sin  against  any  of  its  precepts.  The  prayer 
against  the  dominion  of  sin,  if  offered  in  faith,  shall  surely  be  answered,  Rom.  vi.  14; 
see  on  Ps.  xix.  13.  Some  give  another  turn  to  the  thought,  and  make  the  prophet 
pray  against  being  placed  under  the  political  power  of  iniquity,  that  is,  of  iniquitous 
men.  This  would  be  a  lawful  prayer,  but  is  a  much  lower  sense  than  that  commonly 
given.  The  vei'b  clearly  signifies  riding,  bearing  ride,  having  the  mastery.  Clarke: 
"Let  me  have  no  governor  but  God;  let  the  throne  of  my  heart  be  filled  by  him  and 
none  other." 

134.  Deliver  me  from  the  oppression  of  man.  Oppression,  cognate  to  oppressors  and 
oppress  in  vv.  121,  122.  Such  are  the  power,  malignity  and  combinations  of  evil 
men  that  none  but  God  can  save  us  from  their  deceits,  frauds  and  cruelties.  "  Let  rae 
not  fall  into  the  hands  of  man,"  2  Sam.  xxiv.  13.     A  reason  for  so  praying  is  that 


1076  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxrx 

we  may  be  unrestrained  in  the  service  we  offer  to  God:  >So  tvill  I  keep  thy  precepts. 
Keep,  as  in  vv.  4,  8. 

135.  3Iake  thy  face  to  shine  upon  thy  servant;  and  teach  me  thy  statutes.  Make  to 
shine;  we  have  the  same  verb  in  the  same  form  and  connected  with  face;  see  on  Ps. 
iv.  6;  xxxi.  16;  Ixxx.  3,  19.  The  whole  verse  is  a  connected  prayer  for  the  divine 
favor,  for  divine  illumination,  and  for  further  instruction  in  the  law. 

136.  Rivers  of  water  run  doum  mine  eyes,  because  they  keep  not  thy  law.  Compare 
Lam.  iii.  48.  There  is  no  authority  for  altering  the  text  so  as  to  make  the  prophet 
weep  for  not  having  kept  the  law  himself,  although  he  who  truly  laments  the  sins 
of  others  will  not  fail  to  deplore  his  own  iniquities.  The  grief  of  a  pious  soul  for  sins 
is  not  only  or  chiefly  for  the  misery  thus  brought  on,  but  chiefly  because  sin  is 
exceeding  sinful,  and  greatly  dishonors  God.  The  word  rivers  indicates  much  more 
than  an  occasional  tear  or  a  slight  uncomfortable  sensation.  Lot  cannot  live  in 
Sodom  without  having  his  righteous  soul  vexed  from  day  to  day,  2  Pet.  ii.  8.  The 
Son  of  God  himself  was  more  grieved  by  human  wickedness  than  by  his  own  poverty 
and  humble  condition.  John  Rogers'  translation:  Myne  eyes  gusshe  oute  with 
water,  etc. 

Doctrinal  and  Practical  Remarks. 

1.  Wonders  will  never  cease,  v.  129.  Air,  earth,  water,  the  world  above,  the  world 
beneath,  time,  eternity,  worms,  birds,  fishes,  beasts,  men,  angels  are  all  full  of  wonders. 
The  more  all  things  are  studied,  the  more  do  wonders  appear. 

2.  It  is  idle,  therefore,  to  find  fault  with  the  mysteries  of  Scripture,  or  to  deny 
them,  V.  129.  Inspiration  glories  in  them.  He,  that  rejects  the  mysteries  of  love, 
grace,  truth,  power,  justice  and  faithfulness  of  God's  word,  rejects  salvation.  It  has 
marvels  in  itself  and  marvels  in  its  operation.  They  are  good  cause  of  love,  not  of 
offence;  o? keeping,  not  of  breaking  God's  precepts. 

3.  Truly  good  men  will  never  cease  to  praise  the  Scripture.  Well  does  it  call  forth 
admiration,  v.  129.  "It  gives  admirable  discoveries  of  God  and  Christ  and  another 
world — admirable  proofs  of  divine  love  and  grace.  The  majesty  of  the  style,  the 
purity  of  the  matter,  the  harmony  of  the  parts  are  all  wonderful."  It  warns;  it 
alarms;  it  instructs;  it  directs;  it  convicts;  it  converts;  it  sanctifies;  it  comforts;  it 
gives  the  victory.  Its  mysteries  are  the  mysteries  of  godliness.  By  words,  by  cere- 
monies, by  sacraments,  by  histories,  by  parables,  by  similitudes,  by  prose,  by  poetry, 
by  promise,  by  threatening,  by  precept  and  by  example,  it  transforms,  comforts  and 
saves  us.  The  height,  and  length,  and  breadth,  and  depth  of  Scripture  are  as 
unsearchable  as  the  love  of  God.  No  science,  no  doctrine  can  compare  with  it. 
Tertullian:  "I  adore  the  fulness  of  Scripture;"  Henry  Martyn:  "What  do  I  not 
owe  to  the  Lord  for  permitting  me  to  take  a  part  in  the  translation  of  his  word." 

4.  Those  who  have  the  Scripture  have  no  excuse  for  their  error,  or  ignorance, 
V.  130.  We  may  have  weak  parts  and  be  very  simjyle,  but  God's  word  is  no  less 
suited  to  babes  than  to  philosophers.  Dickson :  "Albeit  the  Avord  of  God  be  full  of 
high  mysteries,  yet  it  may  be  read  with  profit  by  simple  people,  or  any  who  desire 
knowledge." 

5.  Nor  need  we  wait  to  know  much,  before  we  can  profit  somewhat,  or  to  know  all 
before  we  can  profit  vastly.  The  very  entrance  of  God's  word  gives  light,  v.  130. 
Pool:  "The  very  beginnings  and  rudiments  of  God's  word,  the  first  discoveries  of 
those  sacred  mysteries,  and  much  more  the  depth  of  them,  in  which  their  chief 
excellency  consists,  gives  understanding;"  Calvin:  "The  light  of  the  truth  revealed 
in  God's  word  is  so  distinct  that  the  very  first  sight  of  it  illuminates  the  mind  ' 
Nicolson:  "The  entrance  of  God's  word,  the  first  chapter  of  Genesis; — what  light 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1077 

does  that  pour  on  the  mind  of  man!"     A  little  secular  learning  may  make  a  man  a 
fool;  but  even  a  little  divine  knowledge  may  save  one's  soul. 

6.  If  we  would  profit  by  the  word  of  God,  we  must  exercise  and  maintain  ardent 
love  of  truth.  This  is  indispensable,  v.  131.  He  wlio  loves  not,  and  longs  not,  and 
thirsts  not,  and  hungers  not,  and  pants  not,  and  cries  not,  and  digs  not  for  the  truth 
will  not  find  the  knowledge  of  God.  The  new-born  babes  must  desire  the  sincere. 
milk  of  the  word.  He  must  drink  in  its  precious  truths.  Augustine:  "  If  thou 
sayest,  I  have  enough,  thou  perishest.  Always  add — always  walk — always  proceed 
Neither  stand  still,  nor  go  back,  nor  turn  aside." 

7.  When  we  plead  for  mercy,  we  need  ask  uo  more  than  God  habitually  gives  to 
those  who  humbly  and  sincerely  call  upon  his  name,  v.  132.  Dickson :  "  It  is  wisdom 
for  us  not  to  affect  singularity  of  divine  dispensations  toward  us,  but  to  be  content  to 
be  dealt  with  as  others  of  God's  children  before  us  have  been  dealt  with."  God's 
saving  mercies  are  always  great,  1  Cor.  ii.  9. 

8.  If  we  ever  do  right,  gain  sound  knowledge,  lead  a  holy  life,  and  walk  with  God, 
so  as  to  reach  heaven,  it  must  be  by  divine  grace  ordering  our  steps,  guiding  our  feet 
controlling  our  actions,  v.  133.  This  grace  must  be  sought.  To  expect  it  without 
longing  for  it,  and  without  seeking  it  is  the  folly  of  formalists.  Without  the  influence 
of  the  Holy  Spirit,  we  make  no  progress.  As  the  Scripture  is  the  sole  rule  of  holi- 
ness, so  the  Author  of  Scripture,  applying  it  to  our  hearts  is  the  sole  Author  of 
sanctification. 

9.  It  is  both  lawful  and  wise  to  pray  to  be  kept  out  of  the  power  of  the  wicked, 
that  they  may  not  hinder  us  in  our  heavenly  course,  v.  134.  In  their  power  we  may 
lack  the  opportunity  to  do  many  things  tending  to  our  spiritual  good.  Left  free,  our 
gratitude  for  such  deliverance  should  press  us  to  obedience.  It  was  for  good  cause 
that  Paul  besought  others  to  ask  that  he  might  be  delivered  from  wicked  and  unrea- 
sonable men.  Morison  :  "  However  sincere  the  desire  of  obedience  to  God's  precepts 
may  be,  it  is  possible  that  in  some  evil  hour  when  goaded  on  to  transgression  by  the 
unjustifiable  conduct  of  our  fellow-men,  we  may  fall  from  our  integrity."  Bridges : 
"  The  believer  sometimes  finds  peculiar  circumstances  of  trial  an  unavoidable  hin- 
drance in  the  service  of  God."     Compare  Isa.  xix.  20. 

10.  What  we  all  need  is  more  light  in  our  hearts,  in  our  consciences,  and  on  our 
paths,  more  grace  to  strengthen  us,  more  saving  knowledge,  a  richer  blessing  from  the 
Lord,  V.  135.  "All  lesser  troubles  vanish  when  God  doth  but  vouchsafe  a  look  of 
paternal  compassion.  O  what  anguish  fills  the  heart  when  his  people  no  longer  taste 
the  good  word  of  God,  no  longer  enjoy  the  clear  shining  of  his  countenance."  Henry: 
"  We  must  pray  as  earnestly  for  grace  as  for  comfort."  Clarke :  "  The  witness  of 
God's  Spirit  was  an  essential  principle  in  religion  from  the  foundation  of  the  world." 
Our  great  error  is  that  we  are  too  easily  satisfied. 

11.  Grief  for  sin  in  ourselves  or  others,  is  never  excessive.  Sin  is  hateful,  horri- 
ble, sinful,  shameful,  wicked,  ruinous.  We  cannot  moux-n  too  much  for  sin ;  that  is 
impossible,  v.  136.  Compare  Dent.  ix.  18,  19 ;  Jer.  ix.  1 ;  Ezek,  ix.  4.  One  of  the 
darkest  signs  of  any  age  is  when  the  people  weep  but  little  for  sin.  Many  a  time 
weeping  and  praying  is  all  that  is  left  to  the  pious,  Jer.  xiii.  17.  Nicolson  :  "  If  we 
grieve  not  for  others,  their  sin  may  become  ours,  Ezek.  ix.  8  ;  1  Cor.  v.  2."  Henry : 
"The  sins  of  sinners  are  the  sorrows  of  saints.  We  must  mourn  for  that  which  we 
cannot  mend."  Dickson :  "  True  zeal  is  so  far  from  private  revenge  of  personal 
injuries  received  by  persecutors,  that  it  can  pity  their  miserable  case  and  mourn  for 
them.  Two  things  in  sin  chiefly  move  the  godly  to  mourn  for  it.  One  is  the  dishonor 
it  brings  on  God.     The  other  is  the  perdition  it  brings  on  the  sinner." 


1078  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 


Psalm  cxix. 

TZADDI. 

137  Righteous  art  thou,  O  Lord,  and  upright  are  tliy  judgments. 

138  Thy  testimonies  that  thou  liast  commanded  are  righteous  and  very  faithful. 

139  My  zeal  hath  consumed  me,  because  mine  enemies  have  forgotten  thy  words. 

140  Thy  word  is  very  pure :  therefore  thy  servant  loveth  it. 

141  I  am  small  and  despised :  yet  do  I  not  forget  thy  precepts. 

142  Thy  rigliteousness  is  an  everlasting  righteousness,  and  thy  law  is  the  truth. 

143  Trouble  and  anguish  liave  taken  hold  on  me :  yet  thy  commandments  are  my  delights. 

144  The  righteousness  of  thy  testimonies  IS  everlasting:  give  me  understanding,  and  I  shall 
live. 

ALL  these  verses  begin  with  the  eighteenth  letter  of  the  Hebrew  alphabet;  137, 
142,  144,  with  some  form  of  the  word  which  we  render  righteous,  or  righieous- 
neii^ ;  each  of  the  i-emainder  with  a  wholly  different  word.  On  the  terms  judgments, 
testimonies,  tvords  and  word,  precepts,  righteousness,  law  and  commandments,  see  introduc- 
tion to  this  Psalm  Nos.  6,  2,  7,  3, 10,  1,  5,  respectively. 

137.  Righteous  art  thoti,  0  Lord,  and  upright  are  thy  judgme7its.  Because  the 
Lord  is  just  and  right,  so  are  his  judgments;  for  they  are  a  transcript  of  his  char- 
acter.    The  decisions  both  of  his  word  and  providence  are  unimpeachable. 

138.  Thy  testimonies  that  thou  hast  commanded  are  righteous  and  very  faithful. 
Hardly  any  two  scholars  render  this  verse  in  precisely  the  same  way.  Yet  in  the 
essential  ideas  they  entirely  harmonize  ;  1.  God's  word  is  marked  by  justice  and  faith- 
fulness ;  2.  In  his  word  he  has  enjoined  on  us  the  strictest  uprightness  and  fidelity. 
Pool :  "  The  sense  is,  Thou  hast  strictly  and  severely,  under  the  highest  obligations 
and  penalties,  commanded  in  thy  word  that  men  should  be  just  and  true  in  all  their 
actions."     We  can  have  no  other  safe  rule  of  righteousness  than  God's  word. 

139.  My  zeal  hath  consumed  me,  because  mine  enemies  have  forgotten  thy  words.  Zeal 
see  on  Ps.  Ixix.  9.  Consumed,  elsewhere,  cut  off,  destroyed,  literally,  caused  me  to  vanish 
So  long  as  grace  triumphs,  the  pious  zeal  of  God's  people  rises  in  proportion  to  th*» 
outbreaking  and  outrageous  conduct  of  the  wicked  around  them.  Mine  enemies,  the 
authors  of  my  distress  and  trouble,  my  adversaries.  On  forgetting  God's  word,  see- 
on  v.  16. 

140.  TTiy  word  is  very  pure.  Very,  as  in  v.  138,  of  which  see  the  various  renderings. 
Pure,  margin,  tried,  refined,  a  participle  from  the  verb  rendered  hast  tried  in  Ps. 
xvii.  3.  The  same  word  is  applied  to  silver  of  a  fine  quality  in  Ps.  xii.  6 ;  in  Ps. 
xviii.  30,  The  word  of  the  Lord  is  tried.  There  is  no  mixture  of  error  or  mistake  in 
God's  word,  even  as  there  is  no  dross  or  alloy  in  silver  that  has  been  properly  tried 
by  fire.  God's  word  has  been  tested  for  thousands  of  years  in  every  possible  way,  and 
it  has  always  come  out  pure.  It  is  holy  and  leads  to  holiness.  It  is  worthy  of  God. 
Therefore  thy  servant  loveth  it.  Thy  servant,  as  in  vv.  17,  23,  38;  one  wholly  devoted 
to  God.  Loveth,  as  in  vv.  47,  48.  97.  Holy  men  love  holy  things,  because  they  are 
holy. 

141.  Jam  small  and  despised.  Small,  in  fact,  in  public  esteem,  in  my  own  esteem. 
It  means  a  little  one.  Compare  Isa.  Ix.  22;  Jer.  xiv.  3;  xlviii.  4.  Paul  esteemed  him- 
self the  least  of  all  saints.  Despised,  contemned;  Calvin,  held  in  low  estimation, 
insignificant.  But  neither  his  humility,  nor  the  reproach  of  men  alienated  him  from 
God.  Yet  do  I  not  forget  thy  precepts.  See  on  vv.  16,  61.  Alexander:  "However 
proudly  or  however  justly  I  may  be  despised,  I  can  still  lay  claim  to  one  distinction, 
that  I  have  not,  like  my  despisers,  forgotten  God's  commandments." 


PSALM  cxix.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  107^ 

142.  Thy  righteousness  is  an  everlasting  righteousness.  We  have  the  word  righteous- 
ness here  both  in  the  masculine  and  feminine  form.  In  the  one  case  it  is  doubtless 
equivalent  to  thy  word;  in  the  other  it  means  nr/Zif.  Perfectly  carried  out  by  God 
and  man,  it  works  no  injustice,  no  wrong;  but  conduces  to  the  good  of  all  who  love 
God.  This  is  its  nature  and  its  effect  for  ever,  to  eternity.  It  cannot  be  otherwise : 
And  thy  law  is  the  truth.  Compare  John  xvii.  17.  It  is  '  truth  without  any  mixture 
of  error,'  mistake,  falsehood,  or  fiction. 

143.  Troidyle  and  anguish  have  taken  hold  on  me.  Trouble,  distress,  affliction,  par- 
ticularly such  as  is  caused  by  enemies.  Anguish,  elsewhere  distress,  1  Sam.  xxii.  2. 
It  describes  the  distress  of  a  people  besieged  and  is  then  rendered  straitness,  Deut. 
xxviii.  53,  55,  57  ;  Jer.  xix.  9.  Have  taken  hold  on  me,  have  found  me,  have  found  me 
out.  Compare  Gen.  xxxviii.  22  ;  xliv.  16  ;  Job.  xi.  7  ;  xvii.  10.  In  Ps.  cxvi.  3,  the 
same  verb  is  rendered  gat  hold  upon  me.  But  these  things  could  not  shake  his  stead- 
fastness: Yet  thy  commandments  are  my  delights.  Delights,  as  in  vv.  24,  77,  92,  ample 
solace  in  any  trials. 

144.  The  righteousness  of  thy  testimonies  is  everlasting.  Sometimes  human  laws  and 
human  wisdom  seem  all  right  and  appear  to  work  well  for  a  season;  but  ere  long  they 
are  found  faulty,  and  must  be  changed,  modified,  or  repealed.  But  the  principles  of 
God's  government  revealed  in  his  word  are  everlasting.  The  clause  might  read,  Right- 
eousness (are)  thy  testimonies  for  ever.  Give  me  understanding,  and  I  shall  live.  On 
the  first  verb,  see  on  vv.  27,  34;  on  the  second,  on  vv.  17,  77,  116. 

Doctrinal  and  Practical  Remarks. 

1.  The  character  of  God  is  the  foundation  of  all  holy  joy,  as  his  nature  is  the  basis 
of  all  right  theology,  vv.  137,  138.  If  he  were  not  just  and  faithfid,  if  he  were  not, 
what  he  is  in  all  things,  our  hopes  would  surely  perish  with  us.  "  As  God  is  what  he 
is,  so  he  is  what  he  should  be." 

2.  Amesius :  "  Although  vain  men  feign  to  themselves  many  notions  of  right- 
eousness, yet  there  is  no  true  and  real  righteousness  besides  that  revealed  in  God's 
word,"  V.  137. 

3.  God's  word  and  works  are  like  himself,  vv.  137,  138.  He  is  righteous  and  faith- 
ful; so  are  they.  God  acts  like  himself,  not  like  us.  He  is  not  a  man  that  he  should 
either  change  or  lie,  be  unjust  or  unkind.  The  Teacher  of  all  the  earth  speaks  right. 
The  Judge  of  all  the  earth  does  right.  Often  indeed  we  know  not  fully  what  he  says 
or  does ;  but  we  may  well  wait  for  his  own  solution  of  dark  matters. 

4.  Zeal  is  a  vital  element  in  a  good  character,  v.  139.  He  who  has  no  zeal  has  no 
love  to  God,  for  genuine  zeal  is  the  ardor  of  love.  A  lifeless  engagedness  in  God's 
service  is  a  mark  of  hypocrisy.  It  is  better  to  die  for  Christ  than  to  live  unto  the 
world.  Whitefield  lived  only  to  the  age  of  fifty-six  years,  yet  he  preached  eighteen 
thousand  times — sermons  all  on  fire,  and  they  set  the  world  on  fire!  True  zeal  is  for 
God's  glory,  not  our  own.  It  grieves  far  more  for  his  dishonor  than  for  our  sufferings. 
It  readily  forgives  wrongs  done  to  ourselves ;  but  it  is  jealous  for  the  Lord  of  hosts. 
It  is  willing  to  sufier  for  the  very  persecutors  by  whom  it  suffers.  It  is  neither  fierce 
nor  bitter.  It  blesses  and  curses  not.  It  is  not  for  party,  nor  does  it  come  from  vanity 
but  from  a  sincere  love  to  the  word  of  God,  and  to  the  souls  of  men.  Bridges:  "The 
surest  evidence  of  Christian  zeal  is — when  it  begins  at  home — in  a  narrow  scrutiny, 
an'^  '  vehement  revenge'  against  the  sins  of  our  own  hearts ;"  Dickson :  "  Zeal  hath 
great  need  of  sound  knowledge  that  it  miscarry  not."  When  genuine,  nothing  can 
repress  it.     Opposition  and  irreligion  pouring  out  scorn  do  but  inflame  it. 

5.  Amesius:  "A  sincere  love  to  the  word  of  God  comes  from  a  right  view  of  its 
purity,"  V.  140.     Scripture  is  not  only  pure  but  purifying.     "  Ye  are  clean  through 


1080  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxix. 

the  word  which  I  have  spoken  unto  you,"  John  xv.  3.  The  way  of  genuine  peace  is 
to  adopt  God's  word  for  our  standard  and  through  divine  grace  to  bring  our  lives  to 
conform  to  it. 

6.  It  is  better  to  be  small  and  despised,  mean  and  obscure,  than  to  be  proud  and 
wicked,  flattered  or  a  flatterer,  v.  141.  Henry:  "Men's  real  excellency  cannot  always 
secure  them  from  contempt;  nay,  it  often  exposes  them  to  the  scorn  of  some,  and 
always  makes  them  low  in  their  own  eyes."  It  is  a  noble  quality  in  great  minds  to 
be  willing  to  be  despised  for  the  good  of  our  race,  and  the  glory  of  God.  Such  are 
precious  in  the  eyes  of  the  Lord.  Their  humility  is  not  feigned.  Brainerd:  "I  felt 
a  great  desire  that  all  God's  peoj^le  should  know  how  mean,  and  little,  and  vile  I  am, 
that  they  might  see  I  am  nothing,  that  so  they  might  pray  for  me  aright,  and  not  have 
the  least  dependence  upon  me.  I  could  not  bear  to  think  of  Christians  showing  me 
any  respect.  I  saw  myself  exceedingly  vile  and  unworthy ;  so  that  I  was  ashamed 
that  any  one  should  bestow  any  favor  upon  me,  or  show  me  any  respect." 

7.  God's  word  is  unchangeably  right  in  all  respects;  therefore  is  of  immutable  and 
unending  obligation,  v.  142.  It  is  at  once  the  rule  of  duty,  the  guide  to  life,  and  the 
measure  of  happiness.  It  cannot  be  dispensed  with.  It  has  the  supremacy  over  all 
laws.  Both  promises  and  threatenings  shall  infallibly  be  fulfilled.  No  man  ever  loved 
his  Bible  too  much. 

8.  Extreme  distress  is  no  novelty,  v.  143.  TroxMe  and  anguish  have  wrung  many 
a  heart,  and  will  do  so  as  long  as  there  is  sin  in  the  world.  No  distress  is  like  spiritual 
distress.  It  is  a  great  mercy  when  God  allows  nothing  worse  than  human  malice  to 
be  let  loose  against  us,  and  keeps  our  hearts  calm  and  at  peace  with  him. 

9.  However  sore  the  trials  of  good  men,  yet  by  God's  word  they  can  be  guided 
safely  through  and  effectually  cheered,  v.  143.  Morison:  "There  are  no  fears  which 
it  cannot  allay:  no  troubles  which  it  cannot  assuage,  no  griefs  which  it  cannot  soothe, 
and  no  temptations  beneath  which  it  cannot  succor  and  relieve."  Bradford  writes: 
"  My  prison  is  sweeter  to  me  than  any  parlor,  than  any  pleasure  I  have  had  in  all  my 
life.'" 

10.  God's  word  needs  no  correction,  v.  144.  Its  righteousness  appears  the  more  it 
is  tried.     It  never  requires  amendment.     It  is  good  at  the  first;  it  is  good  at  the  last. 

11.  What  we  need  for  life,  and  for  liveliness  in  God's  work  is  not  more  Scripture, 
but  more  knowledge  of  Avhat  has  been  already  revealed,  v.  144.  Nicolson :  "  All  is 
death  without  thee.     Live  in  me,  that  I  may  live  by  thee." 


Psalm  cxix. 

KOPH. 

145  I  cried  with  rmj  whole  heart ;  hear  me,  O  Lord:  I  will  keep  thy  statutes. 

146  I  cried  unto  thee;  save  me,  and  I  shall  keep  thy  testimonies. 

147  I  prevented  the  dawning  of  the  morning,  and  cried:  I  hoped  in  thy  Avord. 

148  Mine  eyes  prevent  the  night  watches,  that  I  might  meditate  in  thy  word. 

149  Hear  my  voice  according  unto  thy  lovingkindness :  O  Lord,  quicken  me  according  to  thy 
judgment. 

150  They  draw  nigh  that  follow  after  mischief:  they  are  far  from  thy  law. 

151  Thou  art  near,  O  Lord;  and  all  thy  commandments  are  truth. 

152  Concerning  thy  testimonies,  I  have  known  of  old  that  thou  hast  founded  them  for  ever. 


A 


LL  these  verses  begin  with  the  nineteenth  letter  of  the  Hebrew  alphabet;  145, 146, 
with  the  same  verb;  147, 148,  with  the  same  verb;  150, 151,  with  cognate  words ; 


PSALM  cxix.]  studip:s  in  the  book  of  psalms.  1081 

the  rest,  with  difFereut  words.     On  the  terms  statutes,  testimonies,  word,  laxo  and  com- 
mandments, see  introduction  to  this  Psalm,  Nos.  4,  2,  7,  1,  5,  respectively. 

145.  I  cried  with  my  tchole  heart;  hear  me,  0  Lord.  I  will  keep  thy  statutes.  Oried, 
have  cried  and  cry  still ;  often  rendered  called  as  in  Ps.  cxvi.  Whole  heart,  see  on  v. 
2.  Hear,  so  as  to  ansiver.  Keep,  as  in  v.  2.  We  may  make  the  last  clause  indepen- 
dent, and  so  understand  the  prophet  as  saying  that  he  is  resolved  to  keep  the  law, 
come  what  may;  or,  as  a  vow  connected  with  his  prayer,  engaging  him  to  a  zealous 
course  of  obedience,  if  the  Lord  will  but  give  him  the  needed  grace  in  answer  to 
prayer.     The  latter  is  probably  the  correct  view. 

146.  I  cried  unto  thee:  save  me,  and  I  shall  keep  thy  testimonies.  Oried,  as  in  v.  145. 
Save,  help,  deliver.  See  on  Ps.  iii.  7.  The  precise  form  of  evil,  from  which  he  sought 
deliverance  is  not  stated.  A  subsequent  verse  points  to  the  craft  and  malice  of 
enemies,  v.  150.  This  may  be  the  distress  now  pressing  him.  The  scope  of  this  verse 
is  probably  best  learned  by  explaining  it  as  v.  145.  Deliverance  is  to  be  an  animat- 
ing motive  to  obedience. 

147.  I  prevented  the  dawning  of  the  ynorning,  and  cried:  I  hoped  in  thy  word.  John 
Rogers'  translation :  Early  in  the  mornynge  do  I  crye  unto  the.  Prevented,  see  on 
Ps.  xvii.  13;  xviii.  5.  The  meaning  is  before  day  dawned,  he  engaged  in  earnest 
prayer.  Cried,  a  stronger  word  than  that  in  vv.  145,  146.  His  prayer  increased  in 
fervor  and  intensity  as  his  troubles  multiplied,  and  as  his  hoj^e  in  God's  word  grew 
stronger.     Mere  earnestness  of  desire  is  not  enough,  we  must  sow  in  hope. 

148.  Mine  eyes  prevent  the  night  watches,  that  I  might  meditate  in  thy  tvord.  Pre- 
vent, as  in  V.  147,  have  prevented.  On  the  watches  of  the  ancients,  see  on  Ps.  Ixiii.  6 
The  Psalmist  doubtless  means  the  second  and  third  watches  of  the  night,  as  those 
were  commonly  given  to  sleep.     Meditate,  as  in  v.  15. 

149.  Hear  my  voice,  according  unto  thy  loving  kindness :  0  Lord,  quicken  me  accord- 
ing to  thy  judgment.  His  plea  is  based  solely  on  mercy.  The  life  and  liveliness  he 
seeks  from  God  are  according  to  God's  word  or  judgment,  see  v.  156.  But  following 
the  rendering  given  in  v.  132,  Walford  has :  Revive  me,  O  Jehovah,  according  to 
thy  wonted  manner ;  Edwards :  Enliven  me,  as  thou  art  wont. 

150.  They  draw  nigh  that  follow  after  mischief:  they  are  far  from  thy  law.  They  are 
nigh  to  me,  but  far  from  thee.  This  verse  discloses  the  urgency  of  the  prayer.  Mis- 
chief, in  Lev.  xviii.  17  and  often,  wickedness ;  in  Job  xxxi.  11,  heinous  crime;  in  Isa. 
xxxii.  7,  (in  the  plural)  wicked  desires;  in  Ezek.  xvi.  43  and  often,  lewdness.  Calvin 
and  church  of  England,  malice;  Edwards,  malicious  devices;  Street,  vice;  Fry  and 
Hengstenberg,  wickedness;  Alexander,  crime.  It  is  a  general  term  describing  the 
malice  and  plotting  of  enemies. 

151.  Thou  art  near,  0  Lord,  and  all  thy  commandments  are  tridh.  If  enemies  are 
nigh,  God  is  nigh  also.  And  he  will  surely  save,  for  he  has  said  he  would ;  and  all 
he  has  said  is  truth  or  faithfulness. 

152.  Concerning  thy  testimonies,  I  have  known  of  old  that  thou  hast  founded  them  for 
ever.  Of  old,  many  read  from  the  beginning.  Hengstenberg  and  Alexander,  long ; 
Edwards  and  Walford,  long  since.  Founded,  established.  Calvin :  "  This  indeed  is 
the  chief  point  of  faith.  That  the  word  of  God  is  not  only  distinguished  for  fidelity 
and  steadfastness  for  a  time,  but  that  it  continues  unchangeable  forever.  Were  it 
otherwise,  it  could  not  include  within  it  the  hope  of  eternal  salvation." 

Doctrinal  and  Practical  Remarks. 

1.  God,  who  made  us  and  knows  us,  sees  that  we  are  forgetful,  and  sends  us  line 
upon  line,  sometimes  in  new  and  sometimes  in  old  words  and  phrases,  vv.  145,  146. 
Plessed  be  his  name  for  all  his  patience  with  our  dulness. 
136 


i082  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psai.m  cxix. 

2.  In  supplication  we  must  not  only  call  upon  God  but  continue  calling ;  not  only 
pray  but  pray  without  ceasing ;  not  only  cry  with  the  voice  but  with  holy  vehemence 
of  soul ;  not  only  pray  with  the  heart,  but  with  the  whole  heart,  vv.  145-149.  "  I  will 
not  let  thee  go,  except  thou  bless  me."  Nor  must  we  indulge  despondency,  much  less 
despair ;  but  rely  on  the  promises  and  hope  in  God's  word,  and  in  his  mercy.  "  We 
are  saved  by  hope."  We  do  not  pray  enough.  "  Your  soul  would  not  be  so  empty 
of  comfort,  if  your  mouth  were  not  so  empty  of  prayer."  Luther  spent  three  hours 
a  day  in  prayer. 

3.  To  prayer  we  must  add  meditation,  v.  148.  Think  and  pray.  Pray  and  muse. 
Get  the  fire  to  burning ;  then  speak. 

4.  We  must  icatch  as  well  as  pray,  vv.  147, 148.     We  must  awake  early  to  this  work. 

5.  If  we  would  succeed  at  a  throne  of  grace,  our  plea  must  be,  not  for  justice,  but 
for  viei'cy ;  not  for  our  deservings,  but  for  God's  lovingkindness,  v.  149.  We  need 
everything,  and  have  nothing  to  pay.  We  are  weak,  and  need  strength  ;  blind,  and 
need  illumination ;  vile,  and  need  purification ;  poor,  and  need  riches ;  guilty,  and 
need  pardon ;  outcasts,  and  need  acceptance ;  and  all  through  grace. 

6.  We  must  pray  against  the  dead  state,  in  which  our  hearts  are  by  nature  and 
often  by  habit,  v.  149.  If  we  are  not  quickened  and  enlivened,  we  shall  loiter  by  the 
way  and  never  reach  heaven. 

7.  It  is  vastly  for  our  encouragement  that  according  to  God's  decision  much  is  pro- 
vided and  much  pledged,  v.  149.  We  need  no  better  promises,  but  only  faith  to 
believe  what  is  spoken. 

8.  Let  us  expect  in  all  our  Christian  couree  enemies  bold,  pushing,  crowding,  cruel, 
mischievous,  malicious,  v.  150.  God's  people  have  always  had  such.  Let  us  not 
deceive  ourselves  with  the  vain  hope  that  we  can  go  to  the  kingdom  of  heaven  in  a 
smoother  way  than  the  pious  of  all  past  ages.  This  should  not  discourage  us,  but 
make  us  take  fast  hold  of  the  covenant,  and  cleave  to  God  with  purpose  of  heart 
The  more  the  state  of  the  times  favors  ungodliness,  the  greater  will  be  the  opposition 
to  the  pious  and  to  piety. 

9.  Trying  as  our  circumstances  may  be,  God  knows  the  worst  and  is  at  hand  to 
help  his  people  as  often  as  their  necessities  require,  v.  151.  This  we  should  stead- 
fastly believe,  and  never  doubt. 

10.  There  is  no  flaw  in  Scripture.     It  is  all  truth,  v.  151. 

11.  The  word  of  God  is  and  from  the  beginning  has  been  stable,  v.  152.  We  should 
expect  no  less ;  it  is  the  word  of  God.  Our  experience  confirms  this  belief.  God's 
word  cannot  change  because  God  cannot  change.  "  The  mountains  shall  depart, 
and  the  hills  be  removed ;  but  my  kindness  shall  not  depart  from  thee,  neither  shall 
the  covenant  of  my  peace  be  removed,  saith  the  Lord  that  hath  mercy  on  thee," 
Isa.  liv.  10.  Compare  Isa.  li.  5,  6.  God's  testimonies  are  true,  eternal,  unchange- 
able, indispensable,  irrevocable.  The  saints  rejoice  and  are  glad,  for  they  knoiv  by  a 
long  experience  how  sure  every  word  of  God  is.  Henry:  "All  that  ever  dealt  with 
God,  and  trusted  in  him,  will  own  that  they  have  found  him  faithful." 


Psalm  cxix. 

RESH. 

153  Consider  mine  affliction,  and  deliver  me:  for  I  do  not  forget  thy  law. 

154  Plead  my  cause,  and  deliver  me :  quicken  me  according  to  thy  word. 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  108S 

155  Salvation  is  far  from  the  wicked:  for  they  seek  not  thy  statutes. 

156  Great  arc  tliy  tender  mercies,  O  Lord:  quicken  me  according  to  thy  judgments. 

157  Many  are  my  persecutors  and  mine  enemies;  yet  do  I  not  decline  from  tliy  testimonies. 

158  I  bclield  tlie  transgressors,  and  was  grieved;  because  tiiey  kept  not  tliy  word. 

159  Consider  how  I  love  thy  precepts:  quicken  rae,  O  Loud,  according  to  thy  lovingkindness. 

160  Thy  word  t.s  true  from  tlie  beginning:  and  every  one  of  tliy  righteous  judgments  endureth 
for  ever. 

ALL  these  verses  begin  with  the  twentieth  letter  of  the  Hebrew  alphabet;  153, 
158,  159,  with  different  forms  of  the  same  verb;  the  rest,  with  different  words. 
On  the  terms  hm,  word,  statutes,  judgments,  testimonies  and  precepts,  see  introduction 
to  this  Psalm,  Nos.  1,  7,  4,  6,  2,  3,  respectively. 

153.  Consider  mine  affliction,  and  deliver  vie:  for  I  do  not  forget  thy  law.  Consider, 
behold,  look  on.  Deliver,  loose,  i.  e.,  extrica,te,  or  rescue.  Affliction,  commonly  so 
rendered  in  this  Psalm;  see  on  v.  50.  On  not  forgetting  the  laiv,  see  on  v.  16.  The 
last  clause  is  a  plea  of  sincerity  in  keeping  covenant  engagements  with  Jehovah. 
Compare  vv.  94,  173,  176.  The  affliction  is  not  particularly  stated  in  this  verse;  but 
subsequently  we  learn  that  it  arose  from  false  accusations  and  bitter  persecutions. 

154.  Plead  my  cause,  and  deliver  me.  On  the  first  verb  see  on  Psalm  xxxv.  1. 
Deliver,  not  as  in  v.  153,  but  a  word  meaning  to  redeem,  or  to  save  by  avenging. 
The  corresponding  participle  is  rendered  redeemer,  avenger,  revenger,  kinsman,  near 
kinsman,  next  kinsman.  Quicken  me  according  to  thy  word,  sufficiently  explained  at 
V.  25,  though  some  prefer  with  instead  of  according  to  in  this  vei-se,  the  preposition 
not  being  the  same  in  the  two  verses. 

155.  Salvation  is  far  from  the  wicked:  for  they  seek  not  thy  statutes.  Salvation,  help, 
deliverance;  see  on  Ps.  iii.  2.  Wicked,  in  Psalm  i.  ungodly.  Seek,  preterite,  have 
sought,  as  in  vv.  10,  45,  94.  Salvation  is  far  from  the  wicked  because  they  are 
wicked,  because  they  are  far  from  God,  because  God  is  holy  and  just,  and  cannot 
keep  friendship  Avith  the  vile,  because  they  neither  wish  nor  labor  to  know,  or  do  his 
will,  not  desiring  the  knowledge  of  his  ways,  of  the  methods  of  his  grace,  or  of  his 
plan  of  salvation.  John  Rogers'  translation,  the  Bishops'  Bible  and  the  church  of 
England  for  salvation  read  health;  Calvin,  safety. 

156.  Great  are  thy  tender  mercies,  0  Lord:  quicken  me  according  to  thy  judgments. 
Cheat,  in  v.  157;  Ps.  iii.  1,  2,  many.  Tender  mercies,  see  on  Ps.  xxv.  6,  compassions; 
it  denotes  the  yearning  of  the  heart,  and  is  sometimes  rendered  bowels,  1  Kings  iii.  20. 
The  prophet  felt  his  case  to  be  so  sad  and  trying  as  to  call  for  infinite  tenderness. 
But  however  sore  were  his  outward  troubles,  his  concern  was  chiefly  for  spiritual 
prosperity.     On  the  clause,  quicken,  etc.,  see  on  vv.  25,  149. 

157.  Many  are  my  persecutors  and  mine  enemies;  yet  do  I  not  decline  from  thy  testi- 
monies. Many,  in  v.  156,  great.  Persecidors,  a  participle  from  the  verb  rendered 
pursue,  chase.  Enemies,  as  in  v.  139,  the  authors  of  my  distress.  Until  men  are 
hunted  and  hounded  by  many  enemies,  who  for  the  time  have  power,  and  are  withal 
fierce  and  to  some  extent  unscrupulous,  they  can  have  but  a  faint  conception  of  the 
anguish  of  the  prophet  when  he  experienced  the  evils  noted  in  this  vei*se.  Yet  they 
did  not  move  him  from  his  constancy  and  integrity;  see  on  v.  51. 

158.  I  beheld  the  transgressors  and  was  grieved;  because  they  kept  not  thy  word. 
Transgressors,  a  participle  of  the  verb  rendered  transgress,  Ps.  xxv.  3;  offend,  Ps. 
Ixxiii.  15;  dealt  unfaithfully,  Ps.  Ixxviii.  57;  very  often,  dealt  treacheroxisly,  Isa.  xxiv. 
16;  Jer.  iii.  20.  Calvin  has  perfidious;  Fry,  faithless;  Alexander,  traitors.  Was 
grieved,  frequently  rendered  loathed;  Calvin,  chid  them;  Hengstenberg,  am  vexed; 
Alexander,  am  sickened.  The  general  doctrine  and  sentiment  of  this  verse  are  the 
same  as  those  of  vv.  53,  136. 


1084  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  oxix. 

159.  Conmler  how  I  love  thy  precepts:  quicken  me,  0  Lord,  according  to  thy  loving- 
kitidness.  Consider,  as  in  v.  153.  Love,  in  the  preterite,  have  loved  and  do  still  love, 
as  in  vv.  47,  48  and  often.  The  Psalmist  has  often  in  this  Psalm  asked  to  be 
quickened,  or  enlivened,  according  to  the  principles  and  promises  of  God's  "word. 
Here  he  asks  that  the  same  blessing  be  dealt  out  to  him  according  to  the  large 
measure  of  the  divine  mercy.  He  knew  that  God's  lovingkindness  overleaps  all 
limits  and  all  human  conceptions,  Eph.  iii.  20.  If  he  should  fail  in  asking,  he 
desired  that  God  would  not  fail  in  giving. 

160.  Thy  word  is  true  from  the  beginning:  and  every  one  of  thy  righteous  judgments 
endureth  for  ever.  The  first  clause  is  variously  rendered.  Chaldee,  Syriac,  Arabic, 
Septuagiut,  Ethiopic,  Vulgate,  Doway,  Calvin:  The  beginning  of  thy  Avord  is  truth; 
Luther:  Thy  word  is  nothing  but  truth;  Piscator  agrees  with  the  authorized  version; 
Fabritius  and  Alexander:  The  head  of  thy  word  is  truth;  Tremellius  and  Junius: 
Thy  most  excellent  word  is  truth;  church  of  England:  Thy  word  is  true  from  ever- 
lasting; Edwards:  The  beginning  of  thy  word  was  true;  Street:  The  chief  attribute 
of  thy  word  is  truth;  Hengstenberg :  The  sum  of  thy  word  is  truth.  The  same  word 
is  rendered  sum  in  Ps.  cxxxix.  17;  often,  head,  Ps.  cxviii.  22.  God's  word  is  true 
in  every  sense  that  either  of  these  translations  would  indicate.  The  first  thing  he 
ever  spoke  was  true,  and  so  was  the  last.  The  crowning  excellence  of  Scripture  is 
its  truth.  Nicolson :  "  Thy  word  is  true,  in  its  principle,  and  in  all  its  details,  from 
Adam  to  Moses;  and  from  Moses  to  Christ;  from  Christ  to  the  present  time;  and 
from  the  present  time  to  the  end  of  the  world;"  Diodati:  "All  thy  word,  put  together, 
without  exception,  is  nothing  but  pure  truth."  The  reason  why  God's  judgments 
endure  for  ever  is  because  they  are  righteous,  and  righteousness  is  immutable. 

Doctrinal  and  Practical  Kemarks. 

1.  Is  any  afilicted?  let  him  pray,  according  to  the  example  here  set,  v.  153. 

2.  We  must  continue  to  follow  the  Lord  even  if  we  have  no  reward  here,  but  on 
the  contrary  meet  Avith  much  affliction,  v.  153. 

3.  It  is  not  wrong  for  us  to  invite  special  divine  attention  to  our  ti'ials  and  affiic- 
tions ;  yet  it  is  not  necessary  to  enter  into  tedious  details  respecting  them,  as  though 
the  Almighty  understood  not  our  case,  v.  153. 

4.  It  is  a  great  matter  to  continue  in  the  path  of  duty,  steadfast  and  upright,  in  the 
day  of  adversity,  v.  153.  When  the  whole  outward  course  of  providence  is  such  as 
to  present  discouragements  to  the  natural  mind,  it  is  proof  that  the  root  of  the  matter 
is  in  us,  if  we  swerve  not  from  duty.  The  firmer  our  adherence  to  God,  the  more  con- 
fidently may  we  rely  upon  his  word  of  promise  to  be  fulfilled  in  our  case. 

5.  If  the  Lord  be  our  advocate  and  plead  our  cause,  we  may  be  sure  that  deliver- 
ance will  come,  v.  154.  When  conscience  accuses,  and  Satan  assails,  and  the  world 
reproaches,  and  providence  frowns,  Avhat  can  we  do  but  betake  ourselves  to  him  who 
never  forsakes  the  clients  who  commit  their  cause  to  him  ? 

6.  If  we  can  but  be  made  as  lively  in  God's  service  as  his  word  requires,  his 
grace  provides,  and  his  promise  engages,  we  shall  neither  be  dead  nor  dull,  vv.  153, 
154,  159. 

7.  The  way  of  the  wicked  is  as  darkness,  even  now,  and  is  growing  darker  every 
day,  v.  155.  Nor  can  any  mortal  tell  what  hour  the  fearful  consummation  may 
come.  The  Judge  is  even  now  standing  before  the  door,  ready  to  summon  them  into 
his  awful  presence. 

8.  It  shall  be  for  a  perpetual  joy  to  all  the  righteous  that  the  gentlest,  the  most 
loving  and  the  tenderest  being  in  the  universe  is  God  himself,  v.  156.     Let  not  men 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1085 

foolishly  build  their  hopes  on  human  mercies,  but  solely  on  the  infinite  compassions 
of  Jehovah. 

9.  Neither  age,  nor  eminence  in  position,  nor  public  services,  nor  piety,  nor  anything 
else  is  a  guaranty  against  the  vilest,  niiglitiest,  bitterest  and  most  numerous  persecutors, 
V.  157.  Dickson :  "  As  it  is  no  strange  thing  to  see  tlie  godlicst  men  expo.sed  most 
to  persecution  ;  so  it  is  no  small  measure  of  grace  which  God  bestowcth  on  them  to 
bear  out  the  truth  against  all  opposition."  The  power,  the  number,  the  malice  and 
the  cunning  of  our  enemies  cannot  harm  us,  if  God  be  for  us,  much  less  can  they 
justify  us  in  swerving  from  the  right.  Persecution  is  indeed  a  fearful  test  of  our 
fidelity,  but  if  Ave  studiously  avoid  the  cross,  we  shall  never  wear  the  crown.  Calvin: 
"  It  is  an  easy  matter  to  act  well  when  we  are  among  the  good  ;  but  if  wicked  men 
afflict  us,  if  one  man  openly  assault  us  by  force,  if  another  rob  us  of  our  property,  if 
a  third  circumvent  us  by  wiles,  and  a  fourth  attack  us  by  calumnies,  it  is  difficult  for 
us  to  persevere  in  our  integrity,  and  we  rather  begin  to  howl  among  the  wolves." 

10.  No  doubt  deceit,  treachery,  perfidy  enter  into  the  very  nature  of  sin.  Iniquity 
is  itself  a  lie  to  God  and  man,  v.  158. 

11.  This  dreadful  nature  of  sin  is  a  good  cause  why  wo  should  not  tolerate  it,  or  be 
unmoved  concerning  it ;  but  we  should  weep  and  mourn,  be  sad  and  grieved  both  for 
the  sin  and  the  doom  of  the  transgressor,  v.  158.  Morisou  :  "  The  dishonor  done  to 
God  is  not  the  only  cause  of  regret.  Sin  is  the  sure  path  to  ruin,  and  those  who  keep 
not  God's  word,  will,  ere  long,  be  dealt  with  as  his  enemies." 

12.  Love  between  God  and  his  people  is  reciprocal.  He  shows  them  his  loving- 
Idndness,  and  they  love  his  precepts,  his  ordinances,  his  perfections,  his  whole  nature, 
v.  159.     The  more  they  see  of  his  love,  the  more  they  love  him. 

13.  It  is  right  to  make  a  sincere  profession  or  declaration  of  love  to  God  and  his 
word,  V.  159.  Calvin  :  "  When  the  saints  speak  of  their  own  piety  before  God,  they 
are  not  chargeable  with  intruding  their  own  merits,  as  the  ground  of  their  confidence ; 
but  they  regard  this  as  a  settled  principle,  that  God,  who  distinguishes  his  servants 
from  the  profane  and  wicked,  will  be  merciful  to  them,  when  they  seek  him  with  their 
whole  heart.  Besides,  an  unfeigned  love  of  God's  law  is  an  undoubted  evidence  of 
adoption,  since  this  love  is  the  work  of  the  Holy  Spirit." 

14.  There  is  no  untruth  in  Scripture,  v.  160.  It  is  never  commended  too  highly ; 
it  is  never  trusted  too  implicitly.  It  is  all  faithfulness.  It  is  light  without  darkness ; 
it  is  life  and  spirit. 

15.  The  Scripture  cannot  be  broken,  v.  160.  It  is  unchangeable.  It  could  not  be 
changed  for  the  better,  else  it  would  not  be  perfect  now.  If  altered,  it  must  be  for 
the  worse,  and  so  it  would  become  imperfect.  '  From  the  Luae  when  God  began  to 
speak,  he  has  always  been  faithful  to  liis  promises,  and  never  disappointed  the  hope 
of  his  j)eople.'  Nicolson :  "  All  other  things  wear  out,  or  decay  ;  lose  their  testimony, 
and  become  obsolete.  But  God  will  ever  bear  testimony  to  his  own  word,  and  continue 
to  support  its  veracity  by  fulfilling  it  to  all  successive  generations." 


Psalm  cxix. 

SCHIN. 

161  Princes  have  persecuted  me  without  a  cause :  but  my  heart  standeth  in  awe  of  thy  word. 

162  I  rejoice  at  thy  word,  as  one  tliat  findeth  great  spoil. 

163  I  hate  and  abhor  lying :  but  thy  law  do  I  love. 


[086  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai>m  cxix. 

164  Seven  times  a  day  do  I  praise  thee,  because  of  thy  righteous  judgments. 

165  Great  peace  liave  they  which  love  thy  law :  and  nothing  shall  offend  them 

166  Lord,  I  have  hoped  for  thy  salvation,  and  done  thy  commandments. 

167  My  soul  hath  kept  thy  testimonies ;  and  I  love  them  exceedingly. 

168  I  have  kept  thy  precepts  and  thy  testimonies:  for  all  my  ways  arc  before  thee. 

ALL  these  verses  begin  with  the  twenty-first  letter  of  the  alphabet;  161,  162,  166, 
with  the  letter  as  pronounced  sin;  and  all  the  rest  with  the  same  pronounced 
shin  or  schin;  167,  168,  with  the  same  verb;  all  the  rest  with  different  words.  On 
the  terms  icord,  law,  judgments,  commandments,  testimonies  and  precepts,  see  introduc- 
tion to  this  Psalm,  Nos.  7,  1,  6,  5,  2,  3. 

161.  Princes  have  persecuted  me  without  a  cause:  hut  my  heart  standeth  in  awe  of  thy 
word.  Princes,  as  in  v.  23,  riders,  head  men,  captains,  chiefs.  Persecxded,  the  verb 
from  which  we  haxe  persecxdors,  in  v.  157.  Withoxd  a  cause,  uniformly  so  rendered 
in  the  Psalms  ;  often /or  nought,  for  nothing,  Gen.  xxix.  15  ;  Ex.  xxi.  2  ;  Isa.  lii.  3  ; 
Mai.  i.  10.  The  meaning  is,  they  have  persecuted  and  are  doing  so  still.  He  does 
not  state  what  branch  of  Scripture  most  awakened  his  holy  fear.  Any  part  of  it 
might  well  have  such  an  effect.  We  may  well  fear  God's  word  as  it  denounces  curses 
against  his  enemies,  and  fear  to  be  like  them,  lest  we  also  should  fall  into  condemna- 
tion. Here  we  see  the  use  of  the  most  terrific  portions  of  Scripture.  Persecutors 
kindle  big  fires.  Hell  is  a  bigger  fire.  They  threaten  the  loss  of  friends,  riches, 
honors  and  pleasures ;  but  if  we  break  with  God,  we  lose  the  friends,  riches,  honors 
and  pleasures  at  his  right  hand,  Matt.  x.  28.  Modern  criticism  not  capriciously  pre- 
fers words  instead  of  word. 

162.  I  rejoice  at  thy  umrd,  as  one  thatfindeth  great  spoil.  Rejoice,  literally  (am)  re- 
joicing, a  participle  of  the  verb  have  rejoiced,  in  v.  14,  cognate  to  the  noun  rejoicing, 
in  v.  111.  The  very  word  of  God,  which  awakens  salutary  fear,  awakens  also  a 
blessed  joy.  Nor  is  this  joy  stinted,  but  like  that  of  one  that  findeth  great  spoil,  or 
much  prey.  Accoi'ding  to  common  opinion  this  is  the  highest  kind  of  joy,  being  sud- 
den and  accompanied  by  the  glory  of  victory. 

163.  I  hate  and  abhor  lying:  but  thy  law  do  Hove.  Hate  and  abhor,  in  the  preter- 
ite ;  have  hated  and  abhorred,  and  do  so  still.  Lying,  see  on  v.  29.  Love,  have  loved, 
and  love  still ;  see  on  vv.  47,  48. 

164.  Seve7i  times  a  day  do  I  praise  thee,  because  of  thy  righteous  judgments.  Among 
the  Greeks  three  was  the  number  of  perfection  ;  among  the  Hebrews,  seven.  As  day 
and  night  signifies  continually,  so  seven  times  means  very  often.  On  the  phrase  righte- 
ous judgments,  literally  judgments  of  righteousness,  see  on  v.  7. 

165.  Great  peace  have  they  which  love  thy  law.  Great,  as  in  vv.  156,  162.  The 
peace  of  believers  is  great  in  many  respects.  It  is  manifold,  being  with  God,  with 
their  neighbors  and  with  their  own  consciences;  being  sufficient  and  mighty,  able  to 
keep  them  calm  in  all  perturbations  and  in  all  the  awful  scenes  through  which  they 
shall  pass.  It  is  the  peace  of  God,  which  passeth  all  understanding.  Such  peace 
have  all  the  saints.  And  nothing  shall  offend  them  ;  margin:  And  they  shall  have  no 
stumbling  block  ;  Edwards :  And  they  meet  with  nothing  that  can  divert  them  from 
it;  Street:  And  there  is  nothing  that  raaketh  them  stumble.     This  gives  the  sense. 

166.  Lord,  I  have  hoped  for  thy  salvation,  and  done  thy  commandments.  All  the 
terms  of  this  verse  are  those  usually  so  rendered.  Hoping  includes  the  idea  of  %vait- 
ing.  No  other  text  more  happily  presents  the  true  doctrine  concerning  grace  and 
works,  relying  and  doing,  hoping  and  obeying,  expecting  all  from  God's  sovereign 
mercy,  yet  performing  all  known  duties  from  a  tender  conscience  and  true  gratitude. 
The  form  of  both  verbs  describes  the  habit  of  life — have  hoped  and  still  hope,  have 
done  and  still  do. 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1087 

167.  My  soul  hath  kept  thy  testimonies;  and  I  love  them  exceedingly.  True  spiritual 
obedience  is  not  merely  outward,  or  of  the  body,  but  inward,  of  the  soul;  not  re- 
luctant or  sluggish,  but  strong  and  controlling,  proceeding  from  much  or  exceeding 
love.  The  first  verb  is  in  the  preterite — hath  kept  and  doth  still  keep.  The  second 
is  in  the  future,  implying  I  love  now  and  ivill  love  in  all  coming  time. 

1G8.  I  have  kept  thy  precepts  and  thy  testimonies :  for  all  my  ways  are  before  thee. 
Kept,  the  same  verb  as  in  vv.  4,  8.  My  ways,  my  habits  of  life,  of  speech  and  of 
thought,  my  secret  ways  and  my  public  conduct.  Before  thee,  under  thy  eye  and 
scrutiny  as  the  Judge  of  all.  The  Psalmist  lived  as  seeing  him  who  is  omnis- 
cient. His  love  and  obedience  extended  to  the  whole  will  of  God,  under  whatever 
name  revealed. 

Doctrinal  and  Practical  Remarks. 

1.  It  is  sad  indeed  when  the  head  men  of  a  nation  learn  the  art  of  persecution ; 
•when  those  who  are  set  for  the  defence  of  the  weak  and  innocent  become  their  tor- 
mentors, v.  161.  Persecutions  are  commonly  based  on  an  alleged  difference  of  views 
in  politics  or  religion ;  but  the  real  cause  is  envy,  covetousucss,  pride,  or  lust  of 
power.  Man  is  naturally  fond  of  domination.  The  worst  persecutors  are  whining 
hypocrites,  full  of  cant,  weak-minded  bigots  who  have  but  one  idea,  abandoned  wo- 
men, and  unconverted  ecclesiastics.  Whoever  differs  from  them  is  wrong,  is  danger- 
ous. Sometimes  such  relent,  as  did  Saul,  1  Sam.  xxiv.  17 ;  but  they  soon  return  to 
their  old  work,  unless  divine  grace  changes  their  hearts.  Henry :  "  It  has  been  the 
common  lot  of  the  best  men  to  be  persecuted.  .  .  It  is  sad  that  the  power  which 
magistrates  have  from  God,  and  should  use  for  him,  should  ever  be  employed  against 
him.     But,  moA'vel  not  at  the  matter,  Eccles,  v.  8." 

2.  If  we  are  treated  harshly  and  severely  by  those  in  power  over  us,  it  is  better 
for  us,  though  worse  for  them  that  it  should  be  without,  than  with  cause  on  our  own 
part,  V.  161.  "  If  we  suffer  as  evil-doers,  or  as  busy  bodies,  we  have  no  cause  to 
triumph  in  the  day  of  trouble."  Cruelty,  wholly  gratuitous,  brings  awful  guilt  on 
the  perpetrator,  but  can  do  no  real  harm  to  the  sufferer. 

3.  The  more  terrible  and  frightful  the  power  and  acts  of  persecutors,  the  more 
should  we  call  to  mind  the  majesty  and  terrors  of  the  Almighty,  v.  161.  Compare 
Luke  xii.  4,  5.  History  proves  that  nothing  is  a  greater  temptation  to  apostasy  than 
the  menaces,  statutes  and  proceedings  of  persecutors  in  power.  Against  the  fear  of 
man  there  is  no  adequate  argument  but  the  fear  of  God. 

4.  That  we  may  have  a  just  sense  of  the  wrath  and  terrors  of  God  in  the  day  of 
sore  persecution,  let  us  habitually  stand  in  awe  of  his  word,  v.  161.  When  Ehud 
said  to  Eglon,  I  have  a  message  from  God  unto  thee,  he  arose  out  of  his  seat,  Judg. 
iii.  20.  Trifling  with  Scripture,  irreverence  in  sacred  things,  is  a  fearful  sign  of  a 
depraved  character. 

5.  If  we  made  more  of  our  religion,  it  would  do  more  for  us,  v.  162.  If  we  prized 
Scripture  and  ordinances  more  highly,  we  should  be  more  refreshed  by  them.  Arae- 
sius:  "Joy  in  the  word  of  God  proceeds  from  love  to  it  and  increases  that  very  love." 

6.  No  man's  heart  was  ever  turned  too  vehemently  against  lying,  fiilsehood,  in 
every  shape  and  form,  v.  163.  Henry :  "  Every  man  hates  to  have  a  lie  told  of  him ;  but 
we  sliould  more  hate  telling  a  lie,  because  by  the  former  we  only  receive  an  affront 
from  men,  by  the  latter  we  give  an  affront  to  God." 

7.  The  only  eflectual  cure  of  the  spirit  of  lying  is  found  in  a  sincere  love  to  the 
word  of  God,  v.  163.  God's  word  is  truth,  is  preeminently  the  truth;  and  he  who 
loves  truth  must  hate  a  lie;  as  he  who  loves  a  lie  must  hate  the  truth. 

8.  A  noticeable  defect  in  the  services  of  all  formalists  is  that  they  do  not  abound 


1088  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psaxm  cxix. 

in  praise,  though  there  is  such  a  loud  call  to  that  duty,  v.  164.  Some  of  the  Rabbis, 
as  well  as  some  moderns  given  to  rubrics  in  their  private  devotions,  have  foolishly 
supposed  that  they  observed  the  Scripture  rule,  when  they  literally  and  formally  praised 
God  seven  times  a  day.  When  our  joy  is  unspeakable  and  full  of  glory,  it  will  break 
forth  into  praise  and  thanksgiving.     "Love  to  God  is  the  spirit  of  praise." 

9.  The  Christian  religion  would  be  a  sad  failure,  if  it  did  not  give  solid  peace  to 
those  who  truly  embrace  it,  v.  165.  Such  are  the  tempests  that  howl  over  the  earth; 
such  are  the  perturbations  of  the  human  mind ;  such  is  the  disquieting  nature  of  all 
earthly  things  that  if  religion  wholly  failed  to  give  quiet  of  mind,  it  would  disprove 
its  divinity.  It  is  because  the  wicked  are  strangers  to  the  quietness  of  piety,  that 
there  is  no  peace  to  them. 

10.  So  just  and  correct  is  the  temper  of  the  pious,  and  so  true  and  fair  are  the 
dealings  of  God  with  his  creatures,  that  nothing  can  drive  the  saints  from  their  pur- 
pose to  cleave  to  God,  v.  165,  so  that  they  shall  fall  into  ruin.  "No  event  of  provi- 
dence shall  be  either  an  invincible  temptation,  or  an  intolerable  affliction  to  them." 
In  the  cross  of  Christ  they  even  glory,  Gal.  vi.  14. 

11.  When  our  hope  of  heaven  is  accompanied  by  the  spirit  and  habit  of  obedience 
to  all  God's  will,  we  may  be  well  assured  that  it  is  not  deceptive,  v.  166.  Morison: 
"The  entire  religion  of  a  redeemed  sinner  may  be  said  to  consist  in  the  hope  of  mercy, 
and  in  the  habitual  practice  of  obedience  to  the  commandments  of  God."  Bridges : 
"Conscious  unworthiness  may  give  a  trembling  feebleness  to  the  hand  of  faith,  but 
the  feeblest  apprehension  of  one  of  the  least  of  the  promises  of  the  Gospel,  assures  us 
of  our  interest  in  them  all." 

12.  Love  and  practice  are  mutual  aids  to  each  other.  If  we  love  we  will  obey,  and 
if  we  obey,  it  will  strengthen  our  love,  v.  167.  But  then  this  love  and  this  obedience 
must  be  supreme.  They  must  be  stronger  than  our  love  of  the  world,  or  our  regard 
to  man. 

13.  It  is  a  part  of  true  piety  to  observe  all  that  God  has  spoken,  and  that  from  a 
remembrance  of  his  omnipresence  and  omniscience,  v.  168.  When  the  Almighty 
would  teach  the  father  of  the  faithful  the  nature  of  true  piety,  he  said:  "I  am  the 
Almighty  God;  walk  before  me,  and  be  thou  perfect,"  Gen.  xvii.  1.  Even  poor 
Hagar  was  sustained  by  the  truth:  "Thou  God  seest  me,"  Gen.  xvi.  13.  Calvin:  "If 
we  live  not  as  under  the  omniscient  inspection  of  God,  the  fickle  lustfulness  of  the 
flesh  quickly  carries  us  away  hither  and  thither." 

14.  There  is  a  beautiful  harmony  and  symmetry  in  Christian  character,  vv.  161-168. 
Fear  makes  the  godly  man  sober;  joy  makes  him  lively;  abhorrence  of  sin  makes 
him  cautious  and  watchful;  love  makes  him  serve  willingly  and  give  liberally;  peace 
makes  him  tranquil;  hope  gives  an  anchor  to  his  soul;  faith  in  an  omniscient  God 
makes  him  serve  not  man,  but  his  Maker;  praise  gives  him  songs  in  the  night;  and 
obedience  makes  him  work  righteousness  with  all  diligence.  He  knows  that  the  '  sal- 
vation of  God  is  to  be  sought  and  found  in  the  ways  of  God's  commandments.'  O 
how  blessed  Christians  might  be  if  no  neglect  of  closet-duty,  no  unfaithfulness  to  cove- 
nant engagements,  and  no  defect  of  motive  marred  their  service.  Many  'spoil  the 
hidden  walk  of  communion  with  God,  by  concentrating  the  mind  upon  a  more  public, 
and,  apparently,  a  more  useful  walk.' 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1089 


Psalm  cxix. 

TAU. 

169  Let  my  cry  come  near  before  thee,  O  Lord  :  give  mc  understanding  according  to  thy  word. 

170  Let  my  supplication  come  before  thee:  deliver  mc  according  to  thy  word. 

171  My  lips  shall  utter  praise,  when  thou  hast  taught  me  thy  statutes. 

172  My  tongue  shall  speak  of  thy  word:  for  all  thy  commandments  are  righteousness. 

173  Let  thine  hand  help  me;  for  I  have  chosen  thy  precepts. 

174  I  have  longed  for  thy  salvation,  O  Lord  ;  and  thy  law  is  my  delight. 

175  Let  my  soul  live,  and  it  shall  praise  thee;  and  let  thy  judgments  help  me. 

176  I  have  gone  astray  like  a  lost  sheep :  seek  thy  servant ;  for  I  do  not  forget  thy  commandmenta. 

ALL  these  verses  begin  with  the  last  letter  of  the  Hebrew  alphabet;  17.3,  175, 
with  the  same  verb  ;  the  rest,  each  with  a  different  word.  On  the  terms  word, 
statutes,  commandments,  precepts,  law,  judgments,  see  introduction  to  this  Psalm,  Nos. 
7,  4,  5,  3,  1,  6,  respectively, 

169.  Let  my  cry  come  near  before  thee,  0  Lord  :  give  me  understanding  according  to 
tJiy  word.  Cry,  a  word  expressive  of  much  earnestness,  outcry.  Give  me  understand- 
ing, as  in  vv.  27,  34.  In  this  verse  and  the  next,  cry  and  supplication  seem  to  be  per- 
sonified, as  messengers  before  God's  throne.  The  whole  verse  teaches  that  with  the 
righteous,  nothing  is  desired  more  than  heavenly  wisdom  and  divine  teaching. 

170.  Let  my  supplication  come  before  thee :  deliver  me  according  to  thy  word.  Before 
thee,  as  in  v.  169,  literally,  before  thy  face,  into  thy  presence.  Deliver,  elsewhere  p/ifc)!;, 
in  V.  43,  take.  According  to  thy  xvord,  see  on  v.  9.  A  good  man  would  not  be  delivered 
in  any  way  contrary  to  the  word  of  the  Lord. 

171.  My  lips  shall  utter  2)'>'ciise,  ivheri  thou  hast  taught  me  thy  statutes.  We  can  no 
more  praise  than  we  can  pray,  or  think  aright,  unless  the  Lord  becomes  our  teacher 
in  divine  things.  The  literal  rendering  of  the  latter  clause  of  the  verse  is,  Because 
thou  wilt  teach  me.  But  the  authorized  version  gives  the  sense.  Edwards  has,  When 
thou  shall  have  taught  me.  We  are  wise,  when  we  learn  God's  statutes,  and  never 
till  then. 

172.  My  tongue  shall  speak  of  thy  word:  for  all  thy  commandments  are  righteousness. 
Sliall  speak  of,  a  verb  rendered  hear,  Ps.  iv.  1,  and  often  ;  shout  and  cry,  Ex.  xxxii.  18; 
testify,  Hos.  v.  5  ;  vii.  10,  and  often.  It  may  here  signify  that  the  prophet  declares  his 
purpose  to  commend  the  Scripture,  or  that  his  heart  gladly  responds  to  all  God's  word. 
A  renewed  man's  heart  loves  every  part  of  Scripture  for  it  is  righteousness  itself 

173.  Let  thine  hand  help  me;  for  I  have  chosen  thy  precepts.  Help,  a  verb  of  fre- 
quent occurrence  and  always  rendered  as  here  or  succor.  God's  hand  is  strong,  is 
ready,  is  far-reaching,  and  is  sure  to  bring  deliverance.  The  latter  clause  is  an  asser- 
tion that  the  prophet  had  cordially  entered  God's  service,  having  made  an  intelligent 
and  deliberate  election  between  the  principles  of  God's  word  and  the  maxims  of  the 
world,  and  given  a  decided  and  cordial  preference  to  the  former.  /  have  chosen  and 
[  still  clioose. 

174.  I  have  longed  for  thy  salvation,  O  Lord  ;  a7id  thy  law  is  viy  delight.  Longed, 
as  in  V.  40.  Calvin  :  "  The  construction  in  the  Hebrew  denotes  stcadfastnciss,  or  con- 
stancy of  desire."  There  is  no  reason  for  confining  the  moaning  of  salvation  to  any 
temporal  deliverance,  though  that  may  be  included.  Tlie  scope  and  the  context  show 
that  the  prophet  had  his  mind  on  a  complete  spiritual  salvation.  Delight,  in  the 
plural  delights,  as  in  vv.  24,  77,  92,  143.  God's  word  is  an  abundant  source  of  plea- 
sure to  his  people. 

137 


1090  STUDIES  IN  THE  BOOK  OP  PSALMS.  [psaxm  cxix. 

175.  Ltsf-  my  soul  live,  and  it  shall  praise  thee;  and  let  thy  judgments  help  me.  Live, 
the  verb  uf  existence,  the  causative  form  of  which  is  so  often  in  this  Psalm  rendered 
quicken.  Let  my  soul  live,  have  health,  be  lively ;  then  the  work  of  praise  will  be 
pleasant,  and  I  will  engage  in  it  in  a  fitting  manner.  Help,  as  in  v.  173.  The  judg- 
ments are  the  decisions  of  God's  word  as  executed  in  his  providence.  Alexander : 
"This  verse  sums  up  in  conclusion  the  petitions  of  the  whole  Psalm." 

176.  /  have  gone  astray  like  a  lost  sheep :  seek  thy  servant ;  for  I  do  not  forget  thy  com- 
mandments. The  figure  of  the  first  part  of  the  verse  is  of  frequent  occurrence  in 
Scripture.  Compare  Isa.  liii.  6  ;  Jer.  1.  6  ;  Matt.  x.  6  ;  xv.  24.  Lost  sheep  are  always 
in  danger,  and  often  in  distress.  Sin  both  imperils  and  embitters  life.  As  a  sheep  is 
a  silly  and  helpless  thing,  and,  when  lost,  never  finds  itself,'  but  wanders  on,  till  the 
shepherd  seeks  it ;  so  the  soul  of  man  must  be  brought  back  from  its  errors  and  mise- 
ries by  the  Lord  himself  Such  is  the  common  view  taken  by  expositors.  Yet  the 
prominent  idea  gathered  by  many  is  not  so  much  the  sinfulness  but  the  peril  to  which 
as  a  wanderer  David  was  exposed. 

Doctrinal  and  Practical  Eemarks. 

1.  Nothing  is  more  essential  than  genuine  earnestness  in  devotion.  When  prayer 
is  dull,  and  supplication  languid,  every  approach  to  God  fails,  vv.  169, 170.  Bridges : 
"  The  eloquence  of  prayer  is  its  earnestness.  The  power  of  prayer  is  that  which 
Cometh,  not  from  education,  or  from  the  natural  desire  of  the  man ;  but  from  above." 
Whenever  we  fall  under  the  delusion  that  the  number  or  variety  of  our  services  can 
be  a  substitute  for  warmth,  we  are  in  a  bad  way.  We  must  have  vehemence  and 
humility,  cry  and  supplicate. 

2.  The  genuine  spirit  of  prayer  is  not  satisfied  with  praying,  but  desires  answers, 
w.  169,  170. 

3.  Although  this  part  of  Scripture  does  not  teach  it,  yet  the  doctrine  of  Christ's 
mediation  is  so  important,  that  we,  living  under  the  Gospel,  ought  never  to  lose  sight 
of  it.  No  prayer  ofiered  in  any  other  name  than  that  of  Jesus  Christ  can  be  accept- 
able to  God,  John  xiv.  13,  14  ;  xvi.  24. 

4.  As  long  as  we  are  in  our  present  low  estate,  Ave  shall  never  be  done  asking  for 
instruction,  v.  169.  There  is  nothing  we  need  more  than  such  wisdom  as  God  only 
can  give.  Otherwise  we  will  never  know,  nor  love,  nor  do  our  dut3^  Our  necessities 
in  this  matter  compel  us  to  repeat  over  and  over  again  the  same  petitions  and  to  cry 
for  help  from  the  Spirit  of  God.     None  but  he  can  give  saving  illumination. 

5.  Let  us  very  carefully  avoid  asking  deliverance  or  any  mercy  except  according 
til  Scripture,  vv.  169,  170.  If  the  case  is  such  that  no  promise  meets  it,  it  is 
hopeless. 

6.  Especially  must  we  seek  aid  in  our  devotions.  We  must  pray  that  our  prayers 
may  be  right  and  acceptable  before  God,  v.  170. 

7.  We  are  no  less  dependent  on  divine  teaching  to  aid  us  in  the  work  of  praise, 
V.  171.  It  is  not  a  fine  voice,  nor  skill  in  its  management,  nor  art  in  playing  upon  an 
instrument  that  God  requires.     The  spirit  and  the  understanding  are  the  essentials. 

8.  We  should  all  be  witnesses  for  God,  and  declare  his  goodness.  How  else  shall 
true  righteousness  be  spread  abroad  in  the  world,  v.  172.  No  good  man  is  content  to 
go  to  heaven  alone.  Yet  it  is  sad  to  see  how  lew  promptly  embrace  opportunities  to 
speak  a  word  for  God.  Bridges:  "What  loss  is  there  to  our  own  souls  in  these  neg- 
lected opportunities  of  blessing  the  souls  of  others !  For  never  do  we  receive  richer 
fruit  to  ourselves,  than  in  the  act  or  endeavor  to  communicate  to  others." 

9.  It  is  not  possible  that  there  can  be  any  defect  in  the  righteousness  of  Scripture, 
or  it  would  long  since  have  been  made  apparent,  v.  172.     Surely  some  good  man. 


PSALM  cxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1091 

with  nicely  cultivated  sensibilities,  or  some  evil  man,  with  critical  eye,  must  have 
found  a  flaw  in  the  morality  of  Scripture,  if  such  had  existed. 

10.  We  have  need  of  help  from  God  all  the  time,  v.  173.  Without  his  aid  we 
are  indeed  powerless  for  good;  and  'the  more  we  trust  to  his  help  and  guidance  in 
everything,  the  more  we  shall  be  able  to  do,  and  the  more  delightful  will  his  service 
be  to  us.' 

11.  It  is  indeed  a  great  mercy,  and  should  be  esteemed  by  us  a  great  blessing 
when  we  can  truly  say. that  our  decided  choice  leads  us  to  God's  word,  and  to  all 
heavenly  things,  v.  173.  Calvin  :  "  It  is  not  through  ignorance  or  an  inconsiderate 
zeal  that  the  children  of  God  desire  above  all  things  heavenly  doctrine." 

12.  The  truly  pious  have  intense  desires  and  longings  for  grace  and  comj)lete  de 
liverance  from  sin  and  its  consequences, — even  for  perfect  salvation,  v.  174.  Their 
existence  even  on  earth  is  not  happy  when  they  feel  that  they  are  not  glorifying  God 
and  showing  forth  his  praise.  We  may  have  true  grace  without  the  exultant  spirit 
of  triumph.  But  we  cannot  have  true  grace  unless  we  hunger  and  thirst  after 
righteousness. 

13.  The  righteous  have  intense  pleasure  in  the  word  of  God.  It  is  not  only  their 
delight,  but  their  delights,  v.  174.  Take  all  else  away  and  leave  them  the  full,  sweet 
believing  enjoyment  of  Scripture,  and  they  are  still  truly  blessed. 

14.  Eternal  life  is  begun  in  this  world,  v.  175.  It  is  life  indeed,  and  is  the  foun- 
tain of  that  sweet  animation  that  runs  through  the  services  of  the  Christian's  life. 

15.  As  long  as  we  live,  we  shall  need  help  both  from  Scripture  and  from  Provi- 
dence, v.  175.  The  more  we  give  ourselves  to  the  work  of  the  Lord,  the  more  deeply 
shall  we  feel  our  need. 

16.  Has  God's  providence,  either  with  or  without  any  particular  sin  on  our  part 
led  us  into  the  wilderness,  and  are  we  wandering  like  lost  sheep?  But  one  way  of 
recovery  is  possible.  If  the  Good  Shepherd  does  not  seek  us  and  carry  us  back  on 
his  shoulder,  we  are  clean  gone,  v.  176.  None  but  he  can  restore  the  soul.  Augus- 
tine :  "  Lord,  I  can  go  astray ;  I  cannot  of  myself  return."  And  if  we  would  have 
his  salvation,  we  must  look  to  him  alone. 

17.  Come  what  will,  let  us  hold  on  to  the  truth,  think  of  it,  remember  it,  love  it, 
obey  it,  v.  176.  "  Let  integrity  and  uprightness  preserve  me"  is  a  good  prayer.  Da- 
vid "  had  not  forgotten  God's  way,  nor  lost  siglit  of  his  own  state.  The  word  of  the 
Lord,  applied  by  his  Spirit, — 1.  When  he  was  slumbering,  awa/cenecZ  him.  2.  AVhen 
he  was  dead,  quickened  him.  3.  When  he  was  in  danger,  preserved  him.  4.  Wlicn 
he  was  wounded,  cured  him.  5.  When  he  was  assailed  by  his  foes,  armed  and  de- 
fended  him.  6.  And  by  his  word  he  was  nourished  and  supjwrted.  It  was  ever  well 
with  the  Psalmist,  and  it  is  ever  well  with  all  the  followers  of  God,  Avhen  they  do 
not  forget  God's  word" 

18.  If  the  peace,  delight  and  other  agreeable  emotions  described  in  this  Psalm  be- 
long to  the  saints  in  their  pilgrimage  on  earth,  what  shall  not  be  their  blessedness 
wlien  he  that  sitteth  on  the  throne  shall  dwell  among  them ;  wlien  they  shall  hunger 
no  more,  neither  thirst  any  more ;  neither  shall  the  sun  light  on  them,  nor  any  heat ; 
for  the  Lamb  which  is  in  the  midst  of  the  throne  shall  feed  them,  and  shall  lead 
them  unto  living  fountains  of  waters,  and  God  shall  wipe  away  all  tears  from  their 
eyes! 


1092  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai-m  cx2C. 


Psalm  cxx. 

A  Song  of  degrees. 

1  In  my  distress  I  cried  unto  the  Lord,  and  he  heard  me. 

2  Deliver  my  soul,  O  Lord,  from  lying  lips,  and  from  a  deceitful  tongue. 

3  What  shall  be  given  unto  thee  ?  or  what  shall  be  done  unto  thee,  thou  false  tongue  ? 

4  Sharp  arrows  of  the  mighty,  with  coals  of  juniper. 

5  Woe  is  me,  that  I  sojourn  in  Mesech,  that  I  dwell  in  the  tents  of  Kedar! 

6  My  soul  hath  long  dwelt  with  him  that  hateth  peace. 

7  I  am  for  peace :  but  when  I  speak,  they  are  for  war. 

THIS  and  Psalms  cxxi-cxxxiv.  have  each  the  title,  A  song  of  degrees.  Song,  found 
often  in  the  titles  of  Psalms ;  see  on  title  of  Psalm  xxx.  Degrees,  in  Amos  ix.  6, 
stories;  in  2  Kings  ix.  13  ;  Neh.  iii.  15 ;  xii.  37  ;  Ezek.  xl.  6  ;  xliii.  17,  stairs;  in  Ex. 
XX.  26 ;  1  Kings  x.  19,  20 ;  2  Chron.  ix.  18,  19  ;  and  six  times  in  Ezek.  xl.  stejis.  It 
is  the  word  so  often  used  in  2  Kings  xx.  and  Isa  xxxviii.  respecting  the  degrees  of  the 
sun-dial  of  Ahaz.  In  1  Chron.  xvii.  17,  it  is  applied  to  a  man  of  high  degree.  The 
cognate  verb  is  rendered  arise,  go  up,  come  up,  ascend.  It  is  applied  to  the  ascending  of 
the  angels  on  the  ladder  which  Jacob  saw,  to  the  travel  of  any  person  or  people  on  a 
journey,  and  to  the  ascent  of  Moses  and  Aaron  into  the  mount  of  God.  In  render- 
ing the  whole  phrase,  A  song  of  degrees,  the  authorized  version  follows  the  Septuagint, 
Arabic,  Ethiopic,  Vulgate,  Piscator  and  Calvin.  The  Chaldee,  The  song  which  was 
said  upon  the  ascent  of  the  abyss;  Luther  and  Tholuck,  A  song  from  the  higher  choir; 
Syriac,  The  first  song  of  ascension  ;  Doway,  A  gradual  canticle  ;  Diodati,  A  song  of 
degrees,  that  is  of  goings  up  or  movings ;  Venema,  A  song  of  degrees  or  of  ascensions ; 
Street,  An  ode  of  the  Ascent ;  Hammond,  Edwards,  Morison  and  Alexander,  A  song 
of  the  ascents ;  Hengstenberg ;  A  song  of  the  pilgrimages ;  Tremellius  and  Junius,  A 
most  excellent  song.  The  explanations  given  of  the  phrase  are  these:  1.  The  title  is 
a  name  designating  the  tune  to  be  used  in  singing  these  songs.  This  is  rather  sug- 
gested by  several  than  supported  by  any  authority.  2.  Others  think  the  title  calls  for 
elevation  of  the  voice  in  singing  these  songs.  This  view  is  suggested  by  some  of  the 
Rabbis ;  Patrick  favors  it ;  and  Calvin  thinks  it  probable.  3.  Fenwick  thinks  these 
odes  are  '  songs  for  ascending  or  aspiring  souls,'  and  that  they  have  an  unusual  eleva- 
tion about  them.  4.  Jarchi,  Kimchi,  Ben  Melech  and  Lyra  favor  the  opinion  that 
there  Avere  fifteen  steps  to  be  ascended  at  the  temple,  on  each  of  which  one  of  these 
songs  was  to  be  sung.  Calvin  styles  this  "  a  silly  conjecture,  for  which  there  is  no 
foundation."  But  see  Ezek.  xl.  26,  31.  5.  Others  suppose  that  there  is  special 
reference  to  a  pulpit  or  place  near  the  altar,  where  a  choir  of  priests  stood  and  sang, 
as  mentioned  in  Neh.  ix.  4.  Luther,  Hammond  and  Tholuck  seem  to  favor  this  view. 
6.  The  Syriac  version,  Theodoret,  Chrysostom,  Athanasius,  Euthymius,  Diodati, 
Galmet,  Vatablus,  Ewald  and  Morrison  suppose  that  these  songs  were  sung  by  the 
Israelites  at  their  different  stages  returning  from  Babylonish  captivity.  Calvin  says, 
that  this  is  "  an  interpretation  altogether  forced."  7.  Mudge,  Hengstenberg  and 
Alexander  suppose  that  they  are  songs  which  were  sung  by  the  Jews  as  they  went  up 
to  the  annual  feasts  at  Jerusalem.  8.  Yet  another  opinion,  defended  by  Gesenius,  is 
that  the  title  is  given  because  these  Psalms  are  composed  so  as  to  rise  by  degrees  to  a 
climax.  But  thLs  is  true  of  only  a  few  of  them.  On  examining  these  opinions  the 
reader  will  probably  be  prepared  to  assent  to  the  statement  of  Dodd :  "  It  is  very 
uncertain  why  this  title  is  prefixed  to  this  and  the  following  Psalms."     Henry  :  "  It  ia 


PSALM  cxx.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  109S 

well  that  it  is  not  material  what  the  meaning  of  that  title  should  be,  for  nothing  is 
offered  toward  the  explication  of  it,  no,  not  by  the  Jewish  writers  themselves,  bui 
what  is  conjectural."  Four  of  these  fifteen  Psalms  were  certainly  composed  by  David 
one  is  inscribed  to  Solomon,  if  not  penned  by  him ;  it  is  certain  they  were  not  all 
written  at  the  same  time ;  Psalms  cxxvi.  cxxix.  are  generally  admitted  to  have  been 
written  after  the  captivity ;  Psalms  cxxii.  cxxxiv.  were  clearly  d&signed  for  public 
worship,  while  Psalms  cxx.  cxxx.  are  as  clearly  aids  to  private  devotion ;  and  Psalms 
exxvii.  cxxviii.  are  for  the  use  of  families.  Some  seem  designed  for  special  seasons, 
and  some  for  all  times.  Several  are  without  any  special  fitness  for  the  temple  service. 
They  are  all  very  edifying  and  comforting  to  the  pious.  Clarke :  "  They  are  excel- 
lent in  their  kind ;  written  with  much  elegance ;  and  contain  strong  and  nervous  sen- 
timents of  the  most  exalted  piety,  expressed  with  a  great  felicity  of  language  in  a 
few  words."  They  are  all  short,  three  of  them  having  but  three  verses  each ;  the 
longest  having  but  eighteen  verses ;  they  average  less  than  seven  verses  to  a  Psalm. 
In  nearly  all  of  them  there  is  little  or  no  attention  to  that  characteristic  of  most 
Hebrew  poetry — parallelism.     Many  of  them  are  very  terse  and  pointed. 

We  know  not  the  author  of  this  Psalm,  though  Calvin,  Patrick  and  Henry  not 
unreasonably  ascribe  it  to  David  as  the  probable  author.  Others  ascribe  it  to  Solo- 
mon ;  others,  to  Ezra ;  others,  to  Haggai ;  others,  to  Zechariah ;  others,  to  Malachi. 
None  of  these  opinions  are  satisfactorily  established.  Those,  who  hold  that  David  is 
the  author,  suppose  tliat  it  was  written  when  Doeg  and  his  accomplices  by  their  slan- 
ders compelled  the  sweet  singer  of  Israel  to  flee  his  country.  Others  think  it  was 
specially  written  for  the  Jews  in  their  captivity.  The  occasion  of  the  Psalm  cannot 
be  certainly  known.  Scott  dates  it  B.  C.  1059 ;  Clarke  affixes  no  date.  The  only 
name  of  the  Most  High  here  found  is  that  of  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 

1.  In  my  distress  I  cried  imto  the  Lord,  and  he  heard  me.  Distress,  trouble,  afflic- 
tion, adversity,  tribulation.  Oried,  very  often  rendered  called,  denoting  acts  of  religious 
worship  generally.  Compare  Gen.  iv.  26  ;  Psalm  iv.  1,  3.  Heard,  so  as  to  answer,  see 
on  Ps.  iii.  4.  The  distress  arose  from  wicked  calumnies.  Tholuck :  "  Undaunted 
believers  are  never  free  from  them." 

2.  Deliver  my  soid,  0  Lord,  from  lying  lips,  and  from  a  deceitful  tongue.  Deliver, 
commonly  so  rendered,  as  in  Ps.  cxix.  170.  Lying  lips,  literally,  the  lip  of  falsehood. 
For  deceitftd  tongue,  some  read  tongue  of  deceit,  and  some  a  tongue,  deceit,  i.  e.,  the 
tongue  which  is  deceit  itself.  The  wounds  of  the  tongue  are  like  the  piercings  of  a 
sword.  Innocence  is  no  shield  against  the  slanders  invented  by  the  father  of  lies, 
and  spread  abroad  by  his  children.  But  let  the  righteous  patiently  endure  such  evil 
reports,  only  being  concerned  that  they  give  no  cause  for  them.  As  a  lying  tongue 
pi'oduces  such  incalculable  mischief  here,  almost  dissolving  the  bands  of  society, 
inspiration  raises  the  question  of  a  just  punishment. 

3.  What  shall  be  given  imto  thee?  or  what  shall  be  done  unto  thee,  thou  false  tongue  f 
This  is  an  awful  question.  It  arraigns  the  slanderer  at  the  bar  of  God,  and  calls  on 
him  to  consider  what  retribution  he  may  reasonably  expect  from  the  Judge  of  all  the 
earth.  If  anything  in  human  conduct  deserves  terrible  punishment,  slander  cannot 
escape  the  divine  vengeance. 

4.  Sharp  arrows  of  the  mighty,  with  coals  of  juniper.  Some  put  this  verse  in  apposi- 
tion to  the  preceding,  and  make  it  declare  that  the  fixlse  tongue  is  like  the  sharp 
arrows  of  the  mighty,  with  coals  of  juniper.  This  would  be  no  exaggerated  descrip- 
tion of  calumny.  Such  is  the  view  of  Calvin,  Walford,  Boothroyd,  Phillips  and 
Tholuck.  The  other  interpretation  makes  this  verse  an  answer  to  the  question  of  the 
preceding.  So  our  translators  evidently  thought;  also  the  church  of  England,  Jebb, 
Edwards,  Street,  Nicolson,  Morison,  Fry,  Henry,  Pool,  Scott  and  Alexander,  the  last 


1094  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxx. 

of  whom  says:  "The  general  idea  of  severe  and  painful  punishment  is  here  expressed 
by  the  obvious  and  intelligible  figures  of  keen  arrows  and  hot  coals."  This  is  to  be 
preferred.  The  arrows  of  a  mighty  vian  were  used  in  war  and  shot  from  powerful 
cross-bows,  inflicting  death  or  exquisite  agony.  By  coals  of  juniper,  some  understand 
juniper  proper,  which  is  a  wood  filled  with  resinous  substance,  and  when  ignited 
makes  an  intense  heat  of  live  coals.  But  others  understand  a  species  of  broom  which 
is  highly  inflammable,  the  genista.  Several  distinguished  modern  scholars  favor 
this  view.  The  objection  to  it  is  that  the  fire  of  the  broom,  though  intense,  is  soon 
over,  whereas  the  coals  of  the  juniper  not  only  have  great  heat,  but  remain  alive  a 
considerable  time.  The  Chaldee  reads  the  verse:  The  strong,  sharp  arrows  are  like 
lightning  from  above,  with  coals  of  juniper  [genistarum]  kindled  in  hell  beneath. 

5.  Woe  is  me,  that  I  sojourn  in  Mesech,  that  /  dwell  in  the  tents  of  Kedar  1  John 
Kogers'  translation :  Woe  is  me  that  my  banishment  endureth  so  longe :  I  dwell  in 
the  tabernacles  of  the  sorrowful ;  Bishops'  Bible:  Woe  is  mee  that  I  am  constrayned 
to  dwell  with  Mesech :  and  to  have  my  habitation  among  the  tents  of  Cedar.  Mesech 
or  Meshech  was  the  son  of  Japheth,  Gen.  x.  2;  Kedar  was  the  son  of  Ishmael,  Gen. 
XXV.  13.  Though  of  different  origin,  their  descendants  seem  to  have  had  much  the 
same  manners,  habits  and  dispositions,  all  of  them  being  idolaters,  fierce  and  cruel. 
The  descendants  of  Mesech  are  the  Tartars  and  kindred  tribes,  whose  habits  and 
blood  have  been  largely  infused  into  the  Turks.  By  Kedar  we  are  to  understand 
the  Arabs,  who  have  always  been  a  deceitful  and  bloody  people.  The  Psalmist  is 
not  to  be  understood  as  saying  that  he  was  actually  sojourning  in  the  countiy  of  these 
people ;  but  that  he  was  surrounded  by  a  set  of  men  as  cruel  and  malignant  as  the 
Tartars  and  Arabs.  Such  was  indeed  the  fact  during  his  persecutions  in  the  time 
of  Saul.  Calvin:  "He  speaks  metaphorically  of  his  own  countrymen."  By  the 
calumnies  of  the  wicked,  lands  where  the  knowledge  of  the  true  God  prevails  are 
converted  into  abodes  of  wretchedness  comparable  to  the  homes  of  the  fiercest  and 
most  terrible  barbarians  and  savages. 

6.  My  soul  hath  long  dwelt  with  him  that  hateth  peace. 

7.  /  am  for  peace:  but  xvhen  I  speak,  they  are  for  war.  For  long  Alexander  reads 
too  long.  Hengstenberg  thus  renders  v.  6:  "It  is  wearisome  to  my  soul  to  dwell  by 
those  Avho  hate  peace."  The  use  of  the  phrase  my  soul  shows  the  depth  of  his  distress. 
David's  enemies  were  as  implacable  as  the  Tartars  and  Arabs.  His  kind,  forgiving 
temper  was  manifested  on  many  occasions,  and  should  have  been  sufficient  to  disarm 
any  malignity.  His  language  about  himself  is  strong :  I  am  for  peace ;  literally,  / 
peace,  i.  e.,  I  am  peace  itself,  I  have  done  all  that  mortal  man  can  do  to  stop  this 
relentless  persecution ;  but  all  in  vain.  The  veiy  time  when  I  am  most  anxious  for 
quiet,  my  enemies  are  for  war. 

Of  course  those  Avho  regard  this  Psalm  as  relating  to  the  captivity  are  at  no  loss 
t:)  find  enemies  answering  the  description  here  given;  for  the  church  of  God  has 
always  been  a  speckled  bird,  and  the  hawks  and  vultures  have  been  fierce  against  her. 

Doctrinal  and  Practical  Remarks. 

1.  Good  men  are  often  so  situated  that  the  only  resource  left  them  is  prayer,  v.  1. 
To  man  they  look  in  vain,  appeal  in  vain,  in  vain  call  for  pity  or  help.  Fightings 
without  and  fears  within,  the  lion  of  the  evening  roaring,  and  vile  men  swelling  and 
cursing,  and  good  men  out  of  power — all  this  presents  a  state  of  case  compelling  the 
])oliever  to  resort  to  God  alone. 

2.  Yet  prayer  is  never  performed  aright  so  as  to  be  answered  till  we  are  taught  by 
the  Holy  Ghost.  Compare  Rom.  viii.  26.  Distress  is  a  natural  means  of  stirring  va 
up  to  prayer,  only  when  sanctified  to  us  by  God's  Spirit. 


PSALM  cxx,]  STUDIES   IN  THE  BOOK  OF  PSALMS.  1095 

3.  Such  prayer  as  is  indited  by  the  Holy  Ghost  shall  not  be  in  vain,  v.  1.  The 
time  and  the  manner  of  answering  our  prayers  are  in  God's  hand;  but  the  certainty 
of  relief  from  unjust  odium  is  infallible.  Man  may  be  able  to  point  out  no  way  of 
escape,  but  God  is  never  at  a  loss  for  means  of  rescuing  his  friends. 

4.  "The  purest  character  is  not  safe  against  the  slanderer;  and  those  from  whom 
we  should  hope  better  things  are  not  always  clear  from  the  crime  of  calumny."  The 
Master  himself  and  all  his  followers  have  suffered  thus.  Blamelessness  itself  often 
provokes  the  wicked  tongue,  v.  2. 

5.  Let  all  men  be  warned  against  falling  into  any  of  the  sins  of  the  tongue.  What 
does  the  liar  or  slanderer  gain?  A  temporary  advantage  sometimes,  and  that  is  all. 
When  the  account  shall  be  settled  at  the  tribunal  above,  the  loss  will  be  immense,  v. 
3.  Morison:  "To  do  evil  to  another  and  thereby  to  ruin  thyself,  combines  the  folly 
and  wickedness  of  a  fiend  of  darkness."  Something  shall  surely  be  done  wito  thee, 
thou  false  tongue.  The  day  of  recompense  will  surely  come.  It  may  come  even  in 
this  life.  When  an  old  man  reviewed  the  history  of  some  old  calumniators  and  saw 
how  they  had  suffered,  he  said :  "  I  tremble  in  my  flesh." 

6.  Some  suppose  that  retribution  in  kind  is  taught  in  v.  4.  More  than  once  in 
Scripture  are  slanders  compared  to  arrows  and  fire,  Ps.  Ivii.  4;  Ixiv.  3;  Prov.  xxvi. 
18.  Let  those  who  indulge  in  sins  of  the  tongue  remember  that  God's  arrows  are 
sharper  and  God's  coals  hotter  than  those  with  which  they  think  to  afflict  the  people 
of  God.     Compare  Rev.  xxi.  8;  xxii.  15. 

7.  It  is  sad  indeed  when  we  are  forced  to  be  much  among  men  of  a  malicious  dis- 
position, vv.  5,  6.  Amesius:  "To  dwell  among  calumniators  is  to  converse  with  bar 
barous  and  fierce  men,  and  those  are  barbarous  who  are  alien  from  all  houorabk 
conditions  of  peace."  No  good  man  can  love  such  company.  Even  some  unregener- 
ate  men  loathe  it. 

8.  Good  men  love  peace,  pray  for  it,  seek  it,  pursue  it,  will  give  anything  but  a 
good  conscience  for  it,  v.  7.  Compare  Matt.  v.  9;  Heb.  xii.  14.  Amesius:  "It  is  a 
aiark  of  a  pious  man,  as  far  as  in  him  is,  to  seek  peace."  Dr.  Ruffuer :  "  I  w^ould  not 
give  one  hour  of  brotherly  love  for  a  whole  eternity  of  contention." 

9.  Yet  let  men  of  a  tender  conscience  and  friendly  disposition  not  be  distressed,  if 
ihey  find  men  wicked  and  unx-easonable.  The  Bible  requires  no  impossible  tasks.  Its 
doctrine  is:  "If  it  be  possible,  as  much  as  lieth  in  you,  live  peaceably  with  all  men," 
Kom.  xii.  18.  There  is  a  class  of  men,  and  their  number  is  not  small,  who  love  strife 
and  live  in  fire.  We  may  not  render  evil  for  evil.  Yea,  we  must  labor  to  overcome 
evil  with  good ;  but  in  spite  of  all  we  can  do  Satan  will  roar,  and  wicked  men  will 
often  rage. 

10.  At  such  a  time,  let  us  labor  to  behave  ourselves,  quietly  plead  for  peace,  and 
copy  the  example  of  the  Psalmist,  v.  7.  The  trial  may  be  very  sharp;  but  if  God 
can  bear  with  the  wicked,  surely  the  forbearance  of  his  people  ought  not  to  be  ex- 
hausted. The  Almighty  can  sustain  us.  The  everlasting  arms  are  strong  enough  and 
God's  eternal  mercy  rich  enough  to  give  us  quietness  in  all  perturbations. 

11.  "As  we  must  foresee  the  dreadful  misery  of  all  impenitent  slanderers  and  liai-s, 
in  the  everlasting  fire  of  hell;  let  us  in  meekness  warn  them  of  their  danger,  if  per- 
adventure  God  will  give  them  repentance,  to  the  acknowledging  of  the  truth;  and 
that  they  may  recover  themselves  out  of  the  snare  of  the  devil,  who  are  taken  cap- 
tive by  him  at  his  will." 


1096  STUDIES  IN  THE  BOOK  OF  PSALMS.  Fpsalm  cxxr. 


Psalm  cxxi. 

A  Song  of  degrees. 

1  I  will  lift  up  mine  eyes  unto  the  hills,  from  whence  cometh  my  help. 

2  My  help  cometh  from  the  Lord,  which  made  heaven  and  earth. 

3  He  will  not  suffer  thy  foot  to  be  moved:  he  that  keepeth  thee  will  not  slumber. 

4  Behold,  he  that  keepeth  Israel  shall  neither  slumber  nor  sleep. 

5  The  Lord  is  thy  keeper :  the  Lord  is  thy  shade  upon  thy  right  hand. 

6  The  sun  shall  not  smite  thee  by  day,  nor  the  moon  by  night. 

7  The  Lord  shall  preserve  thee  from  all  evil:  he  shall  preserve  thy  soul. 

8  The  Lord  shall  preserve  thy  going  out  and  thy  coming  in  from  this  time  forth,  and  even  for 
evermore. 

ON  the  title  see  on  title  of  Psalm  cxx.  It  cannot  be  shown  that  this  ode  had  any 
historic  occasion,  nor  is  there  any  certainty  concerning  the  authorship,  although 
many,  not  without  a  show  of  probability,  refer  it  to  David.  Its  design  is  quite  obvi- 
ous. Luther:  "This  is  a  Psalm  of  consolation,  wherein  the  Psalmist,  from  his  own 
experience,  exhorts  the  godly  to  a  constancy  of  faith,  and  to  an  expectation  of  help 
and  defence  from  God."  Alexander:  "The  whole  Psalm  is  a  description  of  Jehovah, 
as  the  guardian  and  protector  of  his  people."  Morison:  "The  imagery  of  the  Psalm 
IS  borrowed  from  military  life,  and  seems  well  to  represent  that  state  of  mind  Avith 
which  a  general  looks  out  for  succor  in  the  day  of  conflict."  Scott  dates  it  B.  C. 
1021.  Clarke  fixes  no  date,  but  says  it  "appears  to  be  a  prayer  of  the  Jews  in  their 
captivity,  who  are  solicitous  for  their  restoration."  The  only  name  of  the  Most  High 
here  found  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 

1.  I  xclll  lift  up  mine  eyes  unto  the  hills,  from  whence  cometh  my  help.  The  chief  varia- 
tion in  the  rendering  of  this  verse  is  in  the  tense  of  the  first  verb.  That  of  the  autho- 
rized version  is  literal,  agreeing  with  the  Hebrew,  Chaldee,  Syriac,  chui-ch  of  England, 
Calvin,  Edwards  and  Jebb.  The  Septuagint,  Arabic,  Ethiopic,  Vulgate  and  Doway 
put  the  verb  in  the  jjreterite,  I  have  lifted.  Fabritius,  Fry,  Street,  Hengstenberg  and 
Alexander  prefer  the  present  tense,  I  lift  or  raise.  See  Introduction,  §  6.  Venema, 
Piscator,  Amesius,  Tremellius  and  Junius  and  Tholuck  make  the  whole  verse  a  question, 
Shall  I  lift  upf  etc.  Hengstenberg  and  Alexander  make  the  words,  Wlience  cometh 
my  help,  interrogative.  The  word  rendered  ft^om  whence  commonly  marks  a  question. 
Hills,  mounts  or  mountains.  Some  have  thought  that  the  reference  is  to  the  moun. 
tains  of  the  Holy  Land  generally ;  but  it  seems  much  more  natural  to  understand 
the  elevations  of  Jerusalem  itself,  of  which  Mount  Moriah  was  the  most  prominent 
in  the  eye  of  a  devout  Jew.  Understanding  by  mountains  whatever  is  great  or  excel- 
lent in  the  earth,  Calvin  says:  "The  meaning  of  the  prophet  is  abundantly  obvious, 
which  is,  that  although  all  the  helps  of  the  world,  even  the  mightiest,  should  oifer 
themselves  to  us,  yet  we  ought  not  to  seek  safety  anywhere  but  in  God." 

2.  My  help  cometh  from  the  Lord,  ivhich  made  heaven  and  earth.  Help,  in  vv.  1,  2, 
the  same  found  in  Ps.  xx.  2 ;  uniformly  rendered.  We  met  the  cognate  verb  in  Ps. 
rxix.  175.  We  can  form  no  higher  conception  of  ability  to  give  aid  to  those  who 
need  it  than  when  we  rightly  consider  the  creative  energy,  which  made  heaven  and 
earth.  That  power  which  brought  all  things  out  of  nothing  is  competent  for  any 
work.     Compare  Isa.  xl.  28. 

3.  He  will  not  suffer  thy  foot  to  he  moved.  Calvin  :  He  will  not  suffer  thee  to  stum- 
ble ;  Edwards :  He  will  not  suffer  thy  foot  to  slip.     An  inspired  prayer  of  this  kind  has 


PSALM  cxxi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1097 

the  force  both  of  a  promise  and  of  a  prediction.  Hengsteuberg :  "  The  sliding  of  the 
foot  is  a  frequent  description  of  misfortune."  We  had  the  same  figure  in  Ps.  xvii.  5  ; 
xxxviii.  16  ;  xciv.  18.  God  is  able  to  succor.  He  has  pledged  his  word  to  help.  He 
that  keejjeth  thee  will  not  slmnber.  Slumber,  in  Ps.  Ixxvi.  5,  the  same  verb  in  the  pre 
terite  is  rendered  have  slept.  We  shall  meet  it  in  the  next  verse.  The  clause  expresses 
the  unceasing  watchfulness  and  perfect  care  of  God  over  his  people. 

4.  Behold,  he  that  keepeth  Israel  shall  neither  slumber  nor  sleep.  Elijah  suggested  to 
the  priests  of  Baal  that  their  God  peradventure  slept  and  must  be  awaked,  1  Kings 
xviii.  27.  Nor  did  the  heathen  mythology  forbid  the  idea  of  at  least  occasional  stupor 
and  forgetfulness  in  many  of  the  gods  whom  they  woi'shipped.  But  Jehovah,  the 
God  of  the  whole  earth  and  the  keeper  of  Israel,  the  glory  of  the  true  church,  never 
slumbers  nor  sleeps.  Alexander :  "  Most  interpreters  assume  a  gradation  in  the  mean- 
ing of  these  two  verbs,  as  if  one  denoted  lighter  and  the  other  deep  sleep ;  but  they 
differ  on  the  question  which  is  the  stronger  of  the  two  expressions."  We  had  the 
latter  verb  in  Ps.  iii.  5 ;  iv.  8  ;  xiii.  3 ;  xliv.  23.  Either  of  these  verbs  without  the  nega- 
tive expresses  forgetfulness  and  want  of  care. 

5.  The  Lord  is  thy  keeper.  Keeper,  a  participle  in  vv.  3,  4,  rendered  he  that  keepeth  ; 
in  v.  7,  twice  and  in  v.  8,  once  the  verb  is  rendered  preserve,  see  on  Ps.  cxix.  4,  8. 
Jehovah's  work  is  all  perfect.     His  guardian,  preserving  care  is  nil  we  need.     The 

Lord  is  thy  shade  upon  thy  right  hand.     Here  a  new  figure  is  used  assuring  us  of  pro-  J^ 

tection  and  defence.     We  have  the  same  in  Ps.  xvii.  8  ;  xxxvi.  7  ;  Ivii.  1 ;  Ixiii.  7  , 

xci.  1,  where  for  shade  we  read  shadow;  though  some  think  the  shade  here  referred  to 

is  that  of  atree;  others,  that  of  a  portable  covering.     The  figure  has  already  been 

fully  explained.     To  be  at  the  right  hand  is  to  be  at  the  fit  place  to  grant  protection 

and  defence. 

6.  The  sun  shall  not  smite  thee  by  day,  nor  the  moon  by  night.  Both  in  the  torrid 
and  temperate  zones  men  are  familiar  with  the  dreadful  effects  of  a  stroke  of  the  sun, 
pi'oducing  in  many  instant  death,  in  others,  a  long  season  of  suffering,  in  others,  idiocy. 
The  sviiiing  of  the  moon  by  night  is  not  of  so  easy  explanation.  Some  insist  that  the 
sole  meaning  is  that  cold  shall  not  harm  Israel.  The  moon  is  said  to  rule  by  night. 
Gen.  i.  16.  So  she  is  spoken  of  as  controller  of  all  the  influences  of  the  night.  Com- 
pare Gen.  xxxi.  40  ;  Jer.  xxxvi.  30.  But  it  seems  impossible  wholly  to  dismiss  the 
idea  of  vnsiwj  nations  and  classes  of  people  that  the  shining  moon  sends  forth  malig- 
nant influences,  especially  in  Judea,  Egypt  and  contiguous  countries.  Even  in  Scrip- 
ture we  read  of  lunatics.  Matt.  iv.  24 ;  xvii.  15.  And  no  w^ord  is  better  understood 
among  us  than  moonstruck.  Without  favoring  any  superstitious  notion,  it  may  be 
said,  that  so  general  a  belief  of  the  malign  influence  of  the  moon  in  certain  cases, 
especially  among  people  that  have  the  best  opportunities  of  observation,  the  wander- 
ing tribes,  fishermen,  etc.,  can  hardly  be  accounted  for  on  the  supposition  that  it  is  a 
mere  vulgar  error.  Yet  Clarke  says :  "  I  believe  the  Psalmist  simply  means,  they 
shall  not  be  injured  by  heat  nor  cold;  by  a  sun-stroke  by  day,  nor  a  frost-bite  by  night." 
And  Hengsteuberg  says  :  "  Physical  secret  doctrines  are  here  not  in  their  place,  and 
are  nowhere  to  be  found  in  the  Psalms."  All  that  need  be  asked  is  that  the  influ- 
ence of  the  moon  be  as  readily  recognized  as  that  of  the  sun. 

7.  The  Lord  shall  preserve  thee  from  all  evil.  Here  we  have  an  exposition  of  the 
former  verse.  Preserve,  see  on  v.  5,  where  the  participle  of  this  verb  is  rendered  keeper. 
Evil,  both  natural  or  moral  evil.  It  includes  both  here.  He  shall  preserve  thy  soul. 
Both  the  life  and  the  immortal  nature  of  the  true  Israel  are  under  divine  guar- 
dianship. 

8.  The  Lord  shall  preserve  thy  going  out  and  thy  coming  in,  from  this  time  forth, 
and  even  for  evermore.     The  protection  and  preservation  previously  promised  are  here 

138 


1098  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxr. 

said  to  extend  to  God's  people  in  all  their  acts  and  ways,  and  in  all  coming  duration, 
even  to  the  endless  ages  of  eternity.  On  the  phrase  going  out  and  coming  in  compare 
Num.  xxvii.  17  ;  Deut.  xxviii.  6  ;  1  Sam.  xxix.  6. 

Doctrinal  and  Practical  Kemarks. 

1.  It  is  a  great  thing  to  be  able  to  give  a  right  direction  to  our  expectations  and 
prayers,  V.  1.  This  is  not  easily  done.  Amesius :  "In  times  of  straits,  we  are  too 
much  inclined  to  seek  help  from  those  things  which  cannot  aid  us."  It  is  a  great 
mercy  when  God  teaches  us  that  there  is  no  help  for  us  in  man. 

2.  Efiectual  aid  comes  from  God  and  none  else,  vv.  1,  2.  He  is  alone  all-sufficient. 
Men  and  angels,  means  and  instruments,  the  united  powers  of  earth,  and  the  wisdom 
of  all  creatures  are  as  nothing  compared  with  God.  We  are  never  safe  till,  ceasing 
from  man,  whose  breath  is  in  his  nostrils,  Ave  look  to  God  alone. 

3.  Let  us  carefully  study  the  works  of  creation,  v.  2.  They  reveal  the  power  and 
other  perfections  of  God  in  a  manner  very  important  for  us  to  apprehend.  Nor  is  it 
possible  ever  to  bring  the  heart  so  to  confide  in  God  as  we  ought  until  we  have  right 
conceptions  of  his  omnipotence. 

4.  Let  us  remember  that  there  is  constant  danger  of  our  slipping  and  stumbling  in 
our  heavenly  course,  v.  3.  We  are  very  weak  in  ourselves.  It  is  strange  that  we  are 
not  entirely  ruined.  But  when  we  remember  that  God  is  the  hope  of  his  people,  the 
mystery  is  explained.     Almighty  arms  can  hold  up  the  feeblest. 

5.  The  vigilance  of  Jehovah  over  his  saints  is  as  admirable  as  it  is  necessary. 
Even  the  sentinel,  though  he  knows  the  penalty  will  be  death,  sometimes  falls  asleep  on 
his  post.  But  Jehovah  never  slumbers,  vv.  3,  4.  His  promises  are  full  and  unfail- 
ing, Gen.  xxviii.  15 ;  Deut.  xxxii.  10 ;  Isa.  xxvii.  3. 

6.  It  ought  greatly  to  humble  us  to  be  taught  as  we  are  in  every  part  of  Scripture 
that  our  safety  entirely  depends  upon  our  having  a  keeper,  v.  5.  It  is  very  kind  and 
condescending  in  the  Almighty  to  undertake  this  office  for  us! 

7.  We  may  rest  assured  that  all  the  evils  which  can  possibly  assail  us  shall  certainly 
be  controlled  by  the  Lord,  if  we  commit  our  case  to  him,  vv.  6,  7,  8.  No  ill-fated 
star,  no  scorching  sun,  nor  smiting  moon,  nor  spirit  infernal,  nor  human  malice  can 
harm  those  who  are  kept  under  the  shadow  of  the  Almighty.  Home  :  "  The  good 
man,  during  his  journey  through  life,  shall  be  under  God's  protection  at  all  seasons ; 
as  Israel  in  the  wilderness  was  defended  from  the  burning  heat  of  the  sun,  by  the 
moist  and  refreshing  shadow  of  the  cloud ;  and  secured  against  the  inclement  influ- 
ences of  the  nocturnal  heavens,  by  the  kindly  warmth  and  splendor  diffused  from  the 
pillar  of  fire."  Although  neither  the  church  nor  any  member  thereof  has  any  promise 
that  affliction  and  temptation  shall  never  come,  yet  the  word  of  God  makes  it  certain 
that  no  believer  shall  perish  therein. 

8.  This  Psalm  suggests  the  vast  diflference  there  is  between  saints  and  sinners.  The 
former  look  up  to  God  for  help ;  the  latter  look  down  to  earth.  The  saints  shall 
never  so  stumble  as  utterly  to  fall ;  but  sinners  shall  fall  to  rise  no  more.  The  Lord 
preserves  his  people,  but  he  reserves  his  enemies.  What  the  former  undertake  issues 
well.  Nothing  done  by  the  wicked  shall  finally  prosper.  The  shade  of  the  righteous  is 
always  at  their  right  hand  ;  but  the  defence  of  the  wicked  is  departed  from  them. 
Though  trouble  comes  to  the  righteous,  yet  there  is  no  curse  in  it.  Though  good 
comes  to  the  wicked,  yet  there  is  no  real  blessing  in  it. 

9.  Good  men  must  be  very  unbelieving  to  make  it  necessary  for  the  Almighty  so 
often  to  assure  them  of  his  preserving  and  protecting  care,  as  he  does  no  less  than 
five  times  in  this  Psalm,  vv.  3,  4,  5,  7,  8. 


PSALM  cxxii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1099 

10.  The  eternal  salvation  of  the  righteous  is  certain,  vv.  7,  8.  God  knows  how  and 
has  a  mind  to  deliver  them  from  snares,  plots,  guilt,  sin,  perils  at  home  and  perils 
abroad,  from  death  and  hell. 


Psalm  cxxii. 

A  Song  of  degrees  of  David. 

1  I  was  t^lad  wlien  they  said  unto  me,  Let  us  go  into  tlie  house  of  the  Lord. 

2  Our  feet  shall  stand  within  thy  gates,  O  .Jerusalem. 

3  Jerusalem  is  builded  as  a  city  that  is  compact  together : 

4  Whither  the  tribes  go  up,  the  tribes  of  the  Lord,  unto  the  testimony  of  Israel,  to  give  thanks 
unto  the  name  of  the  Lord. 

5  For  there  are  set  thrones  of  judgment,  the  thrones  of  tlie  house  of  David. 

6  Pray  for  the  peace  of  Jerusalem  :  they  shall  prosper  that  love  thee. 

7  Peace  be  within  thy  walls,  and  prosperity  within  thy  palaces. 

8  For  my  brethren  and  companions'  sakes,  I  will  now  say.  Peace  be  witliin  thee. 

9  Because  of  the  house  of  the  Lord  our  God  I  will  seek  thy  good. 

ON  the  title  see  on  titles  of  Psalms  iii.  cxx.  There  is  no  reason  for  doubting  the 
Davidic  authorship.  The  internal  evidence  confirms  the  assertion  of  the  title. 
If  the  Psalm  had  a  historic  occasion,  it  was  probably  that  of  the  removal  of  the  ark 
to  Jerusalem.  Jebb  notices  a  remarkable  play  upon  words  in  eight  or  nine  instances 
in  the  Hebrew  of  this  Psalm.  Venema :  "  The  scope  of  this  Psalm  is  to  confirm  the 
people  in  the  hope  of  a  perpetual  temple  and  of  the  perpetual  kingdom  of  David, 
and  to  prepare  and  excite  them  to  take  Jerusalem  as  the  seat  of  the  kingly  authority 
and  of  religion,  to  seek  to  promote  its  peace  and  prosperity,  and  gladly  to  observe 
God's  worship  there."  Scott  dates  it  B.  C.  1043 ;  Clarke,  B.  C.  about  536.  Of 
course  he  does  not  regard  David  as  the  author.  The  names  of  the  Most  High  found 
in  it  are  Jehovah  Lord,  Jah  Lord  and  Elohim  God,  on  which  see  on  Ps.  i.  2 ;  intro- 
duction to  Ps.  Ixviii. ;  and  on  Ps.  iii.  2. 

1.  I  ivas  glad  when  they  said  unto  me,  Let  «s  (/o  into  the  house  of  the  Lord.  Literally, 
I  was  glad  in  those  saying  to  me,  To  the  house  of  Jehovah  we  will  go.  The  first  verb 
is  in  the  preterite ;  the  last,  in  the  future.  In  announcing  their  pious  purpose  these 
worshippers  invite  others  to  join  with  them.  Hengstenberg  thinks  Isaiah  (ii.  3)  illus- 
trates the  latter  clause  of  this  verse.  Alexander  thinks  Isaiah  founds  that  verse  on 
the  words  of  David.  Calvin  thinks  that  the  prophet  here  expresses  his  joy  at  finding 
the  people  hearty  and  united  in  their  pui'pose  to  obey  the  heavenly  oracle  fixing  Jeru- 
salem as  the  seat  of  the  theocracy  and  of  the  national  worship.  But  it  is  one  of  the 
excellences  of  Scripture  that  it  so  well  expresses  the  .sentiments  of  the  godly  from 
age  to  age. 

2.  Our  feet  shall  stand  within  thy  gates,  0  Jerusalem;  literally,  have  been  standing. 
The  best  explanation  is  that  of  Tholuck,  who  thinks  the  longing  mind  of  the  pilgrim 
ovei'leaps  the  intermediate  space,  and  he  sees  himself  already  witliin  the  gates  of  the 
holy  city.  After  an  Israelite  had  once  been  there,  the  preterite  form  of  the  verb 
would  convey  this  idea,  I  have  been  in  Jerusalem,  and  I  will,  by  God's  grace,  be 
there  again.  It  will  weaken  the  force  of  this  Psalm,  if  we  forget  that  Jerusalem  was 
a  type  of  the  true  church  of  Christ  and  also  of  the  heavenly  state. 

3.  Jerusalem  is  builded  as  a  city  that  is  compact  together.     Calvin  and  Jebb :  Jeru- 


1100  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psaim  cxxn. 

ealem  is  built  as  a  city,  compact  in  itself  together ;  Hengstenberg :  Jerusalem,  thou 
builded,  as  a  city  which  is  bound  together.  Hammond  thinks  the  verse  has  its  his- 
toric exposition  in  1  Chron.  xi.  7,  8,  "  And  David  dwelt  in  the  castle  .  .  .  and  he  built 
the  city  round  about,  even  from  Millo  round  about,  and  Joab  repaired  the  rest  of 
the  city."  As  a  type  of  the  church  and  of  heaven  this  verse  has  great  force  and 
beauty.  On  the  Avord  Jerusalem  which  occurs  thrice  in  this  Psalm  see  on  Ps.  li.  18  ; 
cii.  21.  The  word  Jei-usalem  means  the  possession  of  peace,  or  the  vision  of  peace.  Its 
most  ancient  name  was  Salem,  which  mesms  peace.     This  was  the  city, 

4.  Whither  the  tribes  go  tip,  the  tribes  of  the  Lord,  tmto  the  testimony  of  Israel,  to 
give  thanks  unto  the  name  of  the  Lokd.  The  first  word  rendered  Lord  is  Jah ;  the 
second,  Jehovah.  The  tribes  would  not  thus  have  been  spoken  of  in  a  popular  song  at 
any  time  after  the  beginning  of  the  reign  of  Rehoboam,  when  they  ceased  their  united 
festivals  in  Jerusalem,  enjoined  in  the  law,  Ex.  xxiii.  17  ;  xxxiv.  23  ;  Deut.  xvi.  16. 
Testimony,  the  Avord  usually  so  rendered,  as  one  of  the  names  given  to  the  ark,  Ex. 
xvi.  34;  XXV.  16.  It  is  also  a  name  given  to  the  law,  Ex.  xxxi.  18 ;  xxxii.  15.  See 
on  Ps.  xix.  7  ;  on  title  of  Ps.  Ix. ;  and  introduction  to  Ps.  cxix.,  No.  2.  Instead  of 
unto  the  testimony  of  Israel,  Calvin  reads  for  a  testimony  to  Israel ;  Edwards,  accord- 
ing to  an  injunction  upon  Israel ;  Hengstenberg,  the  ordinance  for  Israel ;  Alexan- 
der, (as)  a  testinaony  to  Israel ;  Walford,  according  to  the  institution  of  Israel ; 
French  and  Skinner,  according  to  the  testimony  given  unto  Israel.  The  meaning 
of  the  phrase  may  be  either:  1.  That  they  went  up  at  God's  requirement;  or,  2. 
That  they  went  up  to  the  city  where  the  testimony  of  the  Lord  was.  The  whole 
verse  declares  Jerusalem  to  be  the  city  of  the  solemnities  of  Israel.  Because  all  right 
worship  has  in  it  the  giving  of  thanks,  therefore  this  is  spoken  of  in  this  verse  as  the 
chief  object  of  the  three  annual  festivals. 

5.  For  there  are  set  thrones  of  judgment,  the  thrones  of  the  house  of  David.  Thrones, 
elsewhere  seats.  The  plural  form  denotes  the  amplitude  of  the  justice  administered. 
There  may  be  an  allusion  also  to  the  perpetuity  of  the  kingdom  of  David.  Thus 
both  the  priestly  and  kingly  ofiices  of  Messias  are  in  vv.  4,  5,  brought  to  our  notice. 
The  temple  on  Mount  Moriah  kept  alive  among  the  people  thoughts  respecting  the 
atonement  to  be  made ;  and  the  royal  authority  of  David  and  his  successors  pointed 
to  the  kingdom  of  Christ. 

6.  Pray  for  the  peace  of  Jerusalem:  they  shall  prosper  that  love  thee.  Peace,  in  Ex. 
xviii.  7,  and  elsewhere,  welfare ;  in  Ps.  xxxv.  27,  prosperity.  In  asking  for  the  peace 
of  the  Holy  City,  they  sought  all  that  could  make  it  great.  The  verb  rendered  shall 
prosper  in  the  second  clause  is  cognate  to  the  noun  rendered  peace.  So  we  might 
read :  They  shall  have  peace  that  love  thee.  Both  the  noun  and  the  verb  have  evi- 
dent allusion  to  the  word  Jerusalem.  Some  prefer  however  to  read,  May  those  prosper 
that  love  thee.     There  is  no  objection  to  this,  as  an  inspired  wish  is  itself  a  prediction. 

7.  Peace  be  within  thy  walls,  and  prosperity  within  thy  palaces.  So  closely  are  peace 
and  prosperity  united,  in  states  and  churcht:j,  that  the  two  words  are  used  interchange- 
ably ;  that  rendered  pc  ce  in  this  verse  being  masculine,  and  that,  prosperity,  femi- 
nine ;  but  each  word  is  rendered  both  Avays.  Tiie  loalls  of  the  Holy  City  quite  encom- 
pa.ssed  it.  This  w^ould  j  ustify  the  plural  form  without  referring  to  the  statement  of 
Josephus  that  there  were  three  ranges  of  w^alls  surrounding  the  city ;  but  the  fact  is 
that  the  Hebrew  is  in  the  singular,  tvall,  bxdwark,  rampart — a  term  expressing  the 
defences  of  the  city ;  while  palaces  or  courts  point  to  the  internal  improvements  of 
Jerusalem,  particularly  her  public  buildings ;  see  on  Ps.  xlviii.  3,  13.  The  verse  is  a 
prayer  that  in  all  respects  the  Holy  City  may  have  the  divine  blessing. 

8.  For  my  brethren  and  companions^  sakes  I  ivill  now  say,  Peace  be  within  thee.  The 
whole  force  of  the  verse  cannot  be  understood  without  remembering  what  has  been 


PSALM  cxxii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1101 

already  stated  that  Jerusalem  was  a  type  of  the  church  both  in  her  militant  and 
triumphant  state.  It  was  not  mere  patriotism  or  national  spirit  that  stirred  up  the 
prophet  thus  to  pray  : 

9.  Because  of  the  house  of  the  Lord  oiir  God,  I  tvill  seek  thy  good.  Before  the  sanc- 
tuary was  in  Jerusalem,  it  was  to  the  pious  Jew  not  half  so  important  as  Shiloh;  but 
when  it  became  the  seat  of  the  national  worship,  his  interest  in  it  was  transcendent. 
By  engaging  to  seek  her  good,  he  promised  to  do  all  in  his  power  to  advance  her 
glory. 

Doctrinal  and  Practical  Remarks. 

1.  Alacrity  in  the  worship  of  God  and  promptness  in  acts  of  devotion  are  essential 
marks  of  true  piety,  v.  1.  If  a  converted  man,  who  did  not  love  the  worship  of  God 
could  be  found,  he  would  be  such  a  monster  as  the  world  has  never  seen.  "It  is 
matter  of  the  highest  joy  to  the  pious  when  they  see  religion  flourishing."  Henry: 
"They  that  rejoice  in  God  will  rejoice  in  calls  and  opportunities  to  wait  upon  him." 
Our  zeal  in  the  worship  of  God  under  the  gospel  ought  to  be  even  more  fervent  than 
that  of  the  Jews  under  the  old  dispensation,  inasmuch  as  the  shadows  have  fled 
away,  and  we  have  the  very  image  of  the  things  promised. 

2.  It  is  not  enough  that  we  worship  the  Lord  secretly,  or  in  our  families;  we  should 
seek  the  blessings  of  public  worship,  v.  1.  Henry:  "It  is  the  will  of  God  that  we 
should  worship  him  in  concert;  that  many  should  join  together  to  wait  upon  him  in 
public  ordinances."    The  liberty  of  public  religious  assemblies  is  of  prime  importance. 

3.  Under  the  gospel  any  place,  where  two  or  three  are  met  together  in  the  name 
of  Christ,  is  a  church,  and  so  w^e  need  not  take  long  journeys  to  the  house  of  God. 
Luther:  "Our  Jerusalem  is  the  church,  and  our  temple  is  Christ.  Wheresoever 
Christ  is  preached,  and  the  sacraments  are  duly  administered,  there  we  are  sure  God 
dwells;  and  there  is  our  temple,  our  tabernacle,  our  cherubim,  and  our  mercy-seat; 
for  there  God  is  present  with  us  by  his  word." 

4.  It  is  a  great  blessing  to  enjoy  a  fit  and  public  place  for  the  joint  worship  of 
believers ;  and  when  in  his  mercy  God  grants  it,  it  should  be  most  thankfully  received 
and  earnestly  used  for  his  glory  and  our  good.  Our  feet  shall  stand  within  thy 
gates,  v.  2. 

5.  It  matters  not  how  wicked  or  degraded  a  place  may  have  been  in  former  times, 
when  it  is  sanctified  to  the  use  and  service  of  God,  it  becomes  honorable.  Jerusalem 
was  formerly  Jebus — a  place  where  the  Jebusites  committed  their  abominations, 
and  where  were  all  the  miseries  of  those  who  hasten  after  another  God.  But  now, 
since  it  is  devoted  to  God's  service,  it  is  a  city — comjyact  together,  the  joy  of  the  whole 
earth,  v.  3. 

6.  The  great  end  and  aim  of  religious  assemblies  are  not  merely  the  promotion  of 
decency  and  morality  among  men,  but  obedience  to  the  command  of  God  and  the 
due  celebration  of  his  worship,  of  which  thanksgiving  is  an  important  part,  v.  4. 

7.  It  is  an  unspeakable  blessing  to  a  nation  or  even  to  the  smallest  community  to 
have  justice  regularly  administered  according  to  stable  laws,  v.  5.  Where  the  seat 
of  judgment  is  not,  and  every  man  becomes  a  law  to  himself,  the  evils  are  sad  indeed. 

8.  It  is  a  matter  of  great  importance  that  we  should  l)c  rightly  affected  towards 
the  kingly  office  of  Christ,  prefigui-ed  by  the  throne  of  the  house  of  David,  v.  5. 
Compare  Luke  i.  32;  Matt.  xix.  28.  He,  who  does  not  take  Christ  as  King,  has 
never  taken  him  as  prophet  or  priest.  Zion  has  no  greater  beauty  than  the  crown 
of  her  monarch. 

9.  It  is  a  duty  binding  on  all  the  friends  of  God  to  seek  the  union  and  concord 
of  society,  and  especially  of  the  church  of  Christ,  v.  6.     As  the  existence  of  factions 


1102  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxiii. 

in  Jerusalem  always  manifested  a  wretched  state  of  society,  so  is  it  in  the  house 
of  God.  Many  seem  to  have  forgotten  that  strife,  and  envying,  and  wrath,  and 
railings,  and  doting  about  questions  are  always  put  down  among  the  works  of  the 
jflesh;  and  that  where  strife  is,  there  is  confusion  and  every  evil  Avork.  Scott: 
"Union  and  harmony  are  the  ornament  and  stability  of  the  church  on  earth." 

10.  There  is  a  blessing  on  all  who  truly  love  Zion,  v.  6.  Home:  "Heaven  has 
decreed,  that  they  who  contribute  their  labors,  as  well  as  their  prayers,  to  promote 
so  good  and  so  glorious  an  end  shall  enjoy  its  protection,  and  its  blessing  shall  be 
upon  the  work  of  their  hands."  If  we  would  order  our  prayers  aright,  let  us  always 
begin  with  pleading  that  the  Lord  would  be  pleased  to  preserve  this  sacred  commu- 
nity. Dickson:  "As  none  can  pray  for  the  welfare  of  the  church  heartily,  except 
they  love  her;  so  none  shall  love  her  and  seek  her  welfare,  but  shall  fare  the  better 
for  it." 

11.  Let  every  one  ask.  How  do  I  feel  towards  the  church  of  Christ,  vv.  6-9.  Do 
I  pray  for  her  peace  and  prosperity?  Do  I  pronounce  blessings  upon  her?  How  do 
I  prove  my  love  to  the  church  ?  Do  I  prefer  Jerusalem  above  my  chief  joy  ?  In 
an  important  sense  the  church  is  the  pillar  and  ground  of  the  truth.  What  are  we 
doing  for  Zion  ?  Calvin  :  "  Such  as  are  indifferent  about  her  condition  are  no  less 
cruel  than  impious."  Morison  :  "  As  it  was  in  days  of  old,  so  it  is  now  ;  if  the  world 
is  to  be  spared,  it  is  for  the  sake  of  the  church." 

12.  If  the  ancient  city  of  Jerusalem,  and  yet  more  the  poor  marred  church  of 
Christ  on  earth  have  such  beauties  in  the  eyes  of  heaven-born  souls,  how  great  must 
be  the  attractions  of  the  heavenly  Jerusalem  !  And  "  with  what  alacrity  should  we 
think  of  going  to  the  temple  above,  and  how  cheerfully  should  we  bear  the  cross 
while  we  live  and  welcome  the  stroke  of  death,  in  hopes  of  that  immortal  crown  of 
glory?" 


Psalm  cxxiii. 

A  Song  of  degrees. 

1  Unto  thee  lift  I  up  mine  eyes,  O  thou  that  dwellest  in  the  heavens. 

2  Behold,  as  the  eyes  of  servants  look  unto  the  hand  of  their  masters,  and  as  the  eyes  of  a 
maiden  unto  tlie  hand  of  her  mistress;  so  our  eyes  wait  upon  the  Lord  our  God,  until  that  he 
have  mercy  upon  us. 

3  Have  mercy  upon  us,  O  Lord,  have  mercy  upon  us :  for  we  are  exceedingly  filled  with  con- 
tempt. 

4  Our  soul  is  exceedingly  filled  with  the  scorning  of  thosethatareatease,a«d  with  the  contempt 
of  tlie  proud. 

ON  the  title  see  on  title  of  Ps.  cxx.  Both  the  authorship  and  occasion  of  this  ode 
are  involved  in  uncertainty.  The  Syriac  ascribes  it  to  David ;  Fry  says  that 
some  Hebrew  copies  do  the  same.  Patrick  conjectures  that  it  was  composed  by  some 
pious  person,  when  the  King  of  Assyria  sent  Rabshakeh  and  others  to  besiege  Jeru- 
salem, pouring  out  contemptuous  and  blasphemous  words  against  God  and  his  peo- 
ple. According  to  this  view  he  thinks  that  it  is  probably  the  prayer  prepared  by 
Isaiah  at  the  request  of  Hezekiah,  and  offered  by  that  king  and  that  prophet.  Compare 
2  Kings  xix.  4 ;  2  Chron.  xxxii.  20 ;  Isa.  xxxvii.  4.  Calvin  :  "  It  is  uncertain  at 
what  time,  or  even  by  what  prophet,  this  Psalm  was  composed."     Edwards :  "  It  is 


PSALM  cxxni.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1103 

evident  tliis  Psalm  was  composed  in  the  time  of  great  distress ;  when  the  Jews  were 
harassed  by  some  haughty  and  insolent  enemies :  but  who  these  enemies  were  is  un- 
certain." Tholuck  calls  it,  "  A  prayer  of  the  Avholc  nation  in  a  condition  of  long- 
continued  humiliation."  Scott  dates  it  B.  C.  1021 ;  Clarke  affixes  no  date,  but 
thinks  it  is  a  complaint  of  the  captives  in  Babylon.  The  names  of  the  Almighty 
found  in  it  are  Jehovah  Lord  and  Elohim  God,  on  which  see  on  Ps.  i.  2 ;  iii.  2. 

1.  Unto  thee  lift  I  up  mine  eyes,  0  thou  that  dwellest  in  the  heavens.  In  Psalm  cxxi. 
1,  the  prophet  looks  to  God  as  worshipped  on  the  heights  of  Jerusalem ;  here,  as  in 
the  heavens  themselves,  as  his  permanent  abode,  far  above  the  reach  and  the  rage  of 
all  his  enemies  ;  but  able  to  extend  relief  to  the  sufferers  in  this  lower  world.  Cal- 
vin :  "  These  words  seem  to  contain  a  tacit  contrast  between  the  troubled  and  con- 
fused state  of  this  world  and  God's  heavenly  kingdom." 

2.  Behold,  as  the  eyes  of  servants  look  unto  the  hand  of  their  masters,  and  as  the  eyes 
of  a  maiden  unto  the  hand  of  her  mistress ;  so  our  eyes  wait  upon  the  Lord  our  God, 
until  that  he  have  mercy  upon  xis.  Several  constructions  are  given  to  this  language.  One  is 
that  the  servants  and  maiden  are  under  chastisement,  and  are  looking  to  the  hand 
that  corrects  them.  Morison  :  "  As  Jewish  masters  had  not  only  the  right  to  com- 
mand, but  also,  in  certain  given  cases  to  correct,  the  image  here  presented  to  our 
minds  is  that  of  a  servant  under  chastisement,  looking  to  the  hand  that  smites,  and 
at  the  same  time  beseeching  forgiveness  and  a  return  of  complacent  feeling."  Heng- 
stenberg:  "  The  hand  of  the  masters  and  of  the  mistress  can  only  mean  the  punish- 
ing hand ;  and  the  eyes  are  directed  to  it  in  the  attitude  of  entreaty  and  supplication 
that  the  punishment  may  soon  come  to  an  end,  and  pity  be  shown  to  the  miserable." 
With  these  agree  Dodd  and  Nicolson.  Another  view  is  that  the  servants  and 
maiden  are  in  distress  and  are  looking  to  their  master  or  mistress  for  relief  from 
calamities  brought  on  them  by  others.  This  view  is  supported  by  Calvin  and  Cress- 
well.  As  servants  often  received  great  wrongs  they  looked  to  their  masters  for  re- 
lief and  defence.  Another  view,  giving  a  good  sense,  is  that  the  servants  and  maiden 
are  watching  the  motions  of  the  hand  of  the  master  and  mistress  as  by  some  gesture 
they  intimate  their  wishes.  God's  people  adhere  steadfastly  to  his  service  and  reso- 
lutely study  and  do  his  will,  come  what  may.  In  his  letters  on  Egypt,  Savary  says: 
"  The  slaves,  having  their  hands  crossed  on  their  chest,  stand  silently  at  the  end  of 
the  hall.  With  their  eyes  fastened  on  their  Master,  they  seek  to  anticipate  his  every 
wish."  Diodati  thinks  that  these  servants  look  to  their  superiors  either  to  be  de- 
fended by  them,  or  to  receive  some  benefit  from  them.  Henry  thinks  they  look  1, 
to  the  Master's  directing  hand  :  2,  to  his  supplying  hand  ;  3,  to  his  assisting  hand  ; 
4,  to  his  protecting  hand;  5,  to  his  correcting  hand.  Alexander:  "Perhaps  all 
these  explanations  err  in  being  too  specific,  and  the  sense  of  the  comparison  is  simply 
that  they  look  with  deference  and  trust  to  the  superior  power  which  controls  them." 
It  well  coincides  with  the  scope  of  the  passage  to  represent  the  servants  as  desirous 
of  learning  the  will  and  of  securing  the  aid  of  superiors. 

3.  Have  mercy  u2')on  us,  0  Lord,  have  mercy  ujyon  us:  for  we  are  exceedingly  filled 
ivith  contempt.  Have  mercy,  as  in  Ps.  li.  1.  The  repetition  of  the  prayer  shows  its 
earnestness.  Exceedingly,  greatly,  often;  the  same  as  in  v.  4.  Filled,  when  used  in  a 
good  sense  satisfied;  the  same  as  in  v.  4.  Contempt,  despite,  see  on  Ps.  xxxi.  18; 
cxix.  22. 

4.  Our  sold  is  exceedingly  filled  with  the  scorning  of  those  that  are  at  ease,  and  with  the 
contempt  of  the  proud.  Calvin :  Our  soul  is  in  itself  greatly  cloyed  with  the  mockery 
of  men  who  are  rich,  and  with  the  contempt  of  the  proud ;  Edwards :  We  are  loaded 
to  an  intolerable  degree  with  the  scoffs  of  the  prosperous,  and  the  contempt  of  the 
proud.     Exceedingly,  filled,  and  contempt,  the  same  as  in  v.  3.     Scorning,  always  so, 


1104  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxiv. 

scorn,  or  derision.     Those  that  are  at  ease  are  those  who  have  little  or  no  concern  about 
their  own  state  and  no  interest  in  the  afiairs  of  others.     Proud,  haughty,  arrogant. 

Doctrinal  and  Practical  Remarks. 

1.  As  long  as  life  lasts,  it  is  never  amiss  to  look  to  God  for  help  and  guidance,  v.  1. 
He  who  permits  our  distresses  to  come  upon  us,  can  take  them  away,  or  sustain  us 
under  them,  and  bring  good  out  of  them.  The  Most  High  is  not  limited  in  wisdom, 
power,  or  goodness,  but  has  all  perfection.  Nor  does  he  scorn  our  low  estate,  but  greatly 
pities  us.  Man  may  rage  like  a  wild  beast  against  us,  but  God  is  as  gentle  as  he  is 
glorious. 

2.  Let  us  not  forget  that  we  are  servants  of  God,  and  not  our  own  masters,  v.  2. 
Our  business  is  to  please  him,  not  ourselves;  to  serve  him,  not  ourselves;  to  do  his 
will,  not  our  own ;  to  rely  on  his  protection,  not  on  an  arm  of  flesh.  Tholuck : 
"  While  we  look  to  human  hands  for  help,  hope  and  fear  alternate."  Man  is  weak, 
foolish,  wicked.     God  is  strong,  wise,  holy. 

3.  It  is  wise  in  us  and  obligatory  on  us  to  persevere  in  faith  and  prayer  until  the 
Lord  have  mercy  tqjon  tis,  v.  2.  It  is  the  bane  of  our  lives  that  we  so  easily  let  go 
our  hold  on  God  and  on  his  promises. 

4.  Among  sinners,  even  penitent  sinners,  the  cry  for  mercy  and  the  plea  of  grace 
are  never  out  of  order.  As  long  as  life  lasts  we  never  make  such  progress  as  to  get 
beyond  the  prayer  of  the  publican.  '  Whatever  the  troubles  of  the  church  are,  God's 
mercy  is  a  sovereign  remedy.' 

5.  It  is  a  blessed  thing  that  in  our  severest  trials  brought  on  us  by  our  fellow-crea- 
tures, we  can  api^eal  from  man  to  God,  from  the  scorning  and  contempt  of  mortals  to 
the  mercy  and  grace  of  the  King  eternal,  immortal  and  invisible.  Were  it  otherwise, 
our  case  would  be  sad  indeed. 

6.  It  might  well  set  us  firmly  against  all  the  arts  of  scorning  and  contempt,  Avhen 
we  see  the  wicked  use  made  of  them  by  unbelieving,  unreasonable  and  impious  men, 
vv.  3,  4.  They  used  such  weapons  against  our  Lord  himself  Calvin :  "  When  insult 
is  added  to  wrongs,  there  is  nothing  which  inflicts  a  deeper  wound  upon  well  consti- 
tuted minds."  Nicolson  :  "  The  sick  lion  in  the  fable  found  it  extremely  galling  to 
be  kicked  by  the  foot  of  an  ass."  Henry  :  "  Scorning  and  contempt  have  been,  and 
are,  and  are  likely  to  be,  the  lot  of  God's  people  in  this  world."  If  called  to  this 
kind  of  suffering,  let  us  more  than  ever  lift  up  our  eyes  to  him  that  dwelleth  in  the 
heavens.  Compare  James  v.  7-11.  It  is  impossible  that  we  can  carry  so  heavy  a 
burden  by  mere  human  strength. 

7.  Let  us  be  specially  watchful  against  carnal  security  and  arrogance.  No  tempers 
are  more  hostile  to  the  true  Christian  spirit,  and  there  is  a  consanguinity  between 
these  sins,  indeed  between  all  the  vices  of  the  heart.  Carnal  men  at  ease  are  sure  to  be 
proud,  V.  4. 


Psalm  cxxiv. 


A  Song  of  degrees  of  David. 

1  If  it  had  not  been  the  Lonn  who  was  on  our  side,  now  may  Israel  say  ; 

2  If  it  had  not  been  the  Lord  who  was  on  our  side,  when  men  rose  up  against  us: 

3  Then  they  had  swallowed  us  up  quick,  when  their  wrath  was  kindled  against  us ! 


PSAXM  cxxrv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1105 

4  Then  the  waters  had  overwhelmed  us,  the  stream  had  gone  over  our  goul : 

5  Then  the  proud  waters  had  gone  over  our  soul. 

6  Blessed  be  the  Lord,  who  hath  not  given  us  as  a  prey  to  their  teeth. 

7  Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the  fowlers :  the  snare  is  broken,  and  we  are 
escaped. 

8  Our  help  is  in  the  name  of  the  Lokd,  who  made  heaven  and  earth. 

ON  the  title  see  on  titles  of  Psalms  iii.  cxx.  David  is  given  as  author  by  the  title, 
Calvin,  Diodati,  Dodd,  Henry,  Morison  and  Hengstenberg ;  though  the  Septua- 
gint,  Syriac,  Arabic,  Ethiopia  and  Vulgate  omit  that  part  of  the  inscription ;  and 
Clarke  expresses  doubt  whether  it  ought  to  be  in  the  text.  Although  occasions  are 
not  wanting  in  the  life  of  David  suited  to  this  particular  ode,  yet  it  is  not  easy,  per- 
haps not  possible  to  determine  to  what  part  of  his  history  it  specially  refers.  Scott : 
"  It  may,  however,  be  applied  to  any  season  of  special  danger  or  distress  to  the  church, 
or  to  believers,  from  which  they  have  been  beyond  expectation  rescued."  Scott  dates 
it  B.  C.  1040 ;  Clarke,  B.  C.  about  510.  The  only  name  of  the  Most  High  found  in 
it  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 

1.  TjT  it  had  not  been  the  Lord  who  ivas  on  our  side,  now  may  Israel  say.  Calvin: 
But  for  Jehovah  who  was  on  our  side,  may  Israel  now  say;  Edwards:  Had  not  Jeho- 
vah been  on  our  side,  Israel  may  now  say.  The  reader  will  observe  that  several 
words  are  supplied  by  our  translators.  These  doubtless  give  the  sense;  but  are  not 
necessary  to  our  apprehension  of  the  idea.  Alexander:  "The  form  of  speech  is  tan- 
tamount to  saying.  What  if  the  Lord  had  not  been  for  us? — leaving  the  answer  to  the 
imagination  of  the  reader." 

2.  If  it  had  not  been  the  Lord  who  was  on  our  side,  when  men  rose  up  against  us. 
As  in  English  so  in  Hebrew,  the  first  clause  is  identical  with  the  first  clause  of  v.  1. 
When  men  rose,  literally,  in  the  rising  of  man,  indicating  the  hostility,  not  merely  of 
some  few  men  or  of  some  particular  tribe,  but  of  mankind  generally.  This  corre- 
sponds with  the  history  of  the  church  in  all  ages.  If  the  earth  has  ever  helped  the 
woman,  it  was  not  done  willingly,  until  divine  grace  had  sanctified  the  fallen  nature 
of  man;  so  that  if  Jehovah  had  not  been  the  help  of  his  people,  they  all  might  say: 

3.  Then  they  had  swallowed  us  up  quick,  when  their  xvrath  was  kindled  against  us. 
Swallowed,  the  same  verb  so  rendered  in  Ps.  xxi.  9;  Ixix.  15;  cvi.  17;  in  Ps.  Iv.  9, 
destroy;  in  Prov.  xix.  28,  devour.  Quick,  not  an  adverb,  quickly,  but  an  adjective, 
alive.  As  greedy  monsters  both  of  the  land  and  of  the  deep  sometimes  swallow  their 
food  before  the  life  is  out  of  it,  so  would  the  enemies  of  the  church  have  destroyed 
her  as  in  a  moment,  but  for  divine  interposition.  They  seemed  to  have  the  power, 
and  their  violence  was  suflBciently  aroused  to  make  them  fierce  and  cruel.  Their 
wrath  ivas  kindled.  Then,  at  that  time.  A  thousandth  part  of  the  deadly  hostility, 
which  has  been  manifested  against  the  church  of  God,  would  have  exterminated  any 
other  institution  ever  upon  earth. 

4.  Then  the  waters  had  overwhelmed  us,  the  stream  had  gone  over  our  soul. 

5.  Then  the  proud  waters  had  gone  over  our  soid.  The  figure  expressive  of  destruc- 
tion is  in  these  verses  diflferent  from  that  of  the  preceding.  Here  it  is  by  a  deluge 
rising  above  all  barriers,  and  as  it  were  with  insolence  defying  all  resistance  over- 
whelming us.  In  both  verses,  then  is  the  same  as  in  v.  3.  As  the  proud  walk  with  a 
high  head  and  do  not  easily  yield  to  any  opposition,  so  the  waters  are  spoken  of  as 
proud.  There  is  a  gradation  in  the  figures  of  these  verses,  the  waters,  next  the  stream, 
the  proud  waters.  The  assault  had  been  truly  dreadful,  imperilling  the  life  and  the 
soul  of  God's  people. 

6.  Blessed  be  the  Lord,  ivho  hath  not  given  us  as  a  prey  to  their  teeth.  Blessed,  the 
usual  word  for  a  benediction,  see  on  Ps.  v.  12.     Prey,  commonly  so  rendered;  in  Ps. 

139 


1106  STUDIES  IN  THE   BOOK  OF  TSALMS.  [psami  cxxiv. 

cxi.  5  meat     This  verse  goes  to  confirm  the  interpretation  of  v.  3,  as  referring  to 
voracious  monsters  and  not  to  the  manner  of  destroying  Korah  and  his  company. 

7.  Our  soul  i'i  escaped  as  a  bird  oxit  of  the  snare  of  the  Jmders :  the  snare  is  broken, 
and  we  are  escaped.  Bird,  in  Ps.  cii.  7,  sparrow.  Anderson:  "As  the  imagery  goes 
on.  it  becomes  the  more  beautiful.  Pleasing  and  tender  ideas  are  associated  with  the 
escape  of  an  innocent  bird  from  the  snares  which  the  art  and  cruelty  of  man  had 
contrived,  to  deprive  it  of  life,  or  rob  it  of  liberty."  Calvin:  "The  amount  is,  that 
the  people  of  God,  feeble,  without  counsel,  and  destitute  of  aid,  had  not  only  to  deal 
with  blood-thirsty  and  furious  beasts,  but  were  also  ensnared  by  bird-nets  and  strata- 
gems, so  that  being  greatly  inferior  to  their  enemies  as  well  in  policy  as  in  open  force, 
they  were  beset  by  many  deaths.  From  this  it  may  be  easily  gathered  that  they  were 
miraculously  preserved."  When  God  chooses  he  can,  not  only  rescue  his  people  at 
the  time,  but  put  it  beyond  the  power  of  his  enemies  to  do  them  further  injury.  The 
snare  is  broken. 

8.  Our  help  is  in  the  name  of  the  Lord  who  made  heaven  and  earth.  Help,  usually 
so  rendered,  as  in  Ps.  xx.  2;  cxxi.  1,  2.  Name  of  Jehovalj,  i.  e.,  Jehovah  himself. 
On  the  latter  clause  of  the  verse  see  on  Ps.  cxv.  15;  cxxi.  2,  where  we  have  the  same 
words. 

Doctrinal  and  Practical  Remarks. 

1.  We  cannot  too  often  remember  that  none  but  God  can  save  us  from  sins,  or  foes, 
or  perils;  and  that  he  can  certainly  do  for  us  all  that  our  case  requires,  vv.  1,2.  He 
that  has  God  for  his  friend  and  portion  lacks  nothing  whatever. 

2.  We  need  not  be  surprised  when  men  rise  up  against  us  in  great  numbers  and 
with  great  violence,  v.  2.  It  has  often  been  so  before.  'Man  is  a  wolf  to  man.' 
"Even  those  in  the  church  sometimes  devour  each  other,  and  Christian  men  suffer 
their  vindictive  passions  for  a  while  to  overcome  their  principles,  an  occasion  for  re- 
pentance and  regret,  and  an  injury  to  the  cause  of  religion."  Scott:  "The  church 
of  God,  in  every  age,  has  been  opposed  by  multitudes  of  powerful,  enraged,  cruel 
enemies." 

3.  The  power  of  the  wicked  is  sometimes  tremendous,  and  their  violence  frightful, 
v.  3.  They  have  things  very  much  their  own  way  and  their  own  way  is  very  malig- 
nant. Sin,  death  and  hell,  men  and  devils  do  sometimes  strangely  combine,  and  for  a 
while  God  seems  to  let  them  alone. 

4.  If  the  safety  of  the  righteous  depended  on  appearances,  or  on  their  inherent  en- 
ergies, or  on  the  weakness  or  fewness  of  their  adversaries,  they  would  all  perish,  vv. 
4,  5.  In  God's  almightiness  is  the  defence  of  all  saints.  His  grace  is  all-sufficient. 
He  can  put  a  bridle  in  the  mouth  or  a  hook  in  the  nose  of  the  fiercest.  He  that 
made  the  Red  sea  walls,  and  holds  the  water  of  the  ocean  in  the  hollow  of  his  hand, 
can  control  the  progress  of  ungodly  men.  Blessed  is  he  Avho  is  not  afraid  of  the 
terrors  of  the  wicked.  Home:  "The  devout  Christian,  whom  in  perilous  times,  and 
towards  the  close  of  life  a  gracious  Providence  has  thrown  ashore  in  some  sequestered 
corner,  from  whence  he  views  those  secular  tumults  with  which  he  hath  no  further 
concern,  is  perhaps  arrived  at  the  next  degree  of  happiness  to  that  of  just  spirits  made 
perfect." 

5.  The  wicked  can  use  against  God's  people  weapons  which  the  latter  dare  not 
employ  against  their  adversaries,  such  as  slander,  reviling,  craft  and  deceit,  v.  6. 
The  world  thinks  it  a  fine  thing  to  spread  snares  for  the  feet  of  the  righteous ;  but 
tlie  weapons  of  the  church's  warfare  are  not  carnal.  God's  cause  needs  not  the  help 
of  man's  intrigues. 

6.  That  man  may  well  doubt  his  own  piely,  who  has  no  heart  for  a  grateful  and 


PSALM  cxxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  HOT 

devout  commemoration  of  deliverances  wrought  for  liiin  by  the  providence  and  Spirit 
of  God.  If  wc  are  saved  from  ruin  in  any  shape,  it  i.s  wholly  by  a  power  outside  of 
ourselves.  "  Greater  is  he  tluit  is  in  us,  than  he  that  is  in  the  world."  Omnipotence 
can  break  any  snare.  It  is  a  shame  to  us  that  we  so  soon  and  so  eao\iy  foiget  the 
deliverances  wrought  for  us,  yea,  and  the  very  perils  from  which  we  Jiave  been  saved. 
Amesius:  "The  goodness  of  God  in  delivering  us  shouhl  never  be  given  over  to  ob- 
livion, but  always  commemorated  with  praise." 

7.  How  uniform  is  history.  It  tells  the  same  story  from  age  to  age — the  story  of 
man's  weakness  and  vileness,  and  of  God's  lovingkindness  and  tender  compassions. 

8.  The  help  of  all  the  righteous  is  in  the  name  of  the  Lord  who  made  heaven  and 
earth,  v.  8.  This  is  not  a  discouraging  but  a  necessary  truth.  Every  act  of  the  di- 
vine care  towards  us  should  lead  us  so  to  confess.  The  amazing  deliverances  wrought 
by  God  for  his  chosen  people  both  before  and  after  their  conversion  demand  loud 
and  perpetual  acknowledgments.  The  truly  good  man  feels  that  he  shall  not  be 
done  blessing  God 

While  life  or  thought  or  being  last. 
Or  immortality  endures. 


Psalm  cxxv. 

A  Song  of  degrees. 

1  They  that  trust  in  the  Lord  shaU  be  as  mount  Zion,  ivhich  cannot  be  removed,  but  abideth  for 
ever. 

2  As  the  mountains  are  round  about  Jerusalem,  so  the  Lord  is  round  about  his  people  from 
henceforth  even  for  ever. 

3  For  the  rod  of  the  wicked  shall  not  rest  upon  the  lot  of  the  righteous ;  lest  the  righteous  put 
forth  their  hands  unto  iniquity. 

4  Do  good,  O  Lord,  unto  those  that  be  good,  and  to  them  that  are  upright  in  their  hearts. 

5  As  for  such  as  turn  aside  unto  their  crooked  ways,  the  Lord  shall  lead  them  forth  with  the 
workers  of  iniquity  :  but  peace  shall  be  upon  Israel. 

ON  the  title  see  above  on  title  of  Psalm  cxx.  Scott  fixes  the  date  of  this  Psalm 
as  probably  B.  C.  about  710  years ;  Clarke,  B.  C.  about  445 ;  some  others  as 
early  as  the  days  of  David.  It  must  be  admitted  that  neither  of  these  views  can  be 
established.  The  last  was  more  favored  formerly  than  of  late.  Clarke  thinks  this 
ode  may  have  had  its  occasion  in  the  opposition  of  Sauballat  and  his  associates? ; 
Scott,  in  the  invasion  of  Sennacherib  ;  others,  in  various  events  in  the  life  of  David. 
But  all  this  is  conjecture.  Hardly  any  Psalm  less  requires  an  occasion  to  give  full 
force  to  its  several  clauses.  The  only  name  of  God  found  in  it  is  Jehovah  Loud,  oh 
which  see  on  Ps.  i.  2. 

1.  They  that  trust  in  </ieLoRDshall  be  as  Mount  Zion,  which  cannot  be  removed,  but 
abideth  for  ever.  Edwards  :  Those  that  trust  in  Jehovah  are  like  mount  Zion,  which 
cannot  be  moved,  but  continues  fixed  for  ever ;  Fry :  They  that  trust  in  the  Lord 
are  as  a  mountain:  Zion  is  not  moved,  Jerusalem  abideth  for  ever;  Hengstenberg: 
Those  who  trust  in  the  Lord  are  as  Mount  Zion,  which  moves  not,  stands  for  ever ; 
Doway,  following  some  ancient  versions :  They  that  trust  in  the  Lord  shall  be  as 
mount  Sion  :  he  shall  not  be  moved  for  ever  that  dwelleth  iu  Jerusalem.  None  of 
these  is  better  than  the  authorized  version  ;  though  each  of  them  gives  the  leading 
idea.     To  trust  in  the  Lord  is  a  favorite  method  of  describing  a  true  Israelite.     Re- 


1108  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxv. 

moved,  or  moved,  as  in  Ps.  x.  6.  Ahideth,  dwelleth,  sitteth,  tarryeth,  hath  a  fixed  abode. 
What  is  here  said  of  believers  in  general  is  true  of  each  of  them.  They  have  sta- 
bility and  shall  ever  have  it  because  they  confide  in  Jehovah. 

2.  As  the  mountains  are  round  about  Jerusalem,  so  the  Lord  is  round  about  his  peo- 
ple from  henceforth  even  for  ever.  So  effectually  was  Jerusalem  surrounded  by  moun- 
tains, that  one  prophet  speaks  of  it  as  a  caldron,  Ezek.  xi.  3.  These  mountains  stood 
there  from  age  to  age.  They  stand  there  still.  Yet  hostile  armies  have  often  crossed 
them  ;  and  to  this  day  Jerusalem  is  trodden  down  of  the  Gentiles.  But  Jehovah  is 
a  bulwark  and  a  defence  that  has  never  failed  his  people.  What  the  mountains 
seemed  to  be,  the  Lord  is,  an  impregnable  wall  to  his  true  people,  who  are  not  faith- 
less but  believing,  sincere  not  hypocritical.  From  henceforth  even  for  ever,  literally, 
from  now  and  unto  eternity. 

3.  For  the  rod  of  the  wicked  shall  not  rest  upon  the  lot  of  the  righteous  lest  the  righteous  put 
forth  their  liands  unto  iniqidty.  Rod,  also  sceptre,  tribe,  Ps.  xlv.  6 ;  Ixxviii.  67,  68.  See  on 
Ps.  ii.  9 ;  xxiii.  4.  Here  the  word  must  mean  either  the  rod  of  chastisement,  or  anger, 
whereby  the  wicked  punished  God's  people,  or  the  sceptre  of  political  power,  Avhich 
as  it  was  wielded  by  the  wicked  and  in  a  wicked  way  produced  great  affliction,  Pr. 
xxviii.  12 ;  xxix.  2.  These  two  meanings  of  the  word  are  here  coincident.  Rest, 
the  rod  of  the  wicked  may  fall  on  God's  people,  but  it  shall  not  continue  to  distress 
them.  It  shall  be  broken,  Isa.  xiv.  5.  Lot,  always  so  rendered.  As  the  Israelites 
received  their  portions  in  the  land  by  lot,  so  lot  and  portion  came  to  signify  much  the 
same  thing.  Compare  Ps.  xvi.  5  ;  Jer.  xiii.  25,  where  we  have  both  words.  Righte- 
ous, in  both  cases  plural,  the  just,  those  who  trust  in  the  Lord.  To  put  forth  the  hand 
to  iniquity  is  to  meddle  with  it,  partake  in  it,  or  touch  it,  Col.  ii.  21.  There  is  a  point 
beyond  which  the  spirits  of  men  would  fail.  The  Almighty  knows  this,  frames  his 
providence  and  administers  his  grace  accordingly,  Ps.  ciii.  14.  Tholuck  :  "  The  non- 
continuance  of  the  rod  of  the  wicked  is  the  consolation  of  the  Psalmist."  The  ren- 
dering of  the  church  of  England  misleads  the  reader :  For  the  rod  of  the  ungodly 
cometh  not  unto  the  lot  of  the  righteous.     It  does  come,  but  it  does  not  stay. 

4.  Do  good,  O  Lord,  unto  those  that  be  good,  and  to  them  that  are  upHght  in  their 
hearts.  Like  the  English  so  the  Hebrew  plays  upon  the  word  good.  The  upright  are 
tlie  righteous  in  v.  3,  those  who  trust  in  the  Lord  in  v.  1.  They  are  far  removed  from 
hypocrisy.  Their  virtue  and  piety  are  seated  in  their  hearts.  The  wicked  are  tor- 
tuous.    But  God's  people  are  straight,  right,  see  on  Ps.  vii.  10. 

5.  As  for  such  as  turn  aside  unto  their  crooked  ways,  the  Lord  shall  lead  them  forth  ivith 
the  workers  of  iniquity.  Crooked  ways,  in  Judges  v.  6,  byways.  The  word  occurs 
nowhere  else.  It  is  an  adjective,  but  so  clearly  requires  the  word  ways  to  complete 
the  sense,  that  it  is  not  even  put  in  italics.  Those  who  turn  aside  to  crooked  tvays  are 
themselves  doey's  of  iniquity.  To  be  led  forth  ivith  such  is  to  be  conducted  to  punish- 
ment or  execution  with  them.  Chaldee :  He  shall  lead  them  into  hell.  The  verb  is 
the  causative  form  of  the  verb  to  walk,  to  go ;  Calvin  :  "  The  meaning  is,  God  does  not 
always  connive  at  the  wickedness  of  those  who,  while  boasting  of  a  hollow  and  coun- 
terfeit profession,  wander  hither  and  thither  according  to  their  own  lust  or  even  cor- 
rupt the  simple,  and  draw  them  into  the  same  excess  of  sinning  with  themselves." 
But  peace  shall  be  upon  Israel,  literally,  peace  upon  Israel,  i.  e.,  peace  be  upon  Israel. 
The  force  of  such  a  phrase  is  well  expressed  by  the  future,  as  such  an  inspired  j^eti- 
tion  is  itself  a  sure  prediction.  The  contrast  is  between  the  final  punishment  of  the 
wicked,  and  the  final  prosperity  of  the  righteous.  When  God  shall  weigh  them  in 
the  balance  of  eternal  justice,  as  the  former  rises,  the  latter  must  sink.  The  evei- 
lasting  peace  of  the  saints  depends  upon  the  total  overthrow  of  the  incorrigibly 
wicked. 


PSALM  cxxv.]  STUDIES  IN  THE  BOOK  OP  PSALMS.  11^,9 


Doctrinal  and  Practical  Remarks. 

1.  As  the  effect  cannot  be  greater  than  the  cause,  so  the  Scriptures  wisely  mention 
adequate  grounds  of  assurance  and  confidence  to  all  the  saints,  vv.  1,  2.  Because 
God  is  mighty,  the  weakest  of  his  people  are  strong ;  because  he  is  unchangeable 
those  of  his  people  most  resembling  a  reed  shaken  with  the  wind  are  stable  as 
Mount  Zion. 

2.  But  the  saints  should  never  forget  that  their  strength  is  not  in  themselves,  vv. 
1,  2.     Natural  talents  and  advantages  are  nothing  if  God  forsake  us,  Isa.  xl.  30,  81. 

3.  Whatever  happens,  let  us  trust  in  the  Lord  and  never  question  either  his  power 
or  faithfulness,  v.  1.  We  are  slow  of  heart  unqualifiedly  to  confide.  Luther :  "  It  is 
much  easier  to  learn  than  to  believe  that  we  who  have  by  us  the  word  of  God  and 
receive  it,  are  surrounded  with  divine  aid.  If  we  were  surrounded  by  walls  of  steel 
and  fire,  we  should  feel  secure  and  defy  the  devil.  But  the  property  of  faith  ia  not  to 
be  proud  of  what  the  eye  sees,  but  to  rely  on  what  the  word  reveals."  And  we  must 
carefully  distinguish  between  pi*esumptuous  confidence  and  the  boldness  which  springs 
from  faith  unfeigned.  Henry :  "  All  that  deal  with  God  must  deal  upon  trust,  and 
he  will  give  comfort  to  those  only  who  give  credit  to  him,  and  make  it  to  appear  they 
do  so,  by  quitting  other  confidences  and  venturing  to  the  utmost  for  God." 

4.  The  protection  of  the  saints  cannot  fail,  because  it  is  from  the  Lord,  v.  2.  Mori- 
son  :  "  His  perfections  are  ever  in  active  exercise  for  their  good,  and  while  this  sleep- 
less energy  is  exerted  on  their  behalf  neither  death  nor  hell  can  px-evail  against 
them ;"  Clarke :  "  He  is  above,  beneath,  around  them  ;  and  while  they  keep  tdthin  it, 
their  fortress  is  impregnable,  and  they  can  suffer  no  evil." 

5.  Yet  let  us  not  misinterpret  the  promises  of  God.  He  has  not  engaged  that  his 
people  shall  not  be  assaulted,  persecuted,  tempted  or  sorely  tried.  Trouble  will  come, 
if  not  in  one  shape  yet  in  another.  One  of  the  saddest  forms  is  when  those  in  power 
use  it  to  the  injury  of  the  righteous.     Such  has  often  been  the  case,  v.  8. 

6.  But  let  us  never  forget  that  the  Lord  is  the  avenger  of  all  such,  and  that  though 
the  wicked  may  press  his  people  hard  for  a  season,  yet  they  cannot  destroy  them. 
God  is  round  about  them,  vv.  2,  3.     Compare  Esther  vi.  13. 

7.  Let  us  not  be  cast  down  at  conflicts  in  the  spirit.  The  warfiire  with  corruption 
in  the  heart  shall  not  last  always.  No  man  ever  perished  who  lived  and  died  fight- 
ing against  sin.  Fight  on.  Christian  hero.  The  victory  shall  be  thine  at  last.  Satan 
shall  not  always  oppress  thy  spirit.  By  and  by  the  Master  will  say.  Come  up  higher, 
and  the  days  of  thy  mourning  shall  be  ended. 

8.  Much  good  does  the  Lord  do  to  his  own  people,  v.  4.  He  is  good  even  to  his 
enemies,  to  the  unkmd  and  the  unthankful,  though  they  are  not  in  covenant  with  him. 
But  to  his  own  people  he  gives  pardon,  acceptance,  adoption,  renewal,  strength,  wis- 
dom, increase  of  grace,  eternal  life  and  blessings  which  finite  creatures  shall  not  even 
in  the  ages  of  eternity  be  able  duly  to  estimate.  Luther :  "  The  end  of  the  poor 
flock  of  God,  even  though  the  church  be  proved  and  tried  by  a  thousand  fires  and 
deaths,  though  it  appear  a  thousand  times  over  to  be  oppressed,  destroyed  and  extir- 
pated, is — eternal  life,  eternal  consolation,  eternal  glory !" 

9.  But  the  Scriptures  carefully  discriminate  and  tell  us  who  shall  receive  eternal 
mercies  from  God.  Such  are  called  Israel  for  their  might  in  prayer.  They  trust  in 
the  Lord.  They  are  stable  in  their  course.  They  are  good.  They  are  upright.  They 
trust  not  only  sometimes  but  at  all  times,  even  in  the  darkest  hour.  They  have  a 
great  dread  of  sin.     Their  fear  of  apostasy  is  a  great  means  of  preservation  from  it. 

10.  On  the  other  hand  the  enemies  of  God  are  as  clearly  marked  out  They  are 
the  wicked.     They  wield  power  for  selfish  ends.     Their  ways  are  crooked.     They  are 


1110  STUDIES   IN  THE   BOOK   OF  PSALMS.  [psalm  cxxvr. 

workers  of  iniquity.  '  Tliey  shift  from  one  pursuit  to  another,  and  turn  hither  and 
thither  to  deceive ;  they  wind  about  a  thousand  ways,  to  conceal  their  base  intentions, 
to  accomplish  their  iniquitous  projects  or  to  escape  the  punishment  of  their  crimes.' 

11.  The  end  of  such  cannot  but  be  dreadful,  v.  5.  Their  judgment  now  of  a  long 
time  lingereth  not,  and  their  damnation  slumbereth  not.  As  infamous  crimes  among 
men  are  upon  conviction  terribly  punished  on  a  set  day  and  in  public,  so  shall  the 
wicked  be  led  forth  to  execution.  Henry:  "The  doom  of  those  who  turn  aside  to 
those  crooked  ways,  out  of  the  right  Avay,  will  be  the  same  with  theirs  who  have  all 
along  walked  in  them;  nay,  and  more  grievous,  for  if  any  place  in  hell  be  hotter 
than  another,  that  shall  be  the  portion  of  hypocrites  and  apostates." 

12.  It  should  greatly  alarm  the  wicked  to  remember  that  the  certainty  of  the 
happiness  of  the  saints  depends  upon  the  certainty  of  the  overthrow  of  sinners,  v.  5. 

13.  Come  what  will,  let  the  righteous  joy  in  God,  who  has  published,  "Peace, 
peace  to  him  that  is  far  off,  and  to  him  that  is  near;  and  I  Avill  heal  him,"  Isa.  Ivii. 
19.  Because  God  is  true,  and  because  he  is  just,  and  because  his  people  pray  for  it, 
peace  shall  he  upon  Israel  forever. 


Psalm  cxxvi. 

A  Song  of  degrees. 

1  When  the  Lord  turned  again  the  captivity  of  Zion,  we  were  like  them  that  dream. 

2  Then  was  our  mouth  filled  with  laughter,  and  our  tongue  with  singing:  then  said  they  among 
the  heathen,  The  Lord  hath  done  great  things  for  them. 

3  The  Lord  hath  done  great  things  for  us;  whereof  we  are  glad. 

4  Turn  again  our  captivity,  O  Lord,  as  the  streams  in  the  south. 

5  They  that  sow  in  tears  shall  reap  in  joy. 

6  He  that  goeth  forth  and  weepeth,  bearing  precious  seed,  shall  doubtless  come  again  with 
rejoicing,  bringing  his  sheaves  tvith  him. 

ON  the  title  see  on  title  of  Psalm  cxx.  Scott  dates  this  Psalm  B.  C.  530;  Clarke, 
B.  C.  about  515.  It  was  most  probably  written  at  a  late  period  of  Jewish 
history.  If  so,  the  occasion  of  its  composition  is  found  in  the  decrees  and  measures 
for  the  restoration  from  Babylon.  The  Syriac  ascribes  it  to  Haggai  and  Zechariah; 
others,  to  Ezra.  Luther:  "Whether  it  was  written  after  the  captivity,  or  before  it, 
as  a  prophecy  to  comfort  the  Jews  with  the  hope  of  deliverance,  and  that  they  should 
not  despair,  is  uncertain."  Whatever  was  its  authorship,  or  the  occasion  of  its 
composition,  it  was  designed  for  the  edification  of  the  church  in  all  coming  time. 
Ilengstenberg:  "The  sacred  Psalmists  were  deeply  impressed  with  the  conviction 
that  they  sang  for  the  church  of  all  ages."  The  only  name  of  God  here  found  is 
Jehovah  Lord,  on  which  see  on  Psalm  i.  2. 

1.  When  the  Lord  turned  again  the  captivity  of  Zion,  we  were  like  them  that  dream. 
Fry  puts  the  verbs  of  this  verse  in  the  present  tense.  The  Chaldee,  Syriac  and 
Arabic  use  the  future.  But  the  Septuagint,  Ethiopic,  Vulgate,  Doway,  church  ot 
England,  Calvin,  Fabritius,  Vcnema,  Amesius,  Piscator,  Tremellius  and  Junius, 
Edwards,  Jebb,  Street,  Hengstenberg  and  Alexander,  like  the  authorized  version, 
have  the  preterite.  The  meaning  of  the  first  clause  is.  When  the  Lord  brought  back 
the  captives.  The  word  here  rendered  captivity  is  not  the  same  as  in  v.  4.  Thi<j 
word  means  return.     Hengstenberg  and  Alexander  render  it  th  turning.     Whet'ie> 


PSALM  cxxvi.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  HH 

it  be  the  return  or  the  captivity,  it  may  be  taken  for  those  returning,  or  for  the  captive.-!. 
The  phrase  ticrn  captivity  does  not  necessarily  express  more  than  relief  from  sort 
distress  (Ps.  xiv.  7;  liii.  6;  Ixxxv.  1;)  though  here  it  evidently  refers  to  release  from 
the  captivity  of  Babylon.  Although  that  event  had  been  predicted  and  the  time  for 
it  fixed  by  prophecy  (,Jer.  xxv.  12;  xxix.  10;)  yet  so  deeply  had  the  iron  gone  into 
their  souls,  so  insolent  and  cruel  had  their  oppressors  become;  and  so  little  were 
appearances  in  their  favor,  that  when  God  broke  their  bondage  and  set  them  free, 
the  I.^ruelites  knew  not  how  to  credit  the  announcement;  they  were  incredulous;  the 
news  was  too  good  to  be  believed.  Compare  Gen.  xlv.  26;  Luke  xxiv.  41;  Acts 
xii.  9,  14. 

2.  The7i  was  our  mouth  filled  with  laughter,  and  our  tongue  loith  singing.  Mouth  and 
tongue  are  parallel ;  so  also  are  laughter  and  singing.  The  clause  describes  the  abun- 
dant joy  of  the  released  captives.  Yet  was  it  not  mirth  accompanied  by  vain  noise; 
but  rather  by  tears  of  penitence  and  gratitude,  Jer.  1.  4,  5.  They  ceased  not  to  mar- 
vel that  the  worshippers  of  the  sun  should  show  them  such  unsolicited  kindness,  see- 
ing that  they  were  generally  hated  and  despised  of  all  the  Gentiles.  Nor  could  the 
Chaldeans  and  others  repress  their  wonder:  Then  said  they  among  the  heathen,  The 
Lord  hath  done  great  things  for  them.  When  Jehovah  so  acts  as  to  call  forth  the 
admiration  of  the  very  heathen,  surely  his  people  should  not  keep  silence,  but  take 
up  the  song: 

3.  The  Lord  hath  done  great  things  for  us;  whereof  we  are  glad.  They  were  glad. 
How  could  it  be  otherwise?  The  conquest  of  Babylon  by  the  Persians  had  effected  a 
total  revolution  and  with  the  happiest  results  to  Israel. 

4.  Turn  again  our  captivity,  0  Lord,  as  the  streams  in  the  south.  Chaldee:  Turn, 
O  Lord,  our  captivity,  as  the  earth  is  changed  when  in  time  of  dearth  the  bursting 
out  of  the  waters  breaks  forth;  Edwards:  Bring  back  our  captive  brethren,  Jehovah, 
as  the  torrents  in  the  south;  Street:  Jehovah  hath  restored  us  from  our  captivity,  as 
he  restoreth  the  torrents  hi  the  dry  country;  Walford:  Bring  back  a^^  our  captives, 
O  Jehovah,  like  the  streams  of  the  south.     In  explanation  three  remarks  are  offered: 

1.  Whether  we  read  south  or  dry  place  will  not  alter  the  sense,  as  tlie  country,  in  the 
southern  portions  of  Palestine,  as  well  as  in  Arabia,  is  subject  to  long-continued  heat, 
which  dries  up  the  rivers.  When  the  abundant  periodical  rains  come,  the  streams 
again  swell,  the  thirsty  soil  is  refreshed,  and  the  land  is  again  covered  with  green. 

2.  There  were  several  decrees,  made  by  the  conquerors  of  Babylon  and  their  successors 
respecting  the  return  of  the  Jews  to  the  holy  land.  The  first  of  these  seems  to  have 
released  all  the  captives,  and  to  have  awakened  a  spirit  of  inquiry,  but  to  have  sent 
comparatively  few  of  the  Jews  to  the  holy  land.  Those,  who  first  returned,  seeing 
their  own  w'eakness,  and  remembering  the  privations  of  their  bz'ethren,  greatly  desired 
their  return.  So  the  word  captivity  is  best  taken  for  captives,  and  the  meaning  is, 
Bring  back  our  captive  brethren.  3.  There  is  no  inconsistency  between  verses  1  and  4, 
the  former  speaking  of  the  release  of  the  captives  and  of  their  partial  restoration ; 
the  latter,  of  their  general  and  full  return,  so  as  to  swell  the  poijulation  like  the  streams 
in  the  rainy  season. 

5.  They  that  sow  in  tears  shall  reap  in  joy.  Of  no  class  of  figures  of  speech  are  the 
writers  of  both  Testaments  more  fond  than  of  those  drawn  from  husbandry,  and  par- 
ticularly from  sowing  and  reaping.  This  verse  sounds  much  like  a  proverb.  It  suits 
all  times  and  occupations.  It  is  fulfilled  in  nature,  in  social  life,  in  political  affairs, 
and  in  the  experience  of  God's  people,  Heb.  xii.  11.  "Except  a  corn  of  wheat  fall 
mto  the  ground  and  die,  it  abideth  alone:  but  if  it  die,  it  bringeth  forth  much  fruit," 
John  xii.  24  Alexander:  "The  figures  are  natural  and  common  ones  for  means  and 
eud.  or  for  the  beginning  and  issue  of  any  undertaking."     The  figure  may  have  force 


1112  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxxvi. 

mjm  the  supposition  that  grain  was  scarce  and  bread  hard  to  get;  yet  what  could  the 
husbandman  do  but  take  part  or  most  of  what  he  had  and  bury  it  in  the  ground,  not 
certainly  knowing  that  he  would  ever  get  any  return,  but  confiding  in  the  general 
arrangement  of  jirovidence  that  he  that  sows  shall  reap? 

6.  He  that  goeth  forth  and  weepeth,  bearing  precious  seed,  shall  doubtless  come  again 
vnth  rejoicing,  bringing  his  sheaves  with  him.  Chaldee:  Going  he  shall  go  with  weeping, 
bearing  a  draft  of  seed  corn ;  coming  he  shall  come  with  singing  of  hymns  when  he 
shall  bring  back  his  sheaves;  Arabic:  They  shall  go  going  forth  full  of  weeping, 
bearing  their  seeds ;  but  returning  they  shall  come  with  exultation  bearing  their  fruits. 
Hallelujah.  Variations,  not  dissimilar  to  the  above,  are  found  in  other  translations. 
Precious,  found  only  here  and  in  Job  xxviii.  18,  where  it  is  rendered  jo Wee.  Our 
translators  and  others  seem  to  have  thought  that  the  meaning  was,  the  seed  is  very 
valuable,  first  perhaps  because  of  its  scarcity,  and  then  because  of  its  productiveness 
But  not  a  few  suppose  that  the  word  rendered  precious  designates  the  vessel  or  sack, 
in  which  the  seed  is  carried  by  the  sower.  So  Abenezra,  the  margin  and  Street.  But 
as  the  word  rendered  precious  is  cognate  to  the  verb  rendered  to  draw  out  or  scatter, 
some  prefer  to  render  it  a  drawing  forth  of  seed,  carrying  seed,  sowing  seed.  If  this 
Psalm  specially  refers  to  the  restoration  of  the  Jews,  it  quite  falls  in  with  the  historic 
account  given  in  Ezra  vi.  22;  Neh.  xii.  43. 

Doctrinal  and  Practical  Remarks. 

1.  God's  true  servants  may  be  in  great  affliction,  and  endure  the  rigors  of  captivity, 
V.  1.  Jehovah  has  not  promised  that  the  outward  state  of  Zion  shall  be  always  plea- 
sant, and  the  foot  of  pride  never  be  put  upon  her  neck. 

2.  Wonders  will  never  cease.  Rapid  changes  are  often  occurring  and  awaking  the 
surprise  of  men,  vv.  1-3.  God's  thoughts  and  ways  are  wholly  diverse  from  ours. 
We  know  not  the  heights  and  depths  of  his  counsels.  Because  he  is  wonderful  in 
working,  we  cannot  but  be  startled  at  his  doings. 

3.  "  The  hand  of  God  should  be  acknowledged  in  all  our  mercies,  whoever  be  the 
instrument  of  them,"  vv.  1-3.  If  God  save  us  by  Cyrus,  it  is  no  less  his  deliverance 
than  if  he  sent  Samson,  Jephtha,  Ehud  or  David  to  our  help.  It  was  the  Lord  that 
turned  the  captivity  of  his  people  and  did  great  things. 

4.  The  greatest  wonders  and  deliverances  that  God  ever  works  are  in  his  church, 
vv.  1-3.  He  loves  her  better,  he  has  more  glorious  purposes  respecting  her,  he  has 
given  a  greater  ransom  for  her,  than  can  be  claimed  for  all  the  world  beside.  "  There 
is  a  special  eminence  in  the  Lord's  working  for  his  people."  The  conversion  of  the 
soul  from  sin  to  holiness  is  itself  a  greater  wonder  of  mercy  than  God  ever  works  for 
the  unbelieving  world.  Indeed  the  whole  work  of  redemption  is  so  stupendous,  in  its 
scheme,  execution  and  application,  that  to  eternity  God's  people  will  not  cease  to 
admire  it.  How  can  the  poor  sinner,  saved  by  grace,  snatched  as  a  brand  from  the 
eternal  burning,  ever  cease  to  celebrate  the  amazing  love  of  God  and  the  wonders  he 
has  wrought  ? 

5.  If  Israel  properly  rejoiced  in  deliverance  from  Babylonish  captivity,  how  much 
more  ought  the  church  to  give  thanks  when  from  bondage  to  the  world  God  rescues 
her  and  raises  her  up  from  a  dying  to  a  lively  state.  A  genuine  revival  of  religion  is 
a  great  blessing. 

6.  So  marvellous  are  the  deliverances  sometimes  wrought  for  God's  people  that 
even  sinners  themselves  can  but  notice  these  great  things  done  by  Jehovah,  v.  2. 

7.  Although  at  the  beginning,  the  saints  are  ready  to  doubt  the  mercies  shown 
them,  yet  in  time  skepticism  will  give  way  to  gratitude;  and  he,  that  was  struck 
dumb  with  wonder,  will    proclaim  the  divine   glory  in   showing  him  such  mercy. 


PSALM  cxxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1113 

'When  the  people  of  God  find  that  they  are  not  mocked  with  illusions,  but  that 
all  about  them  is  reality  and  truth ;  then  sorrow  and  sighing,  fear  and  distrust  fly 
away  together,'  v.  3. 

8.  Spiritual  mercies,  when  once  received,  invariably  whet  the  desire  of  the  righteous 
for  still  other  bounties  of  God's  grace ;  and  the  '  beginnings  of  mercy  are  encourage- 
ments to  us  to  pray  for  the  completing  of  it,'  v.  4. 

9.  Nothing  is  too  hard  for  God.  The  land  may  be  all  parched  and  the  water 
courses  all  dried  up,  but  he  can  soon  make  the  streams  overflow  their  banks,  v.  4. 
The  plants  of  righteousness  may  all  droop  and  seem  ready  to  die ;  but  he  with  whom 
is  the  residue  of  the  Spirit  can  revive  his  work,  and  reanimate  and  reassure  his  people. 

10.  Let  not  believers  sink  into  despondency  or  inefficiency  through  discouragements, 
however  many  and  pressing  they  may  be,  vv.  5,  6.  It  is  a  saying  of  a  man  of  great 
spiritual  wisdom  :  "  So  far  as  I  have  observed  the  course  of  God's  providence  with  me, 
such  of  my  labors  as  have  been  performed  in  the  greatest  straits,  and  under  the 
greatest  difficulties,  have  had  the  happiest  issue."  After  the  night  of  weeping  comes 
the  morning  of  joy.  There  is  no  more  precious  fruit  gathered  from  earth  than  that 
which  springs  from  seed  sown  in  tears,  and  pain,  and  sighing,  and  persecution.  Yet 
how  often  do  we  misinterpret  providence  and  question  the  divine  faithfulness? 
Luther :  "  We  inftxnts  in  grace,  we  poor  little  children,  under  our  tears  and  our  sighs, 
understand  not  the  voice,  or  the  mind,  or  the  will  of  our  heavenly  Father  in  these 
afflictions."  It  was  hard  for  Israel  to  believe  that  God  was  fulfilling  his  promise, 
Isaiah  Ixvi.  20. 

11.  If  such  great  things  are  done  to  the  true  Israel  of  God  on  earth,  what  may  we 
not  expect  in  the  next  world,  where  glory  shall  take  the  place  of  grace,  and  victory  of 
conflict?  Then  preeminently,  "the  ransomed  of  the  Lord  shall  return,  and  come  to 
Zion  with  songs  and  everlasting  joy  upon  their  heads ;  they  shall  obtain  joy  and 
gladness,  and  sorrow  and  sighing  shall  flee  away,"  Isa.  xxxv.  10. 

12.  But  O  how  sad  will  be  the  state  of  those  who,  having  never  accepted  the  prof- 
fered grace  of  the  Gospel,  were  content  to  have  all  their  good  things  in  this  life ;  who. 
having  sowed  to  the  flesh,  shall  of  the  flesh  reap  corruption ;  who  having  rejoiced  and 
laughed  a  few  days  here  go  to  an  eternity,  where  nothing  awaits  them  but  weeping, 
and  wailing,  and  gnashing  of  teeth. 


Psalm  cxxvii. 

A  Song  of  degrees  for  Solomon. 

1  Except  the  Lord  build  the  house,  they  labour  in  vain  that  build  it :  except  the  LoRD  keep 
the  city,  the  watchman  waketh  but  in  vain. 

2  It  i?  vain  for  you  to  rise  up  early,  to  sit  up  late,  to  eat  the  bread  of  sorrows :  for  so  he  giveth 
his  beloved  sleep. 

3  Lo,  children  are  a  heritage  of  the  Lord  :  and  the  fruit  of  the  womb  is  hvs  reward. 

4  As  arrows  are  in  the  hand  of  a  mighty  man  ;  so  o?-e  children  of  the  youth. 

5  Happy  is  the  man  that  hath  his  quiver  full  of  them :  they  shall  not  be  ashamed,  but  they 
shall  speak  with  the  enemies  in  the  gate. 

ON  a  song  of  degrees  see  on  title  of  Ps.  cxx.     We  may  read  for  Solomon  or  of  Solo- 
mon.    The  form  of  the  Hebrew  is  just  the  same  as  in  Ps.  Ixxii. ;  yet  in  most 
cases  we  render  the  preposition  of  not  for.    Some  read  for  Solomon  because  they  think 

140 


1114  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psalm  cxxvu 

David  wrote  this  ode  and  addressed  it  to  his  son ;  and  because  with  Kimchi  they 
think  that  here,  as  in  Ps.  Ixxii.,  Solomon  is  a  type  of  Messias.  The  Syriac  ascribes  it 
to  David  concerning  Solomon,  and  concerning  Haggai  and  Zechariah.  Henry  regards 
David  as  the  author.  Gill  inclines  to  the  same  opinion.  But  the  Chaldee,  Vulgate, 
Calvin,  Venema,  Edwards,  Pool,  Jebb,  Dodd,  Street,  Scott,  Hengstenberg,  Tholuck, 
and  Alexander  confidently  speak  of  Solomon  as  the  author.  Calvin  :  "  There  is  no 
reason  why  the  Jews  should  deny  that  this  Psalm  was  composed  by  Solomon;"  Pool : 
"  There  is  nothing  in  this  Psalm,  which  gives  us  just  ground  to  question  whether  Solo- 
mon was  the  author  of  it  or  no."  Solomon  Avrote  a  thousand  and  five  .songs,  1  Kinga 
iv.  32.  This  may  be  one  of  them.  Yet  Amesius,  Piscator,  Tremellius  and  Junius 
regard  it  as  written /or  Solomon;  and  Mudge  says  that  there  seems  to  be  no  other  rea- 
son for  regarding  Solomon  as  the  authoi-,  except  that  it  speaks  of  building  a  house. 
Clarke  thinks  it  was  most  likely  composed  for  the  building  of  the  second  Temple,  and 
by  some  prophet  of  that  time.  The  general  aim  of  this  ode  is  to  repress  worldly 
cares,  and  to  inspire  pious  trust  in  God.  Venema :  "  Its  scope  is  to  withdraw  men 
from  excessive  labors  and  anxious  cares,  but  to  inspire  piety  and  trust  in  Jehovah  ;" 
Edwards  :  "  The  design  of  it  is  to  inculcate  this  most  certain  and  very  useful  maxim, 
That  the  success  of  all  our  undertakings  entirely  depends  upon  God's  blessing ;" 
Hengstenberg :  "  Everything  is  dependent  upon  the  blessing  of  God."  Some  argue 
Solomon's  authorship  from  the  fact  that  the  whole  ode  is  but  an  expansion  of  thai 
saying  of  his  :  "  The  blessing  of  the  Lord,  it  maketh  rich,"  Pr.  x.  22.  But  the  same 
sentiment  abounds  in  the  utterances  of  true  piety.  See  Ps.  xxxvii.  22 ;  cvii.  38 ; 
cxiii.  7,  8,  and  many  places.  Scott  dates  this  Psalm  B.  C.  1012 ;  Clarke,  B.  C.  about 
445.     The  only  name  of  God  in  it  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 

1.  Except  the  Lord  build  the  house,  they  labor  in  vain  that  build  it.  To  bxdld  a  how>,e 
has  in  Scripture  these  significations :  1.  To  erect  a  material  structure  for  public  or 
private  use.  Thus  the  Jews  built  dwellings  for  themselves,  Deut.  xxviii.  30 ;  Jer. 
xxix.  5,  Thus  David  proposed  to  build  the  temple,  2  Sam.  vii.  5 ;  and  Solomon 
actually  built  it,  2  Chron.  ii.  1.  2.  To  build  a  house  is  to  found  and  rear  a  family, 
Deut.  XXV.  9.  This  family  sometimes  becomes  large,  even  a  tribe ;  and  so  we  read 
of  the  houses  of  Judah,  of  Levi.  3.  To  build  a  house  is  to  found  a  state  or  kingdom, 
either  by  being  the  progenitors  of  the  people  composing  it,  or  by  political  measures, 
or  by  strengthening  it,  Ruth  iv.  11.  Compare  2  Sam.  vii.  12-16  ;  Ps.  cxxii.  5.  When 
God  blows  upon  an  enterprise,  it  is  sure  to  fail.  The  whole  world  was  engaged  in 
building  Babel,  but  it  ended  in  confusion.  David  was  intently  bent  on  building  the 
temjile,  but  God  permitted  him  not  to  proceed.  Saul  hoped  to  see  his  family  esta- 
blished in  the  throne  of  Israel ;  but  God's  mind  was  otherwise.  God  is  no  less  the 
Father  of  nations  than  of  men.  Gen.  xvii.  6  ;  Deut.  xxxii.  8  ;  Ps.  xxii.  28.  He  founds 
tribes  and  states,  and  destroys  them  at  his  pleasure,  Deut.  vii.  1 ;  xii.  29.  "  By  me 
kings  reign,  and  princes  decree  justice,"  Pr.  viii.  15.  Compare  Ecc.  ix.  11.  Build  is 
in  the  future ;  labor,  in  the  preterite.  The  labor  here  spoken  of  is  that  which  begets 
weariness.  The  cognate  noun  is  rendered  trouble,  misery,  travail.  Street's  rendering 
is  nearly  literal :  If  Jehovah  build  not  an  house,  in  vain  do  the  builders  of  it  laboi 
on  it.  The  prophet  reiterates  the  leading  truth  of  the  Psalm  :  Except  the  Lord  keep 
the  city,  the  watchman  waJceth  but  in  vain.  The  tenses  of  the  verbs  are  the  same  as 
in  the  first  clause.  Watchman  is  closely  cognate  to  keep.  Augustine  and  Tholuck 
extend  the  meaning  of  this  clause  to  embrace  God's  ministers,  who  teach  his  truth 
and  watch  for  souls  in  the  city  of  God.  Waketh,  a  verb  expressive  of  great  diligence 
and  vigilance,  Pr.  viii.  34 ;  Jer.  xxxi.  28 ;  Dan.  ix.  14.  Compare  Isa.  lii.  8 ;  Ezek. 
iii.  17.  Titus  himself  was  surprised  at  his  own  capture  of  Jerusalem,  and  ascribed 
his  victory  to  providence.     In  vain  do  faithful  pastors  labor  till  God  vouchsafe  his 


PSALM  cxxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1115 

blessing  on  the  church,  1  Cor.  iii.  7.  In  every  undertaking  God  is  not  merely  our 
chief  but  our  sole  dependence. 

2.  It  is  vain  for  you  to  rise  up  early,  to  sit  up  late,  to  eat  the  bread  of  sorro^vs :  for  so 
he  giveih  his  beloved  sleep.  John  Rogers'  translation :  It  is  but  lost  labour  that  ye 
rise  up  early,  and  take  no  rest,  but  cate  the  brcdde  of  carefulnesse ;  for  like  to  whom 
it  pleaseth  him,  he  giveth  it  in  slepe ;  Calvin:  It  is  in  vain  for  you  in  hastening  to 
rise  early,  to  go  late  to  rest,  to  eat  the  bread  of  sorrows :  lor  tlius  will  he  give  sleep 
to  his  beloved ;  Street :  It  is  in  vain  for  you  early  risers  to  rise  from  rest,  eating  the 
bread  of  care,  when  he  giveth  to  his  beloved  double.  Vain,  vanity,  in  v.  1,  twice  ren- 
dered in  vain.  It  is  the  same  Avord  used  in  the  third  commandment,  a  noun  masculine. 
We  met  it  in  Ps.  xii.  2.  The  first  three  verbs  cannot  be  better  translated,  than  in 
the  authorized  version,  unless  we  render  the  last  literally,  eating.  The  bread  of  sor- 
rows is  bread  procured  in  labors  and  griefs.  The  last  clause  of  the  verse  is  not  ex- 
plained alike  by  all.  These  remarks  are  offered:  1.  The  rendering  of  Street  double 
for  sleep  requires  a  change  in  the  Hebrew  text,  resting  wholly  on  conjecture,  and  so 
cannot  be  received.  2.  It  is  not  the  design  of  God  here  to  inculcate  sloth  or  a  neglect 
of  the  lawful  arts  of  industry.  This  would  contradict  many  clear  Scriptures  in  both 
Testaments.  3.  Instead  of  so  or  thus,  it  is  better  with  Wal ford  to  read  truly:  He 
truly  granteth  sleep  to  his  beloved.  Scott :  Surely,  he  giveth  his  beloved  sleep.  Cal- 
vin says  the  Hebrew  particle  "  is  put  to  express  certainty."  4.  When  God  sentenced 
man  to  labor  for  life,  he  did  not  enjoin  care  and  toil  destructive  of  necessary  repose, 
and  so  "the  sleep  of  the  labouring  man  is  sweet,  whether  he  eat  little  or  much," 
Ecc.  V.  12.  God  does  not  require  us  to  kill  ourselves,  or  fret  ourselves  to  death,  but 
only  to  use  lawful  industry,  and  then  with  quiet  confidence  in  his  providence  to  lie 
down  and  sleep.  The  divine  blessing  and  not  our  foresight  secures  success.  God  is 
as  merciful  in  giving  us  sleep,  as  he  is  righteous  in  requiring  labor.  And  he  shows 
his  care  for  us  by  causing  our  crops  to  grow  and  our  affairs  to  prosper,  even  while  we 
sleep.  5.  The  word  rendered  beloved  is  Jedidiah,  a  name  given  to  Solomon  by  inspira- 
tion because  the  Lord  loved  him,  2  Sam.  xii.  24,  25,  and  so  it  may  design  to  celebrate 
God's  goodness  to  Solomon,  who  though  he  had  on  hands  vast  plans  and  immense 
public  works,  found  them  all  prospering,  although  he  fretted  not  himself  about  them, 
but  was  blessed  with  necessary  and  refreshing  sleep.  6.  What  God  did  to  Solomon 
he  does  to  each  of  his  beloved  people,  according  to  their  faith  and  reliance  on  his 
providence. 

o.  Lo,  children  are  a  heritage  of  the  Lord  :  and  the  fruit  of  the  womb  is  his  reward. 
The  meaning  is  that  the  very  offspring,  for  whom  men  are  often  so  anxious  to  provide, 
are  themselves  the  gift  of  God,  an  inheritance  from  the  Lord,  the  retvard  of  his  love 
and  kindness  to  men ;  and  if  God  give  us  children,  he  will  make  provision  for  them. 
Having  done  the  greater,  he  will  do  the  less.  The  fruit  of  the  womb  is  a  name  given 
to  offspring  in  the  earliest  sacred  writings,  Gen.  xxx.  2 ;  Deut.  vii.  13.  Piety  loves 
devoutly  to  acknowledge  the  bounty  of  God  in  the  gift  of  children,  Gen.  xxxiii.  5 ; 
xlviii.  9. 

4.  As  arroivs  are  in  the  hand  of  a  mighty  man ;  so  are  children  of  the  youth.  By 
children  of  the  youth,  some  understand  young  pei-sons;  others,  more  correctly,  children 
born  when  their  father  was  young,  so  that  as  his  vigor  declines,  they  may  be  ready  to 
support  and  defend  him.  Mighty  man,  see  on  Ps.  xix.  5,  where  it  is  rendered  a  strong 
man;  compare  Ps.  Ixxviii.  65.  It  often  refers  to  great  warriors.  "Merrick  mentions 
a  remarkable  Chinese  proverb :  '  When  a  son  is  born  into  a  family,  a  bow  and  arrow- 
are  hung  before  the  gate.' "  Men  live  their  lives  over  again  in  their  children  and 
grandchildren. 

5.  Happy  is  the  man  that  hath  his  quiver  full  of  them;  they  shall  not  be  a^lmmed,  but 


111b  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxvii. 

ihey  shall  speak  xvith  the  enemies  in  the  gate.  Sappy,  in  Ps.  i.  1,  blessed ;  O  the  bless- 
ednesses! A  quiver  full  of  arroivs  is  no  mean  representation  of  the  protection  an  old 
man  has  in  a  numerous  offspring  of  virtuous  children  established  in  an  unblemished 
reputation.  In  ancient  cities  courts  were  held  and  causes  decided  at  the  gates.  See 
on  Ps.  Ixix.  12.  Here  by  their  well  earned  characters  even  more  than  by  their  num- 
bers they  were  able  to  repel  rude  assaults  on  themselves  and  on  their  venerated  father. 
By  uprightness  and  wisdom  and  a  good  conversation  they  became  a  tower  of  strength 
to  protect  his  feebleness.  Alexander :  "  For  a  sti'iking  contrast  to  this  picture,  see 
Job  v.  4."     Nicolson  supposes  that  they  refers  to  the  parent  and  not  the  children. 

Doctrinal  and  Practical  Remarks. 

1.  Because  the  maintenance  of  a  deep  sense  of  dependence  on  God  is  very  difficult 
yet  very  important,  the  Scriptures  often  present  the  matter  in  a  clear  and  urgent  man- 
ner, vv.  1-3.  Let  all  persons,  families,  churches,  cities  and  states  remember  that  God 
is  Judge  of  all,  that  whom  he  will  he  exalts  and  whom  he  will  he  puts  down.  All 
human  plans  fail  without  him.  In  man  is  no  inherent  efficiency.  Forsaken  by  God, 
the  bravest  become  cowards,  the  strongest  are  weak  as  water,  the  most  careful  fail, 
and  the  wise  are  fools.     Compare  Hab.  ii.  13  ;  Mai.  i.  4. 

2.  Those  do  therefore  sadly  sin  against  God  who  ascribe  their  success  or  prosperity 
to  human  wit,  power,  or  perseverance,  vv.  1-3.  Man  is  a  worm.  Man  is  a  fool. 
Man  is  a  sinner. 

3.  Nor  do  those  less  err  who  claim  to  rely  on  God  and  yet  neglect  or  slight  the 
means  he  has  ordained  for  our  success,  vv.  1,  2.  The  true  Christian  works  as  if  he 
believed  not,  and  believes  as  if  he  wrought  not. 

4.  Dickson :  "  The  only  way  of  having  a  quiet  mind  and  good  success,  is  to  use  the 
means  without  anxiety,  and  to  commit  the  success  to  God,  v.  2."  Rising  early,  sitting 
up  late,  rigid  economy,  extraordinary  efforts  and  great  sorrow  of  heart  at  failure  may 
wear  us  away,  but  can  never  take  the  place  of  God. 

5.  The  violation  of  the  previous  principles  is  quite  sufficient  to  account  for  a  great 
portion  of  the  unhappiness,  personal,  family,  social,  commercial  and  political  of  every 
age  and  country.     Compare  Hag.  i.  6. 

6.  Were  our  gratitude  what  it  ought  to  be,  each  season  of  refreshing  rest  would  be 
followed  by  a  song  of  praise,  v.  2.  The  convalescent  or  the  suffering  sick  sometimes 
duly  notice  such  a  mercy ;  but  how  many  millions  sleep  and  wake  like  atheists ! 

7.  States  and  nations  ought  humbly  to  acknowledge  the  good  hand  of  God  upon 
them.  Luther :  "  All  governments  and  commonwealths  rightly  constituted  are  the 
good  and  free  gifts  of  God :  none  of  them  can  be  either  rightly  constituted,  at  the 
first,  nor  preserved  afterwards,  by  any  human  wisdom  or  might :  but  all  these  things 
are  in  the  hand  of  God."  Calvin :  "  When  philosophers  argue  concerning  the  politi- 
cal affairs  of  a  state  they  ingeniously  gather  together  whatever  seems  to  them  to 
answer  their  purpose — they  acutely  point  out  the  means  of  erecting  a  commonwealth, 
and  on  the  other  hand  the  vices  by  which  a  well-regulated  state  is  commonly  cor- 
rupted ;  in  short,  they  discourse  with  consummate  skill  upon  everything  that  is  neces- 
sary to  be  known  on  this  subject,  except  that  they  omit  the  principal  point — which  is, 
that  men,  however  much  they  may  excel  in  wisdom  and  virtue,  and  Avhatever  may  be 
the  undertaking  in  which  they  may  engage,  can  effect  nothing,  unless  in  so  far  as  God 
stretches  forth  his  hand  to  them,  or  rather  makes  use  of  them  as  his  instruments." 

8.  We  are  no  less  dependent  on  God  for  our  domestic  happiness  and  success,  v.  3. 
Children  themselves  will  but  wring  our  hearts  with  anguish,  except  as  God  leads  them 
in  the  paths  of  peace  and  virtue.  "  Children  are  to  us  what  God  makes  them,  com- 
forts or  crosses."     How  foolish  and  criminal  are  those  persons,  who  having  not  learned 


psAtM  cxxvHi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1117 

to  govern  themselves,  yet  complain  of  Providence  for  denying  them  children.  And 
how  base  are  those  parents  who  having  received  the  gift  of  children,  regard  them  as 
a  burden,  and  doubt  the  divine  kindness  in  providing  for  them.  "  Wherever  God 
sends  mouths  he  sends  meat." 

9.  It  is  an  unspeakable  blessing  when  God  gives  us  children  that  lie  rightly  dis- 
poses them  to  such  courses  of  conduct  as  are  suited  to  make  them  blessings  to  us  and 
to  the  world,  v.  4.  As  they  are  by  nature  depraved,  nothing  short  of  divine  power 
and  grace  can  so  mould  their  hearts  and  manners  as  to  make  them  real  blessings. 
How  they  are  such,  even  uninspired  men  have  sometimes  seen.  See  what  the  son  of 
Sirach  said  in  Ecclus.  xxx.  3-6. 

10.  If  the  right  interpretation  is  commonly  given  to  the  phrase  children  of  youth,  this 
Psalm  greatly  encourages  early  marriages.  It  is  a  growing  evil  of  modern  times  that 
marriages  are  so  often  deferred  till  it  is  highly  improbable  that  in  the  course  of  nature 
the  father  can  live  to  mould  his  offspring  to  habits  of  honor  and  virtue. 


Psalm  cxxviii. 

A  Song  of  degrees. 

1  Blessed  is  every  one  that  feareth  the  Lord  ;  that  walketh  in  his  ways. 

2  For  thou  shall  eat  the  labour  of  thine  hands :  happy  shall  thou  be,  and  it  shall  be  well  with 
thee. 

3  Thy  wife  shall  be  as  a  fruitful  vine  by  the  sides  of  thine  house;  thy  children  like  olive  planta 
round  about  thy  table. 

4  Behold,  that  thus  shall  the  man  be  blessed  that  feareth  the  Lord. 

5  The  Lord  shall  bless  thee  out  of  Zion :  and  thou  shalt  see  the  good  of  Jerusalem  all  the  days 
of  thy  life. 

6  Yea,  thou  shalt  see  thy  children's  children,  and  peace  upon  Israel. 

ON  the  title  see  on  title  of  Psalm  cxx.  Commentators  are  remarkably  silent  re- 
specting the  authorship  of  this  Psalm.  We  find  no  historic  occasion  for  its  com- 
position. Scott  dates  it  B.  C.  1012;  Clarke,  B.  C.  about  445.  Some  regard  it  as  a 
sequel  to  Ps.  cxxvii.;  and  it  does  to  some  extent  treat  of  the  same  matters.  Heng- 
stenberg  speaks  of  "  the  flat  and  broken  discourse  of  this  Psuhn  and  its  want  of  vigor 
and  elevation."  But  where  do  we  find  a  description  of  domestic  happiness  superior 
to  this  in  beauty  and  brevity  ?  Luther  styles  it  "  A  wedding  song  for  Christians." 
Henry  says  that  "  this  is  a  Psalm  for  familijs."  Patrick :  "  Some  think  that  this  was 
a  form  prescribed  to  be  used  at  the  blessing  of  their  marriages,  when  they  wished  the 
new  married  couple  all  manner  of  happiness,  especially  a  long  life  in  peaceable  times." 
It  contains  great  and  universal  truths  seasonable  for  all  occasions,  and  having  a  wide 
range  of  comprehension.  The  only  name  of  God  found  in  it  is  Jehovah  Lord,  on 
which  see  on  Ps.  i.  2. 

1.  Blessed  is  every  one  that  feareth  the  Lord  ;  that  walketh  in  his  ways.  Blessed,  in 
Ps.  cxxvii.  5,  happy,  O  the  blessednesses !  On  the  nature  of  the  true  fear  of  God  see 
on  Ps.  ii.  11.  On  the  import  of  the  term  walking,  see  on  Ps.  i.  1.  Alexander: 
*'  However  things  may  seem  now  to  an  eye  of  sense,  it  is  still  a  certain  truth,  that  the 
truly  happy  man  is  he  who  fears  Jehovah,  not  in  mere  profession,  but  who  testifies  his 
fear  of  him  by  walking  in  his  ways  or  doing  his  commandments."     "  The  triumph 


1118  STUDIES  IN  THE   BOOK  OP  PSALMS.  [psalm  cxxviii. 

of  the  wicked  is  short,"  is  the  Scriptural    explanation  of  all  appearances  of  suc- 
cess in  sin. 

2.  For  thou  shalt  eat  the  labor  of  thine  hands:  happy  shalt  thotc  be,  and  it  shall  be 
well  with  thee.  In  Ps.  i.  it  is  said :  "  Whatsoever  he  doeth  shall  prosper ;"  in  this  it  is 
said,  his  labor  shall  be  remunerative.  Labor  is  expressive  of  real  toil.  See  on  Ps. 
Ixxviii.  46;  cix.  11.  Happy,  in  v.  1,  blessed.  It  shall  be  well  with  thee,  literally,  good 
(is)  to  thee.  The  promise  of  temporal  prosperity  shall  be  so  far  fulfilled  as  may  not 
conflict  with  the  higher  interests  of  the  soul.  Yet  the  Lord  does  not  engage  to  supply 
the  insatiable  cupidity  of  the  human  heart;  but  to  give  his  blessing  on  lawful  industry. 
The  second  pei'son  singular  is  used  in  this  verse  and  in  those  which  follow,  as  if  the 
truth  were  addressed  to  each  believer  in  person. 

3.  Thy  wife  shall  be  as  a  fruitful  vine  by  the  sides  of  thine  house:  thy  children  like 
olive  plants  round  aboid  thy  table.  The  figures  of  this  verse  are  best  explained  as  indi- 
cating not  the  mode  of  cultivating  the  vine  and  the  olive  in  Judea;  but  as  the  vine 
and  the  olive  yielded  the  greatest  refreshment  and  were  emblems  of  the  greatest 
gladness;  so  here  they  are  put  for  the  exquisite  delights  flowing  to  a  good  man  through 
his  wife  and  children.  If  the  fruit  of  the  olive  and  of  the  vine  failed  in  Judea,  it 
was  commonly  a  token  of  the  total  failure  of  crops,  both  of  grain  and  fruit.  A  good 
wife  makes  large  contributions  to  the  good  cheer  of  the  household.  Olive  plants  are 
not  kept  in  the  house,  but  the  terms  mean  that  a  well-ordered  family  of  children  has 
a  refreshing  beauty  like  that  of  thrifty  olive  plants.  They  impart  the  oil  of  gladness. 
See  on  Ps.  lii.  8.  Roxind  aboiU,  the  same  as  in  Ps.  cxxv.  2.  Let  those  worldlings, 
who  have  great  outward  prosperity,  and  scorn  the  spiritual  blessings  of  the  Gospel 
remember  that  they  alone  are  not  blessed  with  temporal  good  things,  that  it  is  God's 
blessing  on  what  we  have  that  makes  us  truly  happy,  and  that  God  never  promised  to 
put  his  people  off"  with  the  good  things  of  this  life,  but  has  provided  for  them  some- 
thing better,  even  a  heavenly  inheritance. 

4.  Behold,  that  thvs  shall  the  man  be  blessed  that  feareth  the  Lord.  God's  care  of 
his  people,  even  of  the  poorest,  humblest  and  most  afflicted,  has  often  been  such  as  to 
impress  the  wicked  themselves,  Esther  vi.  13.  Thus,  better  rendered  surely.  Blessed, 
not  the  word  in  v.  1,  but  that  of  benediction.  See  on  Ps.  v.  12.  That  feareth,  as  in 
v.  1.  The  verse  teaches  that  all  real  happiness  comes  to  us  by  the  authority  and 
power  of  Jehovah. 

5.  The  Lord  shall  bless  thee  oiU  of  Zion:  and  thoti  shalt  see  the  good  of  Jerusalem  all 
the  days  of  thy  life.  The  first  verb  of  this  verse  is  in  the  future,  the  second  in  the  im- 
perative. Some  put  them  both  in  the  imperative;  but  the  authorized  version  gives 
the  sense  better  by  using  the  future  in  both  cases.  Zion  was  the  seat  of  God's  visible 
kingdom  over  Israel.  From  it  the  Jews  expected  national  and  personal  blessings. 
There  too  was  the  centre  of  the  visible  church,  as  well  as  of  the  aflfections  of  the  truly 
pious  touching  earthly  ordinances.  The  good  of  Jerusalem  is  the  prosperity  of  the 
holy  city  and  especially  of  the  true  religion,  whose  rites  were  celebrated  in  Jeru- 
salem. 

6.  Yea,  thou  shalt  see  thy  children's  children,  and  peace  upon  Israel.  Calvin:  "With 
good  reason  the  prophet  recommends  solicitude  about  the  public  welfiire;  and  he 
mingles  together  domestic  blessings  and  the  common  benefits  of  the  church  in  such  a 
way  as  to  show  us  that  they  are  things  joined  together,  and  which  it  is  unlawful  to  put 
asunder."  Compare  the  general  pi'omises  of  this  Psalm  respecting  temporal  blessings 
with  Ps.  i.  3;  xxxvii.  3;  xci.  16. 

Doctrinal  and  Practical  Kemarks. 
1.  Though  in  the  esteem  of  many  true  piety  is  without  solid  advantages,  yet  God's 


PSALM  cxxviii.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  1119 

word  and  jieople  have  decided  quite  otherwise.  This  whole  Psalm  contradicts  the 
slander  of  sucli  as  deny  that  godliness  is  profitable.  God's  people  get  not  their  por- 
tion here;  but  they  obtain  foretastes  of  heaven  in  God's  blessing  on  their  basket  and 
store,  on  their  souls  and  on  their  families.     Nor  is  there  an  exception  to  this  remark. 

2.  The  fear  of  God  is  an  element  in  true  piety,  vv.  1,  4.  It  is  so  essential  that 
God's  servants  should  fear  him,  that  often,  as  here,  this  one  grace  is  made  to  represent 
the  whole  of  religion. 

3.  The  genuine  fear  of  God  is  not  taught  by  human  authority,  nor  enforced  by 
human  sanctions,  but  only  by  the  laws  and  ways  of  Jehovah,  v.  1. 

4.  The  fear  of  God  which  has  no  torment  in  it,  and  which  is  commended  in  Scrip- 
ture, evinces  itself  by  a  holy  life,  a  walk  according  to  God's  requirements,  v.  1. 

5.  In  no  sense  do  the  humble  find  their  labors  in  vain  in  the  Lord.  As  in  hus- 
bandry so  in  all  works  undertaken  in  the  fear  of  God,  they  shall  have  such  success  as 
shall  show  that  the  blessing  of  God  is  on  them,  v.  2.  It  is  a  great  mercy  that  God's 
people  have  something  to  do  in  life,  and  a  still  greater,  when  like  their  Saviour  each 
one  can  say :  "  I  have  glorified  thee  on  the  earth :  I  have  finished  the  work  which 
thou  gavest  me  to  do,"  John  xvii.  4.  There  is  indeed  a  curse  resting  on  the  toil 
which  God  exacts  of  man;  but  the  fear  of  God  goes  far  towards  converting  that 
curse  into  a  blessing.  Countless  have  been  the  devices  of  men  to  resist  the  law  of 
labor.  The  most  successful  in  this  daring  enterprise  have  commonly  been  the  most 
unhappy. 

6.  Whatever  judgment  carnal  men  may  pronounce  upon  a  life  of  piety,  those  who 
have  grace  to  glorify  God  on  the  earth,  both  know  and  testify  that  it  is  well  with 
them,  V.  2. 

7.  Strike  out  of  the  sum  total  of  human  happiness  that,  which  is  fairly  to  be 
ascribed  to  the  relations  of  husband  and  wife,  parent  and  child,  brother  and  sister,  and 
there  would  be  a  hideous  chasm.  Luther :  "  Marriage  is  that  kind  of  life,  which,  as 
being  the  creation  and  institution  of  God  greatly  pleases  him  ;"  Calvin  :  "  If  a  man 
has  a  wife  of  amiable  manners  as  the  companion  of  his  life,  let  him  set  no  less  value 
upon  this  blessing  than  Solomon  did,  who  affirms  that  it  is  God  alone  who  gives  a 
good  wife,  Prov.  xix.  14.  In  like  manner,  if  a  man  be  a  father  of  a  numerous  off- 
spring, let  him  receive  that  boon  with  a  thankful  heart ;"  Home :  "  Marriage  was 
ordained  by  God  to  complete  the  felicity  of  man  in  a  state  of  innocency ;  and  the 
benediction  of  Heaven  will  ever  descend  upon  it,  when  undertaken  in  the  fear  of  the 
Lord;"  Scott:  "Marriage  is  peculiarly  honorable  and  blessed  to  him,  who  enters  it 
in  the  fear  of  God  and  desires  to  walk  with  his  family  according  to  his  will."  Let 
this  institution  be  preserved  in  its  scriptural  purity.  Otherwise  society  will  be  fear- 
fully corrupted,  if  not  dissolved. 

8.  It  cannot  be  that  a  true  child  of  God  should  faQ  to  love  the  chui'ch,  v.  5.  He 
was  born  in  Zion.  There  God  first  revealed  himself  to  the  soul.  Thence  spring  all 
his  best  hopes.  Nor  has  he  any  choice  blessing  but  such  as  is  in  some  way  connected 
with  the  company  of  the  faithful. 

9.  It  is  a  great  mercy  bestowed  upon  God's  people  when  they  are  allowed  to  see 
the  church  prosper,  and  good  come  upon  Jerusalem,  especially  such  a  blessing  as  is 
manifestly  for  her  growth  and  purification,  v.  5. 

10.  While  a  long  life  spent  in  sin  will  in  the  end  but  enhance  the  misery  of  those 
who  die  in  their  miquity ;  a  long  life  .spent  in  the  fear  of  God  and  graciously  bestowed 
for  holy  ends  and  purposes,  agreeably  to  God's  promise  is  one  of  the  greatest  tempo- 
ral blessings,  v.  6. 

11.  As  the  arts  of  war  are  very  destructive  of  life  and  property  and  all  that  men 
commonly  hold  most  dear ;  so  peace  is  in  the  Scriptures  u.sed  as  the  sum  of  many 


1120  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxix. 

choice  blessings.  To  Israel  such  a  term  had  peculiar  significance.  Thrice  in  the 
year  that  people  went  up  to  the  Holy  City  to  perform  their  sacrifices.  In  all  their 
generations  Jehovah  allowed  not  their  foes  to  disturb  the  peace  of  the  nation  at 
such  times. 

12.  Some  interpret  the  last  clause  of  the  Psalm  as  prophetic.  One  of  the  most 
pleasing  things  discoverable  in  some  of  God's  aged  servants  is  their  wonderful  love 
of  the  church  increasing  as  their  salvation  draws  nigh.  Sometimes  they  show  an 
inextinguishable  thirst  for  that  kind  of  knowledge  which  is  derived  from  looking  into 
unfulfilled  predictions.  Let  them  be  encouraged  modestly  to  pursue  such  studies, 
2  Pet.  i.  19. 


Psalm  cxxix. 

A  Song  of  degrees. 

1  Many  a  time  have  they  afflicted  me  from  my  youth,  may  Israel  now  say : 

2  Many  a  time  have  they  afflicted  me  from  my  youth :  yet  they  have  not  prevailed  against  me. 

3  The  ploughers  ploughed  upon  my  back :  they  made  long  their  furrows. 

4  The  Lord  w  righteous :  he  hath  cut  asunder  the  cords  of  the  wicked. 

5  Jjet  them  all  be  confounded  and  turned  back  that  hate  Zion. 

6  Let  them  be  as  the  grass  iipon  the  housetops,  which  withereth  afore  it  groweth  up: 

7  Wherewith  the  mower  filleth  not  his  hand ;  nor  he  that  bindeth  sheaves  his  bosom. 

8  Neither  do  they  which  go  by  say,  The  blessing  of  the  Lord  be  upon  you :  we  bless  you  in  the 
name  of  the  Lord. 

ON  the  title  see  on  title  of  Ps.  cxx.  As  in  the  last  Psalm,  so  here  the  authorship 
is  quite  uncertain,  very  few  venturing  even  a  conjecture  on  the  subject.  The 
opinion  of  commentators  is  divided  as  to  the  time  of  its  composition.  Scott :  "  It  is 
not  improbably  conjectured  that  this  Psalm  was  composed  about  the  time  when  Sen- 
nacherib invaded  Judah  ;  yet  this  is  no  more  than  conjecture."  Clarke  admits  that 
"  the  author  is  uncertain,"  but  seems  confident  that  it  "  was  written  after  the  cap- 
tivity." We  can  afiix  neither  date  nor  author.  The  only  name  of  God  in  it  is 
Jehovah  Lord,  on  which  see  on  Ps.  i.  2.  The  general  scope  of  the  Psalm  is  obvi- 
ous. The  first  part  rehearses  the  trials  of  the  chosen  people,  especially  in  their  early 
history,  and  their  deliverances  from  those  who  tormented  them.  The  latter  part  is  a 
prediction  of  the  dreadful  end  of  God's  enemies. 

1.  Many  a  time  have  they  afflicted  me  from  my  youth,  may  Israel  now  say.  Many  a 
time,  in  Hebrew  one  word  ;  margin,  much.  In  Psalm  cxxiii.  3,  4,  it  is  twice  rendered 
exceedingly.  Edwards  here  has  greatly;  Morison,  wry  sorely.  The  Doway,  Calvin 
and  Hengstenberg,  often;  Street,  frequently ;  church  of  England  and  Alexander  and 
most  agree  with  our  version.  Afflicted,  vexed,  distressed,  oppressed,  shut  tip,  see  Num. 
xxxiii.  55  ;  1  Sam.  xxviii.  15  ;  Num.  x.  9  ;  2  Sam.  xx.  3.  In  some  of  its  forms  it  is 
rendered  besieged.  By  the  yoxdh  of  Israel  we  are  to  understand  the  chosen  people  in 
their  early  history,  see  Isa.  xlvii.  12,  15  ;  Jer.  ii.  2  ;  xxii.  21 ;  xlviii.  11 ;  Ezek.  xvi.  4; 
xxiii.  3  ;  Hos.  ii.  15  ;  xi.  1.  Now,  Calvin  regards  this  word  as  emphatic  and  implying 
a  state  of  deep  distress,  or  dismay  at  the  time  of  writing.  But  Alexander  is  confi- 
dent that  it  is  optative,  and  reads,  oh  let  Israel  say.  Street  has  Israel  may  truly  say 
However  read  the  verse  is  a  virtual  call  on  the  church  to  remember  early  trials. 

2.  Many  a  time  have  they  afflicted  me  from  my  youth :  a  verbal  repetition  of  what 


I'.-^ALM  cxxix.]  STUDIES  IN   THE   BOOK    OF  PSALMS.  1121 

was  said  in  v.  1,  indicating  the  desire  of  the  prophet  that  all  may  be  duly  impressed 
with  the  lessons  of  history.  Yet  the;/  have  not  prevailed  against  me.  Prevailed,  as  in 
Ps.  xiii.  4.  This  cannot  teach  that  the  enemies  of  Israel  never  gained  a  temporary 
advantage,  never  succeeded  in  bringing  great  distresses  on  God's  people.  It  can  only 
mean  that  apparent  victories  gained  did  not  result,  as  enemies  hoped,  in  the  destruc- 
tion of  the  chosen  nation.  Foes  ivei-e  not  able  to  do  what  they  proposed.  Calvin  ; 
"  They  never  succeeded  in  realizing  their  wishes,  God  having  always  disappointed  their 
hopes  and  baffled  their  attempts." 

3.  The  ploughens  ploughed  upon  my  back;  they  made  long  their  furrows.  Ploughers, 
ploughed,  the  plural  participle  and  the  preterite  of  the  same  verb.  There  is  no  better 
rendering.  Street :  They  have  cut  furrows  on  my  back  :  they  have  made  long  ridges, 
like  those  of  ploughed  ground.  The  meaning  is  that  they  have  had  no  pity — have 
stopped  at  nothing.  Some  explain  by  making  the  prophet  allude  to  the  terrible  pro- 
cess of  scourging,  when  the  flesh  was  cut  and  gashed,  and  subsequently  rose  into  wales. 
But  may  not  the  reference  be  to  the  process  of  ploughing  ground,  when  it  is  torn  up 
and  cut  without  mercy,  sparing  nothing?  Calvin  :  "  He  compares  the  people  of  God 
to  a  field  through  which  a  plough  is  drawn.  He  says  that  tiie  furrows  were  made 
loug,  so  that  no  corner  was  exempted  from  being  cut  up  by  the  ploughshare."  Wal- 
ford :  "  The  persecutors  of  Israel  are  compared  to  ploughmen ;  because  as  they  cut 
up,  and  as  it  were  torture  the  surface  of  the  earth,  so  did  the  adversaries  greatly  and 
grievously  distress  these  afilicted  people."  Pool's  paraphrase  is :  "  They  have  not  only 
thrown  me  down,  and  trod  me  under  foot,  but  have  cruelly  tormented  me,  wounded 
and  mangled  me,  and  had  no  more  pity  upon  me  than  the  ploughman  hath  upon  the 
earth  which  he  cuts  up  at  his  pleasure."  Such  cruelty  and  wickedness  may  be  ram- 
pant for  a  while,  but  cannot  last  always. 

4.  The  Lord  is  righteous.  The  emblem  of  justice  among  some  of  the  ancients  wa.s 
a  lame  but  strong  man  armed  with  a  sword.  He  came  slowly  to  his  work,  but  he  did 
it  thoroughly  at  last.  So  divine  rectitude  long  forbears,  but  it  finally  renders  power- 
less for  evil  the  greatest  persecutors.  Compare  2  Thess.  i.  6,  7.  He  hath  cut  asunder 
the  cords  of  the  wicked.  Cords,  in  Hebrew  singulai*.  Wicked,  in  Ps.  i.  the  same  word 
is  several  times  rendered  ungodly.  Several  explanations  are  offered.  One  makes  the 
reference  to  be  to  the  cord  used  in  scourging.  Another  makes  it  I'efer  to  the  cord 
used  in  binding  the  victim  for  scourging.  A  third  supposes  that  the  cord  here  spoken 
of  is  that  used  in  ploughing,  to  attach  the  oxen  to  the  plough,  the  gear  of  the  team. 
The  first  view  is  favored  by  Home  and  Hengstenberg ;  the  second,  by  Scott  and 
Morison ;  the  third,  by  Luther,  Calvin,  Gill,  Pool,  Henry,  Tholuck  and  Alexander. 
Whatever  may  be  the  foundation  of  the  figure,  there  is  no  doubt  that  the  general 
sense  of  the  passage  is  that  God  effectually  put  it  out  of  the  power  of  the  persecutors 
to  do  his  people  further  harm.  There  seems  to  be  no  other  cause  for  applying  thi.< 
and  the  preceding  verse  to  Christ  than  that  he  above  all  others  received  cruel  treat- 
ment, even  to  scourging  and  death,  being  preeminently  the  Man  of  sorrows. 

5.  Let  them  all  be  confounded  and  turned  back  that  hate  Zion.  Confounded,  in  Ps. 
cxxvii.  5,  and  often  elsewhere  ashamed.  Turned  back,  in  Ps.  xl.  14,  driven  backward. 
Both  the  verbs  are  in  the  future,  shall  be  confounded  and  turned.  The  verse  is  not  an 
imprecation  but  a  prophecy  both  in  form  and  in  fact.  The  wicked  shall  surely,  though 
reluctantly,  cease  tlieir  cruel  practices.     Compare  Ps.  vi.  10 ;  xxxv.  3. 

6.  Let  them  be  as  the  grass  upon  the  housetops,  which  withereth  afore  it  groiveth  up. 

7.  Whereivith  the  moioer  fillefh  not  his  hand;  nor  he  that  bindeth  sheaves  his  bosom. 

8.  Neither  do  they  which  go  by  say,  The  blessing  of  the  Lord  be  upon  you :  we  blesi^ 
you  in  the  name  of  the  Lord.  Like  the  preceding,  this  also  is  a  prediction.  Let  them 
le,  literally.  They  shall  be.     So  the  Genevan  translation  has  it.     The  housetops  in 

141 


1122  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxix. 

Judea  were  flat,  and  covered  with  some  kind  of  cement ;  and  sometimes  grass  sprung 
up  and  for  a  while  looked  green  and  flourishing,  but  having  no  depth  of  earth,  and 
lacking  moisture  and  being  exposed  to  great  heat,  it  soon  ivithered.  It  never  attained 
maturity.  Neither  the  mower  nor  the  binder  ever  went  there.  Alexander :  "  The 
word  translated  hosom  is  explained  by  lexicographers  to  mean,  the  front  fold  of  the 
oriental  robe,  in  which  things  are  carried.  It  might  also  be  translated  lap.  Hengsten- 
berg's  version  is  his  arm."  Verse  8  alludes  to  a  custom  prevalent  in  early  times,  and 
still  in  use  in  parts  of  Asia :  "  And  behold,  Boaz  came  from  Bethlehem,  and  said 
unto  the  reapers,  The  Lord  be  with  you ;  and  they  answered  him.  The  Lord  bless 
thee,"  Ruth  ii.  4.  Cobbin  :  "  The  meaning  here  poetically  expressed  is,  Let  them  be 
destroyed,  as  that  which  is  useless,  which  affords  neither  the  plenty  nor  the  joy  of 
harvest."  John  Rogers'  Translation  of  v.  6,  is :  Let  them  be  even  as  the  haye  upon 
the  house  toppes,  whych  wythereth  afore  it  be  pluckte  up. 

Doctrinal  and  Pkactical  Remarks. 

1.  Let  God's  people  never  forget  that  the  saints  of  all  ages  have  been  afflicted,  ma- 
ligned and  persecuted,  vv.  1,  2.  The  burning  bush,  wrapped  in  flames  but  not  con- 
sumed, is  a  fit  emblem  of  God's  church  in  all  ages.  A  thousand  times  has  it  looked 
to  the  eye  of  sense  and  i-eason  as  if  the  people  of  God  would  soon  be  extirpated. 
There  never  has  been  a  time  when  the  wicked  loved  the  righteous. 

2.  But  let  not  the  people  of  God  be  afraid  with  any  amazement,  nor  yield  to  thoughts 
of  despondency.  The  church  shall  not  perish,  nor  shall  her  enemies  gain  a  final  or 
decisive  advantage  over  her,  v.  2.  They  have  the  will,  but  they  have  not  the  power. 
They  make  the  war,  but  they  cannot  prevail. 

3.  The  want  of  success  in  the  war  on  the  church  has  not  been  owing  to  any  scru- 
pulous or  delicate  feeling  on  the  part  of  her  enemies.  Persecutors  have  always  been 
cruel.  They  \ia,ve  plowed  the  hach  of  the  church  and  made  long  their  furrows,  v.  3. 
Lying,  reviling,  slander,  blasphemy,  whipping,  scourging,  burning,  hanging,  crucifying, 
casting  to  the  wild  beasts,  and  every  conceivable  form  of  cruelty  has  been  exhausted 
from  age  to  age  in  trying  to  erase  from  the  earth  the  last  vestige  of  true  piety.  The 
bottomless  pit  can  hardly  contain  beings  more  cruel  or  malignant  than  some  who  at 
sundry  times  have  walked  the  earth  ;  nor  are  they  without  an  offspring  to  this  present. 

4.  It  is  fatal  however  to  the  cause  of  cruelty  and  j^ersecution  that  God's  righteous- 
ness endureth  forever,  v.  4.  Because  his  throne  is  established  in  equity  and  plenty 
of  justice,  all  wicked  schemes  must  prove  utter  failures. 

5.  Nor  is  God  deficient  in  power,  but  limits  and  restrains  the  malice  of  the  wicked 
when  he  chooses,  and  strips  them  both  of  the  ability  and  means  to  do  his  people  fur- 
ther harm,  v.  4.  Oftentimes  this  has  been  so  apparent  and  striking  that  spectators 
who  were  not  taught  of  God  at  all  have  greatly  wondered. 

6.  Although  to  the  righteous  the  career  of  enemies  may  seem  to  be  long  and  their 
prosperity  great,  yet  shame,  confusion  and  consternation  shall  come  upon  all  int  or- 
rigible  sinners,  and  especially  upon  impenitent  persecutors,  v.  5. 

7.  Even  in  this  world  and  in  the  height  of  their  success,  the  haters  of  Zion  mani- 
fest signs  of  inherent  weakness.  Like  grass  on  the  housetop,  they  have  no  sufficient 
supply  of  nourishment,  v.  6.  They  have  no  access  to  God  by  prayer,  no  communion 
with  the  Father  of  their  spirits.  They  know  nothing  of  the  comfort  of  love,  of  the 
patience  of  hope,  or  of  the  joy  of  salvation.  One  blasting  wind  may  wither  them 
forever.  Hammond  :  "  Instead  of  a  prosperous  harvest  of  all  their  oppressions  and 
injustices,  they  shall  rcaj)  nothing  but  emptiness  and  beggary." 

8.  It  could  not  be  otherwise.  They  have  no  resources  in  God.  Separated  from 
him,  man  can  no  more  be  wise,  or  strong,  or  great,  than  a  human  arm,  severed  from 


PSALM  cxxx.]  STUDIES    IN  THE  BOOK  OF  PSALMS.  1123 

its  body  can  flourish.  They  may  indeed  flourish  like  the  grass,  but  like  the  grass 
they  shall  soon  wither.  Therefore  "  the  prosperous  success  of  the  ungodly  uugnt  not 
to  agitate  the  faith  of  the  pious." 

9.  There  is  one  very  dark  sign  in  the  case  of  the  wicked — their  uselessness.  They 
are  of  no  more  value  than  the  grass  on  the  housetop,  v.  7.  The  Scriptures  dwell 
much  on  this  point.  The  whole  of  Ezek.  xv.  is  employed  in  showing  the  uselessness 
and  consequent  ruin  of  the  wicked.  Paul  states  it  at  length  in  a  tearful  comparison 
in  Heb.  vi.  7,  8.     Amesius :  "  No  solid  fruit  can  be  either  collected  or  expected  from 

.  the  way  and  exertions  of  the  ungodly." 

10.  Another  very  dark  sign  in  the  case  of  all  the  wicked  is  that  they  receive  no  effica- 
cious blessing  from  God;  nor  have  they  the  approbation  of  the  angels,  nor  the  compla- 
cency of  good  men.  The  righteous  may  indeed  pray  for  their  conversion,  and  their 
prayers  may  be  answered,  as  that  of  Stephen  was  for  Saul  of  Tarsus.  But  the  whole 
tenor  of  the  supplications  of  God's  people  is  for  the  utter  subversion  of  the  schemes 
of  the  wicked,  and  of  the  kingdom  of  darkness.  Hengstenberg :  "However  proudly 
Israel's  enemies  may  shine  at  present,  their  end  is  destruction."  No  good  man  blesses 
the  wicked  in  their  wickedness ;  and  in  the  end,  the  injured  creatures  of  God  will 
everywhere  rise  up  against  them.  Job  v.  8;  Hab.  ii.  11.  Home:  "At  the  general 
harvest  of  the  world,  when  the  righteous  shall  be  carried  by  angels,  with  joyful  accla- 
mations, into  the  mansions  prepared  for  them  above,  the  wicked,  unregarded  by  the 
heavenly  reapers,  and  unblest  by  all,  shall  become  fuel  for  a  fire  that  goeth  not  out." 


Psalm  cxxx. 

A  Song  of  degrees. 

1  Out  of  the  depths  have  I  cried  unto  thee,  O  Lord. 

2  Lord,  hear  my  voice:  let  thine  ears  be  attentive  to  the  voice  of  ray  supplications. 

3  If  thou,  Lord,  shouldest  mark  iniquities,  O  Lord,  who  shall  stand? 

4  But  there  is  forgiveness  with  thee,  that  thou  mayest  be  feared. 

5  I  wait  for  the  Lord,  my  soul  doth  wait,  and  in  his  word  do  I  hope. 

6  My  aonl  ivaiieth  for  the  Lord  more  than  they  that  watch  for  the  morning:  I  say,  more  than 
they  that  watch  for  the  morning. 

7  Let  Israel  hope  in  the  Lord  :  for  with  the   Lord  there  is  mercy,  and  with  him  is  plenteous 
redemption. 

8  And  he  shall  redeem  Israel  from  all  his  iniquities. 

ON  the  title  see  on  title  of  Psalm  cxx.  All,  who  have  made  the  penitential  Psalms 
to  be  seven  in  number,  count  this  as  the  sixth.  Luther,  Calvin,  Symson,  Henry, 
Bellarmine,  Patrick  and  Edwards  regard  David  as  the  author.  Scott:  "David  is 
generally  supposed  to  have  been  the  writer  of  this  Psalm."  He  dates  it  B.  C.  1059. 
Others  suppose  it  to  be  of  later  date.  Clarke:  "It  was  most  probably  composed  dur- 
ing the  captivity."  Hengstenberg  thinks  that  at  least  two  words  in  it  [those  rendered 
attentive  and  forgiveness']  "point  to  a  late  time."  The  former  is  not  found  elsewhere, 
except  in  2  Chron.  vi.  40;  vii.  15;  the  latter  only  in  Neh.  ix.  17;  Dan.  ix.  9;  though 
both  of  them  are  formed  of  words  well  known  in  the  Hebrew.  Venema:  "It  is 
plainly  uncertain  who  the  author  is."  Those,  who  regard  David  as  the  author  are 
divided  in  opinion  whether  it  was  written  on  the  same  occasion  as  Ps.  xxxii.  li.  re- 
specting the  matter  of  Bathsheba;  or  on  the  occasion  of  the  Sauline  persecutions. 


1124  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxxx. 

Jebb  thinks  it  has  a  close  connection  with  Ps.  cxxxi.  Pool  says  it  was  composed 
when  the  prophet  "was  conflicting  with  horrors  of  his  conscience  for  the  guilt  of  his 
sins,  and  imploring  God's  mercy  and  pardon."  Symson  says,  in  it  "is  contained  an 
earnest  and  ardent  prayer  of  a  troubled  heart:  first, for  mercy  to  his  sinnes;  and  next, 
for  deliverance  therefrom ;  and  last,  an  exhortation  to  all  men  to  hope  in  God,  be- 
cause he  will  be  a  continual  Redeemer  of  his  people,  and  can  finde  meanes  to  deliver 
them  from  all  their  sinnes  and  iniquities."  The  names  of  God  here  found  are  Jehovah 
Lord,  Jah  Lord  and  Adonai  Lord,  on  which  see  on  Ps.  i.  2;  introduction  to  Ps. 
Ixviii. ;  and  on  Ps.  ii.  4. 

1.  Out  of  the  depths  have  I  cried  unto  thee,  0  Lord.  Depths,  this  word  is  found  in 
four  other  places,  Ps.  Ixix.  2,  14;  Isa.  li.  10;  Ezek.  xxvii.  34.  In  Ps.  Ixix.  it  is  ren- 
dered as  an  adjective  in  the  English  text,  though  the  margin  gives  it  as  a  noun. 
Cognate  terms  occur  fx-equently.  The  depths  are  clearly  those  of  trouble,  distress, 
affliction.  These  ax'e  outward  or  inward.  The  outward  consist  of  providential 
arrangements  respecting  our  health,  honor,  property,  family,  and  the  state  of  the 
church  and  of  the  world  around  us;  the  inward  relate  to  the  state  of  men's  hearts, 
arising  from  a  clear  apprehension  of  the  existence,  guilt  and  virulence  of  sin,  of  the 
want  of  due  love  to  God,  of  the  hiding  of  the  divine  countenance,  of  spiritual  insen- 
sibility, of  a  want  of  the  tokens  of  God's  love  to  us,  of  a  keen  sense  of  the  ill-desert 
of  our  own  sins,  of  a  discovery  of  the  mischief,  to  ourselves  and  others,  of  our  depar- 
tures from  God,  of  spiritual  darkness  generally,  and  of  strange  disinclination  to 
devotion,  accompanied  by  apprehensions  of  the  divine  wrath.  There  is  no  kind  or 
degree  of  sin  which  may  not  lead  us  into  the  depths.  But  there  are  no  depths  of  out- 
ward afliiction  or  of  mental  depression  known  to  the  penitent,  from  which  they  may 
not  cry  unto  the  Lord.  Moses,  Avheu  so  distressed  that  he  uttered  not  a  word,  yet  in 
his  anguish  looked  to  God  and  was  understood  by  him  that  sitteth  on  the  throne,  who 
said,  "Wherefore  criest  thou  unto  me?"  Ex.  xiv.  15. 

2.  Lord,  hear  my  voice:  let  thine  ears  be  attentive  to  the  voice  of  my  supplications. 
Hear,  the  usual  word  so  rendered,  in  the  imperative.  In  the  latter  clause  the  Hebrew 
is  in  the  future;  yet  the  sense  is  best  given  in  the  English  version.  Supplications,  al- 
ways so  rendered,  except  in  Prov.  xviii.  23,  where  it  is  intreaties.  The  word  expresses 
earnestness  and  a  desire  for  grace  and  favor,  see  on  Ps.  xxviii.  2.  It  well  corresponds 
in  import  with  the  cry  of  v.  1 ;  but  is  a  stronger  term. 

3.  If  thou,  Lord,  shoiddest  mark  iniquities,  0  Lord,  tvho  shall  standf  The  first 
word  Lord  is  Jah;  and  second,  Adonai.  Mark,  keep,  observe,  ivatch,  take  heed.  Phil- 
lips: The  word  "denotes  not  only  to  mark,  or  observe,  but  to  observe  diligently,  so  as 
to  retain  a  perpetual  memory  of  what  is  done  amiss — a  rigid  and  judicial  observation 
of  faults:  see  Job  x.  14;  xiv.  16,  17."  Anderson:  "It  is  as  if  the  Psalmist  had  said. 
If  thou  were  like  an  earthly  judge,  to  note  down  every  minute  circumstance  of  guilt, 
who  would  be  able  to  stand  such  a  trial,  or  leave  thy  court  unconvicted,  or  uncon- 
demned?"  The  verse  is  a  clear  declaration  of  a  consciousness  of  personal  ill-desert, 
and  of  a  conviction  that  the  whole  world  lieth  in  wickedness.  The  word  iniquities 
})oints  to  any  and  every  kind  of  sin  against  either  table  of  the  law.  Stand,  not  the 
same  word  used  in  Ps.  i.  5,  but  one  signifying  endure  or  stand  fast.  See  Ps.  xxxiii.  9; 
cii.  26.  Who  among  men  could  abide  the  scrutiny  of  omniscient  purity,  if  the  Lord 
should  deal  with  them  in  untempered  severity?  Compare  Job  iv.  18;  ix.  20;  Rom. 
xi.  32.  The  pure-st  man  on  earth  ought  to  acknowledge  his  entire  sinfulness  and 
dejKiiKlence  on  the  mercy  of  God.  It  is  utterly  vain  for  unbelievers  to  delude  them- 
selvt's  with  the  persuasion  that  they  are  not  sinners  against  God,  and  under  his  wrath 
and  curse.  In  vain  does  any  man  persuade  himself  that  he  can  by  doing  meet  the- 
precept,  or  by  suffering  satisfy  the  penalty  of  the  law  of  God. 


PSALM  cxxx.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1126 

4.  But  there  is  forgiveness  tidth  thee,  that  thou  niayest  he  feared.  Pardon  sluA  forvive- 
ness  are  convertible  terms,  each  of  them  meaning  remission.  Forgiveness  neces.saril) 
implies  ill-desert  on  the  part  of  the  forgiven,  and  grace  on  the  part  of  him  who  for- 
gives. Human  merits  are  excluded  from  the  whole  scheme  of  salvation.  Every 
creature  of  God,  who  stands  accepted  before  him,  is  justified  solely  by  works,  as  the 
unsinning  angels ;  or  wholly  by  grace,  as  believing  sinners.  Forgiveness  is  with  thee, 
as  thy  exclusive  prerogative,  as  flowing  from  thy  grace,  and  as  being  the  glory  of  thy 
government,  full,  free,  abundant.  In  Dan.  ix.  i),  tlic  same  word  is  in  the  plural, /or- 
givenesses.  The  Lord  "abundantly  pardons,"  or  midtiplies  to  pardon,  as  the  nuirgin 
has  it,  Isa.  Iv.  7.  Then  God's  forgiveness  is  exercised  in  so  wise  and  excellent  a  way. 
It  is  not  bestowed  upon  the  thoughtless  and  reckless.  The  Lord  makes  men  smart 
and  then  heals  them,  even  as  Joseph  made  his  brethren  see  and  confess  the  evil  of 
their  doings  before  he  revealed  himself  to  them.  So  God  grants  pardon  in  such  a 
way  that  he  may  be  feared ;  not  dreaded  as  a  tyrant,  nor  avoided  as  cruel,  but  devoutly 
reverenced  as  a  pitiful  Father. 

5.  I  wait  for  the  Lord,  my  soul  doth  wait,  and  in  his  word  do  I  hope.  Wait,  as  in 
Ps.  XXV.  3,  5.  Where  the  verb  is  followed  by  its  own  participle,  it  is  rendered 
wait  patiently,  as  in  Ps.  xl.  1.  In  this  verse  the  verb  is  in  the  preterite,  expressive  of 
a  habit.  Hope,  in  the  preterite  also.  This  verb  is  often  rendered  wait  and  trust,  see 
on  Ps.  xlii.  5.  Men  are  always  restless  in  time  of  trial  till  tliey  are  either  made  stolid 
by  affliction,  or,  in  the  exercise  of  true  piety,  are  led  to  set  their  hope  in  God.  Hop- 
ing and  ivaiting  are  in  their  very  nature  inseparably  united.  Verses  4,  5  show  the 
connection  between  faith  and  hope.  David  believed  that  God  was  gracious  and  for- 
giving. Out  of  that  confidence  sprang  the  hope  that  animated  and  the  patience  that 
quieted  him. 

6.  3fy  soul  waiteth  for  the  Lord  more  than  they  that  watch  for  the  morning :  I  say, 
more  than  they  that  ivatch  for  the  morning.  Alexander  :  "  The  comparison  suggested 
is  between  the  impatience  of  nocturnal  watchers  for  the  break  of  day  and  that  of  suf- 
ferers for  relief,  or  of  convicted  sinners  for  forgiveness."  The  force  of  the  whole  is 
the  same  whether  by  those  watching  for  the  morning,  we  understand  the  keepers  of  a 
city,  or  the  priests  and  Levites  in  their  courses  of  service  in  the  temple,  according  to 
the  ordinance  in  Ex.  xxx.  7.  The  repetition  of  the  declaration  of  this  verse  is  by 
many  noticed  as  very  beautiful. 

7.  Let  Lsrael  hope  in  the  Lord  :  for  with  the  Lord  there  is  mercy,  and  with  him  is 
plenteous  redemption.  Hope,  as  in  v.  5.  The  original  has  the  form  of  exhortation  or 
of  desire.  In  the  character  of  God  is  found  ample  basis  for  all  the  pious  hopes  evcir 
indulged.  With  him  is  mercy,  or  lovingkindness,  as  the  word  is  often  rendered.  In 
all  the  Scriptures  we  shall  not  find  a  sweeter  word  than  redemption.  It  is  a  term 
employed  to  express  the  deliverance  of  men  from  the  misery  of  captivity,  from  the 
hardships  of  bondage,  and  from  the  guilt  and  wretchedness  of  a  sinful  state.  All 
mere  men  since  the  fall  of  Adam  have  needed  redemption.  The  only  Redeemer  of 
God's  elect  is  the  Lord  Jesus  Christ.  The  ransom  paid  is  not  silver  or  gold  or  tears 
or  reformations,  but  the  blood  of  the  Son  of  God.  Plenteous,  a  verb  in  the  infinitive, 
literally  to  multiply  or  enlarge.  The  cognate  adjective  is  rendered  great,  vutny  and 
plenteous,  Ps.  Ixxxvi.  5,  15 ;  cxix.  156,  157.  The  greatness  of  our  redemption  may 
be  estimated  by  the  glory  of  its  author,  by  the  greatness  of  the  price  paid,  by  the 
number  redeemed,  by  the  depths  of  sin  and  misery  from  which  they  are  rescued,  and 
by  the  glory  that  shall  follow  the  completion  of  the  work. 

8.  And  he  shall  redeem  Israel  from  all  his  iniquities.  Redeem,  closely  cognate  to 
redemption  in  v.  7.  Israel  is  the  true  church.  The  verse  contains  the  sum  of  much 
before  spoken.     Iniquities,  as  in  v.  3.     The  deliverance  promised  is  from  the  guilt  and 


1126  STUDIES  m  THE  BOOK  OF  PSALMS.  [psalm  cxxx 

wrath  consequent  upon  transgression.     Redemption  from  guilt  is  the  greatest  of  all 
deliverances.     The  act  of  pardon  is  perfect. 

Doctrinal  and  Practical  Remarks. 

1.  Religious  experience  has  its  depths  as  well  as  its  heights,  its  cries  as  well  as  its 
shouts,  V.  1.  The  Lord  sets  one  thing  over  against  another.  All  sunshine  would 
burn  up  the  plants.  All  rain  and  cloud  would  drown  them  out.  Symson  :  "  When 
wee  are  in  prosperitie,  our  prayers  come  from  our  lippes ;  and  therefore  the  Lord  is 
ibrced  to  cast  us  downe,  to  the  end  our  prayers  may  come  from  our  heart,  and  that 
our  senses  may  be  wakened  from  the  securitie  in  which  they  are  lying.  Albeit  the 
throne  of  God  be  most  high,  yet  he  delighteth  to  hear  the  petitions  of  hearts  that  are 
most  low  ;  that  are  most  cast  downe  by  the  sight  of  sinne."  God  is  not  angry  with 
us  for  being  in  great  trouble  about  our  iniquities. 

2.  We  never  have  so  good  cause  for  distress  of  mind,  as  when  we  find  sin  defiling 
us  and  dragging  us  into  deep  places,  v.  1.  Were  there  no  sin  in  the  universe,  we 
should  hardly  need  the  word  evil  to  express  any  of  our  conceptions.  No  man  ever 
hated  or  dreaded  sin  excessively.  Every  sigh  and  groan  from  earth  or  hell,  every 
cry,  Avrung  from  distress  of  conscience,  is  the  fruit  of  sin.  Sin  has  digged  every 
gz'ave,  built  every  prison,  even  hell  itself. 

3.  There  is  no  spiritual  success  without  prayer.  It  is  the  life  of  a  new  life,  vv.  1, 
2.  Perhaps  God's  people  might  have  made  all  their  attainments  with  less  prosperity 
or  less  health  of  body ;  but  not  with  lesa  humility  or  less  prayer.  And  what  a  joy  it 
should  diftuse  through  this  world  of  sorrow  that  no  sorrow,  perplexity  or  guilt  can 
exclude  us  from  a  blessed  access  to  the  mercy-seat.  "  There  are  no  depths  from  which 
we  may  not  look  to  the  throne  of  heaven." 

4.  However  men  may  applaud  or  flatter  us,  they  cannot  save  us  from  the  depths 
of  anguish,  because  they  cannot  satisfy  an  enlightened  conscience ;  they  cannot  recon- 
cile us  to  our  Maker.  Every  one  having  spiritual  discernment  sees  that  none  but 
God  can  meet  his  case,  or  supply  his  wants.  The  whole  believing  world  has  always 
cried,  Whom  have  I  in  heaven  but  thee?  A  right  view  of  sin  will  lead  us  to  the 
Lord  for  help  and  salvation,  vv.  1,  2.  None  but  he,  against  whom  all  siu  is  com- 
mitted, can  either  remit  its  guilt,  or  destroy  its  power. 

5.  Great  is  the  folly  of  going  to  the  bar  of  God  in  the  rags  of  our  own  righteous- 
ness, V.  3.  Even  here  it  is  of  the  Lord's  mercies  that  we  are  not  consumed,  but  how 
can  we  stand  before  him,  when  he  lays  judgment  to  the  line  and  justice  to  the  plum- 
met ?  Already  Mount  Sinai  causes  trembling  in  every  sinful  soul,  that  is  not  wholly 
insensible;  how  then  can  we  face  the  eternal  Judge?  The  best  men  on  earth  acknow- 
ledge their  utterly  ruined  estate,  if  there  be  no  mercy  for  them.  Calvin  :  "  Whoever 
ihsdl  come  into  the  presence  of  God,  whatever  may  be  his  eminence  for  sanctity,  he 
must  succumb  and  stand  confounded." 

6.  There  is  no  piety  without  genuine  humility,  and  true  humility  is  based  in  a  just 
sense  of  personal  unworthiness,  v.  3.  Sinners  never  approach  God  in  a  becoming 
manner  till  they  have  the  spirit  of  the  publican.  There  is  enough  sin  in  tl\e  case  of 
every  man  to  make  his  cry  bitter  and  piercing.  The  Lord  will  not  hear  our  self-com- 
mendations.    He  knows  how  groundless  they  are. 

7.  Right  views  of  the  holiness  and  justice  of  God  are  necessary  to  a  deep  Scrip- 
tural experience,  v.  3.  How  can  any  man  pray  aright,  who  believes  that  God  can 
connive  at  sin,  or  that  the  Almighty  is  veiy  much  such  an  one  as  himself?  Why 
should  we  seek  refuge  from  the  coming  storm,  when  we  do  not  believe  that  any  storm 
Is  coming?     If  eternal  and  immaculate  justice  is  not  against  us,  we  hayo.  nothing 


PSALM  cxxx.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1127 

to  fear.     If  Mount  Sinai  does  not  tli under  against  us,  we  need  not  flee  to  Mount 
Calvary. 

8.  It  is  both  safe  and  obligatory  on  us  to  proclaim  the  doctrine  of  the  full  and  free 
forgiveness  of  sins  through  faith  in  Christ.  There  is  no  risk  in  so  doing.  The  doc- 
trine promotes  piety,  v.  4.  No  being  in  the  universe  is  so  placable,  so  slow  to  wrath, 
so  easy  to  be  entreated,  so  rich  in  mercy,  as  the  God  against  whom  we  have  sinned. 
Tholuck  :  "  God  exerts  forgiveness  for  the  very  purpose  of  kindling  the  fear  of  God 
in  a  v.wre  vivid  and  powerful  manner."  Home :  "  True  repentance  is  founded  upon 
the  sense  of  our  own  wretchedness,  and  faith  in  the  divine  mercy.  Without  the 
former,  we  should  never  seek  for  pardon  and  grace ;  without  the  latter,  we  should 
despair  of  finding  them."  Lampe:  "  Since  the  fear  of  God  follows  pardon,  it  cannot 
prDceed  from  the  fear  of  punishment."  Calvin  :  "  Men  never  serve  God  aright  unless 
they  know  he  is  a  gracious  and  merciful  being."  Nicolson :  "  If  we  know  not  our 
own  misery,  we  shall  not  seek  mercy ;  and  if  we  despair  of  mercy,  we  shall  never  find 
it."  "  We  never  feel  Christ  to  be  a  reality  till  we  feel  him  to  be  a  necessity."  It  is 
true  this  doctrine  of  free  grace  may  be  abused ;  but  the  right  use  of  it  is  life  from  the 
dead  to  the  humble  penitent. 

9.  So  essential  to  true  piety  is  holy  reverence  that  if  God  is  not  feared,  he  will  be 
neither  trusted  nor  obeyed,  v.  4. 

10.  Unless  we  believe  in  the  forgiveness  of  sins,  all  our  religious  observances  will 
be  in  vain,  v.  4.  Without  faith  it  is  impossible  to  please  God.  Without  it  all  prayer 
is  mockery,  and  all  religious  rites  an  offence. 

11.  We  greatly  mistake  our  duty  when  we  lightly  esteem  waiting  on  God,  vv.  5,  6. 
We  must  be  patient  unto  the  coming  of  the  Lord  ;  and  why  should  we  not  be?  He 
is  merciful  and  gracious,  long-suffering,  and  abundant  in  goodness  and  truth,  keeping 
mercy  for  thousands,  forgiving  iniquity,  transgression  and  sin,  Ex.  xxxiv.  6,  7. 
Blessed  are  all  they  that  wait  for  him. 

12.  As  despair  is  a  great  sin,  so  it  is  a  duty  to  hope  in  the  Lord,  according  to  the 
fulness  of  his  word,  vv.  5,  7.  If  he  says,  "  Though  your  sins  be  as  scarlet,  they  shall 
be  as  white  as  snow ;  though  they  be  red  like  crimson,  they  shall  be  as  wool,"  it  is  no 
presumption  in  us  to  embrace  the  glad  tidings  and  hope  in  God's  mercy.  Symson : 
"  There  is  nothing  will  bear  us  up  but  hope."  The  husbandman  hath  long  patience 
because  he  has  good  hope.  Let  us  set  our  hope  iu  him.  Owen  :  "The  Lord  Jehovah 
is  the  only  hope  for  distressed  souls."  ^ 

13.  How  glorious  is  redemption — the  redemption  purchased  by  Christ !  v.  7.  It  is 
so  full,  so  free,  so  safe  for  man,  so  honorable  to  God.  It  exactly  meets  the  demands 
of  the  law  and  the  necessities  of  sinners.  There  is  no  limit  to  its  sufficiency.  It 
rescues  from  all  sin,  all  guilt,  all  punishment.  None  who  ever  received  it  came  short 
of  the  divine  favor.  How  could  it  be  otherwise?  The  very  Author  of  redemption 
bears  the  name  of  Jesus,  because  he  saves  his  people  from  their  sins.  Owen:  "The 
ground  of  all  hope  and  expectation  of  relief  in  sinners,  is  mere  grace,  mercy  and 
redemption.  All  other  grounds  of  hope  are  false  and  deceiving.  Inexhaustible  stores 
of  mercy  and  redemption  are  needful  for  the  encouragement  of  sinners  to  rest  and 
wait  on  God.     With  him  is  plentiful  redemption." 

14.  The  final  triumph  of  the  true  Israel  is  infallibly  certain.  The  mouth  of  the 
Lord  hath  spoken  it,  v.  8.  Tholuck  :  "  We  may  expect  much  and  even  new  redemp- 
tion at  his  hands,  till  it  shall  be  completed  at  last  when  the  true  Israel  of  God  shall 
be  redeemed  from  all  their  sins  and  their  melancholy  consequences."  Owen  :  "  All 
tha*^  wa\t  on  God  on  the  account  of  mercy  and  grace  shall  have  an  undoubted  issue 
of  peace,  Isa.  xxvii.  5." 

15.  Surely  we  have  the  gospel  in  the  Psalms,  enough  greatly  to  strengthen  the  faith 


1 1^:8  STUDIES   IN   THE   BOOK   OF  PSALMS.  [psalm  cxxxi. 

of  believers  at  this  day.  The  gospel  was  preached  to  Abraham,  yea,  even  to  Adam 
himself,  John  viii.  56 ;  Gen.  iii.  15.  There  has  never  been  any  true  religion  or  genu- 
ine piety  among  sinners  except  that  founded  on  a  knowledge  of  God  in  Christ. 

16.  Owen:  "1.  They  who  out  of  depths  have  by  faith  and  waiting  obtained  mercy, 
or  are  supported  in  Avaiting  for  a  sense  of  believed  mercy  and  forgiveness,  are  fitted, 
and  only  they  are  fitted,  to  preach  and  declare  grace  and  mercy  unto  others.  2.  A 
saving  participation  of  grace  and  forgiveness  leaves  a  deep  impression  of  its  fulness 
and  excellency  on  the  soul  of  a  sinner."  Therefore  true  penitents  always  commend 
Christ  and  his  salvation.     They  wish  all  to  come  and  partake  of  these  infinite  bounties. 


Psalm  cxxxi. 

A  Song  of  degrees  of  David. 

1  Lord,  my  heart  is  not  haughty,  nor  mine  eyes  lofty :  neither  do  I  exercise  myself  in  great 
matters,  or  in  things  too  high  for  me. 

2  Surely  I  have  behaved  and  quieted  myself,  as  a  child  that  is  weaned  of  his  mother :  my  soul 
is  even  as  a  weaned  child. 

3  Let  Israel  hope  in  the  Lord  from  henceforth  and  for  ever. 

ON  A  Song  of  degrees  see  on  title  of  Psalm  cxx.  The  Hebrew,  Syriac,  Vulgate, 
Calvin,  Venema,  Amesius,  Fabritius,  Piscator,  Patrick,  Hammond,  Henry,  Pool, 
Gill,  Dodd,  Morison,  Dickson,  Jebb,  Scott,  Tholuck,  Hengstenberg  and  Alexander 
give  David  as  author.  Gill :  "  This  Psalm  was  written  by  David  in  his  younger  days, 
before  he  came  to  the  throne,  while  he  was  in  Saul's  court."  Edwards  and  Patrick 
favor  this  view.  Scott  dates  it  B.  C.  1060.  Tholuck  speaks  of  it  as  "  this  brief  but 
charming  Psalm."  It  is  indeed  a  gem,  small  but  brilliant.  Home:  "It  is  eminently 
applicable  to  Messiah,  in  his  state  of  humiliation  on  earth."  Christ  was  indeed  per- 
fectly meek  and  humble,  and  David  was  his  type ;  but  there  seems  no  special  fitness 
in  making  this  Psalm  Messianic.  The  only  name  of  God  found  in  it  is  Jehovah  Lord, 
on  which  see  on  Ps.  i.  2. 

1.  Lord,  my  heart  is  not  haughty,  nor  mine  eyes  lofty:  neither  do  I  exerdse  myself  in 
great  matters,  or  in  things  too  high  for  me.  Haughty,  lifted  up,  exalted.  Lofty,  high, 
lifted  up,  exalted.  Exercise  myself,  literally,  caused  myself  to  go,  or  to  walk,  or  travel. 
These  verbs  are  in  the  preterite,  expressing  the  habit  of  his  life.  Things  too  high, 
literally,  things  wonderful  too  much.  Alexander  :  "  The  great  and  wonderful  things 
meant  are  God's  secret  purposes  and  sovereign  means  for  their  accomplishment,  in 
which  man  is  not  called  to  cooperate  but  to  acquiesce."  Pool's  paraphrase  is,  "  It 
neither  is  nor  hath  been  my  course  to  attempt  or  arrogate  anything  to  myself  above 
my  degree  or  private  capacity,  or  to  affect  worldly  glory  or  domination."  Some  an- 
cient versions  and  the  Doway  read :  Lord,  my  heart  is  not  exalted :  nor  are  my  eyes 
lofty.  Neither  have  I  walked  in  great  matters,  nor  in  wonderful  things  above  me ; 
church  of  England  :  Lord,  I  am  not  high  minded ;  I  have  no  proud  looks.  I  do  not 
exercise  myself  in  great  matters  which  are  too  high  for  me;  Calvin  :  O  Jehovah !  my 
heart  has  not  been  elated,  nor  have  mine  eyes  been  lifted  up,  neither  have  I  walked 
in  great  matters,  or  in  things  shut  up  from  me;  Edwards:  I  have  not,  Jehovah,  an 
ambitious  heart,  nor  haughty  looks ;  nor  am  I  conversant  in  great  things,  or  in  things 
too  high  for  me. 


PSALM  cxxxr.]  STUDIES  IN   THE   BOOK   OE  PSALMS.  1129 

2.  Surely  I  have  behaved  and  quieted  myself  as  a  child  that  is  weaned  of  his  mother 
my  soul  is  even  as  a  weaned  child.  Behaved,  literally,  made  myself  equal  to.  Quieten, 
made  myself  silent  or  still.  The  simile  of  the  weaned  child  supposes  the  child  not  in 
the  process  of  weaning,  but  effectually  weaned.  The  last  clause  declares  how  tho- 
roughly the  work  was  done,  in  his  soul,  in  the  depth  of  his  affections.  There  seems 
to  be  no  sutticieut  reason  for  rejecting,  as  Phillips  and  Hengstenberg  do,  the  idea  of  a 
weaned  child,  and  making  the  word  mean  simply  a  little  child.  The  judgment  of 
almost  all  expositors  sustains  the  English  version  and  the  obvious  interpretation. 
Compare  Isa.  xxviii.  9.  The  word  rendered  surely  is  the  sign  of  strong  affirmation, 
or  of  swearing. 

3.  Let  Israel  hope  in  the  Lord  from  henceforth  and  for  ever.  This  is  an  exhortation 
uttered  with  authority,  but  based  on  the  prophet's  own  happy  experience.  David  had 
felt  in  his  own  case  the  happy  effects  of  such  pious  confidence ;  see  on  Ps.  cxxx,  7. 

Doctrinal  and  Practical  Remarks. 

1.  When  David  was  wickedly,  falsely  and  without  any  offence  on  his  part,  ac- 
cused of  evil  designs,  especially  touching  public  affiiirs,  he  set  an  example  which  we 
would  do  well  to  follow.  Accused  before  men,  he  justifies  himself  before  God,  pro- 
testing his  innocence  to  the  Searcher  of  hearts,  and  leaving  his  cause  to  the  Judge 
of  all,  V.  1.  A  very  different  course  would  have  been  obligatory  upon  him  if  he  had 
given  any  cause  for  the  slanders  uttered  against  him.  His  whole  life  had  shown 
their  utter  falsity.  What  more  could  he  do  ?  Jesus  was  thus  accused,  "  he  answered 
not  a  word." 

2.  There  is  a  very  close  connection  between  the  heart  and  the  eyes.  If  the  former 
is  lifted  up,  the  latter  will  commonly  be  lofty,  v.  1.  When  gestures  express  a  wicked 
state  of  the  heart,  they  are  as  criminal  as  words  or  deeds.  We  cannot  too  carefully 
guard  against  all  the  motions  and  effects  of  pride  and  haughtiness.  They  are  con- 
trary to  God's  entire  nature.  It  is  better  to  be  an  humble  beggar  than  a  proud 
prince,  a  lowly  penitent  than  a  haughty  angel.  Scott :  "  The  proud  man  is  insolent 
in  his  deportment,  and  despises  mean  persons,  situations,  and  occupations ;  he  is 
vain-glorious  and  ambitious,  aspiring  after  great  connections  and  important  employ- 
ments, engaging  in  deep  schemes  and  speculations,  and  courting  observation  and  ap- 
plause." When  Jeshurun  waxed  fat,  he  kicked,  and  when  he  grew  thick  and  was 
covered  with  fatness,  he  forsook  God  which  made  him,  and  lightly  esteemed  the  Rock 
of  his  salvation,  Deut.  xxxii.  15.  When  Uzziah  was  strong,  his  heart  was  lifted  up 
to  his  destruction,  2  Chron.  xxvi.  16.  Even  good  Hezekiah  was  led  far  astray  by 
pride.     Compare  Pr.  xvi.  18 ;  Luke  xiv.  11 ;  Jas.  iv.  6  ;  1  Pet.  v.  5. 

3.  Yet  how  lovely  is  lowliness  of  heart.  Blessed  are  the  poor  in  spirit.  If  sick- 
ness, or  poverty,  or  reproach  makes  us  humble,  we  ought  to  hail  with  gladness  the 
approach  of  either  of  these  forms  of  evil.  Tholuck :  "  The  conduct  of  a  victorious 
king,  blessed  with  prosperity  and  power,  who  is  content  with  what  the  Lord  has 
meted  out  to  him,  demands  a  special  acknowledgment." 

4.  It  is  not  sinful  to  hold  a  high  position  in  church  or  state,  if  God  call  us  thereto. 
It  is  entirely  safe  to  follow  the  leadings  of  his  providence  in  any  direction.  David 
was  a  prophet  and  a  king,  to  both  of  which  offices  he  was  anointed  of  God. 

5.  But  those  who  hold  high  stations  arc  as  much  bound  to  be  humble  and  modest 
as  any  other  persons  whatever.  Nor  is  pride  less  dangerous  to  them  than  to  the  poor 
miserable  reptile  that  crawls  up  to  the  throne  of  power. 

6.  Let  every  man  also  beware  of  ambition,  v.  1.  It  is  sad  to  see  children  med- 
dling with  sharp  swords.     Henry  :  "  Those  will  fall  under  due  shame  that  affect  un- 

142 


1130  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxii. 

due  honors."     Amesius :  "  It  is  the  appropriate  work  of  a  lofty  presumption  to  affect 
and  attempt  those  things  which  are  quite  above  their  ability  and  their  calling." 

7.  Althouo-h  human  ability  is  wholly  inadequate  to  the  task,  yet  God's  grace  is  all- 
sufficient  to  repress  pride  and  ambition  in  the  mighty,  the  wealthy,  the  warlike,  as 
well  as  in  the  poor,  and  peaceable  citizen.  For  the  exercise  of  such  grace  on  the 
part  of  God,  we  ought  to  give  continual  thanks. 

8.  It  is  a  great  mercy  when  fools  are  kept  from  meddling  Avith  matters  quite  be- 
yond their  capacity.  A  jewel  of  gold  in  a  swine's  snout  is  a  comely  sight  compared 
with  the  sceptre  of  power  in  the  hand  of  a  poor  feeble  creature  led  on  by  his  passions 
or  by  the  passions  of  those  around  him. 

9.  The  aspirations  which  are  bold  and  daring  are  often  less  dangerous  to  those 
around  us  than  those  which  fawn,  and  cringe,  and  flatter,  and  calculate,  and  plot. 
Finesse  is  not  wisdom  ;  policy  is  not  statesmanship. 

10.  When  appearances  are  against  a  good  man  in  the  path  of  his  duty,  he  may 
quietly  pursue  the  even  tenor  of  his  way,  v.  1.  When  men  choose  they  can  easily 
pervert  the  best  motives,  words  and  actions,  and  give  them  the  worst  possible  con- 
struction, 

11.  Self-control  and  self-discipline  are  great  attainments,  and  should  be  sought 
with  untiring  diligence  and  much  earnestness.  Blessed  is  he,  who  is  as  a  xoeaned 
child,  V.  2. 

12.  Dickson :  "  The  humble  man  must  be  content  to  be  handled  and  dealt  with  as 
the  Lord  pleaseth,  and  to  submit  himself  absolutely  to  God's  dispensation."  Henry: 
"  When  our  condition  is  not  to  our  mind,  we  must  bring  our  mind  to  our  condition." 

13.  Hope  must  be  a  very  important  exercise  of  the  mind,  both  in  fact  and  in  God's? 
esteem,  or  it  would  not  be  so  often  insisted  on  in  Scripture,  v.  3.  And  '  our  hope  is 
of  the  right  kind  when  we  cherish  humble  and  sober  views  of  ourselves,  and  neither 
wish  nor  attempt  anything  without  the  leading  and  approbation  of  God.' 

14.  When  God  deals  graciously  with  us,  we  ought  to  encourage  others  to  trust  in 
him  who  has  kept  his  covenant  with  us,  v.  3.  Morison  :  "  The  experience  of  the 
godly  in  past  ages  is  all  in  favor  of  pursuing  a  course  of  quiet  submission  to  the  di- 
vine will ;  especially  in  seasons  of  painful  and  unjust  accusation." 


Psalm  cxxxii. 

A  Song  of  degrees. 

1  Lord,  remember  David,  and  all  his  afflictions: 

2  How  he  sware  unto  the  Lord,  and  vowed  unto  the  mighty  God  of  .Licob; 

3  Surely  I  will  not  come  into  the  tabernacle  of  my  house,  nor  go  up  into  my  bed; 

4  I  will  not  give  sleep  to  mine  eyes,  or  slumber  to  mine  eyelids, 

5  Until  I  find  out  a  place  for  the  Lord,  a  habitation  for  the  mighty  God  of  Jacob. 

6  Lo,  we  heard  of  it  at  Ephratah :  we  found  it  in  the  fields  of  the  wood. 

7  We  will  go  into  his  tabernacles:  we  will  worship  at  his  footstool. 

8  Arise,  O  Lord,  into  thy  rest;  thou,  and  the  ark  of  thy  strength. 

9  Let  thy  priests  be  clothed  with  righteousness;  and  let  thy  saints  shout  for  joy. 

10  For  thy  servant  David's  sake  turn  not  away  the  face  of  thine  anointed. 

11  The  Lord  hath  sworn  in  truth   unto  David;  he  will  not  turn  from  it;  Of  i\.(  fruit  of  ,hy 
body  will  I  set  upon  thy  throne. 


PSALM  cxxxii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1131 

12  If  thy  oliildren  will  keep  my  covenant  and  my  testimony  that  I  Khali  teach  them,  their  chil- 
dren shall  also  sit  upon  thy  throne  for  evermore. 

13  For  tlic  Loud  hath  chosen  Zion ;  he  h;ith  desired  it  for  his  habitation. 

14  This  is  my  rest  for  ever:  here  will  I  dwell ;  for  I  have  desired  it. 

15  I  will  abundantly  bless  her  provision:  I  will  satisfy  her  poor  with  bread. 

16  I  will  also  clothe  her  priests  with  salvation:  and  lier  saints  shall  shout  aloud  for  joy. 

17  There  will  I  make  the  horn  of  David  to  bud:  I  have  ordained  a  lamp  for  mine  anointed. 

18  His  enemies  will  I  clothe  with  shame:  but  upon  himself  shall  his  crown  flourish. 

ON  the  title  see  on  title  of  Psalm  cxx.  Abenezra,  Kimchi  and  Lightfoot  regard 
David  as  the  author  of  this  Psalm.  Fabritius  says  that  David  is  commonly 
held  to  be  the  author.  Gill  inclines  to  the  same  opinion.  But  Anderson  regards 
"the  mention  of  David's  name  in  the  tenth  verse  in  the  third  person,  and  the  terms 
there  employed,  as  militating  against  the  Davidic  authorship."  Yet  elsewhere  David 
speaks  of  himself  both  in  the  second  and  third  person,  Ps.  xix.  11;  xx.  1-4.  Others 
confidently  ascribe  it  to  Solomon.  This  seems  to  be  Luther's  opinion.  Patrick  thinks 
this  not  improbable,  and  in  his  exposition  follows  it.  In  this  opinion  coincide  Diodati, 
Edwards,  Dodd,  Henry  and  Scott.  Jebb  is  very  decided :  "The  wliolo  tenor  of  tliis 
Psalm  is  an  exact  epitome  of  the  Dedication  Prayer  of  Solomon.  .  .  There  can  be 
little  question  that  this  Psalm  was  composed  by  Solomon."  Pool  inclines  to  this 
opinion.  Clarke,  Hengstenberg  and  Alexander  give  it  a  later  origin.  Clarke  says 
"it  refers  to  the  building  of  the  second  temple,  and  placing  the  ark  of  the  covenant 
in  it."  But  if  we  may  at  all  credit  tradition,  the  ark  never  was  in  the  second  temple. 
Hengstenberg  says,  it  "is  to  be  referred  to  the  times  of  the  new  colony,"  in  the  days 
of  Nehemiah  and  Ezra.  Of  those,  who  make  David  the  author,  some  suppose  that  it 
was  written  on  David's  first,  some  on  his  second  removal  of  the  ark;  yet  others,  on 
the  occasion  of  his  numbering  the  people,  and  the  consequent  curse  upon  his  nation. 
Those,  who  regard  Solomon  as  the  author,  of  course  fix  its  composition  to  the  dedica- 
tion of  the  temple.  Those  who  give  it  a  later  origin  suppose  it  to  have  been  written 
at  the  close  of  the  captivity.  Scott  dates  it  B.  C.  1004;  Clark,  B.  C.  about  515.  The 
only  name  of  God  found  in  it  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 

1.  Lord,  remember  David,  and  all  his  afflictions.  This  translation  follows  all  the 
ancient  versions,  and  is  supported  by  Calvin,  Fabritius,  Amesius,  Treniellius  and 
Junius,  Edwards,  Street  and  others.  But  Venema,  Piscator,  Hengstenberg  and  Alex- 
ander read,  Remember  for  David  all  his  afflictions,  i.  e.,  Remember,  in  behalf  of  David, 
all  his  troubles.  This  does  not  alter  the  general  import  of  the  passage.  For  afflic- 
tions Street  reads  care;  the  Septuagint,  meekness;  the  Syriac,  humility;  Tholuck, pain.^. 
The  care  or  trouble  of  David  related,  not  chiefly  to  himself,  but  to  the  house  of  God, 
as  we  learn  from  other  parts  of  the  Psalm,  and  from  other  Scriptures.  Compare  2 
Sam.  vii.  2,  3.  Here  God  is  asked  to  remember  for  good  and  in  a  gracious  way  the 
care  his  pious  servant  had  long  had  for  the  divine  honor  and  glory.  In  the  time  of 
David,  the  ark  had  been  removed  from  Shiloh  and  was  at  Kirjath-jearim.  The  ark 
was  not  prominent  in  the  days  of  Saul.  Compare  1  Chron.  xiii.  3.  The  fii-st  attempt 
to  remove  the  ark,  being  accompanied  by  the  death  of  Uzzah,  increased  David's  con- 
cern, 2  Sam.  vi.  9.     He  had  a  deep  and  lasting  solicitude  on  the  subject. 

2.  How  he  sware  unto  the  Lord,  and  vowed  unto  the  mighty  God  of  Jacob.  The 
Historical  books  of  Scripture  give  no  account  of  any  oath  taken  by  David  touching 
this  matter;  but  the  term  is  explained  in  the  second  clause  of  the  verse  to  mean  a  vow. 
Keliffious  engagements  with  the  Lord  are  in  their  nature  as  solemn  as  an  oath.  Cora- 
pare  Ps.  cxix.  106;  1  Chron.  xxii.  7-10.  The  history  of  David's  effort  to  establish 
the  ark  in  a  fixed  and  permanent  abode  may  be  seen  in  2  Sam.  vi.  1-20;  1  Chron. 
XV.  2-29;  Acts  vii.  46.     The  word  in  this  verse  rendered  mighty  is  found  in  v.  5;  Gen. 


1132  STUDIES  IN  THE   BOOK   OF  PSALMS  [psalm  cxxxii. 

xiix.  24;  Isa.  i.  24;  xlix.  26;  Ix.  16.  It  is  an  epithet  applied  to  God.  As  he  mani- 
fested the  exceeding  greatness  of  his  power  in  the  protection  of  Jacob,  and  the  defence 
of  Israel,  and  revealed  himself  to  the  fathers,  he  is  fitly  styled  the  mighty  One,  or  the 
mighty  God  of  Jacob.     Jacob  first  gave  this  title  to  Jehovah. 

3.  Surely  I  loill  not  come  into  the  tabernacle  of  my  house,  nor  go  up  into  my  bed. 
Surely,  as  in  Ps.  cxxxi.  2,  the  sign  of  afiirmation  or  oath.  The  meaning  seems  to  be, 
I  will  not  contentedly  and  with  satisfaction  rest  in  my  house,  or  seek  repose  on  my 
bed. 

4.  I  will  not  give  sleep  to  mine  eyes,  or  slumber  to  mine  eyelids.  Sleep  and  slumber, 
used  interchangeably.  See  on  Ps.  cxxi.  3,  4.  The  English  translation  does  not 
notice  the  sign  of  affirmation  or  oath  (surely),  which  is  repeated  in  the  Hebrew  of 
this  verse,  and  in  v.  3.  David  was  profoundly  anxious  concerning  the  fulfilment  of 
the  promise  made  by  God  to  the  fathers,  and  recorded  in  Deut.  xii.  5. 

5.  Until  I  find  out  a  place  for  the  Lord,  an  habitation  for  the  mighty  God  of  Jacob. 
The  ark  was  the  symbol  of  the  presence  of  Jehovah.  Its  place  was  his  habitation. 
David  being  a  prophet  knew  that  the  time  was  approaching  when  God  would  choose 
out  of  all  the  tribes  a  place  for  the  ark,  a  permanent  abode  for  the  symbol  of  the 
divine  presence.  Mighty  God  of  Jacob,  as  in  v.  2.  Habitation,  in  v.  7,  in  the  plural 
tabernacles.  Some  think .  this  is  put  by  enallage  for  the  singular.  Others,  that  it 
designates  the  sanctuary  with  its  enclosures  and  appendages ;  others,  that  it  is  the 
plural  of  excellence. 

6.  Lo,  ive  heard  of  it  at  Ephratah:  ive  found  it  in  the  fields  of  the  wood.  It,  the  ark, 
which  was  for  a  season  kept  at  Shiloh,  in  the  tribe  of  Ephraim,  whose  territory  might 
properly  be  called,  Ephratah.  See  1  Sam.  i.  1 ;  1  Kings  xi.  26.  This  is  better  than 
the  explanation  which  supposes  that  Ephratah  here  means  Bethlehem,  though  that 
city  did  early  and  long  bear  that  name.  Compare  Gen.  xxxv.  19 ;  xlviii.  7  ;  Mic. 
V.  2.  The  fields  of  the  wood  is  a  poetic  phrase  for  Kirjath-jearim,  the  meaning  of 
which  word  is.  The  city  of  woods  or  forests.  Compare  1  Sam.  vii.  1,  2 ;  2  Sam,  vi. 
2-19  ;  1  Chron.  xiii.  2-8 ;  2  Chron.  i.  4. 

7.  We  will  go  into  his  tabernacles :  we  will  worship  at  his  footstool.  Tabernacles, 
plural,  the  same  as  habitations  in  v.  5.  Footstool,  as  in  Ps.  xcix.  5  ;  ex.  1.  Both  the 
nouns  of  this  verse  designate  the  appointed  place  for  God's  Avorship.  Worship,  as  in 
Ps.  V.  7  ;  the  same  word  in  the  2d  commandment  is  rendered  bow  down.  The  verse 
expresses  the  pious  purpose  of  doing  reverence  to  Jehovah  in  his  own  appointed  way. 
There  is  no  objection  to  making  David  and  his  fellow-worshippers,  the  speakers  in 
this  verse,  except  that  vv.  8,  9,  were  used  by  Solomon  at  the  dedication  of  the  first 
temple,  2  Chron.  vi.  41,  42.  But  Solomon  may  have  quoted  them  from  this  place. 
Calvin  regards  the  verse  as  containing  "  a  common  form  of  mutual  exhortation." 

8.  Arise,  O  Lord,  into  thy  rest;  thou,  and  the  ark  of  thy  strength.  Whenever  the 
camp  was  about  to  move,  Moses  used  the  language  found  in  the  first  part  of  this 
verse.  Arise  (or  rise  up)  0  Jehovah.  Here  and  in  2  Chron.  vi.  41,  the  ark  of  God's 
strength  is  the  name  g'.ven  to  that  symbol  of  his  presence  and  power.  Whoever 
fought  against  the  ark  was  sure  to  be  overcome.  The  rest  here  was  the  resting-place 
of  the  ark. 

9.  Let  thy  priests  be  clothed  with  righteousness;  and  let  thy  saints  shout  for  joy.  The 
first  clause  differs  from  that  in  2  Chron.  vi.  41,  in  omitting  the  name  of  the  Most  High 
Jjord  God,  and  in  having  righteousness  instead  of  salvation.  Compare  v.  16,  where  we 
read  salvation.  The  salvation  of  sinners  is  by  righteousness  imputed  to  them,  and  this 
is  received  by  all  of  God's  true  people,  and  published  by  all  his  true  ministers. 
Saints,  gracious  ones  or  merciful  ones.  God  is  greatly  honored  by  the  abounding  joys 
of  his  people,  and  they  should  give  due  expression  to  their  gladness  by  shouting,  or 


PSALM  cxxxii.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1133 

singing,  see  on  Ps.  v.  11.     Both  the  verb.s  of  this  vei-se  are  in  the  future.     It  is  clearly 
a  prediction. 

10.  For  thy  servant  David's  sake  turn,  not  away  the  face  of  thine  anointed.  For  the 
sake  of  David,  literally  because  of  David,  because  of  his  peculiar  relations  to  thee,  as 
the  founder  of  the  family,  which  should  fill  the  throne  until  Judah  should  cease  to 
have  a  Lawgiver;  the  type  of  Messias ;  the  man  to  whom  thou  didst  make  great  pro- 
mises, which  are  as  yet  but  partially  fulfilled.  Compare  1  Kings  xi.  12, 13  ;  2  Kings 
viii.  19.  To  turn  away  the  face  of  another  is  to  deny  his  request,  to  say  him  nay,  as  these 
terms  are  explained  by  our  translators  in  1  Kings  ii.  16,  17,  20.  Anointed,  Hebrew 
Messias.  Calvin  here  renders  it  Christ.  Yet  there  seems  to  be  nothing  to  justify  the 
application  of  the  term  here  to  the  Son  of  God,  except  as  in  him  the  throne  of  David 
was  to  be  perpetual,  and  David  and  Solomon  were  figures  of  him  of  whom  it  was 
said :  "  He  shall  be  great,  and  shall  be  called  the  Son  of  the  Highest ;  and  the  Lord 
God  will  give  unto  him  the  throne  of  his  father  David,  and  he  shall  reign  over  the 
house  of  Jacob  forever,  and  of  his  kingdom  there  shall  be  no  end,"  Luke  i.  32,  33. 
By  the  anointed  some  understand  David  and  some  Solomon.  This  is  probably  cor- 
rect. Compare  1  Kings  iii.  6,  7  ;  viii.  24,  25.  Whichsoever  may  be  directly  referred 
to,  the  people  Israel  are  to  be  regarded  as  embraced.  See  1  Kings  viii.  25,  66.  The 
true  interests  of  David  and  Israel  were  identical.  So  are  the  honor  and  triumph  of 
Christ  and  his  people, 

11.  The  Lord  hath  sworn  in  truth  unto  David ;  he  will  not  turn  from  it;  of  the  fruit 
of  thy  body  will  I  set  upon  thy  throne.  Of  God's  engagement  to  David  here  referred 
to,  see  2  Sam.  vii.  12  ;  1  Kings  viii.  25  ;  Ps.  Ixxxix.  35, 49.  The  purpose  of  God  respect- 
ing David  and  his  seed  was  irreversible.  The  salvation  of  the  world  depended  upon 
the  promise  of  God  not  failing  in  that  case,  as  the  covenant  with  David  culminated 
only  in  the  person  of  the  Redeemer,  who  was  the  fruit  of  his  body,  and  who  now  sits 
upon  the  throne  of  his  father  David  dispensing  countless  spiritual  blessings  to  all  the 
true  Israel.     This  verse  is  so  explained  by  Peter,  Acts  ii.  30. 

12.  ijf  thy  children  will  keep  my  covenant  and  my  testimony  that  I  shall  teach  them, 
their  children  also  shall  sit  upon  thy  throne  for  evermore.  The  verse  sets  forth  the  same 
doctrine  declared  by  the  Lord  in  2  Sam.  vii.  14-16.  As  far  as  the  promise  related  to 
David's  sinful  posterity,  its  execution  was  suspended  upon  their  general  faithfulness. 
But  as  Christ  pleased  the  Father  in  all  things,  to  him  the  promise  could  in  no  sense 
fail.  Jehovah  took  vengeance  of  the  sinning  descendants  of  David ;  but  there  was 
no  room  for  any  displeasure  against  his  dear  Son.  His  throne  is  forever  and  ever. 
However  it  may  fare  with  particular  kings  or  with  the  peoj)]''  over  whom  tliey  reign, 
God  will  not  forsake  his  true  church,  nor  change  the  general  course  of  liis  providence 
respecting  her : 

13.  For  the  IjOB.!)  hath  chosen  ZioJi :  he  hath  desired  it  for  his  habitation.  Habita- 
tion, not  the  word  so  rendered  in  v.  5,  but  simply  divcllhig,  divelling-j)lace.  Tlie  tem- 
ple was  built  on  INIount  Moriah  ;  but  this  was  sometimes  called  Mount  Zion,  for  these 
were  closely  connected  and  might  be  regarded  as  one.  Compare  Ps.  Ixv.  1 ;  Ixxxiv. 
7.     Or  Zion  may  be  here  put  for  the  holy  city,  the  place  of  Israel's  solemnities. 

14.  This  is  my  rest  for  ever :  here  \oill  I  dwell ;  for  I  have  desired  it.  It  seems  im- 
T)ossible  to  find  the  complete  fulfilment  of  this  passage  within  the  walls  of  the  literal 
Jerusalem.  Our  Saviour  himself  taught  that  under  the  gospel  there  should  be  no 
peculiar  privileges  or  advantages  to  those  who  worshipped  in  the  holy  city,  John  iv. 
21.  Long  before  his  time,  a  great  prophet  had  declared  that  Jerusalem  should  be 
trodden  down  of  the  Gentiles,  Dan.  viii.  13,  So  that  we  are  compelled"  to  seek  in 
the  true  invisible  church  of  Christ  the  fulfilment  of  this  verse,  of  that  which  pre- 
cedes it  and  of  several  which  succeed  it.     The  Mount  Zion  which  God  has  desired  is 


1134  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxii. 

the  church  bought  with  blood.  Calvin  :  "  The  church  is  limited  to  no  one  place : 
Now  that  the  glory  of  the  Lord  shines  through  all  the  earth,  his  rest  is  where  Christ 
and  his  members  are,"  Matt,  xviii.  20. 

15.  I  idll  abundantly  bless  her  provision:  I  will  satisfy  her  poor  with  bread.  Abun- 
dantly bless,  literally.  Blessing,  I  will  bless.  I  will  surely  pronounce  a  benediction. 
Provision,not  elsewhere  found  in  the  Psalms.  In  Gen.  xxvii.  3,  5,  7,  19,  25,  31,  33, 
rendered  vetmon ;  in  Prov.  xii.  27,  that  which  he  took  in  hunting;  in  Neh.  xiii.  15, 
victuals;  in  Job  xxxviii.  41,  food.  The  cognate  feminine  is  in  Ps.  Ixxviii.  25,  ren- 
dered meat.  Here  it  is  a  term  descriptive  of  all  the  provision  God  has  made  for  the 
sustenance  of  the  spiritual  strength  of  his  people,  and  is  explained  by  the  parallel 
clause  in  the  same  verse.  By  reading  viduus  for  victus,  for  food  the  Vulgate  has 
ividoiv,  a  gross  mistake  noticed  by  Jerome,  yet  adopted  by  the  Doway.  Zion's  poor 
or  needy  are  the  humble,  the  poor  in  spirit,  who  hunger  and  thirst  after  righteous- 
ness, who  find  God's  words  and  eat  them,  and  are  fed  by  the  ordinances.  God's  church 
is  the  true  Bethlehem,  the  house  of  bread.  In  a  sense,  and  to  an  extent  calling  for 
gratitude,  the  promise  of  this  verse  was  literally  fulfilled  in  Jerusalem  of  old ;  but  it 
is  much  more  gloriously  fulfilled  in  the  company  of  faithful  men,  who  constitute  the 
church  of  Christ. 

16.  I tuill  also  clothe  her  priests  with  salvation:  and  her  saints  shall  shout  aloud  for 
joy.  See  on  v.  9,  wher©  the  same  verb  occurs.  The  righteousness  required  in  Scrip- 
ture issues  in  salvation.  Here  as  in  many  other  cases,  to  clothe  means  to  invest,  to 
cause  to  abound  in.  Compare  Ps.  xxxv.  26 ;  cix.  18 ;  Isa.  Ixi.  10.  We  have  the 
same  verb  in  v.  18  ;  and  in  another  form  in  v.  9. 

17.  There  will  I  make  the  horn  of  David  to  bud:  I  have  ordained  a  lamp  for  mine 
anointed.  Very  often  we  meet  with  the  figure  of  exalting  the  horn,  Ps.  Ixxxix.  17. 
But  the  budding  of  a  horn  is  a  new  figure.  Compare  Ezek.  xxix.  21.  The  word  ren- 
dered to  bud  is  elsewhere  rendered  to  grow,  to  groiv  up,  to  spring  forth,  2  Sam.  xxiii. 
5;  Isa.  xlv.  8;  Ixi.  11;  Jer.  xxxiii.  15.  The  cognate  noun  is  rendei-ed  Branch,  in 
Jer.  xxiii.  5 ;  xxxiii.  15 ;  Zech.  iii.  8 ;  vi.  12.  The  meaning  of  the  first  clause  is 
that  the  power  of  the  throne  of  David,  though  subject  to  occasional  declension,  should 
finally  rise  to  eminence,  and  be  great  in  the  person  of  Messiah.  Kimchi :  "  The 
Horn  of  David  is  the  Messias."  Anointed,  as  in  v.  10.  The  second  clause  teaches 
the  same  thing  by  another  figure.  Compare  1  Kings  xi.  36.  Ordained,  better  ren- 
dered prepared.  Whom  God  would  bless,  he  enlightens  ;  whom  he  would  curse,  he 
leaves  in  darkness.  So  strongly  does  the  latter  part  of  this  Psalm  seem  to  refer  to 
Messiah  and  the  gospel  church  that  Chrysostom  and  Cyrill  regard  the  lamp  as  refer- 
ring to  John  the  Baptist.  But  doubtless  it  has  a  much  more  extended  application. 
Alexander :  "  The  meaning  of  the  whole  verse  is,  that  the  promises  of  old  made  to 
David  and  to  Zion  should  be  yet  fulfilled,  however  dark  and  inauspicious  present 
appearances." 

18.  His  enemies  will  I  clothe  ivith  shame.  See  on  v.  16,  and  on  the  passages  there 
cited.  God  will  wrap  up  the  foes  of  his  Son  with  shame  and  cover  them  with  con- 
tempt. But  upon  himself  shall  his  croivn  flourish.  Flourish,  floiver,  or  blossom.  This 
is  better  than  to  read  with  some  glitter  or  shine.  The  crowns  bestowed  by  the  an- 
cients upon  victors  and  made  of  evergreens,  soon  dried  up  and  fell  to  pieces.  But 
even  the  humblest  people  of  God  wear  crowns  that  fade  not  away,  1  Pet.  v.  4.  Much 
more  is  the  crown  of  the  Redeemer  unfading.  Great  is  his  dominion.  On  his  head 
are  many  crowns,  Rev.  xix.  12. 

Doctrinal  and  Practical  Remarks. 
1.  It  is  the  duty  of  all,  whether  in  authority  or  out  of  it,  to  do  what  they  can  to 


PSALM  cxxxii.]  STUDIES    IN   THE   BOOK  OF  PSALMS.  1135 

promote  the  true  worship  of  Jcliovah,  v.  1.  In  this  mjitter  David  set  a.  worthy  ex- 
ample. Some  understand  from  1  Cliron.  xvi.  43,  that  as  David  did  not  bless  his 
house,  so  he  refused  to  occupy  it,  until  the  ark  had  a  fixed  abode.  Let  no  one  plead 
either  public  or  private  engagements  as  a  reason  for  slighting  the  claims  of  God's 
house.  David  was  often  full  of  anxieties,  and  encountered  terrible  oppositions,  yet 
his  chief  concern  was  for  the  right  worship  of  God.  Amesius :  "  The  greater  our 
care  and  concern  for  promoting  the  worship  and  glory  of  God,  the  greater  is  the 
stability  and  consolation  of  our  faith." 

2.  We  may  be  perfectly  sure  that  God  will  never  forget  any  work  of  ftiith  or  la- 
bor of  love,  performed  by  us  with  right  motives,  v.  1.  Our  toils  in  his  cause  may  be 
wearisome,  and  our  care  for  the  building  up  of  Zion  consuming,  but  God  will  ever 
be  mindful  of  it. 

3.  As  Moses  asked  God  to  remember  Abraham,  Isaac  and  Israel,  his  servants,  Ex. 
xxxii.  13,  and  as  Solomon  (if  he  wrote  this  Psalm)  here  asks  God  to  remember  his 
pious  father,  God's  servant,  so  may  we  confidently  plead  with  the  Most  High  for 
blessings  when  we  arc  cherishing  the  same  good  purposes,  and  carrying  out  the  same 
worthy  designs  as  our  pious  ancestors,  v.  1. 

4.  Much  more  may  we  fitly  ask  God  to  remember  the  work  and  sufferings  of  our 
spiritual  David,  not  only  as  a  memorial,  but  as  a  meritorious  ground  of  spiritual 
blessings  to  us  and  to  those  who  come  after  us. 

5.  It  Ls  lawful  for  us  to  bind  ourselves  by  the  most  solemn  engagements  to  be  the 
Lord's,  and  to  serve  him  in  any  Scriptural  way.  Calvin :  "  To  vow  unto  God  that 
which  he  himself  has  declared  to  be  agreeable  to  hira,  Ls  a  commendable  practice." 
Henry:  "  When  needful  work  is  to  be  done  for  God,  it  is  good  for  us  to  task  ourselves, 
and  tie  ourselves  to  a  time,  because  we  are  apt  to  put  off."  Amesius :  "  Right  reli- 
gious concern  will  manifest  itself  in  hoi)''  purposes  and  vows  for  promoting  the  wor- 
ship and  glory  of  God."  Dickson  :  "  It  is  lawful  to  tie  ourselves  by  an  oath  to  that 
duty,  whereunto  we  were  absolutely  tied  by  law  before." 

6.  In  dealing  with  God  it  is  important  for  us  to  remember  that  he  is  mighty,  vv.  2, 
5,  yea,  he  is  almighty.  The  very  moment  a  Christian  doubts  the  omnipotence  of 
God,  he  has  begun  to  fall  into  a  snare. 

7.  A  true  and  spiritual  concern  for  the  glory  of  God  and  the  honor  of  his  worship 
is  both  controlling  and  permanent,  vv.  3-5.     Pious  purposes  should  not  be  fitful. 

8.  When  God  has  promised  any  good  to  Zion,  though  it  be  in  a  prophecy  never  so 
old,  it  should  be  our  business  to  study  it,  and  pray  and  labor  for  its  fulfilment,  just  as 
David  understood  from  Deut.  xii.  5,  that  there  should  be  in  due  time  a  fixed  place  for 
all  the  tribes  to  assemble,  so  he  desired  to  honor  God  by  helping  to  designate  that 
place,  and  promote  his  public  united  worship,  v.  5. 

9.  Even  a  rumor  of  good  or  evil  to  the  Lord's  cause,  though  relating  to  things  far 
from  them,  does  yet  deeply  affect  the  pious,  v.  6. 

10.  It  is  a  ha])py  circumstance  when  rulers  and  people,  rich  and  poor,  small  and 
great,  cordially  unite  in  maintaining  the  public  worship  of  God,  v.  7.  But  alas  I 
"  there  is  often  a  place  for  prayer,  where  there  is  no  heart  to  pray." 

11.  The  godly  greatly  desire  God's  presence  and  the  animating  tokens  thereof  iu 
all  their  attempts  to  worship  him,  v.  8.  The  form  Avithout  the  substance  is  never 
satisfactory  to  the  meek  of  the  earth.  The  common  judgment  of  the  godly  is  that 
the  gracious  presence  of  the  Most  High  amply  compensates  all  their  toils  and 
sufferings. 

12.  God's  merciful  presence  is  the  life  of  his  true  ministers  in  all  ages,  vv.  9,  16. 
Compare  Matt,  xxviii.  20.  The  garments  of  the  ancient  priesthood  were  indeed  beau- 
tiful, but  they  were  worn  by  many  a  heartl"s<  hypocrite.     God's  ministers  are  never 


1136  STUDIES  IN   THE  BOOK  OF  PSALMS.  [psalm  cxxxir. 

clothed  with  righteoiisness  and  salvation  till  the  Lord  vouchsafes  the  tokens  of  his  love. 
Henry  :  "  Holiness  towards  God,  and  goodness  towards  all  men,  are  habits  for  minis- 
ters, of  the  necessity  of  which  there  is  no  dispute."  Dickson  :  ''  The  chief  badge  and 
cognizance  of  the  Lord's  minister  is  the  true  doctrine  of  justification  and  obedience 
of  faith  in  a  holy  conversation." 

13.  God's  gracious  presence  is  the  joy  of  all  his  true  people,  vv.  9,  16.  When  he 
is  come,  the  shadows  flee  away. 

14.  If  the  very  names  given  by  God's  prophets  to  his  people  are  such  as  saints,  gra- 
cious ones,  merciful  ones,  surely  his  professed  people  ought  to  see  to  it  that  they  are  not 
cruel,  untender  or  unholy.  Calvin  :  "  The  saints  of  God  are  called  merciful  ones,  be- 
cause mercy  or  beneficence  is  that  grace  which  assimilates  us  most  to  God." 

15.  Well  may  we  plead  God's  covenant  with  our  pious  parents  and  beg  him  not  to 
deny  our  requests,  so  long  as  we  walk  in  the  godly  ways  of  our  ancestors,  v.  10. 

16.  Even  in  the  days  of  Solomon  the  godly  could  recount  a  long  line  of  promises 
and  prophecies,  every  one  of  which  must  be  fulfilled.  Since  that  time  they  have  been 
much  increased,  though  not  in  fiiithfulness,  yet  in  number  and  explicitness.  In  view 
of  them,  let  the  church  be  glad  and  shout. 

17.  There  are  no  keener  miseries  than  those  brought  upon  men,  when  by  their  sins 
they  forfeit  the  covenant  blessings  enjoyed  by  their  ancestors,  v.  12. 

18.  The  doctrine  of  God's  free  and  sovereign  election  is  no  novelty.  It  was  held 
by  the  fathers.  God's  covenant  with  Zion  is  based  in  his  choice,  and  that  choice  is 
resolved  into  his  own  good  pleasure  or  desire,  v.  13.  Amesius :  "  The  stability  of  the 
promises  flows  from  election." 

19.  If  the  people  of  God  have  a  delightful  repose  in  the  bosom  of  the  Lord,  so  the 
Lord  has  his  rest  in  the  church.  There  he  divells,  for  he  has  desired  it,  v.  14.  He 
loves  the  gates  of  Zion  more  than  all  the  dwellings  of  Jacob. 

20.  Wonderful  indeed,  as  well  as  ample,  are  the  arrangements  which  the  Lord  has 
made  for  supplying  all  the  wants,  animal  and  spiritual,  temporal  and  eternal,  of  his 
people,  even  the  humblest  of  them,  v.  15.  To  the  poor  the  Gospel  is  preached. 
Home :  "  The  city  in  which  the  King  of  heaven  deigns  to  place  his  throne  can  want 
no  manner  of  thing  that  is  good."  Food  and  raiment,  strength  and  courage,  things 
pi'esent  and  things  to  come,  Paul,  Apollos  and  Cephas,  life  and  death,  triumph  and 
glory,  God  and  heaven  are  the  inheritance  of  the  saints. 

21.  Christ  is  and  shall  ever  be  glorious  in  his  works  and  ways,  vv.  17,  18. 

22.  Just  as  certainly  as  Christ  prevails,  so  certainly  must  the  wicked  be  overthrown, 
and  covered  with  shame,  v.  18.  Their  hopes  shall  all  be  vain,  their  plots  frustrated, 
and  themselves  undone,  unless  they  speedily  repent  that  they  may  live. 

23.  As  David  and  Solomon  were  each  in  his  day  the  visible  head  of  the  civil  and 
ecclesiastical  government  established  in  Israel,  many  commentators  take  occasion  from 
this  Psalm  to  remark  on  the  value  of  religion  and  of  civil  government.  Luther: 
"  Where  these  two  things,  the  word  and  the  laws,  are  rightly  constituted  and  pre- 
served, then  all  things  go  well  with  a  kingdom;"  Tlioluck:  "The  church  and  the  civil 
government  arc  two  institutions,  on  which  the  prosperity  of  the  state  and  the  people 
depends."  We  should  therefore  follow  the  example  here  set  of  praying  for  rulers, 
and  rulers  should  pray  for  themselves,  v.  10.  And  let  all  such  remember  their  de- 
pendence on  the  Most  High.  Henry :  "  Kings  are  before  God  upon  their  good  behav- 
iour, and  their  commission  from  him  runs  quamdin,  se  bene  gesserint — during  good 
behaviour." 


PSALM  cxxxin.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1137 


Psalm  cxxxiii. 

A  Song  of  degrees  of  David. 

1  Behold,  how  good  and  how  pleasant  it  is  for  brethren  to  dwell  together  in  unity  ! 

2  It  is  like  the  precious  ointment  upon  the  head,  that  ran  down  upon  the  beard,  even  Aaron's 
beard :  that  went  down  to  the  skirts  of  his  garments ; 

3  As  the  dew  of  Hermon,  and  as  the  dew  tliat  descended  upon  the  mountains  of  Zion :  for  there 
the  Lord  commanded  the  blessing,  even  life  for  evermore. 

ON  A  Song  of  degrees  in  the  title  see  on  title  of  Ps.  cxx.  This  Psalm  is  ascribed 
to  David  by  the  Hebrew,  Syriac,  Vulgate,  Calvin,  Piscator,  Patrick,  Edwards, 
Morison,  Henry,  Pool,  Jebb,  Scott,  Tholuck  and  Alexander.  Scott  dates  it  B.  C. 
1040  ;  Clarke,  B.  C.  about  515.  Clarke  rejects  the  Davidic  authorship.  Its  historic 
occasion  is  variously  given.  1.  Some  refer  it  to  the  three  great  annual  festivals  cele- 
brated in  Jerusalem.  2.  Others  think  it  was  written  upon  the  termination  of  the 
civil  war  between  the  house  of  Saul  and  the  house  of  David.  3.  Others  find  occasion 
for  it  in  the  termination  of  Absalom's  rebellion,  and  the  happy  return  of  the  king. 
On  either  of  these  occasions  it  might  have  been  fitly  sung ;  but  it  cannot  be  shown  to 
have  had  its  origin  in  either  of  them.  It  has  long  been  of  excellent  use  in  the  church 
of  God.  It  was  doubtless  sung  by  the  Israelites  returned  from  the  captivity.  Patrick 
observes  that  it  was  "  fitly  used  by  the  first  Christians  to  express  their  joy  for  the 
blessed  union  of  Jews  and  Gentiles ;  and  may  now  serve  the  uses  of  all  Christian 
societies,  whose  happiness  lies  in  holy  peace  and  concord."  The  only  name  of  God 
found  in  it  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2. 

1.  Behold,  hoxv  good  and  how  pleasant  it  is  for  brethren  to  dwell  together  in  unity  ! 
Behold,  a  fit  word  to  call  special  attention.  The  adjectives  good  and  pleasant  well 
express  the  force  of  the  original,  and  are  those  usually  employed  in  rendering  the 
Hebrew.  The  latter  term  may  be  rendered  sfiveei,  beautiful,  delightful.  Brethren, 
all  men  are  brethren,  as  they  have  the  like  nature  and  are  the  offspring  of  Adam  and 
the  creatures  of  God.  All  the  Jews  were  brethren,  as  descended  from  Abraham, 
Isaac  and  Jacob,  as  bound  by  the  same  national  covenant,  and  as  having  a  common 
civil  and  ecclesiastical  head  and  national  capital.  The  members  of  the  same  family 
are  brethren.  All  pious  men  are  brethren,  being  born  of  God,  having  one  Lord,  one 
faith,  one  baptism,  one  hope,  one  aim,  one  end,  one  God  and  Father.  How  good  and 
how  delightful  it  is  for  men  as  human  beings  or  for  citizens  of  the  same  country  to 
live  in  peace  and  harmon)'- !  How  hateful  and  baneful  are  war  and  strife  and  blood- 
shed among  such.  See  Isa.  xiii.  6-18;  Jer.  iv.  19-31  ;  James  iv.  1-11.  But  the 
higliest  unity  is  that  of  brethren  in  Christ,  animated  with  love  and  pity  to  one  another, 
with  a  common,  pious  zeal  for  truth  and  holiness,  with  joyful  hopes  all  centred  in 
Clirist.  Among  these  discord,  wrath,  bitterness  and  contention  are  odious  just  in  pro- 
portion as  they  are  under  the  highest  obligations  to  dwell  together  in  love  and  xmity. 
For  this  latter  term  there  is  no  corresponding  noun  in  the  Hebrew ;  but  it  fairly  givea 
the  sense  of  the  original.  The  authorized  version  is  literally  that  of  the  Doway, 
which  agrees  with  the  Vulgate.  For  xmity  Edwards  reads  the  closest  unity,  as  express- 
ing no  more  than  the  original  imports. 

2.  It  is  like  the  precious  ointment,  upon  the  head,  that  ran  down  upon  the  beard,  even 
Aaron's  beard:  that  went  down  to  the  sJcirt-s  of  his  garment?.  Precious,  the  same  word 
rendered  good  in  v.  1.  How  good  this  ointment  was  maybe  learned  from  the  original 
prescription  for  its  composition,  p]x.  xxx.  23-25,  30.     We  may  be  mistaken  respect- 

143 


1138  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psaxm  cxxxiii. 

ing  the  precise  kind  of  some  of  the  spices  used ;  but  there  is  no  doubt  that  they  were 
all  remarkable  for  their  sweet  odors.  On  some  of  the  uses  of  ointment  see  on  Ps. 
xxiii.  5.  This  refers  to  Aaron's  consecration  to  office.  The  effusion  was  copious.  It 
ran  down  upon  Aaron's  beard.  Skirts,  Kimchi,  Jarchi,  Edwards  and  Street  have 
collar ;  Calvin,  skirt;  Hengstenberg,  border;  Alexander,  edge;  Fry,  surface;  Hebrew, 
mouth.  The  meaning  is  not  that  his  Avhole  raiment  was  saturated  with  ointment,  but 
that  the  entire  hair  of  his  head  and  face  were  full  of  the  sweet  odors ;  and  that  they 
extended  to  the  upper  borders  of  his  priestly  robes.  Some  make  the  latter  clause  re- 
late to  Aaron's  beard,  extending  down  to  the  edge  of  his  garment;  but  the  length  of 
his  beard  is  of  no  manner  of  significancy  in  the  matter  of  which  the  prophet  here 
treats;  it  is  the  precious  ointment  to  which  he  likens  brotherly  unity.  The  use  of  the 
same  word  in  Hebrew  rendered  in  the  English  ran  down  and  went  down  indicates  that 
the  ointment  is  still  spoken  of  in  the  last  clause.  Kamphuzzen  well  gives  the  proper 
use  of  this  figure: 

"E'en  as  tlie  ointment  whose  sweet  odors  blended. 
From  Aaron's  head  upon  liis  beard  descended. 
And,  falling  thence,  with  rich  perfume  ran  o'er 
The  holy  garb  the  prophet  wore : 
So  doth  the  unitj  that  lives  with  brothers 
Share  its  best  blessings  and  its  joy  with  others." 

The  prophet  now  introduces  another  figure: 

3.  As  the  dew  of  Sermon,  and  as  the  dew  that  descended  upon  the  mountains  of  Zion: 
for  there  the  Lord  commanded  the  blessing,  even  life  for  evermore.  There  are  two 
mountains  called  Hermon;  one  is  the  highest  ridge  of  those  called  Anti-Lebanon  in 
the  northern  border  of  the  country;  the  other  is  on  the  west  side  of  the  Jordan  and 
forms  the  southern  boundary  of  the  plain  of  Esdraelon.  It  is  not  certain  which  of 
these  was  in  the  eye  of  the  prophet  in  penning  this  verse;  nor  is  it  important  for  us 
to  decide.  Neither  of  them  Avas  near  to  Jerusalem.  Hence  has  arisen  the  difficulty 
of  intei'preting  these  words.  However  abundant  dew  may  be,  it  never  runs  even  in 
Syria  from  a  higher  to  a  lower  place  as  rain  does,  and  the  question  is  asked,  how  could 
the  dew  of  Hermon  descend  on  the  mountains  of  Zion?  Several  explanations  are 
offered.  1.  Some  read  Sio7i  and  not  Zion,  referring  to  the  mountain  spoken  of  in 
Deut.  iv.  48,  one  of  the  spurs  of  Mount  Hermon,  see  on  Ps.  xxix.  6.  But  there  is  as 
much  difficulty  in  this  as  in  any  other  explanation,  unless  we  make  Sion  and  Hermon 
the  same  mountain  and  insert  the  word  even  in  connecting  the  first  and  second  clauses 
of  the  verse.  Moreover  there  is  difficulty  in  making  such  an  explanation  pertinent 
to  the  object  of  the  prophet  as  expressed  in  the  last  part  of  the  Psalm.  2.  Another 
explanation  is  that  suggested  by  the  English  translation,  where  before  the  second 
clause  they  add  the  words,  and  as  the  deiv.  This  is  legitimate  and  simply  conveys  the 
idea  that  the  dew,  which  falls  upon  Hermon,  falls  upon  Zion  the  same  night.  But 
this  supposes  that  the  force  of  the  figure  is  to  be  sought  in  the  fruitfulncss  and  vigor- 
ous growth  produced  by  the  abundant  dew,  all  delightful  plants  and  shrubs  and  trees 
being  thereby  greatly  refreshed.  How  abundant  the  dews  in  Syria  are,  even  to  this 
day,  is  fully  witnessed  by  travellers.  3.  Another  explanation  is  that  given  by  Scott, 
who  says:  "This  verse  may  be  rendered  'As  the  dew  of  Hermon,  so  is  this,  which 
descends  upon  the  mountains  of  Zion;'  and  thus  mean,  that,  as  the  gentle  dews, 
descending  on  Mount  Hermon  rendered  it  fruitful  and  delightful,  so  the  dew  of 
heavenly  love, distilling  upon  the  worshippers  on  Mount  Zion  would  render  them  fruitful 
in  good  works,  happy  in  themselves,  and  blessings  to  all  around  them."  Either  this  last 
or  the  second  mode  of  explanation  is  to  be  preferred.  Seeker  thinks  that  the  word 
rendered  there  "  points  to  the  place  where  brethren  dwell  together  in  unity."  The  phrase 


PSALM  cxxxiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1139 

command  a  blessing  occurs  in  the  Pentateucli,  Lev.  xxv.  21 ;  Dent,  .xxviii.  8.  We 
have  no  specific  passage  in  which  it  is  used  in  application  to  Mount  Zion  except  this; 
but  the  connection  of  God's  bk'ssing,  even  eternal  life,  with  his  true  church,  where 
love  lives  and  reigns,  is  abundantly  taught  in  all  the  Scriptures.  On  the  highest 
authority  we  learn  that  "love  is  the  fulfilling  of  the  law."  Ilengstenberg:  "Brotherly 
unity  resembles  a  lovely  dew,  which  descends  on  the  hills  of  Zion  where  this  unity  is 
so  strikingly  exemplified."  Calvin:  "The  figure  of  the  dew  distilling  upon  Mount 
Zion  and  Hermon  denotes,  that  a  lu)ly  unity  has  not  only  a  sweet  savor  before  God, 
but  is  productive  of  good  efiects,  as  the  dew  moistens  the  earth  and  supplies  it  with 
sap  and  freshness."  Tholuck:  "The  word  blessing  is  explained  by  the  more  pregnant 
term  life."  We  cannot  fairly  interpret  the  Scriptures  unless  we  admit  that  spiritual 
and  eternal  blessings  were  connected  with  the  worship  of  the  ancient  church  ami  with 
the  faith  and  expectations  of  her  members. 

Doctrinal  and  Practical  Remarks. 

1.  No  man  over-estimates  the  blessings  of  peace  and  concord  in  all  the  relations 
of  life,  vv.  1-3.  Nor  until  he  sacrifices  truth,  honor,  righteousness  or  a  good  con- 
science does  he  ever  pay  too  much  for  them.  David  had  seen  the  workings  of  envy, 
of  private  malice,  of  civil  war,  of  sectional  jealousy  and  international  strife,  and  such 
is  his  estimate  of  unity  that  he  confesses  his  inability  to  express  it,  exclaiming,  How 
good  and  how  pleasant  it  is.  Home  :  "  Many  things  are  good  which  are  not  pleasant ; 
and  many  pleasant,  which  are  not  good.  But  unity  among  brethren,  whether  civil 
or  religious,  is  productive  both  of  profit  and  pleasure.  Of  profit,  because  therein 
consisteth  the  welfare  and  security  of  every  society;  of  pleasure,  because  mutual  love 
is  the  source  of  delight,  and  the  happiness  of  one  becomes,  in  that  case,  the  happi- 
ness of  all."     The  evils  of  discord  are  frightful  and  they  are  legion.     Particularlj', 

2.  Families  cannot  too  highly  prize  the  quiet  and  harmony  resulting  from  all  kindly 
sentiments,  words  and  deeds.  The  Lord  Jesus  himself  sought  the  special  friendship 
of  a  quiet,  loving  family,  John  xi.  5.  He  made  his  blessing  on  households  to  depend 
on  their  concord,  Matt.  x.  12,  13  ;  Luke  x,  5,  6.  Even  where  there  is  not  found  the 
vilest  form  of  discord  in  houses,  resulting  in  fights  or  broils,  there  may  still  be  much 
unhappiness  arising  from  snappishness.  When  father  and  mother,  parents  and  chil- 
dren, brothers  and  sisters  are  tart  and  keen,  peace  flies  away.  Ill  nature  is  easily 
engendered  and  transmitted  in  a  family.     Dekker  : 

Crows  are  fair  witli  crows ; 
Custom  in  sin  gives  sin  a  lovely  dye ; 
Blackness  in  Moors  is  no  deformity. 

It  is  marvellous  that  Nabal  did  not  make  Abigail  as  much  of  a  churl  as  himself, 
1  Sam.  xxv.  14-31.     It  is  sad  to  see  a  heifer  chained  to  a  bear. 

3.  The  peace  of  neighborhoods  is  of  the  gi*eatest  importance.  The  disturbers  of 
concord  among  neighbors  are  not  merely  murdei'ers,  robbers  and  fighters,  but  their 
blood  relations — their  cousins  german — backbiters,  busy-bodies,  slanderers,  knaves, 
adulterers,  fornicators.  The  doom  of  such,  dying  without  repentance,  will  be  dread- 
ful, Ps.  cxx.  3,  4;  1  Cor.  vi.  9,  10;  Rev.  xxii.  15.  One  of  the  greatest  curses  to  a 
community  is  low  quarrelling. 

4.  It  is  a  great  thing  for  churches  to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace.  No  command  of  Christ  is  more  weighty  or  more  stringent  than  this  :  "  Have 
peace  one  with  another,"  Mark  ix.  50.  How  can  it  be  accounted  for  that  so  many 
men,  otherwise  moral  and  apparently  devout,  seem  to  feel  at  liberty  to  become  fire- 
brands in  the  house  of  God?  Amesius  :  "  The  communion  of  saints  is  not  only  to  be 
believed,  but  also  to  be  loved,  and  by  words  and  deeds  commended  and  promoted." 


1 UO  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxm. 

^Ve.  are  bound  diligently  to  inquire  how  we  may  effectually  promote  love  and  peace 
among  the  brethren.  We  are  no  more  at  liberty  to  be  schismatics  than  we  are  to  be 
heretics.  Luther :  "  Where  there  are  dissensions,  divisions,  and  discord,  there  is  the 
dwelling  of  Satan."  Religion  greatly  suffers  when  brethren  in  the  church  are  alien- 
ated and  view  each  other  with  an  evil  eye ;  when  heart-burnings  take  the  place  of 
love  and  forbearance ;  when  animosities  supersede  the  offices  of  love ;  and  malice 
holds  the  sceptre  over  spiritual  affairs !  "  Live  in  peace,  and  the  God  of  peace  shall 
be  with  you,"  2  Cor.  xiii.  11 ;  Phil.  iv.  9. 

5.  How  blessed  is  peace  in  a  nation !  Its  great  foes  are  of  two  classes.  One  con- 
sists of  selfish,  cruel,  incompetent  rulers,  who  make  the  government  burdensome  and 
vexatious.  "  As  a  roaring  lion,  and  a  ranging  bear ;  so  is  a  wicked  ruler  over  the 
poor  people,"  Pr.  xxviii.  15.  The  miseries  and  turmoils  effected  by  such  rulers  are 
incalculable.  They  often  plunge  a  land  into  the  horrors  of  poverty,  rapine,  violence 
and  blood,  which  sicken  the  souls  of  all  good  men.  The  other  class  of  persons,  who 
disturb  the  peace  of  nations  consists  of  agitators  and  revolutionists,  who  hate  good  laws 
and  rulers,  and  would  rather  see  all  the  horrors  and  harassings  of  civil  war  than  not 
be  successful  in  carrying  out  their  fanatical  or  ambitious  schemes. 

6.  Another  class  of  peace-breakers  are  those  who  stir  up  strife  between  nations,  and 
involve  at  least  two  countries  in  international  war  and  bloodshed.  "  War  suspends 
the  rules  of  moral  obligation,  and  what  is  long  suspended  is  in  danger  of  being  totally 
abrogated."  Madison  :  "  Of  all  the  evils  to  public  liberty,  war  is  perhaps  the  most 
to  be  dreaded,  because  it  comprises  and  develops  the  genius  of  every  other.  War  is 
the  parent  of  armies ;  from  these  proceed  debt  and  taxes.  And  armies,  and  debts, 
and  taxes  are  the  known  instruments  for  bringing  the  many  under  the  dominion  of 
the  few.  .  .     No  nation  can  preserve  its  freedom  in  the  midst  of  continual  warfare." 

7.  Peace  is  a  great  blessing.  It  is  so  in  itself  All  its  elements  are  kindly.  All 
its  principles  are  pure,  benevolent.  It  is  excellent  in  its  consequences.  It  works  no 
ill  to  a  neighbour.  It  never  makes  any  good  man  unhappy.  It  has  received  the 
commendation  of  the  wisest  and  best  of  all  ages.  "  The  more  quietly  and  peaceably 
we  all  get  on  the  better."  This  sentiment  is  universally  accepted  by  good  and  re- 
flecting men. 

"  'Tis  death  to  me  to  be  at  enmity ; 
I  hate  it,  and  desire  all  good  men's  love." 

Poets,  philosophers,  statesmen,  divines,  prophets  and  apostles,  have  often  declared  in 
favor  of  peace  and  unity.  The  blessing  of  God  in  this  Psalm  and  often  elsewhere  in 
the  Scriptures  is  closely  connected  with  the  spirit  of  peace  and  love.  Compare  1  Cor. 
xiii.  1-13;  Phil.  ii.  1-17.  Henry:  "Loving  people  are  blessed  people.  1.  They  are 
blessed  of  God,  and  therefore  blessed  indeed.  2.  They  are  everlastingly  blessed." 
John :  "  He  that  dwelleth  in  love,  dwelleth  in  God,  and  God  in  him."  Such  have 
eternal  life  abiding  in  them  and  shall  have  life  evermore. 

8.  Such  being  the  blessings  of  unity,  let  us  study  and  adopt  good  rules  for  preserv- 
ing concord,  such  as  these : 

a.  Prize  highly  the  inestimable  blessings  of  peace.  They  are  above  all  praise. 
Scott :  "  No  encomiums  or  illustrations  can  sufficiently  display  the  excellence,  plea- 
santness and  manifold  benefits  of  harmony  among  brethren,  in  families,  in  civil  society, 
in  nations  and  especially  in  the  church  of  Christ.  .  .  With  it  human  happiness 
begins  on  earth,  and  will  be  completed  in  heaven."  Buy  it  at  any  lawful  sacrifice. 
"  A  good-natured  man  without  grace  maketh  a  fairer  show  than  grace  with  an  evil 
temper." 

b.  Pray  earnestly  that  you  may  be  able  to  lead  a  quiet  and  peaceable  life  in  all 
godliness  and  honesty.     Beg  the  Lord  to  keep  you  from  the  strife  of  tongues :  at 


PSALM  cxxxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  114] 

least  from  taking  any  part  therein.     He  can  give  quietness  when  all  the  world  is  ir. 
an  uproar. 

c.  Remember  that  it  is  only  the  devil  and  his  children,  who  hate  peace  and  indulge 
malice.     If  you  would  not  be  like  the  wicked  one,  shun  his  temptations. 

d.  Learn  to  deplore  and  abhor  strife  and  all  its  fruits.  "  Surely  the  profe.ssed  fol- 
lowers of  the  meek  and  lowly  Jesus  have  long  enough  experienced  the  painful  and 
fatal  effects  of  discord  and  angry  controversy ;  by  which  Christianity  has  been  dis- 
graced and  wounded  in  the  house  of  its  friends !" 

e.  Study  to  imitate  the  Lord  Jesus  Christ,  who  was  meek  and  lowly,  who  did  nul 
strive  nor  cry,  nor  lift  up  his  voice  in  the  streets,  and  never  opened  his  blessed  lips 
but  in  love.  Home :  "  The  spirit  of  heavenly  love  was  that  oil  of  gladness  which 
Jehovah  poured  without  measure  on  him  who  is  the  high  priest  and  head  of  his  church. 
Insinuating  and  healing,  comforting  and  exhilarating,  it  is  diffused  from  him  over  his 
body  mystical."     If  we  are  truly  his,  we  have  all  received  of  his  fulness. 

/.  It  would  be  a  great  matter  if  we  could  lay  out  our  strength  on  weighty  things  of 
doctrine  and  morals,  and  not  be  over  zealous  concerning  small  matters. 


Psalm  cxxxiv. 

A  Song  of  degrees. 

1  Behold,  bless  ye  the  Lord,  all  ye  servants  of  the  Lord,  which  by  night  stand  in  the  house  of 
the  Lord. 

2.  Lift  up  your  hands  in  the  sanctuary,  and  bless  the  Lord. 

3  The  Lord  that  made  heaven  and  earth  bless  thee  out  of  Zion. 

THIS  is  the  last  composition  in  the  Psalter  styled  A  Song  of  degrees.  On  that 
phrase  see  on  title  of  Psalm  cxx.  Respecting  the  authorship  of  this  Psalm 
scholars  are  remarkably  silent.  The  Syriac  ascribes  it  to  David.  That  conjecture  is 
as  probable  as  any  other.  Scott  dates  it  B.  C.  1017 ;  Clarke,  B.  C.  about  515.  It 
has  chief  reference  to  the  ministers  of  God's  Avord,  exhorting  and  commanding  them 
to  be  vigilant  and  diligent  in  the  work  to  which  they  are  called ;  requiring  them  to 
be  instant  in  season  and  out  of  season ;  enjoining  them  by  precept  and  example  to 
teach,  exhort,  warn,  rebuke  and  encourage  with  all  long-suffering  and  doctrine.  On 
the  name  Jehovah  Lord,  see  on  Ps.  i.  2. 

1.  Behold,  bless  ye  the  Lord,  all  ye  servants  of  the  Lord,  ivhich  by  night  stand  in  the 
house  of  the  Lord.  Behold,  as  in  Ps.  cxxxiii.  1 ;  equivalent  to  see,  come  now,  give 
heed.  Bless,  pronounce  a  benediction  ;  see  on  Ps.  v.  12.  Servants  of  Jehovah,  a  term 
that  does  sometimes  embrace  all  the  creatures  of  God  ;  sometimes,  all  Israel ;  some- 
tiraes,  God's  loving,  obedient  people ;  but  it  is  here  limited  to  those  who  officially 
■serve  in  the  temple.  The  phrase  by  night,  or  in  Hie  nights,  does  not  necessarily  mean 
all  night,  but  at  night ;  Calvin  ha.s  nightly ;  Edwards,  every  night.  If,  as  some  conjec- 
ture, the  Psalm  is  a  charge  ''  from  the  high  priest  to  the  priests  and  Lcvites,  who  kept 
watch  in  the  temple  by  night,  to  spend  their  time  profitably,  and  duly  celebrate  the 
praises  of  God,"  we  can  see  in  it  special  beauty.  Or  if  we  regard  it  as  a  call  of  the 
whole  people  of  Israel  to  their  priesthood  to  do  their  duty  and  to  be  intent  upon  their 
calling,  it  loses  none  of  its  force.     The  sacred  fire  was  kept  burning  on  the  altar  all 


111:2  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxiv. 

night,  Lhe  lamps  also  burned  all  night,  and  songs  were  sung  in  the  temple  by  night,  1 
Chron.  ix.  33.  Fry :  "  We  know  generally  that  there  was  a  nightly  service  in  the 
temple.'  Anna,  a  prophetess,  "departed  not  from  the  temple,  but  served  God  with 
fastings  and  prayers  night  and  day,"  Luke  ii.  37.  Some  cite  Paul  before  Agrippa : 
"  Unto  which  promise,  our  twelve  tribes,  instantly  serving  God  day  and  night,  hope 
to  come,"  Acts  xxvi.  7.  Kimchi  says  holy  men  arose  in  the  night  and  went  to  the 
temple  to  pray.     Compare  Ex.  xxvii.  21 ;  Lev.  viii.  35 ;  1  Sam.  iii.  3  ;  Ps.  cxix.  147. 

2.  Lift  up  your  hands  in  the  sanctuary,  and  bless  the  Lord.  In  the  comprehensive 
sense  of  the  term,  prayer  includes  adoration,  confession,  thanksgiving,  supplication, 
filling  our  mouths  with  pleas  and  ai-guments  and  intercession  for  others.  This  part 
of  the  public  worship  of  God  seems  to  have  been  commonly  performed  with  the  eyes 
and  hands  lifted  up  toward  heaven.  See  on  Ps.  v.  7.  Compare  Ps.  xxviii.  2 ;  Ixiii. 
4 ;  cxli.  2 ;  Lam.  ii.  19 ;  iii.  41 ;  Luke  xviii.  13.  The  lifting  up  of  the  hands  and 
eyes  teaches  us  that  we  should  lift  our  minds  and  hearts  to  God.  When  the  holy 
place  is  thus  spoken  of,  it  may  refer  to  him,  who  dwelt  in  it. — Or  we  may  read.  Lift 
up  yofir  hands  with  holiness.  See  1  Tim.  ii.  8.  This  verse  and  the  first  seem  to  be 
spoken  by  the  high  priest,  or  by  the  united  people ;  but  in  the  judgment  of  many 
the  third  verse  is  the  response  of  the  priests  and  Levites  to  the  speaker  of  those 
verses  or  of  a  new  division  of  watchers  at  the  temple.  Lowth  and  Tholuck  take 
this  latter  view. 

3.  The  Lord  that  made  heaven  and  earth  bless  thee  out  of  Zion.  On  the  fact  that 
God  is  universal  Creator,  see  on  Ps.  cxv.  15 ;  cxxi.  2.  There  is  a  peculiar  fitness 
and  beauty  in  speaking  of  God's  almighty  power,  when  we  speak  of  his  benediction. 
Bless,  as  in  v.  1.  On  the  difference  between  our  blessing  God  and  his  blessing  us,  see 
ou  Ps.  v.  12 ;  ciii.  1.  Compare  Num.  vi.  24-26. 

Doctrinal  and  Practical  Remarks. 

1.  The  public  worship  of  God  is  a  great  public  interest,  the  right  conduct  of  which 
is  a  great  public  concern,  and  demands  the  most  serious  attention  from  all  employed 
in  its  management,  v.  1. 

2.  Because  our  mercies  are  ever  new,  our  praises  should  be  continual,  v.  1.  They 
should  be  sung  by  day  and  by  night,  in  joy  and  in  sori'ow,  at  home  and  abroad.  In 
our  waking  hours  God  should  in  some  proper  way  be  remembered,  and  as  often  as 
possible  praised  and  blessed.  Scott :  "  If  our  hearts  were  filled  with  the  love  of 
God,  as  his  holy  law  commands,  our  mouths  would  be  filled  with  his  praises :  and 
though  our  frail  bodies  would  need  rest,  yet  our  souls  would  never  be  weary  of  liis 
pleasant  service." 

3.  A  stated  ministry  for  the  maintenance  of  God's  worship,  of  which  preaching 
his  word  and  and  public  prayer  and  praise  are  princii^al  parts,  has  been  an  ordi- 
nance of  God  under  all  dispensations,  v.  1.  Enoch  and  Noah  among  the  patriarchs, 
the  priests  and  prophets  in  Israel,  and  the  pastors  and  teachers  of  the  new  dispen- 
sation are  in  proof  of  this  assertion.  Amesius  :  "  This  whole  Psalm  shows  that  the 
public  worship  of  God  is  to  be  made  much  of,  and  diligently  promoted." 

4.  God's  ministers  should  be  diligent  in  their  calling,  wholly  given  to  their  work, 
V.  1.  They  should  bring  out  of  their  treasure  things  new  and  old.  This  requires  study. 
The  things  of  God  are  very  deep,  and  the  superficial  cannot  know  them.  When 
God's  ministers  are  children  in  knowledge,  they  are  apt  to  be  men  in  malice.  They 
at  least  miserably  pervert  his  truth  and  injure  his  cause.  And  when  they  are  dumb 
dogs,  refusing  to  bark,  they  are  a  curse  to  the  church.  Morison  :  "  As  the  Lord  our 
God  is  a  jealous  God,  it  becomes  all  who  minister  before  him  to  take  good  heed  unto 
themselves,  lest  they  should  be  guilty  of  offering  to  him  the  sacrifice  of  fools,  and 


PSALM  cxxxiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1143 

lest  they  should  draw  near  to  him  with  their  lips  while  their  hearts  are  far  off  from 
him." 

5.  Ministei-s  have  work  enough,  and  of  the  best  kind  ton,  to  keep  them  fully  era- 
ployed  without  turning  aside  to  matters  foreign  from  their  sacred  office,  v.  1.  The 
apostles  would  not  even  take  charge  of  the  alms  to  be  distributed  among  tlie  poor 
saints,  but  entrusted  this  work  to  approved  men,  chosen  for  the  purpose,  lest  their 
appropriate  work  might  be  hindered,  Acts  vi.  4.  "Luther:  "The  highest  worship 
of  God  is  the  preaching  of  the  word  ;  because,  thereby  are  praised  and  celebrated 
the  name  and  the  benefits  of  Christ."  Amesius :  "  A  chief  duty  of  God's  ministers 
is  to  celebrate  liis  praise." 

6.  Let  us  abound  in  the  work  of  solemnly  blessing  and  praising  the  Lord,  vv.  1, 
2.  If  this  is  not  done,  the  great  ends  of  his  worship  can  hardly  be  gained.  Com- 
pare Heb.  xiii.  15  ;  1  Pet.  ii.  9.  It  is  to  be  deplored  that  we  so  languidly  and  slightly 
perform  this  duty. 

7.  The  worship  of  God  as  Redeemer  does  not  interfere  with  his  worship  as  Creator, 
V.  3.  Revealed  religion  is  not  contrary  to  natural  religion ;  but  is  based  upon  it, 
and  carries  out  its  great  principles. 

8.  Those,  who  love  to  see  God's  ministers  lively  and  encourage  them  in  tlieir  work, 
shall  be  blessed  of  them  and  of  the  Lord  also,  v.  3.     Compare  2  Tim.  i.  16-18. 

9.  If  men  had  any  just  sense  of  the  depth  of  misery  and  of  the  dreadfulness  of 
the  curse  under  which  they  lie,  till  they  come  under  the  blessing  which  he  has  sent 
forth  his  servants  to  pronounce  on  the  penitent  and  obedient,  there  would  surely  be 
a  more  earnest  endeavor  on  the  part  of  all  to  come  into  fellowship  with  those,  who 
are  commanded  to  bless  and  curse  not,  v.  3. 

10.  All,  who  pray  for  Zion  and  rejoice  in  her  provisions  shall  be  blessed  out  of  Zion, 
vv.  1-3.  Home  :  "  Prayer  and  praise,  which  by  grace  are  caused  to  ascend  from  our 
hearts  to  God,  will  certainly  return  in  the  benedictions  of  heaven  upon  our  souls  and 
bodies,  our  persons  and  our  families,  our  church  and  our  country ;  like  the  vapors, 
which  exhaled  by  the  warmth  of  the  sun  from  the  earth,  mount  uj^wards  into  the  air, 
but  soon  fall  again  in  fruitful  showers,  causing  the  little  hills  to  rejoice,  and  the  val- 
leys to  laugh  and  sing." 

11.  God  is  willing  to  bless  us,  for  he  has  sent  forth  his  servants  to  do  that  very 
thing ;  and  he  is  able  to  bless  us,  for  he  made  heaven  and  eartli,  v.  3.  Pie  lacks 
neither  mercy  nor  might,  neither  kindness  nor  power.  He,  who  made,  and  owns  and 
rules  all  things,  must  have  infinite  love  and  resources.  "  We  need  desire  no  more  to 
make  us  happy,  than  to  be  blessed  of  the  Lord." 

12.  The  best  blessings  ever  bestowed  on  earth  are  those  which  come  out  of  Zion, 
spiritual  blessings,  bought  with  blood,  pledged  in  a  covenant  ordered  in  all  things 
and  sure.  And  the  best  blessings  in  the  future  life  are  those  secured  by  our  connec- 
tion with  Zion.  The  church  on  earth,  though  her  attainments  are  yet  low,  is  the 
same  as  the  church  in  glory.  Soon  the  days  of  her  mourning  shall  be  ended,  and 
she  shall  then  be  eternally  blessed  in  the  presence  of  her  Lord. 

13.  Let  all  devout  persons  pray  for  God's  ministers,  v.  3.  They  need  such  aid  and 
desire  it,  1  Thess.  v.  25 ;  2  Thess.  iii.  1.  Henry:  "Though  the  less  is  blessed  of  the 
greater  (Heb.  vii.  7)  yet  the  greater  must  be  prayed  for  by  the  less." 


1144  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxv. 


Psalm  cxxxv. 

1  Praise  ye  the  Lord.     Praise  ye  the  name  of  the  Lord  ;  praise  him,  O  ye  servants  of  the  Lord, 

2  Ye  that  stand  in  the  house  of  the  Lord,  in  the  courts  of  the  house  of  our  God, 

3  Praise  the  Lord  ;  for  the  Lord  is  good :  sing  praises  unto  his  name ;  for  it  is  pleasant. 

4  For  the  Lord  hath  chosen  Jacob  unto  himself,  and  Israel  for  his  peculiar  treasure. 

5  For  I  know  that  the  Lord  is  great,  and  that  our  Lord  is  above  all  gods. 

6  Whatsoever  the  Lord  pleased,  that  did  he  in  heaven,  and  in  earth,  in  the  seas,  and  all 
deep  places. 

7  He  causeth  the  vapours  to  ascend  from  the  ends  of  the  earth ;  he  maketh  lightnings  for  the 
rain ;  lie  bringeth  the  wind  out  of  his  treasuries. 

8  Who  smote  the  firstborn  of  Egypt,  both  of  man  and  beast. 

9  Who  sent  tokens  and  wonders  into  the  midst  of  thee,  O  Egypt,  upon  Pharaoh,  and  upon  all 
his  servants. 

10  Who  smote  great  nations,  and  slew  mighty  kings  ; 

11  Sihon  king  of  the  Amorites,  and  Og  king  of  Bashan,  and  all  the  kingdoms  of  Canaan: 

12  And  gave  their  land /or  a  heritage,  a  heritage  unto  Israel  his  people. 

13  Thy  name,  O  Lord,  endureth  for  ever ;  and  thy  memorial,  O  Lord,  throughout  all  generations. 

14  For  the  Lord  will  judge  his  people,  and  he  will  repent  himself  concerning  his  servants. 

15  The  idols  of  the  heathen  are  silver  and  gold,  the  work  of  men's  hands. 

16  They  have  mouths,  but  they  speak  not ;  eyes  have  they,  but  they  see  not ; 

17  They  have  ears,  but  they  hear  not;  neither  is  there  any  breath  in  their  mouths. 

18  They  that  make  them  are  like  unto  them :  so  is  every  one  that  trusteth  in  them. 

19  Bless  the  Lord,  O  house  of  Israel :  bless  the  Lord,  O  house  of  Aaron : 

20  Bless  the  Lord,  O  house  of  Levi :  ye  that  fear  the  Lord,  bless  the  Lord. 

21  Blessed  be  the  Lord  out  of  Zion,  which  dwelleth  at  Jerusalem.     Praise  ye  the  Lord. 

THIS  Psalm  is  without  title  in  the  original ;  but  several  of  the  ancient  versions 
take  the  first  two  words,  Hallelu-Jali  for  an  inscription.  See  on  Ps.  cxi.  Jebb 
is  confident  that  "  the  Psalms  of  the  captivity,  and  of  the  restoration,  do  not  termi- 
nate with  the  Songs  of  degrees."  He  thinks  Psalms  cxxxv.-cxxxvii.  "  are  manifestly 
to  be  referred  to  those  times."  Hengstenberg  includes  all  the  Psalms  from  cxxxv. 
to  cxlvi.  in  one  group,  making  Psalms  cxxxv.-cxxxvii.  and  cxlvi.  to  be  new,  and  to 
enclose  between  them  eight  Psalms  of  David.  The  reader  must  give  to  these  conjec- 
tures such  weight  as  seems  to  him  just.  Neither  their  adoption  nor  rejection  mate- 
rially aflTects  the  interpretation.  The  authorship  of  this  Psalm  is  not  settled,  nor 
have  we  any  clue  to  the  occasion  of  its  composition.  Scott  dates  it  B.  C.  1017 ; 
Clarke,  B.  C.  about  515.  It  is  a  precious  portion  of  Scripture,  which,  by  just  and 
vehement  exhortation  and  weighty  considerations,  summons  us  to  the  work  of  ofier- 
ing  God  supreme  homage  and  worship.  Amyrald :  "  This  Psalm  has  so  much  in 
common  with  the  preceding  one,  that  they  both  alike  contain  an  exhortation  to 
praise  the  Lord.  This,  however,  diflfers  from  the  other,  in  that  the  former  contains  a 
simple  exhortation,  while  here  the  exhortation  is  accompanied,  and  as  it  were  sup- 
ported by  the  mention  of  certain  works  of  God,  which  are  specially  deserving  of 
being  celebrated ;  in  the  other  the  exhortation  is  addressed  to  the  Levites  alone,  in 
this  it  chiefly,  indeed,  belongs  to  the  priests  and  Levites,  yet  so  as,  at  the  same  time, 
to  embrace  the  whole  Israelitish  people."  The  names  of  the  Most  High  in  this  Psalm 
are  Jah  Lord,  Jehovah  Lord,  Elohim  God  and  Adonai  Lord,  on  which  respectively 
see  introduction  to  Ps.  Ixviii.,  on  Ps.  i.  2  ;  iii.  2 ;  ii.  4. 

1.  Praise  ye  the  Lord,  Praise  ye  the  name  of  the  Lord  ;  praise  him,  0  ye  servants 
of  the  Lord.  All  the  words  and  phrases  of  this  verse  have  been  frequently  explained. 
(Clarke  thinks  that  perhaps  the  second  clause  should  read.  Praise  ye  the  name  Jehovah, 


P8ALM  cxxxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1145 

I.  e.,  praise  God  in  his  infinite  essence  of  being,  holiness,  goodness  and  truth."  Even 
if  we  shouhi  so  read  it,  the  sense  would  not  be  essentially  different  from  that  gathered 
from  the  authorized  version.  The  word  thrice  rendered  jjraise  in  this  verse  is  the 
verb  forming  the  compound  in  the  word  Hallelujah. 

2.  Ye  that  stand  in  the  house  of  the  Lord,  in  the  courts  of  the  house  of  our  God.  The 
two  clauses  of  this  verse  are  closely  parallel.  Some  confine  the  address  in  this  verse 
to  ])riests  and  Levites ;  but  the  people  were  found  in  the  courts  of  the  Lord  more  or 
less  every  day ;  and  the  whole  nation  was  there  at  least  by  representation  during  the 
annual  festivals.  Verses  19,  20  show  that  the  whole  nation  in  its  various  orders  is 
summoned  to  this  work.  It  is  safe  therefore  so  to  interpret  this  verse  as  to  make  it  a 
universal  call  to 

3.  Praise  the  Lord  ;  for  the  Lord  is  good :  sing  praises  %mto  his  name ;  for  it  is  plea- 
sant. Praise  the  Lord,  as  in  v.  1.  Hallelujah.  The  reasons  assigned  in  this  verse 
for  this  work  are  two  :  1.  Jehovah  is  good.  Good,  God  is  goodness  itself.  See  on  Ps. 
XXV.  8.  God's  excellence  surpasses  all  names  and  conceptions  known  to  angels  or 
men.  He  is  infinitely  good.  Sing  praises,  sing  Psalms  or  make  music.  2.  To  praise 
God  is  pleasant,  the  same  word  so  rendered  in  Ps.  cxxxiii.  1.  Here  it  may  be  applied 
either  to  God  or  to  his  praise.  God  himself  is  the  source  of  all  that  gives  a  lawful 
and  permanent  pleasure  to  any  of  his  creatures.  We  have  the  same  word  in  Ps. 
xvi.  11,  rendered  as  a  noun :  "At  thy  right  hand  there  are  pleasures  for  evermore." 
Street  has  it,  For  he  is  gracious.     Either  way  we  get  a  good  sense. 

4.  For  the  Lord  hath  chosen  Jacob  unto  himself,  and  Israel  for  his  peetdiar  treasure. 
The  free  election  of  the  Jewish  people  by  Jehovah  is  frequently  mentioned  in  Scripture 
as  imposing  obligations  and  enhancing  responsibilities.  Dent.  vii.  6,  7  ;  Ps.  xxxiii.  12; 
cv.  6  ;  Amos  iii.  2.  The  word  rendered  pecidiar  treasure  is  first  found  in  Ex.  xix.  5, 
in  the  shape  of  a  promise ;  in  Ecc.  ii.  8,  it  points  to  the  choice  riches  and  gems  found 
in  the  cabinets  of  kings  ;  in  Deut.  vii.  6  ;  xiv.  2  ;  xxvi.  18,  it  is  simply  rendered  spe- 
cial or  pecidiar :  but  in  Mai.  iii.  17,  it  is  rendered  yei(;efe. 

5.  For  I  know  that  the  Lord  is  great,  and  that  our  Lord  is  above  all  gods.  All  na- 
tions have  been  loud  in  the  praises  of  their  gods,  even  when  powerless  to  do  them  any 
good.  But  every  pious  Israelite,  and  in  particular  every  true  prophet  of  Jehovah, 
did  know  that  the  Lord  is  great,  and  above  all  gods.  The  Lord  is  not  only  greater 
than  the  dumb  idols  of  the  heathen  ;  but  greater  than  their  kings ;  yea,  greater  than 
the  angels  of  heaven ;  for  the  term  rendered  gods  embraces  all  these. 

6.  Whatsoever  the  JjOTit)  pleased,  that  did  he  in  heaven,  and  in  earth,  in  the  seas  and 
all  deep  places.  The  first  clause  may  be  read,  Jehovah  did  every  thing  xvhich  delighted 
him.  There  is  no  will  above  his  will.  He  never  asks  leave  of  angels  or  men,  but 
performs  his  own  pleasure.  The  verbs  are  in  the  preterite.  God  always  has  done 
what  he  pleased  and  is  doing  so  still.  He  will  never  surrender  his  independence  or 
his  sovereignty.  Alexander:  " Heaven,  earth  and  sea  are  put  for  the  whole  frame 
of  nature,  as  in  Ex.  xx.  4."     Ps.  cxv.  3;  Isa.  xlvi.  10,  11,  are  parallel. 

7.  He  causeih  the  vapours  to  ascend  from  the  ends  of  the  earth ;  he  maketh  lightnings 
for  the  rain ;  he  bringeth  the  wind  o\d  of  his  treasuries.  The  whole  tendency  of  irre- 
ligion  and  of  false  religion  is  by  degrees  to  bring  the  minds  of  men  to  regard  one 
thing  after  another  as  without  or  beyond  the  control  of  the  Almighty.  Idolaters 
ascribe  the  phenomena  of  rain  and  lightning  and  storms  to  their  false  gods.  The 
impiety  of  countries  nominally  Chi-istian  ascribes  the  same  effects  to  merely  natural 
causes.  Both  these  errors  are  reproved  in  Jer.  xiv.  22.  Job  xxviii.  24-27  ;  xxxviii. 
33-36;  Zech.  x.  1,  are  parallel;  and  Jer.  x.  13;  li.  16,  are  almost  identical.  The 
fact  that  in  causing  vapors  to  ascend  the  Lord  uses  natural  causes  takes  nothing  from 
ihe  glory  of  his  providence,  but  rather  adds  to  it,  as  these  causes  themselves  depend 

144 


1]  46  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxv. 

on  hini.  Nicolson :  "  Nothing  is  more  obscure  than  the  generation  of  the  winds." 
Compare  Job  iii.  8.  He  maketh  lightnings  for  the  rain,  i.  e.,  to  go  with  the  rain. 
Green :  Who  maketh  lightnings  to  attend  the  rain.  Treasuries,  in  Ps.  xxxiii.  7, 
storehouses;  in  Job  xxxiii.  22  and  often,  treasures.  Inspired  poets  speak  of  wind  and 
rain  as  if  they  were  kept  in  vast  depositories  and  brought  forth  at  the  will  of  God. 
They  are  wholly  subject  to  his  will,  as  are  the  treasures  to  kings,  who  rule  nations. 
Calvin :  "  Not  a  drop  of  rain  falls  from  heaven  without  a  divine  commission  or  dis- 
pensation to  that  effect." 

8.  Who  smote  the  firstborn  of  Egypt,  both  of  man  and  beast,  literally,  from  man  to 
cattle.  He  had  spoken  of  the  lessons  learned  from  the  course  of  nature.  He  now 
points  to  lessons  that  may  be  learned  from  history.  See  on  Ps.  Ixxviii.  51 ;  cv.  36, 
where  we  have  the  same  word.  The  plague  here  mentioned  was  the  last  and  the  direst 
of  the  ten. 

9.  Who  sent  tokens  and  wonders  into  the  midst  of  thee,  0  Egypt,  xqyon  Pharaoh,  and 
up)on  all  his  servants.  On  the  character  and  terribleness  of  the  signs  and  wonders 
wrought  on  the  Egyptians,  see  on  Ps.  Ixxviii.  43-50 ;  cv.  27-35.  When  history  begins 
in  wonders  of  wrath  to  the  guilty  and  of  love  to  the  righteous,  it  does  not  break  off 
abruptly.  It  goes  on  from  age  to  age,  and  passes  from  one  country  to  another. 
Having  delivered  Israel  from  the  land  of  Ham,  Jehovah  would  enfeoff  his  people  in 
Canaan : 

10.  Who  smote  great  nations  and  slew  mighty  kings.  Calvin :  "  Having  once  taken 
the  children  of  Abraham  by  the  hand,  he  led  them  on,  in  the  continued  exercise  of 
his  power,  till  he  put  them  in  possession  of  the  promised  land."  The  tribes  to  be 
overcome  were  great,  or  many,  and  their  kings  mighty,  or  strong,  particularly 

11.  Sihoii  king  of  the  Amorites,  and  Og  king  of  Bashan,  and  all  the  kingdoms  of 
Canaan.  Sihon  and  Og  are  mentioned  perhaps  for  these  reasons :  1.  They  were  at 
the  entrance  of  Canaan  and  made  the  first  strong  opposition  to  the  Israelites.  2.  They 
were  at  the  head  of  powerful  tribes  or  nations.  3.  These  kings  were  of  gigantic 
strength  and  stature,  Deut.  iii.  11 ;  Amos  ii.  9.  These  were  perhaps  fair  samples  of 
the  other  kings  and  kingdoms  encountered  and  vanquished.  An  account  of  the 
destruction  of  these  kings  and  their  hosts  is  given  in  Deut.  ii.  30-35  ;  iii.  1-11 .  The 
Lord  did  all  this, 

12.  And  gave  their  land  for  a  heritage,  a  heritage  unto  Israel  his  people.  The  heritage 
or  inheritance  of  the  Israelites  was  not  derived  from  the  Canaanites,  but  from  the  free 
grant  of  Jehovah  made  to  their  fathers.  Gen.  xvii.  8  ;  xxviii.  13  ;  xxxv.  12.  Com- 
pare Ps.  xliv.  3  ;  cxi.  6.  The  tenure  by  which  Israel  held  the  Holy  Laud  was  excel- 
lent, and  was  only  destroyed  by  centuries  of  rebellion  against  Jehovah. 

13.  Thy  name,  0  Lord,  endureth /or  ever;  and  thy  memorial,  0  Lord,  throughout 
all  generations ;  WtevaWy ,  to  generation  and  generation.  There  is  no  land  Avhere,  and 
there  is  no  time  when  Jehovah  does  not  evince  his  existence,  his  perfections,  and  his 
government  over  the  world.  The  two  clauses  of  the  verse  are  parallel.  Patrick's 
paraphrase  is :  "  O  Lord,  how  astonishing  is  this  thy  omnipotent  goodness !  the  fame 
of  which  shall  never  be  forgotten." 

14.  For  the  Lord  tvill  judge  his  people,  and  he  will  repent  himself  concerning  his 
servants.  John  Rogers'  translation :  For  the  Lorde  wyll  avenge  his  people,  and  be 
gracyous  unto  hys  servauntes.  Doway :  For  the  Lord  will  judge  his  people,  and  will 
be  entreated  in  favor  of  his  servants.  It  is  best  to  follow  the  tense  of  the  Hebrew 
and  render  the  verbs  in  the  future  expressing  continued  action  and  not  in  the  prete- 
rite. Calvin:  "T]\q  tQvxn.  judging  \n  the  Hebrew  expresses  whatever  belongs  to  just 
and  legitimate  government."  See  on  Ps.  vii.  8.  The  whole  verse  is  taken  from 
Deut.  xxxii.  36,  where  there  is  an  additional  explanatory  clause:  "For  the  Lord 


PSALM  cxxxv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1147 

shall  judge  his  people,  and  repent  himself  for  his  servants ;  when  he  seetli  that  their 
power  is  gone,  and  there  is  none  shut  up  or  left."  Repent,  also  lenJered  he  comforted. 
See  on  Ps.  xc.  13. 

15.  The  idols  of  the  heathen  are  silver  and  gold,  the  work  of  men's  hands. 

16.  They  have  moutlis,  but  they  speak  not;  eyes  have  they,  but  they  see  not. 

17.  They  have  ears,  but  they  hear  not;  neither  is  there  any  breath  in  their  mouths. 

18.  They  that  make  them  are  like  unto  them:  so  is  every  one  that  trusteth  in  them. 
See  on  Ps.  cxv.  4-8,  where,  with  slight  and  idiomatic  variations,  we  have  these  several 
clauses  except  that  which  says  that  there  is  no  breath  in  the  mouths  of  the  idols.  This 
is  a  simple  idea  but  of  great  weight  in  the  matter  in  hand.  If  the  idols  cannot  even 
breathe,  how  can  they  give  any  succor  to  their  worshippers?  The  devotees  of  idols 
are  as  great  vanities,  considering  what  they  might  be  if  they  were  hearty  worshippers 
of  the  true  God,  as  are  the  images  themselves. 

19.  Bless  the  Lord,  0  house  of  Israel:  bless  the  Lord,  0  house  of  Aaron. 

20.  Bless  the  Lord,  0  house  of  Levi:  ye  that  fear  the  Lord,  bless  the  Lord.  Bless, 
as  in  Ps.  ciii.  1,  2,  20,  21,  22.  The  call  on  the  orders  of  the  people  is  in  the  same 
form  as  in  Ps.  cxv.  9-11;  cxviii.  2-4;  except  that  the  house  of  Levi — the  priests — is 
here  added.     All  classes  are  embraced. 

21.  Blessed  be  the  Lord  out  of  Zion,  which  dwelleth  at  Jerusalem.  Praise  ye  the 
Lord.  As  God  blesses  his  people  out  of  Zion,  Ps.  cxxxiv.  3 ;  so  is  he  blessed  out  of 
the  same  holy  hill.  Zion  and  Jerusalem  are  parallel,  the  latter  embracing  the  former. 
The  holy  city  was  the  centre  of  the  theocracy.  There  the  true  visible  church  received 
special  tokens  of  God's  gracious  presence,  and  blessed  his  name.  The  ode  ends  as  it 
began.  Hallelujah,  Praise  ye  the  Lord. 

Doctrinal  and  Practical  Remarks. 

1.  Reason  and  revelation  unite  in  making  praise  a  great  duty,  obligatory  upon  all 
classes  of  men,  vv.  1-3.  In  this  work  we  should  engage  heartily  and  do  all  we  can 
to  excite  others  to  do  the  same.  It  should  greatly  commend  this  Avork  to  us  that  it  is 
truly  heavenly,  that  it  is  very  often  enjoined,  and  that  thereby  God  is  greatly  honored, 
Ps.  1.  14,  23. 

2.  There  is  good  cause  for  all  our  praises  of  Jehovah,  found  in  the  work  itself  and 
in  his  nature  and  ways  and  works,  v.  3.  "We  must  not  only  thank  him  for  what  he 
has  done  for  us,  but  praise  him  for  what  he  is  in  himself,  and  has  done  for  others." 

3.  And  our  praises  of  Jehovah  should  be  such  as  we  offer  to  none  others.  He  is 
God  alone.  To  praise  others  with  him  is  to  insult  him.  Morison:  "Jehovah  alone 
is  the  legitimate  object  of  the  praise  of  his  intelligent  creatures.  In  him  resides  infi- 
nite perfection." 

4.  It  is  obvious  that  in  the  work  of  praise  duty  and  pleasure  are  beautifully  united, 
V.  3.     Did  we  praise  more,  we  should  be  happier  and  more  useful. 

5.  It  is  a  sad  fact  and  affords  proof  of  a  very  fearful  alienation  from  God  that  in- 
spired men  call  upon  us  so  often  to  do  this  work,  to  which  we  are  criminally  indis- 
posed. Surely  the  holy  creatures  in  heaven  require  no  such  perpetual  call  to  this 
work. 

6.  Yet  with  all  their  imperfections  God's  people  are  dear  to  him ;  they  are  his 
chosen,  his  peculiar  treasure,  v.  4.  There  is  hardly  a  term  of  endearment,  that  is  not 
employed  to  express  God's  love  of  his  church.     He  gave  his  Son  to  die  for  her. 

7.  God's  free  election  of  any  people  to  a  knowledge  of  himself  is  a  powerful  argu- 
ment to  nis  praise,  and  so  to  holiness,  vv.  3,  4.  How  can  it  be  otherwise  with  an 
ingenuous  mind?  If  anything  could  awaken  gratitude  and  the  spirit  of  obedience  it 
would  be  such  love  as  God  shows  in  calling  men  to  a  saving  knowledge  of  his  dear 


1148  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  cxxxvi. 

Son.     Amesius:  "The  infinite  perfection  of  God  makes  the  benefit  of  election  in- 
finite." 

8.  Any  just  estimate  of  the  love  and  grace  of  God  is  vastly  heightened  by  the 
fact  that  he  is  infinitely  great,  and  that  his  condescension  is  therefore  unspeakable,  v.  5. 

9.  Nor  is  it  possible  for  us  to  maintain  in  purity  either  the  doctrines  or  worship  of 
God  if  we  lose  sight  of  his  unsearchable  greatness.  If  men  have  low  conceptions  of 
the  glorious  nature  of  God,  any  semblance  of  piety  they  may  manifest  is  deceptive. 

10.  It  is  not  strange  that  the  infidel  in  his  enmity  against  God  should  oppose  the 
doctrine  of  the  entire  and  universal  sovereignty  of  God ;  but  it  is  monstrous  that 
those  who  profess  to  receive  the  Scriptures  should  impugn  it,  v.  6.  Morison  :  "  There 
are  no  limits  to  the  power  of  Jehovah,  but  such  as  are  prescribed  to  him  by  the  dic- 
tates of  his  moral  nature."  Patrick :  "  His  one  will  alone  gives  bounds  to  his  power.' 
Dickson  :  "  The  Lord's  will  is  the  sovereign  and  absolute  cause  of  all  his  working,  and 
that  whereon  all  men's  faith  and  reason  must  rest" 

11.  It  is  decisive  proof  of  sad  corruption  in  human  nature  that  the  study  of  natural 
science  should  so  often  be  perverted  to  confirm  men  in  atheistic  sentiments  and  prac- 
tices, leading  them  to  doubt  or  ignore  the  very  truths  established  by  a  sound  and 
thorough  philosophy,  v.  7.     Compare  Job  xxxviii.  22-29. 

12.  In  like  manner  some  men  are  never  the  wiser  for  all  the  wonders  recorded  of 
past  ages,  vv.  8-12. 

13.  So  that  we  need  not  fear  that  the  name  of  the  Lord  will  fade  from  the  earth, 
V.  13.  He  will  be  glorified  among  all  people.  He  will  put  down  all  false  gods. 
Calvin  :  "  The  whole  world  is  a  theatre  for  the  display  of  the  divine  goodness,  wis- 
dom, justice  and  power,  but  the  church  is  the  oi'chestra,  as  it  were,  the  most  con- 
spicuous part  of  it."  Morison :  "  While  the  world  stands,  and  while  immortality 
endures,  the  wonders  in  Egypt,  in  the  wilderness  and  in  Canaan,  will  furnish  mate- 
rials for  grateful  and  exultant  praise." 

14.  For  Remarks  on  vv.  15-18  see  on  Ps.  cxv.  4-8,  15.  Man  uninstructed  by  the 
Lord  is  brutish  in  his  knowledge,  or  he  could  never  be  induced  to  bow  down  to  an 
idol  that  cannot  breathe,  or  think,  or  feel,  or  walk,  or  talk,  be  neither  angry  nor 
pleased,  sorry  nor  glad. 

15.  Blessing  the  Lord  is  a  great  work  in  which  all  classes  should  unite.  All  men 
are  not  called  to  preach,  to  write  books  or  hymns  of  praise ;  but  every  man,  who 
would  not  be  miserable  for  ever,  must  bless  the  Lord,  vv.  19-21.  If  Jehovah  au- 
thoritatively blesses  his  people,  they  should  optatively  bless  him. 


Psalm  cxxxvi. 

1  O  give  thanks  unto  the  Lord  ;  for  he  is  good :  for  his  mercy  endureth  for  ever. 

2  O  give  thanks  unto  the  God  of  gods  :  for  his  mercy  endureth  for  ever. 

3  O  give  thanks  to  the  Lord  of  lords :  for  his  mercy  endtireth  for  ever. 

4  To  him  who  alone  doeth  great  wonders  :  for  his  mercy  endureth  for  ever. 

5  To  him  that  by  wisdom  made  the  heavens :  for  his  mercy  endureth  for  ever. 

6  To  him  that  stretched  out  the  earth  above  the  waters:  for  his  mercy  endureth  for  evei. 

7  To  liim  that  made  great  liglits :  for  his  mercy  endureth  for  ever. 

8  The  sun  to  rule  by  day:  for  his  mercy  endureth  for  ever: 

9  The  moon  and  stars  to  rule  by  night :  for  his  mercy  endtireth  for  evei. 


PSALM  cxxxvi.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  114') 

10  To  him  that  smote  Egypt  in  their  firstborn  :  for  his  mercy  endureth  for  ever  : 

11  And  brought  out  Israel  from  among  them :  for  his  mercy  endureth  for  ever. 

12  With  a  strong  hand,  and  with  a  stretched  out  arm :  for  his  mercy  endureth  for  ever : 

13  To  him  which  divided  the  Red  sea  into  parts  :  for  liis  mercy  endureth  for  ever: 

14  And  made  Israel  to  pass  through  the  midst  of  it:  for  his  mercy  endureth  for  ever: 

15  But  overthrew  Pharaoh  and  his  host  in  the  Red  sea:  for  his  mercy  endureth  for  ever. 

16  To  him  which  led  his  people  through  the  wilderness :  for  his  mercy  endureth  for  ever, 

17  To  him  which  smote  great  kings:  for  his  mercy  endureth  for  ever: 

18  And  slew  famous  kings  :  for  his  mercy  endureth  for  ever  : 

19  Sihon  king  of  the  Amorites  :  for  his  mercy  endureth  for  ever : 

20  And  Og  the  king  of  Bashan  :  for  his  mei'cy  endureth  for  ever  : 

21  And  gave  their  land  for  a  heritage :  for  his  mercy  endureth  for  ever  : 

22  Even  a  heritage  unto  Israel  his  servant :  for  his  mercy  endureth  for  ever  : 

23  Who  remembered  us  in  our  low  estate  :  for  his  mercy  endureth  for  ever : 

24  And  hath  redeemed  us  from  our  enemies :  for  his  mercy  endureth  for  ever. 

25  Who  giveth  food  to  all  flesh :  for  his  mercy  endureth  for  ever. 

26  O  give  thanks  unto  the  God  of  heaven  :  for  his  mercy  endureth  for  ever. 


M 


ANY  commentators  note  the  resemblance  between  this  Psalm  and  the  cxxxv. 
In  the  Hebrew  this  has  no  title;  though  the  Septuagint  without  sufficient  cause 
puts  the  title,  Allehdah  or  Hallelujah.  Several  fine  scholars  refer  it  to  the  times  and 
authorship  of  David.  Others  give  it  a  later  origin,  Scott  dates  it  B.  C.  1017 ;  Clarke, 
B.  C.  about  515.  Clarke:  "The  author  is  unknown."  The  most  distinguishing  feature 
of  this  Psalm  is  the  occurrence  in  each  of  its  twenty-six  verses  of  the  same  clause:  jFbr 
his  mercy  endureth  for  ever;  rendered  by  Jebb:  For  everlasting  is  his  mercy;  by 
Edwards:  For  his  goodness  endureth  forever;  by  Fry:  For  his  tenderness  is  forever. 
Clarke  gives  it  quite  another  turn:  "For  his  tender  mercy  is  to  the  coming  age:  mean- 
ing, probably,  that  particular  display  of  his  compassion,  the  redemption  of  the  world 
by  the  Lord  Jesus."  Rabbi  Obadiah:  "It  is  an  exhortation  to  the  children  of  God 
in  the  days  of  Messiah  to  praise  the  Lord;"  Luther:  "In  this  repeated  expression  the 
Psalmist  looks  to  the  promise  of  Christ  to  come."  " His  mercy  Qudxixeth  forever" — 
this  is  the  key-note  of  the  song.  All  will  admit  that  a  sweeter  or  more  glorious  theme 
could  not  enter  into  a  sacred  lyric.  The  word  rendered  mercy  is  in  Ps.  xvii.  7 ;  li.  1 
and  often,  rendered  lovingkindness ;  elsewhere  kindness,  goodness,  favor,  Gen.  xx.  13; 
Ex.  xxxiv.  6;  Dan.  i.  9.  Scott:  "By  mejxy  we  understand  the  Lord's  disposition  to 
compassionate  and  relieve  those,  whom  sin  has  rendered  miserable  and  base;  his 
readiness  to  foi'give  and  be  reconciled  to  the  most  provoking  of  transgressors,  and  to 
bestow  all  blessings  upon  them ;  together  with  all  the  provi^^i on  which  he  has  made 
for  the  honor  of  his  name,  in  the  redemption  of  sinners  by  Jesus  Christ."  Calvin: 
"In  mentioning  each  benefit  the  Psalmist  takes  particular  notice  of  the  mercy  of  God, 
to  teach  us  how  necessary  it  is  to  the  proper  celebration  of  his  praises  that  we  own 
everything  which  we  receive  from  him  to  be  bestowed  gratuitously."  Endureth  is 
supplied  by  our  translators.  There  is  no  better  word.  Forever,  to  eternity,  everlasting. 
This  whole  phrase  was  used  in  the  public  worship  of  God  as  early  as  the  days  of 
David,  (1  Chron.  xvi.  34,  41,)  at  least  a  thoxisand  and  forty  years  before  Christ.  Solo- 
mon followed  the  precept  and  example  of  his  royal  father,  2  Chron.  v.  13;  vii.  3,  6; 
XX.  21.  Indeed  from  the  time  this  form  of  praise  was  given  to  Israel  it  was  kept  in 
use,  Jer.  xxxiii.  11;  Ezra  iii.  11.  See  also  Ps.  cvi.  1;  cvii.  1;  cxviii.  1-4.  Fry:  "It 
was  probably  a  standing  hymn  of  the  Jewish  church  sung  on  various  public  occa- 
sions." This  form  of  praise  is  just,  expressive,  intelligible,  comprehensive  and  very 
spirited.  There  are  no  better  Avords,  in  which  to  jiublish  the  abounding  continued 
compassion  of  the  Most  High.  Patrick,  Lowth,  Home,  Scott,  Morison,  Tholuck  and 
others  regard  the  structure  of  this  Psalm  as  responsive,  designed  to  be  sung  by  two 


1150  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxvi. 

choirs,  or  by  a  Levite  and  a  choir.  But  of  this  we  know  nothing.  Hengstenberg  and 
Alexander  discard  it.  The  four  names  of  the  Most  High  found  in  this  Psalm  are 
Jehovah  Lord,  Elohim  God,  Adonai  [rather  the  plural  Adoniin]  Lord  and  El  God, 
on  which  respectively  see  on  Ps.  i.  2 ;  iii.  2 ;  ii.  4 ;  v.  4.  By  the  Jews  this  Psalm  is 
styled  The  Great  TJuxnksgiving ;  and  it  is  generally  agreed  to  be  very  beautiful  and 
animating. 

1.  0  give  thanks  unto  theIjOiiT>;  for  he  is  good:  for  his  mercy  endureth /or  ever.  We 
had  the  same  in  Ps.  cvi.  1 ;  cvii.  1;  cxviii.  1,  on  which  see.  It  is  well  paraphrased  by 
Hammond  thus:  "Let  the  whole  world  in  a  most  solemn,  humble,  devout  manner, 
acknowledge  the  great  bounty  and  liberality  of  God,  and  the  continual  exercise  of  his 
mercy,  which  is  not,  nor  ever  shall  be  at  an  end,  but  is  constantly  made  good  to  his 
servants  in  all  the  motions  of  their  lives." 

2.  0  give  thanks  unto  the  God  of  gods:  for  his  mercy  endureth /or  ever. 

3.  0  give  thanks  to  the  Lord  of  lords:  for  his  mercy  endureth  for  ever.  Two  things 
in  these  verses  chiefly  demand  attention.  1.  Both  the  words  God  and  Lord  are  in 
the  plural.  This  is  usually  the  case  with  the  former,  but  rarely  with  the  latter.  The 
plural  here  is  evidently  intentional,  denoting  the  amplitude  of  the  power  and  au- 
thority of  the  God  of  heaven.  2.  The  phrases  God  of  gods  and  Loj-d  of  lords,  some 
think,  point  to  the  same  thing,  and  in  a  sense  they  may;  but  they  expi-ess  it  in  a 
naanner  common  to  other  languages  beside  the  Hebrew.  They  teach  that  God  is 
supreme  in  power  and  authority  above  all  that  exercise  either,  whether  angels,  magis- 
trates, false  gods,  or  any  lords  having  dominion  in  this  or  any  other  world.  Compare 
Deut.  X.  17;  Dan.  ii.  47;  1  Tim.  vi.  15;  Rev.  xvii.  14;  xix.  16.  Calvin:  "The 
Psalmist  uses  the  plurals  to  intimate,  that  the  fullest  perfection  of  all  dominion  is  to 
be  found  in  the  one  God." 

4.  To  him  who  alone  doeth  great  wonders :  for  his  mercy  endureth  for  ever.  The 
words  0  give  thanks  ave  to  be  supplied  here  and  where  wanting  in  the  rest  of  this 
Psalm.  The  exclusiveness  of  the  divinity  of  Jehovah  is  established  by  this  that  he 
alone  works  great  wonders.  Wonders,  see  on  Ps.  ix.  1.  What  these  wonders  are  we 
learn  from  subsequent  verses  : 

5.  To  him  that  by  wisdom  made  the  heavens :  for  his  mercy  endureth  for  ever. 
Creation  has  been  criticised,  but  always  to  the  ultimate  shame  of  him  who  ventured 
to  impeach  his  Maker's  wisdom.  See  on  Ps.  civ.  24.  Wisdom,  in  Ps.  Ixxviii.  72  ren- 
dered skilfidness;  in  Ps.  cxlvii.  5  and  often,  imder standing. 

6.  To  him  that  stretched  out  the  earth  above  the  waters:  for  his  mercy  endureth  for 
ever.  Compare  Ps.  xxiv.  2.  Some  infidels  have  denied  that  the  earth  was  ever 
deluged ;  but  according  to  Scripture  and  sound  science  it  is  only  by  the  power  and 
mercy  of  God  that  there  is  any  dry  land  where  man  can  live.  See  Gen.  i.  9,  10. 
Calvin  :  "  The  earth's  expanded  surface,  and  the  vacant  space  uncovered  with  water, 
has  been  justly  considered  one  of  the  great  wonders  of  God.  And  it  is  ascribed  to 
his  mercy,  because  his  only  reason  for  displacing  the  waters  from  their  proper  seat 
was  that  regard  which  he  had  in  his  infinite  goodness  for  the  interests  of  man."  Nor  is 
this  reasoning  weakened  but  rather  established  by  all  we  know  of  the  law  of  gravitation. 

7.  To  him  that  made  great  lights :  for  his  mercy  endureth  for  ever. 

8.  The  sun  to  ride  by  day:  for  his  mercy  endureth /or  ever: 

9.  27(6  moon  and  stars  to  rule  by  night:  for  his  mercy  endureth /or  ever.  Lights,  the 
plural  of  the  word  rendered  light  in  Gen.  i.  3,  4,  5,  18,  and  often  in  the  Psalms,  and 
cognate  to  the  word  rendered  lights  in  Gen.  i.  14-16.  The  sun,  moon  and  stars  are 
enumerated  here  as  in  !Moses'  account  of  the  creation.  The  word  rendered  to  ride  in 
vv.  8,  9,  is  in  both  cases  a  noun  in  the  plural  expressing  the  fulness  of  the  beneficent 


PSALM  cxxxvi.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1151 

and  perpetual  influence  of  the  heavenly  bodies  on  the  earth  and  its  inhabitants  ever 
since  the  creation.     Compare  Deut.  xxxiii.  14. 

10.  To  him  that  smote  Egypt  in  their  firstborn :  for  his  mercy  endureth  for  ever.  Fi'om 
the  works  of  creation,  celebrated  in  vv.  5-9,  the  Psalmist  turns  to  those  of  providence 
and  grace,  and  summons  us  to  give  thanks  for  the  wonders  displayed  in  them.  In 
this  verse,  as  often  elsewhere,  a  country  is  put  for  its  inhabitants.  Hence  the  plural 
their  firstborn.    Respecting  this  last  plague  sent  on  Egypt,  see  on  Ps.  Ixxviii.  51 ;  cv.  36. 

11.  And  brought  out  Israel  from  among  them:  for  his  mercy  endureth /or  ever  : 

12.  With  a  strong  hand,  and  with  a  stretched  out  arm :  for  his  mercy  cndiireih  for 
ever.  The  power  displayed  in  the  deliverance  from  Egypt  was  not  excelled  even  by 
the  mercy  thus  evinced.  The  imagery  of  v.  12  is  very  ancient,  being  taken  from  the 
Pentateuch.  Calvin :  "  The  figure  of  an  outstretched  arm  is  appropriate,  implying 
that  God  jiut  forth  an  extraordinary  and  not  a  common  or  slight  display  of  his  power 
in  redeeming  his  people." 

13.  To  him  which  divided  the  Red  sea  into  j)arts :  for  his  mercy  endureth  for  ever  : 

14.  And  made  Israel  to  pass  through  the  midst  of  it:  for  his  mercy  endureth /or  ever. 
The  word  rendered  j^arfe  being  in  the  plural,  some  Jewish  writers  have  suggested  that 
there  were  several  passages  through  the  sea.  But  the  historic  narrative  quite  opposes 
such  a  fancy.  The  plural  is  as  fitting  to  describe  a  sea  divided  into  two  as  into  twenty 
parts.  The  verb  and  noun  expressing  division  are  cognate.  On  the  Red  sea,  literally 
sea  of  Sujih,  see  on  Ps.  cvi.  7,  9,  22. 

15.  But  overthrew  Pharaoh  and  his  host  in  the  Red  sea :  for  his  mercy  endureth  for 
ever.  For  overthrew  the  margin  has  shaked  off,  which  is  literal.  The  same  verb  is 
used  in  the  history,  Ex.  xiv.  27.  In  Ps.  cix.  23,  another  form  of  the  same  verb  is 
rendered  tossed  up  and  down.  In  Neh.  v.  13,  it  is,  I  shook  my  lap.  Calvin  renders  it, 
Cast  Pharaoh  and  his  host  headlong  into  the  Red  sea. 

16.  To  him  which  led  his  people  through  the  tvilderness :  for  his  mercy  endureth  for 
ever.  How  God  led  them  is  known  to  those  who  have  studied  Jewish  history.  The 
journey  tlirough  the  desert  has  no  parallel.  It  abounds  in  stupendous  wonders  and 
stupendous  mercies.     Nor  did  they  cease  in  the  wilderness. 

17.  To  him  ivhieh  smote  great  kings  :  for  his  mercy  endureth /or  ever : 

18.  And  slew  famous  kings:  for  his  mercy  endureth /or  ever: 

19.  Sihon  king  of  the  Amorites :  for  his  mercy  endureth  for  ever: 

20.  And  Og  the  king  of  Bashan:  for  his  mercy  endureth  for  ever: 

21.  And  gave  their  land  for  a  heritage:  for  his  mercy  endureth  for  ever: 

22.  Yi\ en.  a  heritage  unto  Israel  hi^  servant:  for  his  mercy  endureth /or  ever.  On 
this  passage  see  on  Ps.  cxxxv.  10-12.     The  variations  are  slight  and  not  significant. 

23.  TTAo  remembered  us  in  our  loiv  estate:  for  his  mercy  endureth  for  ever.  For  low 
estate,  Calvin  has  humiliation ;  Street,  trouble;  Edwards,  tvhen  ive  have  been  in  a  low 
condition.  There  is  no  reason  for  confining  the  reference  of  this  verse  to  Egyptian  or 
to  Babylonish  captivity.  Often  was  Israel  brought  low  and  Jehovah  gave  his  help. 
For  their  sins  within  thirty-two  years  after  the  death  of  Joshua  they  were  delivered 
into  the  pov>'er  of  Chushan-rishathaim  king  of  Mesopotamia  and  served  him  eight 
years,  Judges  iii.  8.  Soon  after  their  sins  provoked  God  to  deliver  them  to  the  pow- 
er of  Eglon  king  of  Moab,  and  they  groaned  under  his  oppressions  for  eighteen 
years  Judges  iii.  14,  till  they  were  delivered  by  Ehud.  Then  the  Philistines  loi'ded 
it  over  them  till  Shamgar  arose  and  by  him  God  wrought  a  deliverance,  Judges  iii. 
31.  The  fourth,  fifth  and  sixth  chapters  of  Judges  recite  other  sad  depressio7is  that 
came  on  that  people.     Often  were  they  brought  low  ;  but  God  did  not  forget  them. 

24.  And  hath  redeemed  us  from  oar  enemies:  for  his  mercy  endureth  forever. 
Bishops' Bible:  And   hath  delivered   us  from  our  enemies;   Genevan  Translation 


1152  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxvi. 

and  Calvin :  And  hath  rescued  us  from  our  oppressors ;  Hengstenberg :  And  re- 
deemed us  from  our  adversaries.  Elsewhere  the  verb  is  rendered  break,  break  off, 
rend,  tear  in  pieces.  Gen.  xxvii.  40;  Ex.  xxxii.  2;  Ps.  vii.  2;  Zech.  xi.  16.  It  here 
expresses  the  resistless  act  of  divine  power,  by  which  Jehovah  had  surprisingly  and 
often  delivered  his  people. 

25.  Who  giveth  food  to  all  flesh :  for  his  mercy  endureth  for  ever.  Here  the  pro- 
phet's views  go  beyond  his  nation,  and  he  speaks  of  God's  goodness  to  all  living 
creatures  on  earth.  For  the  significance  of  the  phrase  all  flesh,  see  Gen.  vi.  12, 
13,  17,  19 ;  vii.  15,  16,  21 ;  viii.  17.  How  kindly  and  tenderly  God  deals  with  his 
creatures  is  well  expressed  in  Ps.  cxlv.  9. 

26.  0  give  thanks  unto  the  God  of  heaven :  for  his  mercy  endureth  for  ever.  The 
phrase  God  of  heaven  is  not  found  in  the  earlier  Scriptures.  We  meet  it  no  where 
else  in  the  Psalms  ;  but  we  meet  it  in  2  Chron.  xxxvi.  23  ;  Ezra  i.  2  ;  v.  11,  12  ;  vi. 
9 ;  vii.  12, 23 ;  Neh.  i.  4 ;  ii.  4 ;  Dan.  ii.  18, 19,  44 ;  Jonah  i.  9.  It  is  twice  found  in  the 
Apocalypse,  Rev.  xi.  13;  xvi.  11.  It  is  a  sublime  and  appropriate  designation  of 
the  true  God,  expressive  of  his  glorious  elevation  above  the  passions  and  perturba- 
tions of  earth.  To  him  all  flesh  should  give  thanks,  for  all  receive  his  mercy  in 
many  forms  and  ways.  His  favors  come  down  on  generation  after  generation  and 
to  his  willing,  obedient  people  shall  flow  on  during  eternal  ages. 

Doctrinal  and  Practical  Remarks. 

1.  We  cannot  do  anything  more  important  to  the  glory  of  God,  or  the  salvation 
of  men  than  often  to  speak  and  sing  of  the  mercy  of  God,  and  to  incite  our  fellow- 
men  to  do  the  same.  See  every  verse  of  this  Psalm.  If  men  come  generally  to 
despair  or  even  to  doubt  of  the  lovingkindness  of  the  Lord,  they  will  never  turn 
from  their  wickedness,  but  will  give  themselves  over  to  the  devil,  who  delights  in 
bringing  sinnei's  to  believe  that  salvation  is  impossible. 

2.  While  life  lasts,  we  shall  not  be  done  praying ;  but  while  immortality  endures, 
we  shall  not  be  done  giving  thanks,  vv.  1,  2,  3,  26.  The  cause  for  this  delightful 
branch  of  worship  continuing  for  ever,  and  the  heart  of  the  pious  always  being  ac- 
tuated by  love,  they  will  carry  on  this  blessed  service  in  the  finest  style  long  after  the 
sun  shall  cease  to  rise  and  set. 

3.  Christians  should  not  be  ashamed  of  the  mysteries  and  miracles  of  their  religion, 
v.  4.  Sometimes  of  late  years  there  has  been  manifested  a  disposition  to  recede 
from  the  defence  of  the  suijernatural  in  religion.  This  is  a  great  mistake.  Give  up 
all  that  is  miraculous  in  true  religion  and  there  is  nothing  left  of  power  sufticient  to 
move  any  heart  to  worship  or  adore ;  and  without  worship  there  is  no  piety.  Cal- 
vin: "Whatever  is  worthy  of  admiration  is  exclusively  made  and  done  by  God,  to 
teach  us  that  we  cannot  transfer  the  smallest  portion  of  the  praise  due  to  him  with- 
out awful  sacrilege." 

4.  Had  man  never  sinned,  he  would  have  found  every  day  of  his  life  fit  themes  for 
love  and  praise  in  the  works  of  creation  ;  and  sinner  as  he  is,  there  is  not  a  day  tliat 
reflection  or  infj[uiry  will  not  suggest  weighty  matter  for  devout  meditation  in  the 
amazing  products  of  divine  skill  found  in  every  part  of  the  universe.  He,  that  will 
not  believe  in  and  worship  God  as  Creator  cannot  love  him  as  Judge  of  all  the  earth, 
or  in  any  other  character  whatever. 

5.  Though  the  old  dispensation  had  but  a  shadow  of  good  things  to  come  and  not 
the  veiy  image  of  those  things,  yet  we,  Avho  live  in  this  Gosi:)el  day  may  draw  some 
of  our  best  explanations  of  the  truth  from  old  times,  seeing  that  now  we  have  the 
key  to  their  interpretation.     For  instance,  the  life  and  experience  of  Christians  are 


PSALM  cxxxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1153 

wonderfully  illustrated  by  the  redemption  of  Israel  from  Egypt,  their  journey  through 
the  wilderness,  and  their  settlement  in  Canaan,  vv.  10-22. 

6.  The  whole  history  of  the  church  shows  that  whosoever  stubbornly  and  incorri- 
gibly sets  himself  against  God  and  his  cause,  however  powerful  he  may  be,  and  how- 
ever for  a  time  he  may  seem  successful,  shall  inevitably  perish.  If  God  be  against 
us,  it  matters  not  who  is  for  us,  vv.  15,  18-20. 

7.  If  Israel  of  old  justly  and  often  celebrated  redemption  from  Egypt,  surely  God's 
people  cannot  too  often  or  too  earnestly  celebrate  redemption  by  Jesus  Christ.  It  is 
a  matchless  scheme. 

8.  So  marked  is  the  divine  goodness  to  men,  even  in  the  dark  places  of  the  earth, 
filling  their  heart  with  food  and  gladness,  that  all  are  inexcusable  for  not  loving  and 
serving  him,  who  so  richly  supplies  their  wants,  v.  25.  The  goodness  of  the  Lord  even 
to  the  brutes  ought  to  lead  us  to  confide  in  him  and  love  him.  Calvin  :  "  We  have 
no  reason  to  feel  surprised  at  his  sustaining  the  character  of  a  kind  and  provident 
father  to  his  own  people,  when  he  condescends  to  care  for  the  cattle,  and  the  asses  of 
the  field,  and  the  crow,  and  the  sparrow."     Compare  Matt.  vi.  26. 

9.  Let  us  abound  in  adoration  and  thanksgiving,  v.  26.  In  this  matter  there  is  no 
danger  of  excess,  so  long  as  we  are  humble  and  hearty.  We  should  probably  be 
more  fervent  in  this  work  if  we  abounded  more  in  it. 


Psalm  cxxxvii. 

1  By  the  rivers  of  Babylon,  there  we  sat  down,  yea,  we  wept,  when  we  remembered  Zion. 

2  We  hanged  our  harps  upon  the  willows  in  the  midst  thereof. 

3  For  there  they  that  carried  us  away  captive  required  of  us  a  song ;  and  they  that  wasted  U3 
required  of  its  mirth,  saying,  Sing  us  one  of  the  songs  of  Zion. 

4  How  shall  we  sing  the  Lord's  song  in  a  strange  land? 

5  If  I  forget  thee,  O  Jerusalem,  let  my  right  hand  forget  her  cunning. 

6  If  I  do  not  remember  thee,  let  my  tongue  cleave  to  the  roof  of  my  mouth ;  if  I  prefer  not 
Jerusalem  above  my  chief  joy. 

7  Remember,  O  Lord,  the  children  of  Edom  in  the  day  of  Jerusalem ;  who  said,  Rase  it,  rase 
it,  even  to  the  foundation  thereof. 

8  O  daughter  of  Babylon,  who  art  to  be  destroyed ;  happy  shall  he  be,  that  rewardeth  thee  as 
thou  hast  served  us. 

9  Happy  shall  he  be,  that  taketh  and  dasheth  thy  little  ones  against  the  stones. 

THE  theme  of  this  Psalm  is  the  captivity  in  Babylon.  Expositors  are  not  agreed 
as  to  the  relation  it  bears  to  the  time  of  the  captivity.  Some  think  it  prophetic 
and  written  even  as  early  as  the  time  of  David  and  by  him.  The  Syriac  ascribes  it 
to  him.  Luther  seems  not  satisfied  that  this  view  is  wrong ;  though  it  has  little  favor 
with  more  modern  interpreters.  Some  think  this  poem  was  written  after  the  end  of 
the  captivity.  Tholuck :  "  It  was  composed  soon  after  the  return  from  the  captivity, 
when  the  remembrance  of  its  ignominy  was  still  fresh  in  the  mind  of  the  people." 
Heugstenberg  is  of  the  same  mind.  Yet  others  think  it  was  composed  during  the 
captivity,  probably  the  latter  part  of  it.  So  Calvin,  Henry,  Edwards,  Patrick,  Nicol- 
son,  Home  and  others.  This  is  the  more  j^robable  of  the  three  opinions.  The  author 
is  unknown,  but  the  conjecture  of  some  that  it  was  written  by  the  weeping  prophet, 
and  sent  to  the  captives  is  not  wild.  Jeremiah  did  not  go  to  Babylon.  Others  ascribe 
it  to  some  Levite,  a  captive  in  Chaldea.  There  is  not  in  any  language  a  finer  speci- 
men of  elegiac  poetry  than  we  have  here.     Jebb  :  "  Its  exquisite  beauty  and  pathetic 

145 


1154  STUDIES   m   THE   BOOK  OF  PSALMS.  [psalm  cxxxvii. 

character  are  obvious  to  all ;"  Morisoii :  "  It  is  an  extremely  beautiful  and  pathetic 
composition."  Scott  dates  it  B.  C.  587  ;  Clarke  says  :  "  It  was  evidently  composed 
during  or  at  the  close  of  the  captivity."  Cyrus  took  Babylon  and  gave  the  first 
decree  for  the  release  of  the  Jews  538  years  before  Christ.  The  only  name  of  the 
Almighty  found  in  it  is  Jehovah  Lokd,  on  which  see  on  Ps.  i.  2. 

1.  By  the  rivers  of  Babylon,  there  ive  sat  down,  yea,  we  wept,  when  we  remembered 
Zion.  We  read  in  Scripture  of  four  rivers  of  Babylon,  the  Euphrates,  the  Tigris, 
the  Chebar  and  the  Ulai.  The  first  sometimes  called  the  "  great  river,"  sometimes 
simply  "  the  river,"  Ex.  xxiii.  31 ;  Deut.  i.  7 ;  Josh.  i.  4 ;  Isa.  vii.  20 ;  viii.  7 ;  Jer. 
ii.  18.  The  last  three  all  emptied  themselves  into  the  Euphrates,  whose  waters  were 
poured  into  the  Persian  gulf  The  Chebar  is  mentioned  in  Ezekiel  several  times,  and 
the  Ulai  in  Daniel.  A  part  of  the  Jewish  captives  were  settled  as  a  colony  on  the 
Chebar,  see  Ezek.  i.  1 ;  iii.  15.  Some  think  these  four  rivers  are  the  same  mentioned 
in  Gen.  ii.  10-14.  The  word  rendered  rivers  here  is  not  that  found  in  Ps.  i.  3  and 
elsewhere,  meaning  any  running  stream,  even  in  a  small  artificial  canal,  but  this  word 
denotes  what  moderns  understand  by  rivers.  Sometimes  it  is  rendered  floods.  Com- 
pare Job  xiv.  11 ;  Ps.  xciii.  3.  Babylon,  or  Babel,  not  the  city  but  the  country  of 
that  name.  We  sat  down.  This  may  mean,  We  dwelt.  Gen.  xiii.  12;  Ps.  xxiii.  6; 
Jer.  xxiii.  8 ;  or  it  may  refer  to  the  posture  assumed  by  the  pensive  and  sad.  Job  ii. 
8,  13 ;  Isa.  iii.  26 ;  Lam.  ii.  10.  And  ivept,  also  rendered  mourned,  bewailed,  made 
lamentation.  There  is  no  Hebrew  verb  more  expressive  of  deep  grief.  See  Ps.  Ixxviii. 
64 ;  Jer.  xxxi.  15.  When  we  remembered  Zion.  Exiles  and  captives  have  great 
trials.  One,  who  loved  Zion  and  yet  was  doomed  to  spend  his  days  in  cruel  Chaldea, 
must  have  had  his  heart  wrung  with  anguish.  It  was  not  merely  the  gush  of  patriot- 
ism, but  the  flow  of  pious  feeling  aroused  by  the  memory  of  Zion  that  overwhelmed 
the  minds  of  these  sufferers. 

2.  We  hanged  our  Jumps  upon  the  ivillows  in  the  midst  thereof.  Some  travellers  assert 
that  in  modern  Chaldea  there  is  a  scarcity  of  ivillows;  but  in  more  than  two  thousand 
years  great  changes  may  take  place  in  the  growth  found  anywhere.  History  and 
science  show  that  the  weeping  willow  is  from  the  region  of  the  Euphrates.  So  well 
are  learned  men  satisfied  of  this  that  its  botanical  name  is  Salix  Babylonica.  The 
Latin  poet  Ovid  tells  us  of  willows  of  the  Euphrates.  It  was  the  official  duty  of  the 
Levites  to  praise  the  Lord ;  but  others  did  the  same.  David,  who  was  of  the  tribe 
of  Judah,  often  played  upon  his  harp.  The  very  thought  of  their  former  privileges 
and  of  their  present  sad  condition  with  the  assurance  that  their  sufferings  were  the 
fruit  of  the  divine  displeasure  against  them  for  their  sins  greatly  indisposed  them 
to  music. 

3.  For  there  they  that  carried  us  away  captive  required  of  us  a  song ;  and  they  that 
wasted  us  I'equired  of  us  mirth,  saying.  Sing  us  one  of  the  songs  of  Zion.  They  that 
earned  us  away  cajitive,  literally,  our  captors.  Required,  as  in  Pr.  xxx.  7  ;  in  Ps.  x.^vii. 
4,  desired;  in  Judg.  viii.  26,  requested,  and  often  asked,  as  in  1  Kings  iii.  10,  11.  The 
word  does  not  imply  any  imperious  command,  but  at  the  most  an  earnest  or  urgent 
request.  A  song,  litei-ally  the  ivords  of  a  song.  They  that  wasted  us,  more  exactly  onr 
devastators,  our  spoilers,  our  phinderers.  Mirth,  in  the  old  English  sense,  gladness, 
joy,  or  joyfnlness.  Many  suppose  the  demand  for  a  song  was  made  in  taunt  and 
.scorn.  This  is  a  prevalent  and  not  improbable  view  of  the  actual  state  of  case.  But 
it  is  suggested  rather  by  the  known  cruelties  of  the  Chaldeans  than  by  the  very  words 
of  the  verse.  Even  if  the  request  was  made  out  of  inquisitiveuess,  experience  shows 
that  in  affliction  hardly  anything  is  more  tormenting  than  ill-timed  curiosity.  The  last 
clause  is  hardly  improved  by  supplying  the  word  one,  Sing  us  one  of  the  .sougs  of 
Zion.     It  is  literally  Sing  to  us  of  or  from  the  soicg  of  Zion. 


PSALM  cxxxvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1155 

4.  How  shall  we  sing  the  Lord's  song  in  a  strange  land  f  Alexander :  "  The  idea 
is  not,  that  the  psalms  themselves  would  be  profaned  by  being  sung  there,  but  that 
the  expression  of  religious  joy  would  be  misplaced  and  incongruous."  The  same 
idea  is  tersely  expressed  in  Pr.  xxv.  20.  To  rob  a  people  of  their  treasures,  drag 
them  from  their  homes,  burn  their  dwellings  and  cities,  devastate  their  fields,  desecrate 
their  temples,  and  then  call  upon  them  to  be  joyful  is  as  cruel  as  it  is  absurd.  The 
prophet  would  now  animate  his  people  by  reviving  in  their  minds  strong  and  vivid 
reminiscences  of  the  holy  land,  and  arousing  in  them  lively  faith  in  the  covenant  of 
God  with  Israel ;  and  so,  he  expresses  for  himself  and  for  his  people  a  solemn 
engagement, 

5.  If  I  forget  thee,  0  Jerusalem,  let  my  right  hand  forget  her  cunning.  The.  verbs 
are  in  the  future,  shall  forget.  Her  cunning  is  supplied.  The  Chaldee  reads.  May  I 
forget  my  right  hand  ;  the  Syriac  and  Street,  May  my  right  hand  forget  me.  The 
reference  is  not  to  all  skill,  but  to  skill  in  handling  the  harp,  which  is  the  subject  of 
discourse. 

6.  If  I  do  not  remember  thee,  let  my  tongue  cleave  to  the  roof  of  my  mouth;  if  I  pre- 
fer not  Jerusalem  above  my  chief  joy.  Street:  Let  my  tongue  cleave  to  my  palate,  if 
I  do  not  remember  thee,  if  I  do  not  extol  thee,  0  Jerusalem,  above  the  chief  of  my 
joy ;  Edwards :  If  I  do  not  remember  thee,  may  my  tongue  stick  to  the  roof  of 
my  mouth ;  if  I  prefer  not  Jerusalem  above  my  greatest  joy ;  Alexander :  Let  my 
tongue  cleave  to  my  palate  if  I  do  not  remember  thee,  if  I  do  not  raise  Jerusalem 
above  the  head  of  my  rejoicing.  As  the  hand  was  skilled  in  playing,  so  was  the  tongue 
in  singing,  and  the  prophet  was  willing  to  lose  the  power  of  both  rather  than  the  pre- 
cious memories  of  the  holy  city.  The  design  of  this  and  of  the  preceding  verse  is  to 
kindle  afresh  the  fires  of  love  for  the  true  religion  as  established  at  Jerusalem.  The 
prophet  next  foretells  the  doom  of  the  spoilers.  He  begins  with  the  descendants  of 
Esau,  those  old  and  relentless  enemies  of  Israel. 

7.  Remember,  0  Lord,  the  children  of  Edom  in  the  day  of  Jerusalem;  who  said, 
Rase  it,  rase  it,  even  to  the  foundation  thereof.  This  is  not  an  imprecation,  but  a  pre- 
diction. See  Introduction,  §  6.  Parallel  passages  are  found  in  Jer.  xlix.  7-10;  Lam. 
iv.  21,  22;  Ezek.  xxv.  12-14;  Obad.  10-19.  The  day  of  Jerusalem  here  means  the 
day  of  her  sore  calamities,  over  which  the  Edomites  exulted,  and  to  the  infliction  of 
which  they  egged  on  her  enemies.  This  fearful  prediction  has  been  fulfilled.  For 
long  centuries  it  has  not  been  known  that  there  was  existing  on  earth  any  descendant 
of  Esau.  They  who  wished  to  see  the  holy  city  i-ased,  cleared  off",  made  bare,  wiped 
out,  received  in  their  own  persons  and  nation  the  ruin  they  wished  to  Israel. 

8.  0  daughter  of  Babylon,  who  art  to  be  destroyed ;  happy  shall  he  be  that  rewardeth 
thee  as  thou  hast  served  us.  On  the  term  daughter,  as  applied  to  a  city  or  people,  see 
on  Ps.  ix.  14.  Hajypy,  in  Ps.  i.  1,  blessed,  literally,  0  the  blessednesses.  Two  inter- 
pretations are  chiefly  given.  Some  suppose  that  the  language  refers  to  the  public 
estnnation  in  which  the  conqueror  of  Babylon  should  be  held.  The  objection  is  that 
the  word  rendei-ed  happy  seldom  if  ever  refers  to  popular  opinion.  The  other  is  that 
the  conqueror  oi'  Babylon  should  really  be  a  wonderful  person,  remarkably  preserved 
and  sustained  by  God  in  his  whole  career.  This  was  strikingly  fulfilled  in  Cyrus, 
whether  considered  as  a  man,  or  as  the  head  of  an  army.  No  man  can  read  his  his- 
tory or  the  prophecies  respecting  him  without  seeing  that  not  one  in  a  thousand  mil- 
lions of  the  humar  f'^mily  has  been  so  favored  by  Providence  as  he  was. 

9.  Happy  shall  he  be  that  taketh  and  dasheth  thy  little  ones  against  the  stones.  Happy, 
as  in  V.  8,  and  to  be  explained  in  the  same  way.  The  destruction  of  infants  in  ancient 
warfare  is  noticed  by  many  old  writers.  Homer  distinctly  states  it.  And  we  read  of 
it  in  2  Kings  viii.  12;  Hos.  x.  14;  xiii.  16;  Nah.  ii.  1 ;  iii.  10.     Indeed  the  prophet 


1150  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxxxvii. 

Isaiah,  more  than  700  years  before  Christ,  foretold  this  and  other  terrible  things,  Isa. 
xiii.  16-18.  In  the  destruction  of  Babylon  the  guilty  people  horribly  murdered  one 
another.  Hengstenberg :  "  The  very  thing  they  had  done  to  Israel,  they  afterwards 
practised  before  the  eyes  of  the  Psalmist,  with  inhuman  barbarity  among  themselves, 
not  sparing  those  who  were  nearest  and  dearest  to  them  ;"  Prideaux :  "  To  make  their 
provisions  last  the  longer,  they  agreed  to  cut  off  all  unnecessary  mouths  amongst 
them ;  and  therefore  drawing  together  all  the  women  and  children,  they  strangled 
them  all."  When  Cyrus  captured  Babylon,  he  spared  the  city ;  but  subsequently  it 
was  utterly  destroyed  and  desolated  by  Darius  Hystaspes.     Compare  Jer.  li.  26. 

Doctrinal  and  Practical  Remarks. 

1.  Good  men  are  often  great  sufferers.  Their  own  sins  and  the  sins  of  their  country 
often  bring  upon  them  dire  calamities,  vv.  1-3. 

2.  Yea,  the  church  in  a  whole  nation  is  often  subjected  to  deep  distresses,  put  under 
the  power  of  the  most  wicked  men,  and  made  to  groan  with  her  burdens  and  howl 
for  her  sorrows.  She  may  even  lose  her  civil  liberties,  be  cut  off  from  her  public 
worship,  and  fail  in  all  her  attempts  to  resist  encroachment  and  oppression,  vv.  1-3. 

3.  Scott :  "  When  we  are  suffering  the  effects  of  our  personal  or  national  transgres- 
sions ;  we  should  recollect,  with  godly  sorrow,  our  forfeited  mercies,  and  our  sins  by 
which  we  have  lost  them ;  that  by  repentance  and  prayer  we  may  seek  deliverance, 
and  the  restoration  of  our  privileges  and  comforts,"  v.  1. 

4.  There  must  be  something  exceedingly  dreadful  in  sin,  else  so  sad  consequences 
could  not  flow  from  it  in  time  and  eternity-  This  world  has  always  been  under  the 
government  of  the  kindest  being  in  the  universe.  Yet  how  his  wrath  has  many  a 
time  burst  forth  against  sinners  in  Zion  and  sinners  in  the  world,  vv.  1-3. 

5.  Dickson :  "  They  who  will  not  esteem  the  privileges  of  Zion  when  they  have 
them,  will  be  forced  to  acknowledge  the  worth  thereof  with  sorrow  when  they  want 
them  :  ^ve  ivept,  when  we  remembered  Zion,"  v.  1. 

6.  No  man  knows  how  soon  he  may  be  plunged  into  the  deepest  affliction  and  be 
compelled  to  hang  his  harp  upon  the  willows,  v.  2.  Such  a  thought  ought  to  repress 
excess  in  our  joy,  moderate  our  pursuit  of  all  earthly  good,  and  keep  us  prepared 
for  the  w^orst. 

7.  Let  all  men  learn  to  resist  and  suppress  in  their  own  bosoms  all  malignant 
scorn,  all  spirit  of  taunting  the  unfortunate  and  even  all  idle  curiosity  towards  them, 
V.  3.  Henry:  "Even  an  enemy, in  misery,  is  to  be  pitied,  and  not  trampled  upon. 
It  argues  a  base  and  sordid  spirit  to  upbraid  those  that  are  in  distress,  either  with 
their  former  joys  or  with  their  present  griefs,  or  to  challenge  those  to  be  merry,  who, 
we  know,  are  out  of  tune  for  it."  Taunting  the  miserable  is  fitly  the  employment 
of  the  damned,  Isa.  xiv.  9-15. 

8.  When  called  to  mourning,  let  us  not  go  to  dancing.  It  is  both  folly  and  wick- 
edness to  harden  ourselves  in  stoicism  under  our  sorrows.  "  Signs  of  sorrow  are  best 
suited  to  days  of  humiliation." 

9.  What  a  poor  fickle  creature  is  man !  how  variable  his  feelings  and  his  purposes ! 
At  one  time  the  Jewish  captives  in  Babylon  became  surly  and  stubborn.  They  re- 
fused a  cheerful  submission  to  God's  will,  so  that  Jeremiah  wrote  them  a  letter 
warning  them  against  their  sin  and  exhorting  them  to  do  their  duty  in  their  present 
circumstances,  Jer,  xxix.  4-7.  But  when  they  had  become  settled  in  that  idolatrous 
land,  and  had  many  comforts  around  them,  it  required  so  excellent  a  spirit  as  is 
breathed  in  this  Psalm  to  prevent  them  from  sitting  down  at  ease  fiir  from  the  holy 
city.  They  had  found  a  beautiful  country  (2  Kings  xviii.  32 ;  Isa.  xxxvi.  17,)  and 
were  in  danger  of  forgetting  tlie  true  God  and  his  worship 


PSALM  cxxxvin.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1157 

10.  Let  us  continue  to  love  the  church  come  what  will  to  her  or  to  us,  vv.  5,  6 
To  give  up  Zion  is  to  give  up  salvation.  If  we  do  not  love  the  church,  we  are  not 
like  her  Head  and  Redeemer.  Scott:  "No  calamity,  no  strange  land,  no  prevalence- 
of  ungodliness,  no  despised  and  depressed  state  of  the  church  should  induce  us  tc 
forget  Jerusalem."  Luther :  "  The  first  concern  of  all  that  fear  and  know  God 
should  be  the  preservation  of  a  place  for  the  ministration  of  the  word,  and  for  the 
true  religion  and  true  worship  of  God."  Calvin:  "  The  Lord's  people,  while  they  mourn 
under  personal  trials,  should  be  still  more  deeply  affected  by  public  calamities  which 
befall  the  Church,  it  being  reasonable  that  the  zeal  of  God's  house  should  have  the 
highest  place  in  our  hearts,  and  rise  above  all  mere  private  considerations." 

IL  We  may  not  sing  songs,  or  do  anything  else  in  God's  worship,  at  the  bidding 
or  for  the  gratification  of  carnal  men.  They  may  mind  their  own  affairs  and  avg 
must  keep  our  own  consciences,  cost  what  it  may.  We  have  better  work  than  to 
teach  and  learn  the  fear  of  God  by  the  behests  of  men,  vv.  4-6. 

12.  The  haters  of  the  church,  as  they  are  guilty  of  great  sin  will,  without  timely 
repentance,  come  to  a  bad  end.  Let  them  remember  the  calamity  of  Esau.  Let  them 
not  forget  the  doom  of  the  golden  city,  vv.  7-9.  To  the  pious  no  evil  continues  al- 
ways. A  captivity  may  last  70  years,  but  then  comes  deliverance.  The  doom  of 
persecutors  and  of  those  who  approve  their  ways  is  certain  and  fearful. 

13.  It  matters  not  how  great,  or  ancient,  or  prosperous  a  people  may  be,  if  God 
inspires  a  man  to  denounce  his  wrath  against  them,  their  ruin  is  inevitable.  See  Isa. 
xiii.  19.  "  The  state  of  the  church  at  the  worst  is  better  than  that  of  Babylon,  or 
any  state  of  her  adversaries."  So  faith  always  pronounces.  So  God  always 
evinces. 

14.  How  horrible  is  war !  vv.  7-9.  Let  men  read  and  understand  and  tremble 
before  they  plunge  into  that  bloody  sea. 

15.  How  glorious  will  be  the  final  triumph  of  the  church  over  her  great  adversary, 
the  mystical  Babylon,  when  the  loud  cry  of  the  mighty  angel  shall  be  heard, 
"Babylon  the  great  is  fallen,  is  fallen!"  See  Rev.  xviii.  1-24. 


Psalm  cxxxviii. 

A  Psalm  of  David. 

1  I  will  praise  thee  with  my  whole  heart :  before  the  gods  will  I  sing  praise  unto  thee. 

2  I  will  worship  toward  thy  holy  temple,  and  praise  thy  name  for  thy  lovingkindness  and  for 
thy  truth :  for  thou  hast  magnified  thy  word  above  all  thy  name. 

3  In  the  day  when  I  cried  thou  answeredst  me,  and  strengthenedst  me  with  strength  in  my 

4  All  the  kings  of  the  earth  shall  praise  thee,  O  Lord,  when  they  hear  the  words  of  thy  mouth. 

5  Yea,  they  shall  sing  in  the  ways  of  the  Lord  :  for  great  is  the  glory  of  the  Lord. 

6  Though  the  Lord  he  high,  yet  hath  he  respect  unto  the  lowly :  but  the  proud  he  knoweth 
afar  off. 

7  Though  I  walk  in  the  midst  of  trouble,  thou  wilt  revive  me :  thou  shalt  stretch  forth  thine 
hand  against  the  wrath  of  mine  enemies,  and  thy  right  hand  shall  save  me. 

8  The  Lord  will  perfect  that  which  concerneth  me :  thy  mercy,  O  Lord,  endureth  for  ever :  for- 
.'>ake  not  the  works  of  thine  own  hands. 

rilHE  Davidic  authorship  of  this  Psalm  is  declared  by  the  Hebrew,  Chaldee,  Sy- 

L    riac,  Arabic,  Septuagint,  Ethiopic  and  Vulgate,  and  is  generally  admitted. 

Sriott  dates  it  B.  C.  1045 ;  Clarke,  B.  C.  about  1048.     Hengstenberg  and  Alexander 


1158  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxviii. 

regard  Psalms  cxxxviii.-cxlv.  as  a  series,  perhaps  the  last  songs  composed  by  David, 
and  having  special  rcfei-ence  to  the  promise  made  to  him  in  2  Sam.  vii.  Most  expositors 
have  failed  to  discover  such  distinct  reference.  Luther  styles  this  "  a  Psalm  of 
general  thanksgiving  unto  God  for  all  his  help  against  his  enemies :  and  it  prays  that 
the  kingdom  of  Christ  may  come ;  and  it  prophesies  also  that  even  kings  and  na- 
tions shall  hear  the  gospel."  Calvin :  "  In  this  Psalm  David,  in  remembrance  of 
the  singular  help  which  had  always  been  vouchsafed  him  by  God — the  experience 
he  had  enjoyed  of  his  faithfulness  and  goodness,  takes  occasion  to  stir  himself  up  to 
gratitude ;  and  from  what  he  had  known  of  the  divine  faithfulness,  he  anticipates  a 
continuance  of  the  same  mercy.  If  dangers  must  be  met,  he  confidently  looks  for  a 
happy  issue."  Many  think  this  ode  was  written  not  long  after  the  ten  years  of  Da- 
vid's persecution  were  terminated  by  the  death  of  Saul.  Tholuck  styles  it  "  A  song 
of  praise  full  of  exuberant  joy."  The  only  name  of  the  Almighty  found  in  this 
Psalm  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2.  One  peculiarity  of  the  structure 
of  this  song  is  that  no  name  of  God  is  given  for  several  verses  after  he  is  directly 
addressed,  though  a  few  MSS.  and  the  old  versions  supply  Jehovah  in  the  first  verse. 

1.  I  will 2^Taise  thee  with  my  whole  heart;  before  the  gods  will  I  sing  j^raise  unto  thee. 
Praise,  commonly  so;  in  Ps.  vi.  5  and  often,  give  thanks;  in  Ps.  xxxii.  5,  confess. 
Sing  praise,  sing  jisalms,  as  in  Ps.  cv.  2.  Before  the  gods,  Elohim;  this  may  mean,  1. 
Before  the  true  God,  in  his  sight,  in  his  presence:  2.  Before  the  ark,  the  symbol  of 
the  divine  presence:  3.  Before  the  angels,  who  are  called  elohim:  4.  Before  kings 
and  rulers,  as  elohim  is  used  to  denote  them :  5.  Before  the  false  gods  worshij^ped  by 
the  heathen.  The  Chaldee  has,  before  the  judges;  the  Syriac,  before  kings;  Jarchi, 
before  the  princes;  the  Septuagint,  Arabic,  Vulgate,  Ethiopic  and  Do  way,  before  the 
angels.  There  is  no  grammatical  objection  to  either  of  these  interpretations.  And 
there  is  no  valid  objection  to  adopting  them  all,  q.  d.,  In  the  presence  of  the  Searcher 
of  hearts,  before  the  ark  the  symbol  of  his  presence,  before  magistrates,  before  the 
gods  worshipped  by  the  Gentiles  and  before  angels,  before  all  dignities  earthly  and 
heavenly  I  will  sing  psalms  to  Jehovah, 

2.  I  will  ivorship  toward  thy  holy  temple,  and  praise  thy  name  for  thy  lovingkindness 
and  for  thy  truth:  for  thou  hast  viagnified  thy  word  above  all  thy  name.  Some  have 
suggested  that  David  could  not  have  written  this  Psalm  as  the  temple  Avas  not  built 
in  his  time.  But  David  uses  the  same  language  in  Psalms  confessedly  written  by 
him.  See  Ps.  v.  7;  xi.  4;  xviii.  6.  Lovingkindness,  as  in  Ps.  li.  1  and  often.  Truth, 
or  faithfidness,  as  in  Ps.  xv.  2;  xxxi.  5.  It  includes  every  kind  of  reliable  word. 
For  thou  hast  magnified  thy  word  above  all  thy  name.  Arabic:  Thou  hast  magnified 
thy  holy  name  above  all  things;  Luther:  Thou  hast  made  thy  name  glorious  above 
all  through  thy  word;  Calvin:  Thou  hast  magnified  thy  name  above  all  things  by 
thy  Avord;  Hengstenbcrg :  Thou  hast  made  glorious  thy  word,  above  all  thy  name. 
If  the  clause  refers  to  the  promise  in  2  Sam.  vii.  it  is  true  that  it  was  the  chief  of 
what  God  engaged  to  David.  But  it  contains  a  truth  of  universal  scope.  Above 
the  works  of  creation  and  of  providence,  above  all  else  whereby  he  has  made  him- 
self known,  has  the  Lord  exalted  his  word.     It  has  converting  and  sanctifying  power. 

3.  In  the  day  when  I  cried  thou  ansiveredst  me,  and  strengthenedst  me  with  strength 
in  my  soul.  The  Avords  of  the  first  clause  are  those  usually  so  rendered.  Strengthenedst 
with  strength;  Calvin:  Hast  abundantly  administered  strength;  Edwards:  Invigor- 
atedst  with  much  strength;  Street:  Strengthcncst  with  courage.  The  verb  might  be 
rendered  enlargcdst.  It  is  in  the  future.  The  noun  occurs  often  and  is  also  rendered 
power,  might.  The  whole  battle  of  the  believer's  life  calls  for  intrepidity.  The 
enemy  is  fierce;  the  child  of  God  must  be  heroic.  In  this  warfare  natural  courage 
avails  nothing.     It  must  come  from  God,  and  be  imparted  to  the  soul. 


PSALM  cxxxviii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1159 

4.  All  the  Icings  of  the  earth  shall  praise  thee,  0  Lord,  when  they  hear  the  words  of 
thy  mouth.  Praise,  as  in  vv.  1,  2;  give  thanks,  in  the  future.  jBTear,  preterite  have 
heard.  It  means  more  thau  merely  to  hear  tlie  souud  of  God's  word.  It  is  rendered 
obey  in  1  Sam.  xv.  22  and  elsewhere.  The  verse  contains  a  prediction  of  the  wide- 
spread and  hearty  embracing  of  the  truth  of  the  Gospel. 

5.  Yea,  they  shall  sing  in  the  tvays  of  the  Lord  :  for  great  is  the  glory  of  the  Lord. 
The  words  are  all  of  the  usual  signification.  They  contain  a  prediction  of  the  joyful 
effects  of  the  spread  of  the  true  religion.  Compare  Ps.  xiv.  7;  Ixviii.  29,  31,  32;  cii. 
15;  Isa.  XXXV.  10. 

6.  Thoxigh  the  Lord  be  high,  yet  hath  he  respect  unto  the  lowly:  but  the  pjroud  he 
knoweth  afar  off.  Some  think  the  last  clause  of  the  preceding  verse  and  the  whole 
of  this  form  the  theme  of  the  song  sung  by  kings,  who  are  put  for  nations.  This 
does  not  materially  affect  the  sense,  as  the  cause  of  joy  is  very  naturally  its  theme 
also.  Sigh,  a  participle,  exalted.  Lowly,  not  elsewhere  in  the  Psalms;  in  Pr,  xvi. 
19;  xxix.  23;  Isa.  Ivii.  15,  humble.  Here  it  designates  a  class  the  opposite  of  the 
])roxid  in  the  next  clause,  which  declares  that  though  they  rcnujve  far  from  God,  he 
yet  knows  all  about  them;  or  that  he  forms  no  familiar  and  loving  acquaintance  with 
them.  Both  ideas  are  true ;  yet  the  latter  is  probably  chiefly  taught  here.  See  on 
Ps.  i.  6.  Here  the  verb  is  in  the  future,  and  declares  what  shall  be  the  course  of 
God's  government  forever. 

7.  Though  I  walk  in  the  midst  of  trouble,  thou  wilt  revive  me;  thou  shalt  stretch  forth 
thine  hand  against  the  wrath  of  mine  enemies,  and  thy  right  hand  shall  save  me.  Revive 
me;  keep  me  in  being,  or  preserve  me  alive.  The  same  verb  in  another  form  is  often 
rendered  quicken.  God's  care  over  his  people  is  such  as  often  surprises  both  them- 
selves and  their  enemies.  Wonderfully  was  all  this  illustrated  in  the  case  of  David; 
and  God  is  as  faithful  to  every  believer  as  to  the  royal  Psalmist. 

8.  The  Lord  will  perfect  that  which  concerneth  me :  thy  mercy,  O  Lord,  endureth 
for  ever :  forsake  not  the  works  of  thine  own  hands.  Perfect,  bring  to  an  end,  perform, 
Ps.  vii.  9  ;  Ivii.  2  ;  i.  e.,  finish,  bring  to  a  happy  issue.  This  was  done  by  raising  David 
to  the  throne  in  defiance  of  all  the  power  wielded  against  him,  by  giving  him  a  throne 
in  glory,  and  by  raising  his  seed,  even  Christ,  to  a  perj^etual  kingdom  over  the  church. 
On  the  second  clause  see  on  Ps.  cxviii.  1,  2,  3,  4,  29  ;  cxxxvi.  1.  Mercy,  in  v.  2,  ren- 
dered loving  kindness.  The  last  clause  is  a  petition  based  on  promises  often  repeated 
in  Scripture,  Deut.  iv.  31 ;  xxxi.  6,  8  ;  Josh.  i.  5.  Works,  a  very  comprehensive  term 
applied  to  anything  that  God  has  made,  animate  or  inanimate,  rational  or  irrational, 
to  anything  he  has  done,  to  any  purpose  he  has  formed. 

Doctrinal  and  Practical  Remarks. 

1.  Nothing  can  release  us  from  the  obligation  to  utter  the  praises  of  God  for  all  his 
benefits ;  and  no  good  man  wishes  it  were  otherwise,  v.  1. 

2.  In  all  acts  of  worship,  in  praise  particularly,  the  heart  is  called  for.  Reluctance 
in  this  service  obviously  spoils  it  all,  v.  1.  Holy  mirth  as  well  befits  the  grateful,  as 
holy  sorrow,  the  penitent. 

3.  Whoever  would  Avorship  God  aright  must  be  prepared  to  resist  servile  feai',  the 
fear  of  man,  the  dread  of  reproach  and  the  vain  show  of  false  worship.  He  must  be 
afraid  of  nothing  so  much  as  of  offending  God,  v.  1. 

4.  Public  worship  is  no  less  a  duty  than  private  worship,  God  openly  bestows  his 
favors ;  our  acknowledgments  ought  to  be  before  heaven  and  earth,  vv.  1,  2. 

5.  If  the  best  and  most  intelligent  Christians  of  modern  times  extol  the  Scriptures, 
they  do  but  follow  the  example  of  ancient  worthies  and  of  God  himself,  v.  2. 

6.  Prayer  is  a  mighty  power  in  the  world.    It  has  been  so  from  the  beginning, 


1160  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxxxix. 

V.  3.     Even  where  the  thing  asked  for  is  not  obtained,  the  Lord  bestows  something  bet- 
ter.    Henry :  "  Those  that  trade  with  heaven  by  prayer  grow  rich  by  quick  returns." 

7.  It  matters  little  how  sharp  our  trials,  if  our  fortitude  and  courage  are  propoi- 
tioned  to  them,  v.  3.     Strength  in  the  soul  is  the  best  strength  in  the  Avorld. 

8.  It  has  always  been  true  and  is  now  true  that  good  days,  the  best  days  of  the 
church,  are  yet  to  come,  v.  4.  Dark  as  things  often  are,  the  day-star  has  arisen  and 
shall  yet  be  followed  by  meridian  splendor. 

9.  As  it  is  a  great  dishonor  to  religion  when  its  professors  make  long  faces  and 
give  the  impression  to  others  that  they  have  gloomy  work  in  God's  service ;  so  it  is 
much  to  the  honor  of  God  when  his  servants  show  by  their  songs  of  gladness  and  by 
their  whole  manner  that  they  serve  a  good  Master,  vv.  4,  5.  Such  do  mightily  glorify 
the  God  of  their  salvation. 

10.  Unspeakable  is  the  condescension  of  God,  v.  6.  He  takes  the  poor  from  the 
dunghill  and  sets  him  among  princes.  The  penitent,  who  by  crime  or  imprudence 
has  lost  the  friendship  of  men,  is  visited  even  in  his  dungeon,  and  made  glad  in  the 
Lord.  On  nothing  does  God  set  a  higher  value  than  on  genuine  humility.  He,  who 
has  that,  is  never  a  reprobate. 

11.  Nor  is  anything  a  greater  offence  to  God  than  pride,  v.  6.  He  has  set  his  face 
against  it.     He  will  not  endure  it  in  man  or  angel. 

12.  Sometimes  the  number,  greatness  or  strangeness  of  the  sufferings  of  God's  peo- 
ple make  their  friends  cold  and  shy ;  but  it  is  far  different  with  the  Lord,  v.  7.  He 
is  more  abundantly  and  graciously  with  them  then  than  at  any  other  time.  Blessed 
be  his  name. 

13.  The  Old  and  New  Testaments  do  well  agree  in  doctrine  and  promises,  respect- 
ing the  final  victory  of  all  believers.  He,  who  begins  a  work  of  grace,  will  finish  it, 
v.  8  ;  compare  Phil.  i.  6. 

14.  We  cannot  have  too  strong  or  too  abiding  a  sense  of  the  kindness  of  God,  v.  8. 
"  There  can  be  no  doubt  that  the  way  to  maintain  good  hope  in  danger  is  to  fix  our 
eyes  upon  the  divine  goodness,  on  which  our  deliverance  rests." 

15.  The  Almighty  is  too  great  and  glorious  in  all  his  perfections  to  make  a  crea- 
ture or  begin  a  woi*k,  and  then  change  his  counsel  and  review  his  own  wisdom,  v.  9. 
Weakness  may  give  up  a  plan  devised  by  folly ;  but  it  is  far  otherwise  with  God. 


Psalm  cxxxix. 

To  the  chief  Musician,  A  Psahn  of  David. 

1  O  Lord,  thou  hast  searched  me,  and  known  me. 

2  Thou  knowest  my  downsitting  and  mine  uprising;  thou  understandest  my  thought  afar  off. 

3  Thou  compassest  my  path  and  my  lying  down,  and  art  acquainted  with  all  my  ways. 

4  F'or  there  is  not  a  word  in  my  tongue,  but,  lo,  O  Lord,  thou  knowest  it  altogether. 

5  Thou  hast  beset  me  behind  and  before,  and  laid  thine  hand  upon  me. 

6  Such  knowledge  is  too  wonderful  for  me ;  it  is  high,  I  cannot  attain  unto  it. 

7  Whither  shall  I  go  from  thy  Spirit?  or  whither  shall  I  flee  from  thy  presence  ? 

8  If  I  ascend  up  into  heaven,  thou  art  there:  if  I  make  my  bed  in  hell,  behold,  thou  art  there. 

9  If  I  take  the  wings  of  the  morning,  and  dwell  in  the  uttermost  parts  of  the  sea ; 

10  Even  there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold  me. 

11  If  I  say,  Surely  the  darkness  shall  cover  me;  even  the  night  shall  be  light  about  me. 

12  Yea,  the  darkness  hideth  not  from  thee ;  but  the  night  shineth  as  the  day :  the  darkness  and 
the  light  are  both  alike  to  thee. 


PSALM  cxxxix.]  STUDIES   IN  THE  BOOK  OF  PSALMS.  1161 

13  For  thou  hast  possessed  my  reins :  thou  hast  covered  me  in  my  mother's  womb. 

14  I  will  praise  thee  ;  for  I  am  fearfully  and  wonderfully  made:  marvellous  are  thy  works ;  and 
that  my  soul  knowcth  right  well. 

15  My  substance  was  not  hid  from  thee,  when  I  was  made  in  secret,  and  curiously  wrought  in 
the  lowest  parts  of  the  earth. 

16  Thine  eyes  did  see  my  substance,  yet  being  imperfect;  and  in  thy  book  all  my  members  were 
written,  which  in  continuance  were  fashioned,  when  as  yet  there  was  none  of  them. 

17  How  precious  also  are  thy  thoughts  unto  me,  O  God  1  how  great  is  the  sum  of  them  ! 

18  If  I  should  count  them,  they  are  more  in  number  than  the  sand :  when  I  awake,  I  am  still 
with  thee. 

19  Surely  thou  wilt  slay  the  wicked,  O  God :  depart  from  me  therefore,  ye  bloody  men. 

20  For  they  speak  against  thee  wickedly,  and  thine  enemies  take  thy  name  in  vain. 

21  Do  not  I  hate  them,  O  Lord,  that  hate  thee  ?  and  am  not  I  grieved  with  those  that  rise  up 
against  thee  ? 

22  I  hate  them  with  perfect  hatred :  I  count  them  mine  enemies. 

23  Search  me,  O  God,  and  know  my  heart :  try  me,  and  know  my  thoughts : 

24  And  see  if  there  be  any  wicked  way  in  me,  and  lead  me  in  the  way  everlasting. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  The  Hebrew  and  all  the  ancient  ver- 
sions ascribe  this  Psalm  to  David.  The  title  shows  that  it  belongs  to  a  time 
when  the  public  worship  of  God  was  fully  organized.  Against  the  Davidic  authorship  it 
is  urged  that  there-  are  Chaldaisms  in  it.  But  these  consist,  as  Jebb  remarks,  "  in  the 
substitution  of  one  letter  for  another  very  like  it  in  shape,  and  easily  to  be  mistaken 
by  a  transcriber,  particularly  by  one  who  had  been  used  to  the  Chaldee  idiom :  but 
the  moral  arguments  for  David's  authorship  are  so  strong  as  to  overwhelm  any  such 
verbal  or  rather  literal  criticism,  were  even  the  objections  more  formidable  than  they 
are,"  There  is  no  necessity  for  seeking  a  historic  occasion  for  this  Psalm,  though 
many  have  indulged  their  ingenuity  in  that  way.  Some  think  it  has  a  particular 
connection  with  Ps.  cxxxviii.  But  there  is  not  a  part  of  the  Psalter,  where  it  would 
be  out  of  place.  Its  doctrines  are  pure  and  heavenly,  sublime  and  practical,  entering 
into  the  very  elements  of  pious  sentiment.  Amongst  Hebrew  idyls  it  holds  a  very 
prominent  place.  Some  Jewish  writers  give  it  the  first  place.  Lowth  puts  it  next  to 
Psalm  civ.  and  says,  "  If  it  be  excelled,  (as  perhaps  it  is)  by  the  former  in  the  plan, 
disposition  and  arrangement  of  the  matter,  it  is  not  in  the  least  inferior  in  the  dignity 
and  elegance  of  its  sentiments,  images  and  figures."  Mant:  "Amongst  its  .other 
excellencies  it  is  for  nothing  more  admirable  than  for  the  exquisite  skill  with  which  it 
descants  on  the  perfections  of  the  Deity."  Anderson :  "  No  philosopher  of  ancient 
times  ever  attained  to  such  sublime  views  of  the  perfections  and  moral  government  of 
God  as  the  Hebrew  prophets.  How  are  we  to  account  for  this  difference  but  on  the 
supposition  of  the  divine  origin  of  the  religion  of  the  Hebrews  ?  On  any  other  sup- 
position these  Psalms  are  a  greater  miracle  than  any  of  those  recorded  by  Moses." 
Scott  dates  it  B.  C.  1059 ;  Clarke  affixes  no  date  but  says  it  has  no  high  antiquity. 
The  names  of  the  Most  High  here  found  are  Jehovah  Lord,  El  God  and  Eloah  God, 
on  which  see  on  Ps.  i.  2 ;  v.  4 ;  xviii.  31. 

1.  0  Lord,  thoto  hast  searched  me,  and  knoivii  me.  Searched,  in  the  preterite.  In 
the  imperative  it  occurs  again  in  v.  23.  We  met  it  in  Ps.  xliv.  21.  It  implies 
thorough  investigation.  Known,  in  the  future,  but  see  Introduction,  §  6.  In  other 
forms  it  occurs  again  in  vv.  2,  4,  14,  23.  It  implies  exact  intelligence,  pi-ecise  under- 
standing. The  English  version  supplies  me  at  the  end  of  v.  1.  This  leads  to  no 
error,  and  is  suggested  by  its  occurrence  in  the  first  clause ;  but  it  is  not  necessary. 
The  verses  following  show  what  it  included : 

2.  Thou  knowest  my  doivnmtting  and  mine  uprising ;  thou  widerstandest  my  thought 
afar  off.     The  first  clause  declares  the  perfect  intelligence  God  has  of  every  posture, 

146 


1162  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxix. 

gesture,  exercise,  pursuit,  state  and  condition  of  man.  The  second  declares  his  per- 
fect acquaintance  with  every  emotion,  feeling,  conception,  thought,  aim,  doubt,  per- 
plexity and  solicitude  of  his  creatures,  however  they  may  be  removed  from  the  notice 
of  mortals,  however  misjudged,  or  cut  off  from  the  usual  places  of  worship.  Afar  off, 
an  adjective,  distant,  remote,  in  time  or  place,  with  the  preposition,  as  here,  commonly 
rendered  afar  off,  also  long  ago.  Edwards  renders  it  long  before ;  Street,  from  a  dis- 
tance; Alexander, /ro?n  afar.  Compare  Ps.  cxxxviii.  6;  Jer.  xxiii.  23.  We  are 
often  far  from  God,  but  he  is  nigh  unto  us  at  all  times  by  his  essential  presence. 
Acts  xvii.  27. 

3.  Thou  compassest  my  path  and  my  lying  down,  and  art  aequainied  with  all  my 
ways.  Compassest,  in  Ruth  iii.  2;  Isa.  xxx.  24,  winnow;  in  Jer.  iv.  11,  fan.  Mudge, 
Street,  Clarke  and  Alexander  read  siftest;  Edwards,  art  privy  to;  Hengstenberg,  markest; 
Jebb,  sjyiest  out;  as  when  one  winnows  wheat  and  chaff,  he  separates  them,  sees  them, 
and  learns  the  quantity  and  quality  of  each,  so  the  Most  High  knows  all  about  our 
path  and  lying  down;  church  of  England,  Jebb  and  Fry  read  jxdh  and  bed;  Ed- 
wards, my  motions  in  the  day  and  my  lying  down  at  night;  Street,  path  and  conch. 
The  two  words  express  one's  state  and  actions  by  night  and  by  day,  in  public  and  in 
secret.  Art  acquainted,  there  is  no  better  rendering.  In  the  imperative  we  have  it 
in  Job  xxii.  21,  Acquaint  now  thyself  with  him.  Ways,  life,  behaviour,  state,  condi- 
tion, all  that  makes  the  history  of  a  man. 

4.  For  there  is  not  a  word  in  my  tongue,  but,  lo,  0  Lord,  thou  hnowest  it  altogether. 
For,  better  rendered  surely  in  this  place.  Edwards  thus  interprets  the  whole  verse : 
"  For  before  my  words  are  upon  my  tongue,  behold,  Jehovah,  thou  knowest  the 
whole  of  them." 

5.  Thou  hast  beset  me  behind  and  before,  and  laid  thine  hand  upon  me.  John  Rogers' 
Translation :  Thou  hast  fashyoned  me  behynde  and  before  and  layed  thyne  hande 
upon  me ;  Edwards  :  Thou  closely  environest  me  behind  and  before,  and  layest  thy 
hand  upon  me ;  Sti-eet :  Lo,  O  Jehovah,  thou  knowest  all  the  past  and  the  future ; 
thou  didst  form  me,  and  didst  place  thine  hand  on  me  ;  Phillips  :  "  The  meaning  of 
the  verse  is.  Thou  hast  so  pressed  upon,  or  besieged  me,  both  behind  and  before,  that 
I  find  there  is  no  escaping  from  thee ;"  Hengstenberg :  "  I  am  on  all  sides  surrounded 
and  environed  by  thee,  can  do  nothing,  and  suffer  nothing,  without  being  seen  by  thee, 
and  being  always  in  thy  power." 

6.  Such  hiowledge  is  too  wonderful  for  me:  it  is  high,  I  cannot  attain  unto  it.  More 
literally,  Marvellous  (is  such)  knowledge,  too  much  for  me ;  it  is  set  on  high,  I  shall 
not  be  equal  to  it.  The  knowledge  intended  may  be  either  God's  amazing  and  perfect 
intelligence  of  all  things,  or  a  creature's  conception  and  understanding  of  the  divine 
omniscience.  The  latter  is  commonly  supposed  to  be  intended.  But  some  quite  prefer 
the  former.     Home :  "  I  cannot  admire  it  enough,  for  I  cannot  conceive  of  it  aright.'" 

7.  Whither  shall  I  go  from  thy  Spirit  f  or  lohither  shall  I  flee  from  thy  p7-esence  f 
The  two  clauses  alike  declare  the  impossibility  of  eluding  the  direct  and  immediate 
notice  of  God.  This  verse  teaches  either  that  God  is  a  Spirit  or  that  he  has  a  Spirit. 
If  the  former,  it  implies  his  amazing  and  infinite  intelligence  as  well  as  incomprehen- 
sibility ;  if  the  latter,  it  implies  the  doctrine  of  the  Trinity,  in  which  the  Spirit  of 
God  is  the  third  person.  Why  should  we  hesitate  to  admit  that  the  personality  and 
divinity  of  the  Ploly  Ghost  is  taught  in  the  Old  Testament?     See  on  Ps.  li.  11. 

S.  If  I  ascend  tip  into  heaven,  thou  art  there :  if  I  make  my  bed  in  hell,  behold,  thou 
art  there.  Both  in  heaven  and  in  hell  is  God's  essential  presence.  In  heaven  they 
have  his  gracious  presence.  In  hell  they  feel  his  w'rathful  presence.  On  the  word 
rendered  hell  see  on  Ps.  xvi.  10.  Henry  :  "  Hell  is  an  uncomfortable  place  to  make 
a  bed  in,  where  there  is  no  rest  day  or  night ;  yet  thousands  will  make  their  bed  for 


PSALM  cxxxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1163 

ever  in  those  flames ;"  Scott :  "  Should  auy  one  murder  himself  fo  terminate  his  sor- 
rows, and  esciipc  the  remorse  of  coiiscieuce,  or  the  consequences  of  his  sins,  he  must 
certainly  be  disappointed." 

9.  If  /  take  the  wings  of  the  morn'mg,  and  d%oell  in  the  uttermost  parts  of  the  sea ; 

10.  Even  there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold  me.  The  first 
clause  of  v.  9  contains  as  striking  and  beautiful  a  figure  as  is  found  in  any  language. 
Light  travels  even  more  swiftly  than  lightning,  and  the  morning  rays  fly  on  the 
swiftest  wings.  Mendelssohn :  "  In  a  moment  the  dawn  of  the  morning  is  spread 
over  the  horizon."  On  this  figure  is  based  that  of  Mai.  iv.  2,  As  the  i\Ioditerranean 
sea  lay  towards  sunset  from  Judea,  sea  is  probably  put  here  for  the  west.  Thus  we 
preserve  a  close  connection  in  the  sentence.  Lead,  a  verb  almost  uniformly  so  ren- 
dered, or  guide.  The  doctrine  of  divine  guidance  is  abundantly  taught  in  Scripture, 
Gen.  xxiv.  48  ;  Ex.  xv.  18  ;  Deut.  xxxii.  12  ;  Ps.  v.  8  ;  xxiii.  3  ;  Ixxiii.  24.  Hold,  takt, 
take  hold  of,  catch,  have  possession  of.  To  possess  is  the  idea  here,  and  well  agrees  with 
the  thread  of  discourse.     Dathe  thinks  God's  gracious  presence  in  defence  is  intended. 

11.  If  I  say.  Surely  the  darkness  shall  cover  me;  even  the  night  shall  he  light  ahoxd 
me.  Darkness  protects  us  from  the  sight  of  men ;  but  omniscience  regards  neither 
that  nor  any  other  covering.  It  mixes  figures  and  destroys  the  unity  of  discourse  to 
understand  by  darkness  calamity,  trouble.  The  Psalmist  is  celebrating  the  omnipre- 
sence, omniscience  and  omnipotence  of  Jehovah,  and  not  his  pity  to  the  miserable. 
For  the  assertions  of  this  verse,  the  prophet  assigns  a  reason : 

12.  Yea,  the  darkness  hideth  not  from  thee;  bid  the  night  shineth  as  the  day :  the  dark- 
ness and  the  light  are  both  alike  to  thee.  The  first  clause  is  literally,  Darkness  will 
not  make  dark  from  thee.  Like  the  sun,  God's  presence  converts  midnight  into  noon. 
In  his  light  even  we  mortals  see  light.  Among  men  much  is  said  of '  covert  designs.' 
But  there  are  absolutely  no  such  things.  All  purposes  are  as  fully  known  to  God 
before  as  after  they  are  carried  out.  There  is  no  greater  infatuation,  than  that  which 
leads  us  to  act  as  if  God  did  not  see,  and  remember. 

13.  For  thou  hast  possessed  my  reins;  thou  hast  covered  me  in  my  mother's  womb. 
Possessed,  the  same  word  is  used  in  regard  to  the  Son  of  God,  Pr.  viii.  22.  It  is  often 
rendered  bought,  jourchased,  redeemed.  It  expresses  perfect  ownership  and  so  implies 
intimate  knowledge  of  the  thing  owned.  Reins,  kidneys,  the  most  secret  part  of  the 
human  body,  see  on  Ps.  vii.  9  ;  xvi.  7.  The  clause  declares  God's  perfect  acquaint- 
ance with  the  most  secret  things  pertaining  to  us.  Yea,  more,  the  Lord  covered, 
hedged  in,  protected,  defended  us  in  embryo.  The  verb  is  in  the  future,  but  clearly 
the  preterite  should  be  used  in  the  translation.  See  Introduction,  §  6.  So  wonderful 
knowledge,  wisdom,  power  and  goodness  as  are  suggested  by  any  right  views  of  our 
own  origin  at  once  awaken  adoring  gratitude : 

14.  I  will  praise  thee;  for  I  am  fearfidly  and  wonderfully  made:  marvellous  are  thy 
loorks ;  and  that  my  soul  knoweth  right  well.  Praise,  often,  give  thanks,  as  in  Ps. 
cxxxvi.  1,  2,  3.  The  very  thought  of  his  creation  stirs  his  soul,  and  awakens  praise. 
The  least  violence  or  the  slightest  disorder  may  take  our  lives.  The  fearfulness  of 
our  organization  results  from  the  infinite  skill  and  pei'fections  of  the  Creator.  Neither 
man  nor  angel  could  devise  anything  at  once  so  nice  and  so  strong,  so  curious  and  so 
usefiil.  Am  wonderfully  made,  one  word,  cognate  to  that  rendered  marvellous  works  in 
Ps.  ix.  1.  An  eminent  proficient  in  anatomy  said,  that  if  any  man  could  see  his  own 
danger  from  motion,  he  would  be  afraid  to  leap,  or  walk,  or  even  breathe.  Well  does 
the  prophet  add.  Marvellous  are  thy  works.  This  clause  declares  the  lively  sense  the 
Psalmist  had  of  the  wonders  of  physiology.  Patrick :  "  I  was,  I  know  not  how,  in 
such  a  wonderful  manner  formed,  that  the  thoughts  of  it  strike  me  with  astonishment." 

15.  My  substance  ivas  not  hid  from  thee,  ivhen  I  tvas  made  in  secret,  and  curiously 


1164  STUDIES  IN  THE  BOOK   OF  PSALMS.  [psai.m  cxxxix. 

tvrought  in  the  lotvest  parts  of  the  earth.  Substance,  not  the  word  so  rendered  in  v.  16, 
but  one  in  the  margin  rendered  strength  or  body;  church  of  England  and  Jebb,  bones; 
Alexander,  frame.  Curiously  wrought;  margin,  embroidered.  The  cognate  noun  is 
in  Ps.  xlv.  14  and  elsewhere,  rendered  needlework ;  in  Ezek.  xvi.  10  and  often,  broi- 
dered  work.  Hammond :  "  The  flesh  and  bones  and  skin  and  nerves  and  arteries  are 
so  artificially  weaved  together,  that  no  embroidery  or  carpet-work  in  the  world  can 
compare  with  it."  In  the  lowest  parts  of  the  earth,  that  is,  in  the  womb,  which  is  as 
completely  beyond  our  notice  as  are  the  lowest  caverns  of  earth.  Compare  Job  i.  21. 
Walford :  "  The  figure  is  derived  from  the  darkness  and  obscurity  of  caverns  and 
other  recesses  of  the  earth." 

16.  Thine  eyed  did  see  my  substance,  yet  being  unperfect;  and  in  thy  book  all  my 
members  were  xoritten,  which  in  continuance  were  fashioned,  when  as  yet  there  was  nom 
of  them.  As  all  the  parts  of  Solomon's  temple  were  in  the  original  plan,  so  when 
God  builds  the  temple  of  our  bodies,  he  does  it  by  his  book,  in  which  all  is  written 
beforehand.  He  works  not  extemporaneously  even  in  making  one  human  body. 
Substance  yet  being  unperfect,  one  word,  found  nowhere  else  in  the  Hebrew  Bible,  and 
its  cognate  verb  is  found  but  once  (2  Kings  ii.  8),  where  it  is  rendered  wrapped  together. 
The  Chaldee  renders  it  my  body ;  Calvin,  shapelessness ;  Street,  imperfect  limbs;  Heng- 
stenberg,  me,  when  I  ivas  still  unprepared.  All  my  members,  all  parts  of  my  frame  and 
body.  In  continuance,  in  the  course  of  days,  or  by  days.  Phillips :  "  They  (my  mem- 
bers) have  been  daily  formed,  or  forming.  They  were  not  formed  at  once,  but  gradu- 
ally ;  each  day  increasing  in  strength  and  size." 

17.  How  precious  also  are  thy  thoughts  unto  me,  0  God !  how  great  is  the  sum  of 
them  I  Church  of  England:  How  dear  are  thy  counsels  unto  me ;  Street:  Of  how 
great  value  have  thy  thoughts  concerning  me  been !  Fry :  How  wonderful  are  thy 
thoughts  concerning  me;  Hengstenberg :  How  precious  are  to  me,  O  God,  thy  thoughts. 
Precious,  see  on  Ps.  xlix.  8.  Sum,  in  the  plural  heads,  tops,  companies,  principal; 
sometimes  numerically  as  in  Ex.  xxx.  12. 

18.  If  I shotdd  count  them,  they  are  more  in  number  than  the  sand:  when  I  awake, 
I  am  still  with  thee.  With  his  mind  occupied  with  these  "  thoughts"  of  God,  he  lay 
down  to  sleep  at  night,  and  when  he  awoke,  finding  that  God  was  still  pouring  mercies 
upon  him,  he  resumed  the  theme  of  his  reflections.  Pool:  "These  are  my  last  thoughts 
when  I  lie  down,  and  my  first  when  I  rise." 

19.  Surely  thou  wilt  slay  the  wicked,  0  God:  depart  from  me  therefore,  ye  bloody  men. 
Sxirely,  in  Num.  xiv.  30,  doubtless;  in  1  Sam.  xxi.  5,  of  a  tridh;  in  Jer.  xv.  11,  verily. 
As  certainly  as  God  gives  life  to  the  just,  so  certainly  will  he  kill  the  ivicked,  or  un- 
godly. This  God  does  in  a  thousand  ways.  He  is  at  no  loss  for  means  or  instruments. 
His  withdrawal  is  death.  As  the  doom  of  incorrigible  sinners  is  fixed,  it  is  the  part 
of  wisdom  and  of  piety  to  renounce  their  friendship  and  their  companionship.  Bloody 
men,  literally,  men  of  bloods,  meaning  those  who  had  shed,  or  who  sought  to  shed 
blood,  as  in  Ps.  xxvi.  9. 

20.  For  they  speak  against  thee  wickedly,  and  thine  enemies  take  thy  name  in  vain. 
No  man  can  sin  against  man  but  that  he  sins  against  God  by  violating  his  law.  He 
who  fears  not  God,  commonly  has  no  regard  to  man.  Men  of  blood  are  never  fair 
and  candid,  but  speak  toickcd  devices  against  God.  And  who  ever  saw  a  bloody  man 
that  was  not  profane  ? 

21.  Do  not  I  hate  them,  0  luOUD,  that  hate  theef  and  am  I  not  grieved  with  those 
that  rise  up  against  thee  f  This  is  not  a  question  calling  for  information.  It  is  an 
affirmation  with  a  solemn  appeal  to  the  Searcher  of  hearts,  as  witness  of  his  sincerity. 
The  hatred  here  spoken  of  is  displaceney,  and  not  malevolence.  It  is  against  the  ways 
and  characters,  not  against  the  persons  of  the  wicked.     It  was  accompanied  with 


PSALM  cxxxix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1165 

deep  and  ingenuous  grief,  not  so  much  for  any  suffering  brought  on  the  prophet,  as 
for  the  dishonor  directed  against  God. 

22.  I  hate  them  with  perfect  hatred :  I  count  them  mine  enemies.  Pool :  "  I  am  no 
less  grieved  Avith  their  enmity  against  thee,  than  if  they  directed  it  against  myself." 

23.  Search  me,  0  God,  and  know  my  heart:  try  me,  and  know  my  thoughts: 

24.  And  see  if  there  be  any  wicked  way  in  vie,  and  lead  me  in  the  way  everlasting. 
In  the  beginning  of  the  Psalm,  the  prophet  had  celebrated  the  omniscience  of  God, 
and  had  taught  the  doctrine  that  he  was  the  Searcher  of  hearts.  Here  he  implores 
the  exercise  of  that  omniscience  in  his  own  case,  not  because  he  was  faultless,  but 
because,  being  faulty  even  beyond  his  own  knowledge,  he  desired  the  scrutiny  of 
omniscience,  that  no  lust  might  remain  unmortified,  no  religious  error  uncorrected, 
and  no  duty  unknown  or  undone.  Search,  as  in  v.  1.  Try,  so  rendered  in  Ps.  xi.  4, 
5;  in  Ps.  xvii.  3  and  often, ^rove;  in  Ps.  xxvi.  2,  examine.  Know;  the  same  form 
of  the  same  verb  in  both  cases.  It  is  very  comprehensive  and  implies  intimate  ac- 
quaintance. See  on  V.  1.  Wicked  way,  margin,  way  of  pain  or  grief,  that  is  a  way 
that  grieves  God's  Spirit,  grieves  good  men,  and  must  finally  grieve  me.  The  way 
everlasting  is  the  one  good  old  path  trodden  by  pious  patriarchs,  prophets  and  saints 
of  all  ages,  and  leading  to  eternal  life. 

Doctrinal  and  Practical  Kemarks. 

1.  There  is  no  better  shape,  in  which  to  mould  our  highest  views  in  theology,  than 
that  of  devotion,  a  psalm,  a  prayer,  as  this  poem  shows.  Henry :  "  Divine  truths 
look  full  as  well  when  they  are  prayed  over,  as  when  they  are  preached  over  :  and 
much  better  than  when  they  are  disputed  over." 

2.  If,  as  some  think,  this  Psalm  was  written,  when  David's  good  name  was  through 
calumnies  under  a  cloud,  it  tells  all  the  slandered  what  to  do.  Let  them  go  to  God 
in  such  an  hour  with  the  joyous  testimony  of  a  good  conscience ;  and  he  will  be  to 
such  the  God  of  all  comfort. 

3.  Each  of  the  divine  perfections  is  in  its  turn  for  our  consolation  and  edification. 
Omnipotence  protects,  mercy  forgives,  faithfulness  preserves,  omniscience  searches 
us,  vv.  1,  23.  It  is  God's  plan  and  our  interest  to  have  our  hearts  and  ways  sub- 
jected to  the  scrutiny  of  omniscience,  which  is  thorough,  infallible  and  infinitely 
holy  in  all  its  examinations. 

4.  It  is  a  sign  of  true  piety,  when  we  are  pleased  with  all  the  divine  attributes, 
even  the  omniscience  and  justice  of  God,  and  implore  the  examination  to  Avhich  the 
intuitive  and  unerring  knowledge  of  the  Most  High  subject?  us,  vv.  1,  23.  The  bet- 
ter our  spiritual  state,  the  more  will  we  betake  ourselves  tu  God,  and  rest  satisfied 
only  as  we  can  approve  ourselves  to  him  alone. 

5.  The  knowledge  of  God  is  absolutely  perfect  in  kind  and  degree.  There  can  be 
no  addition  made  to  it,  vv.  1-6.  Of  course  we  can  no  more  comprehend  God's 
knowledge,  than  his  eternity.     We  can  wonder  and  adore,  and  there  we  must  stop. 

6.  If  our  dealings  are  with  God  as  the  Searcher  of  hearts,  hypocrisy  is  both  super- 
lative folly  and  superlative  wickedness.  It  cannot  effect  any  of  its  objects,  and  it  is 
a  direct  insult  to  God.  Before  omniscience  simulation  and  dissimulation  are  alike 
futile.  False  pretences  have  no  power  to  hide  anything  from  God.  The  hope  of  the 
hypocrite  shall  both  justly  and  terribly  perish. 

7.  How  great  is  human  ignorance  when  brought  into  comparison  with  divine 
knowledge,  v.  6.  No  man  knows  a  millionth  part  of  the  propositions  which  con- 
stitute universal  truth.  Men  are  blind  and  cannot  see  afar  oft*.  The  greatest  are 
but  as  children,  1  Cor.  xiii.  11, 12.  Men  have  but  broken  fragments  of  truth  in  this 
life.     Luther :  "  All  we  are,  and  all  we  do,  are  not  our  own  wisdom  or  doing."  Dick- 


1166  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxxxix. 

son :  "  We  see  most  of  God,  when  we  view  him  as  incomprehensible,  and  see  our- 
selves swallowed  up  in  the  thoughts  of  his  perfection." 

8.  The  doctrine  of  the  omni^^resence  and  omniscience  of  God  is  of  excellent  use  in 
many  ways.  By  the  helji  of  divine  grace  it  warns  and  encourages  us  at  the  same 
time.  Were  we  not  exceedingly  prone  to  sin,  it  would  powerfully  control  us.  A 
man  has  been  held  back  from  a  crime  by  the  presence  of  his  little  child.  How  then 
should  the  presence  of  Jehovah  restrain  us.  It  is  a  small  thing  to  be  seen  of  man's 
eye,  or  judged  of  man's  judgment;  but  to  live  and  act  under  the  scrutiny  of  God  is 
well  suited  to  make  us  solemn  and  cautious.  Yet  God's  Holy  Spirit  must  change 
and  renew  the  heart,  or  it  will  never  turn  from  wickedness.  Men  cannot  be  fright- 
ened out  of  their  iniquities. 

9.  The  attributes  of  God  are  harmonious.  One  is  not  in  conflict  with  another. 
Omniscience  and  omnipresence  are  but  names  given  to  the  distinct  attributes  of  the  in- 
finite and  undivided  excellence  of  the  one  living  and  true  God,  vv.  1-13.  Nor  are 
these  or  any  of  God's  perfections  discordant  in  their  influence  on  good  men.  Tho- 
luck :  "  The  thought  of  the  omniscience  of  God  ought  in  every  prayer  to  purify  our 
souls,  while  that  of  his  omnipresence  ought  to  sanctify  it."  Scott:  "The  belief  of 
God's  omnipresence  is  intimately  connected  with  that  of  his  omniscience,  and  is  of 
similar  efficacy." 

10.  No  madness  exceeds  that  of  the  poor  guilty  wretch,  who  expects  to  elude  the 
eye  or  the  arm  of  God,  vv.  7-13.  Calvin:  "We  are  ashamed  to  let  men  know  and 
witness  our  delinquencies ;  but  we  are  as  indifferent  to  what  God  may  think  of  us,  as 
if  our  sins  were  covered  and  veiled  from  his  inspection."  Morison:  "There  is  some- 
thing awfully  penetrating  in  the  thought  of  our  being  the  immediate  objects  of  the 
divine  inspection  and  scrutiny." 

11.  As  creation  at  first  awakened  the  song  of  the  heavenly  host;  so  the  due  consid- 
eration of  our  own  creation  should  deeply  affect  us,  and  we  should  often  and  adoringly 
dwell  upon  it,  vv.  14-16.  Just  reflections  on  our  own  origin  and  preservation  would 
miglitily  strengthen  our  faith  and  prepare  us  for  many  trials. 

12.  As  architects  and  embroiderers  have  a  plan  by  which  they  accomplish  their 
designs;  so  has  God  also  his  plan,  his  counsel,  his  purpose,  his  book,  according  to 
which  he  reigns  and  does  all  things,  even  to  the  formation  of  a  human  body  in  the 
womb,  V.  16.  Luther:  "The  Psalmist  here  proclaims  that  incomprehensibleness  of 
the  divine  wisdom  and  goodness,  whereby,  in  a  wonderful  manner,  he  himself  and  all 
men,  with  all  their  aflPairs,  all  their  works  and  all  their  thoughts,  both  the  greatest 
and  the  least,  were  predestinated  of  God  from  everlasting.  This  manifold  wisdom 
of  God  is  incomprehensible  to  flesh  and  blood." 

1 3.  There  is  no  light,  in  which  we  can  seriously  view  God's  care  of  us,  that  his 
tender  love  to  us  and  his  watchfulness  over  us  are  not  amazing  and  precious  to  a  right- 
minded  man. 

14.  The  doom  of  the  incorrigible  is  certain,  fixed  and  dreadful,  v.  19.  They  are 
the  enemies  of  God  by  wicked  works;  and  God  is  their  enemy  by  i^ighteous  indigna- 
tion, and  will  fight  against  them  and  slay  them  all. 

15.  We  must  either  break  with  sinners,  or  perish  with  them,  v.  19. 

.    16.  Ever  since  men  were  sinners,  their  wickedness  has  been  breaking  out  in  hard 
speeches  against  God,  v.  20.     It  will  be  so  to  the  end,  Jude  14,  15. 

17.  God's  people  willingly  make  common  cause  with  him,  vv.  21,  22.  His  law  is 
their  law;  his  will  is  their  will;  his  friends  are  their  friends;  his  enemies  arc  their 
enemies, 

18.  But  in  our  hatred  of  sin  we  should  carefully  guard  against  all  malice,  all  pri- 
vate pique,  all  personal  enmity,  and  abhor  the  characters  of  the  wicked  only  as  they 


PSALM  cxL.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  1167 

arc  abhorrent  to  God,  vv.  21,  22,  Morison:  "Even  our  very  condemnation  of  what 
is  evil  requires  to  be  tested.  Does  it  spring  from  love  to  God?  from  hatred  of  sin? 
from  attachment  to  holiness?  from  a  desire  not  to  countenance  evil?  or  does  it  spring 
from  ostentation? — from  censorious  feeling? — from  hypocritical  pretence?  from  a  de- 
sire to  please  certain  of  our  fellow-creatures  ?" 

18.  Whoever  would  walk  in  the  right  way  must  be  led  by  the  Almighty.  Other- 
wise he  will  surely  err  and  that  fatally,  going  in  the  way  of  grief,  v.  24. 

19.  We  cannot  account  for  the  existence  of  this  poem  but  on  the  supposition  that 
it  was  taught  by  inspiration.  Fleury:  "Let  the  modern  wits,  after  this,  look  upon 
the  honest  shepherds  of  Palestine,  as  a  company  of  rtide  and  unpolished  chmna;  let 
them,  if  they  can,  produce  from  profane  authors  thoughts  that  are  more  sublime, 
more  delicate,  or  better  turned ;  not  to  mention  the  sound  divinity,  and  solid  piety 
couched  under  these  expressions." 


Psalm  cxl. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  Deliver  me,  O  Lord,  from  the  evil  man :  preserve  me  from  the  violent  man  ; 

2  Which  imagine  mischiefs  in  their  hearts;  continually  are  they  gathered  together /or  war. 

3  They  have  sharpened  their  tongues  like  a  serpent;  adders' poison  ts  under  their  lips.     Selah, 

4  Keep  me,  O  Lord,  from  the  hands  of  the  wicked;  preserve  me  from  the  violent  man;  who 
have  purposed  to  overthrow  my  goings. 

5  The  proud  have  hid  a  snare  for  me,  and  cords;  tliey  have  sj^read  a  net  by  the  way  side;  they 
have  set  gins  for  me.     Selah. 

6  I  said  unto  the  Lord,  Thou  art  my  God:  hear  the  voice  of  my  supplications,  O  Lord. 

7  O  God  the  Lord,  the  strengtli  of  my  salvation,  thou   hast  covered  my  head  in  the  day  of 
battle. 

8  Grant  not,  O  Lord,  the  desires  of  the  wicked :  furtlier  not  liis  wicked  device ;  lest  they  exalt 
themselves.     Selah. 

9  ^s  for  the  head  of  those  that  compass  me  about,  let  tlie  mischief  of  their  own  lips  cover 
them. 

10  Let  burning  coals  fall   upon  them:  let  them  be  cast  into  the  fire ;  into  deep  pits,  that  they 
rise  not  up  again. 

11  Let  not  an  evil  speaker  be  established  in  the  earth:  evil  shall  hunt  tlie  violent  man  to  over- 
throw him. 

12  1  know  that  the  Lord  will  maintain  the  cause  of  the  afflicted,  and  the  riglit  of  the  poor. 

13  Surely  the  righteous  shall  give  thanks  unto  thy  name:  the  upright  shall  dwell  in  thy 
presence. 

ON  the  title  see  on  titles  of  Psalms  iii.  iv.  The  Hebrew,  all  the  ancient  versions 
and  the  great  mass  of  modern  scholars  ascribe  this  Psalm  to  David.  The  inter- 
nal evidence  is  clear.  There  is  not  like  agreement  respecting  the  historic  occasion  of 
its  composition.  The  Syriac  fixes  it  to  the  time  when  Saul  attempted  to  kill  David 
by  hurling  the  spear  at  him.  Theodoret  assigns  it  to  the  time  when  Saul,  urged  on 
bv  Doeg  and  the  Ziphites,  was  pursuing  David.  With  him  many  coincide  in  opinion. 
All  this  however  is  conjecture.  It  is  clear  this  ode  was  written  after  the  great  pro- 
mise made  to  David  in  2  Sam.  vii.;  and  that  it  was  written  during  the  Sauline  per- 
secution. Scott  dates  it  B.  C.  1060;  Clarke,  B.  C.  about  1061.  The  names  of  God 
nerc  found  are  Jehovah  LoKD,  Adonai  Lord  and  El  God.,  on  which  see  on  Ps.  i.  2;  ii. 
•1;  V.  4.     On  Selah  see  Introduction,  §  15. 


1168  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxl. 

1.  Deliver  me,  O  Lord,  from  the  evil  man :  preserve  me  from  the  violent  man.  Deliver 
and  preserve  both  often  used  in  a  military  sense.  The  former  expresses  rescue  and  the 
latter  defence  by  power.  Yet  they  are  often  used  indefinitely ;  see  on  Ps.  vi.  4 ;  xii.  7. 
There  is  no  significancy  in  the  use  of  the  two  different  Hebrew  words  [Adam  and 
Ish]  for  man  in  v.  1.  In  v.  12,  we  have  but  one  and  the  same  word.  See  Introduc- 
tion, §  16.  Evil,  in  v.  2,  in  the  plural,  mischiefs.  The  violent  man,  literally  the  man 
of  violences.  In  Ps.  vii.  16,  the  same  word  is  rendered  violent  dealing ;  in  Ps.  xxvii. 
12,  cruelty.  Both  clauses  of  the  verse  well  describe  the  character  of  Saul  and  of  thf 
lying,  blood-thirsty  creatures,  who  lent  themselves  to  his  nefarious  designs, 

2.  Which  imagine  mischiefs  in  their  heart;  continually  are  they  gathered  together  foi 
war.  The  mischiefs,  evils,  troubles,  which  they  have  devised,  are  for  others,  not  foi 
themselves.  Bad  men  are  fruitful  in  plots  against  the  righteous.  Nor  are  they  nice 
or  scrupulous  about  the  measures  employed.  They  are  ready  for  war,  plural  wars, 
fightings.  One  apparent,  temporary  advantage,  which  the  wicked  have  over  the 
righteous,  is  that  the  former  have  no  conscience  about  the  means  they  use  to  effect 
their  purposes.     They  are  ever  ready  to  proceed  to  extremities. 

3.  They  have  sharpened  their  tongues  like  a  serpent ;  adders^  poison  is  under  their 
lips.  Most  of  the  editions  of  the  English  Bible  make  tongue  and  adder  plural.  In 
Hebrew  they  are  singular.  Serpent,  a  generic  term  for  cunning  and  venomous  rep- 
tiles. Adder,  here  only ;  it  is  another  word  rendered  adder  elsewhere.  A  sharp 
tongue  is  a  figure  in  many  languages.  Often  the  tongue  of  the  serpent  is  spoken  of 
as  the  seat  of  its  venom.  This  is  popular,  not  scientific  language.  The  whole  tribe 
of  serpents  have  sharp  tongues.  The  poison  of  several  kinds  found  in  the  east  is 
deadly.  The  wickedness  here  described  was  exhibited  by  Saul  and  his  associates ; 
but  it  did  not  die  out  with  them,  Rom.  iii.  13.  Saul  was  but  a  sample  of  the  manner 
in  which  human  nature  acts  out  its  venomous  depravity. 

4.  Keep  me,  O  Lord, /rom  the  hands  of  the  wicked;  preserve  me  from  the  viohnt 
man;  who  have  purposed  to  overthrow  my  goings.  Keep,  often  found  in  Ps.  cxix., 
applied  to  keeping  God's  word.  Preserve,  as  in  v.  1.  Wicked,  in  Ps.  i.,  xmgodly. 
Violent  man,  as  in  v.  1.  Purposed,  thought,  conceived,  imagined,  devised,  counted, 
reckoned.  To  overthrow  goings — an  Orientalism — is  to  subvert  plans  and  to  destroy 
prospects. 

5.  The  proud  have  hid  a  snare  for  me, and  cords:  they  have  spread  a  net  by  the  way 
side;  they  have  set  gins  for  me.  Snare,  in  the  Psalms  uniformly  rendered.  See  on  Ps. 
xi.  6  ;  Ixix.  22  ;  xci.  3  ;  cxix.  110  ;  cxxiv.  7  ;  in  Job  xviii.  9,  gin.  Cords,  in  Ps.  xvi. 
6,  lines;  in  Ps.  xviii.  4,  5,  sorrows;  in  Ps.  cxix.  61,  bands.  Here  the  reference  is  to 
the  snares  in  which  cords  were  used.  Net,  uniformly  rendered.  See  on  Ps.  ix.  15. 
The  artifice  of  David's  foes  Avas  exceeded  only  by  their  malice.  Candor  and  fair  deal- 
ing belong  not  to  sin. 

6.  I  said  unto  the  Lord,  Thou  art  my  God:  hear  the  voice  of  my  supplications,  O 
Lord.  He  is  pleading  the  covenant  relation  Avith  God,  as  in  Ps.  iii.  7  and  often. 
On  the  last  clause  see  on  Ps.  xxviii.  2,  6. 

7.  0  God  the  Lord,  the  strength  of  my  salvation,  thou  hast  covered  my  head  in  the 
day  of  battle.  In  rendering  Jehovah  God,  our  version  followed  some  old  translations. 
No  deliverance  can  be  relied  on  except  as  it  comes  from  God.  He  is  the  strength,  on 
which  we  must  depend. 

8.  Grant  not,  O  Lord,  the  desires  of  the  wicked :  further  not  his  wicked  device ;  lest 
they  exalt  themselves.  Such  a  prayer  is  always  safe.  The  wickedness  of  the  desires 
and  plans  of  the  ungodly  is  utterly  repugnant  to  the  holiness  of  God.  His  Avhole 
nature  pledges  him  to  oppose  and  not  to  further  the  schemes  of  his  enemies.     Were 


PSALM  cxL.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1169 

it  otherwise  they  would  be  elated  even  more  tlian  they  are.     Their  insolence  is  often 
intolerable. 

9.  As  for  the  head  of  those  that  compass  me  about,  let  the  mischief  of  their  oxvn  lip-< 
cover  them.  Cover,  in  the  future,  shall  cover.  The  verse  contains  a  clear  avowal  of 
the  doctrine  of  retribution  in  kind,  Ps.  vii.  15,  16  ;  xviii.  25,  26. 

10.  Let  burning  coals  fall  ujwn  them:  let  them  be  east  into  the  fire;  into  deep  pits, 
that  they  rise  not  up  again.  The  verbs  are  in  the  future ;  see  Introduction,  §  6,  The 
destruction  by  coals  and  fire,  has  an  allusion  to  the  overthrow  of  the  cities  of  the 
plain.  This  mode  of  speaking  is  preserved  to  the  close  of  Scripture.  Deep  pits ; 
Doway,  miseries;  Calvin,  deeps;  Horslcy,  chasms  of  the  yawning  earth;  Alexander, 
deep  waters.  The  word  is  found  nowhere  else  in  the  Hebrew  Bible.  It  is  a  feminine 
plural.  The  deluge  furnished  the  figure  of  floods ;  the  customs  of  the  holy  land  that 
of  pits ;  though  Luther  thinks  the  imagery  is  drawn  from  the  destruction  of  Pharaoh 
and  his  host  by  lightning  from  heaven  and  by  water.  Jerome  understands  p)its  of 
water.     The  phrase  is  a  threatening  of  final  and  perpetual  ruin. 

11.  Let  not  an  evil  speaker  be  established  in  the  earth:  evil  shall  hunt  the  violent 
man  to  overthrou)  him.  Evil  speaker,  literally  the  man  of  tongue,  meaning  one  of  law- 
less sj^eech,  -who  slanders  man  and  reproaches  God.  Violent  man,  literally  man  of 
violence,  as  in  v.  1,  only  here  violence  is  in  the  singular.  Both  the  verbs  are  in  the 
future  and  are  best  so  rendered.  Hunt,  there  is  no  better  rendering.  Sometimes  it 
is  rendered  chase.  Evil  shall  hunt  them  till  it  finds  them  out.  It  shall  hotly  pursue 
them  till  it  overtakes  them. 

12.  I  know  that  the  Lord  will  maintain  the  cause  of  the  afflicted,  and  the  right  of  the 
poor.  God's  perfections  and  promises,  united  with  David's  own  experience,  assured 
him  that  in  the  end  the  Lord  would  show  himself  favorable  to  the  j^oor  and  needy. 
On  afflicted  and  poor,  see  on  Ps.  ix.  12,  where  the  former  is  rendered  humble,  and  Ps. 
ix.  18,  where  the  latter  is  rendered  needy. 

13.  Surely  the  righteous  shall  give  thanks  unto  thy  name :  the  upright  shall  divell  in 
thy  presence.  Give  thanks  or  praise.  The  righteous  shall  have  cause  and  shall  have  a 
heart  for  this  work.  TJjmght,  as  in  Ps.  vii.  10,  also  rendered  righteous.  Dwell,  or 
dt,  i.  e.,  have  their  abode  in  thy  presence,  in  this  world,  and  especially  in  heaven  above, 
where  there  is  fulness  of  joy.  Calvin  :  "  To  dwell  before  God's  face  is  to  be  cherished 
and  sustained  by  his  fatherly  regards." 

Doctrinal  and  Practical  Remarks. 

1.  This  Psalm,  like  many  others,  shows  that  the  best  men  are  often  brought  into 
great  perils  by  the  wicked ;  so  that  none  but  God  can  deliver  ox  preserve  them,  v.  1. 

2.  The  wicked  continually  prove  that  their  hatred  is  deadly,  vv.  2,  3.  The  evidence 
is  as  clear  as  day.     The  facts  are  countless  and  indisputable. 

3.  The  arts  of  falsehood,  slander  and  abuse  are  as  old  as  sin  in  the  world,  v.  3. 
Dickson :  "  When  the  wicked  have  vented  deadly  lies  of  the  godly,  they  have  in 
readiness  new  slanders  and  capital  crimes  to  charge  them  with  falsely ;"  Morison  : 
"  All  persecutors  of  the  church  in  every  age  have  been  thus  distinguished — they  have 
first  traduced  the  objects  of  their  hate,  and  then  thirsted  for  their  blood ;''  Home : 
"  Slander  and  calumny  always  precede  and  accompany  persecution,  because  malice 
itself  cannot  excite  people  against  a  good  man,  as  such  ;  to  do  this,  he  must  first  be 
represented  as  a  bad  man.  Thus  David  was  hunted  as  a  rebel,  Christ  was  crucified 
ds  a  blasphemer,  and  the  primitive  Christians  were  tortured  as  guilty  of  incest  and 
murder." 

4.  But  let  the  righteous  betake  themselves  to  Jehovah,  v.  4.     He  can  keep,  preserve 

147 


1170  STUDIES  IN   THE   BOOK  OF  PSALMS.  l^salsi  cxi.. 

and  defead  one  saint  against  a  million  of  fallen  spirits.     His  power,  his  wisdom,  his 
pity,  his  grace  are  all-sufficient. 

5.  And  let  us  not  be  afraid  with  any  amazement.  Human  and  diabolical  cunning 
is  no  match  for  infinite  wisdom.  The  wiles  of  the  devil  are  not  to  be  compared  with 
the  counsels  of  God,  v.  5. 

6.  Therefore  cleave  to  Jehovah,  and  plead  his  covenant  at  all  times,  v.  6.  Cast  not 
away  your  confidence  which  hath  great  recompense  of  reward.  Pray,  wait  and  hope 
— hope,  wait  and  pray.     The  Lord  hath  pleasure  in  those  that  hope  in  his  mercy. 

7.  If  Ave  have  escaped  dangers  seen  or  unseen,  it  was  solely  by  the  providence  of 
God,  V.  7.  To  him  be  all  the  glory  of  our  deliverances,  even  where  he  employs  men 
as  instruments. 

8.  Good  men  live  by  prayer,  vv.  1,  4,  6,  8.  He  who  gets  to  the  throne  of  grace  is 
covered  by  the  cloud  of  glory,  through  which  no  sun  can  smite  by  day,  nor  moon 
by  night. 

9.  Pride  and  insolence  are  elements  of  iniquity,  and  crop  out  on  every  occasion  of 
even  temporary  triumph,  v.  8.  It  is  to  all  the  righteous  a  mercy  when  God  lays  his 
almighty  hand  on  the  wicked,  and  depresses  their  state,  or  hurls  them  from  place  and 
power,  as  he  did  Saul,  Belshazzar  and  many  others.  Henry :  "  Proud  men,  when 
they  prosper,  are  made  prouder,  grow  more  impudent  against  God,  and  insolent  against 
his  people." 

10.  Evil  speeches  and  evil  deeds  will  be  sure  in  due  time  to  return  on  the  pate  of 
their  authors,  vv.  9,  10.  The  law  of  retaliation  is  fixed  in  the  divine  government. 
Home :  "  Those  tongues  which  have  contributed  to  set  the  world  on  fire,  shall  be  tor- 
mented with  the  hot  burning  coals  of  eternal  vengeance." 

11.  Evil  speakers  and  violent  men  may  have  their  triumph,  but  it  shall  be  short, 
and  unless  God  grant  timely  repentance,  it  shall  be  followed  by  untold  plagues  and 
inconceivable  torments,  v.  11.  Dickson:  "Backbiters  and  calumniators  shall  not 
only  be  debarred  from  heaven,  but  also  God's  curse  shall  follow  them  on  earth,  and 
not  suffer  them  nor  their  posterity  to  enjoy  quiet  prosperity  in  the  world." 

12.  Evil  pursues  the  sinner  through  all  his  windings,  and  to  the  lowest  hell.  The 
Chaldee :  "  He  shall  be  hunted  by  the  angel  of  death,  and  thrust  into  hell.'.'  Com- 
pare Amos  V.  19.  Calvin :  "  The  more  the  ungodly  look  for  impunity  and  escape, 
they  only  precipitate  themselves  more  certainly  upon  destruction." 

13.  Were  the  ^;oor  and  needy  left  to  themselves,  all  issues  would  be  to  them  fatal. 
But  God  is  on  their  side,  and  so  they  always  in  the  end  maintain  their  ground  and 
secure  their  rights,  v.  12.  Even  if  overborne  here,  the  day  of  judgment  will  set  all 
right.  Things  will  not  then  be  settled  by  clamor,  tumult  or  majorities.  "  God  is  the 
patron  of  innocence ;  much  moi'e  of  persecuted  piety." 

14.  Dark,  and  cold,  and  dismal  as  the  times  of  the  righteous  often  appear  in  this 
life,  all  will  end  in  thanks,  and  praise,  and  glory.  Clarke :  "  The  persecuted  have 
ever  been  dear  to  God."  He  is  often  best  pleased  with  them  when  the  storm  against 
them  is  most  pitiless. 

15.  As  in  all  his  trials  David  was  a  type  of  the  suffering  Saviour,  and  as  they  both 
were  humbled  before  they  were  exalted,  and  suffered  before  they  entered  into  rest ;  so 
shall  it  be  with  all  the  righteous.  The  cross  here,  the  crown  hereafter.  Grace  now, 
glory  in  eternity.     Blessed  be  God  for  this  admirable  order. 


PSALM  cxLi.l  STUDIES  IN  THE  BOOK  OF  PSALMS.  1271 


Psalm  cxli. 

A  Psalm  of  David. 

1  Lord,  I  cry  unto  thee :  make  haste  unto  me ;  give  ear  unto  my  voice,  when  I  cry  unto  thee. 

2  Let  ray  prayer  be  set  forth  before  thee  as  incense ;  and  the  lifting  up  of  my  hands  as  the 
evening  sacrifice. 

3  Set  a  watch,  O  Lord,  before  ray  raouth  ;  keep  the  door  of  my  lips. 

4  Incline  not  ray  lieart  to  any  evil  thing,  to  practise  wicked  works  with  raen  that  work  iniquity : 
and  let  me  not  eat  of  their  dainties. 

5  Let  the  righteous  smite  me ;  it  shall  be  a  kindness :  and  let  hira  reprove  me ;  it  shall  be  an 
excellent  oil,  ivhich  shall  not  break  my  head :  for  yet  my  prayer  also  shall  be  in  their  calamities. 

6  When  their  judges  are  overthrown  in  stony  places,  they  shall  hear  my  words ;  for  they  are 
sweet. 

7  Our  bones  are  scattered  at  the  grave's  mouth,  as  when  one  cutteth  and  cleaveth  wood  upon 
the  earth. 

8  But  mine  eyes  are  unto  thee,  O  God  the  Lord :  in  thee  is  ray  trust ;  leave  not  my  sou] 
destitute. 

9  Keep  me  from  the  snares  ivhich  they  have  laid  for  me,  and  the  gins  of  the  workers  of  iniquity. 

10  Let  the  wicked  fall  into  their  own  nets,  whilst  that  I  withal  escape. 

ON  the  title  see  on  title  of  Psalm  iii.  The  remarks  made  on  the  authorship  of 
Psalm  cxl.  are  almost  without  exception  applicable  to  this.  Some  refer  its  origin 
to  events  recorded  in  1  Sam.  xxiv. ;  others,  to  events  recorded  in  1  Sam.  xxvi.  There 
is  no  reason  to  doubt  that  it  was  written  during  those  ten  dreadful  years,  when  Saul 
and  his  bloody  crew  beset  David.  Patrick  :  "  Nobody  need  wonder,  that  there  are  so 
many  prayers  founded  upon  the  same  subject ;  for  that  persecution  endured  long,  and 
they  were  made  upon  different  occasions,  or  for  different  purposes."  The  scope  of  this 
ode  is  clearly  a  prayer  for  grace  to  restrain  his  temper  and  his  tongue  in  a  time  of 
wanton  injuries  received  from  those,  whom  he  had  never  wronged.  Scott  dates  it  B.  C. 
1 057 ;  Clarke,  B.  C.  about  1061 ;  De  Wette  considers  it  one  of  the  oldest.  The  names  of 
the  Most  High  here  found  are  Jehovah  Lord  and  Adonai  Lord,  on  which  see  on  Ps.  i. 
2 ;  ii.  4.  As  in  Ps.  cxl.  7,  so  also  in  v.  8  of  this  Psalm  we  have  Jehovah  Adonai  ren- 
dered God  the  Lord. 

1.  Lord,  I  cry  unto  thee:  make  haste  unto  me;  give  ear  unto  iny  voice,  when  I  cry 
unto  thee.     Every  phrase  of  this  verse  has  been  already  considered.     See  on  Ps.  xvii. 

6 ;  xxii.  19 ;  Ixx.  1 ;  Ixxi.  12.     The  whole  verse  is  well  rendered. 

2.  Tjet  my  prayer  be  set  forth  before  thee  as  incense;  and  the  lifting  uj)  of  my  hands 
as  the  evening  sacrifice.  Prayer  and  lifting  up  of  hands  are  equivalent  terms ;  and  so 
are  incense  and  the  evening  sacrifice.  The  verb  is  in  the  future,  shall  be  set  forth,  or 
established.  The  carnal  ordinances  pointed  to  spiritual  services.  David  and  his  faith- 
ful friends,  now  deprived  of  the  privileges  of  the  appointed  worship  in  the  tabernacle, 
desire  God  to  hear  and  answer  them  in  their  lowly  condition,  even  as  if  they  had  the 
altar,  and  the  services  connected  therewith.  Sacrifice,  not  the  word  commonly  denot- 
ing a  bloody  sacrifice  though  so  used  in  Gen.  iv.  3-5 ;  but  the  evening  oblation,  or 
meat-offering.  See  on  Ps.  xx.  3.  Clarke :  "  As  he  could  not  worship  according  to  the 
letter  of  the  law,  he  will  Avorship  God  according  to  the  spirit."  On  lifting  up  hands 
see  on  Ps.  xxviii.  2. 

3.  Set  a  watch,  0  Lord,  before  my  moxtth ;  keep  the  door  of  my  lips.  Watch,  here 
only,  literally  a  keeping.  Door,  not  found  elsewhere,  but  well  rendered.  Both  clauses 
ask  for  the  close  and  ceaseless  vigilance  of  omniscient  purity  over  hiiu,  and  contain  a 
confession  that  he  could  not  sufficiently  guard  himself  against  the  abuse  of  speech, 
to  which  his  circumstances  tempted  him.      Edwards :  Set  a  watch  at  my  mouth. 


1172  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxli. 

Jehovah ;  a  guard  at  the  door  of  my  lips ;  Street :  Place,  O  Jehovah,  a  watch  upon 
my  mouth,  a  guard  upon  the  door  of  my  lips. 

4.  Incline  not  my  heart  to  any  evil  thing,  to  practise  vdcked  works  tvith  men  that  work 
iniquity :  and  let  me  not  eat  of  their  dainties.  For  thing  some  read  word.  The  original 
will  bear  either.  It  is  commonly  rendered  word,  but  in  Ps.  xlv.  1,  matter ;  in  Ps.  ci. 
3,  thing :  in  Ps.  cxii.  5,  in  the  plural  affairs.  For  practise  wickedness  Street  has  sin 
pres%(mp)tuously.  The  last  clause  admits  of  these  interpretations :  1.  Let  me  not 
partake  of  feasts  in  honor  of  false  gods ;  2.  Let  me  not  eat  things,  however  tempting, 
if  they  are  forbidden  in  the  law ;  3.  Let  me  not  be  a  boon  companion  of  wicked  men 
at  their  feasts ;  4.  Let  me  not  be  tempted  by  their  dainties  to  walk  in  their  ways. 
The  true  sense  is  probably  given  in  No.  3.  Dainties,  here  only,  delicacies,  pleasant 
things. 

5.  Let  the  righteous  smite  me ;  it  shall  be  a  kindness :  and  let  him  rep>rove  me,  it  shall 
be  aji  excellent  oil,  which  shall  not  break  my  head :  for  yet  my  prayer  also  shall  be  iii 
their  calamities.  The  ancient  versions  and  modern  translations  give  us  very  little  aid 
in  interpreting  this  passage.  A  minute  consideration  of  the  several  terms  and  phrases 
brings  us  to  about  the  same  x-esult  as  we  reach  by  the  common  version.  The  term 
righteous  is  in  the  singular.  Fry  rendei's  it  the  Just  One.  Tholuck,  Hengstenberg 
and  Alexander  by  it  understand  God.  Calvin,  Diodati,  Doederlein,  Patrick,  Jebb, 
Rosenmiiller,  French  and  Skinner  substantially  agree  with  the  authorized  version.  If 
it  is  the  Lord  w'ho  smites,  then  the  Psalmist  looks  upon  divine  corrections  as  marks 
of  fatherly  love ;  if  a  pious  man,  then  his  rebukes  are  the  fruits  of  brotherly  kind- 
ness. The  latter  is  probably  the  correct  view.  If  so,  it  is  parallel  to  Prov.  ix.  8  and 
kindred  passages.  The  last  clause  may  refer  to  the  calamities  of  the  righteous  or  of 
the  wicked.  In  the  former  case,  the  prophet  says  he  will  pray  for  his  faithful  reprovers ; 
in  the  latter,  for  his  bitter  enemies.  The  former  perhaps  gives  the  true  idea.  Scott : 
"  Jealous  of  himself  in  so  ensnaring  a  situation,  the  Psalmist  prayed  that  some  pious 
friend  might  ever  be  present  to  reprove  him  sharply,  if  he  yielded  to  temptation. 
This  he  would  take  as  a  kindness ;  sensible  that  it  would  neither  break  his  head,  nor 
cause  him  to  hang  it  down  in  dejection :  but,  being  insinuating  and  healing,  like  an 
excellent  oil,  it  would  be  very  useful  to  him ;  and  he  would  requite  the  benefit  by 
praying  for  them  in  their  calamities,  if  he  had  no  other  way  of  expressing  his 
gratitude." 

6.  When  their  judges  are  overthrown  in  stony  jylaces,  they  shall  hear  my  words;  for 
they  are  sivect.  Many  give  a  different,  but  none  a  better  rendering.  Street  makes 
this  verse  and  the  next  contain  the  prayer  of  which  mention  is  made  in  v.  5,  and  so 
puts  the  verbs  in  the  optative.  There  is  no  ground  for  the  opinion  of  some  that  the 
ivords  here  are  those  of  Jehovah,  and  not  of  David.  Does  not  this  verse  contain  a 
prophecy  of  the  overthrow  of  Saul  and  his  partizans  ?  That  awful  event  was  early 
followed  by  the  people  turning  to  David,  and  admitting  that  his  words  were  s^veet, 
pleasant,  delightfxd.  They  received  him  as  their  king  and  as  a  prophet  also.  The 
reference  to  the  rocks  is  poetical  and  borrowed  from  scenery  with  which  Israelites 
were  familiar.  Home  gives  quite  a  different  turn  to  the  verse,  making  it  refer  to 
David's  tenderness  in  dismissing  Saul  from  the  sides  of  the  rock  unhurt.  But  this, 
though  consonant  with  history,  is  hardly  to  be  received. 

7.  Our  hones  are  scattered  at  the  gravels  mouth,  as  when  one  cutteth  and  cleaveth  wood 
upo7i  the  earth.  Three  views  of  this  passage  deserve  notice,  1.  For  tvood  some  read 
earth,  and  then  infer  that  as  the  earth  is  broken  and  cleft  by  ploughing  in  order  to  a 
crop,  so  our  bones  are  scattered  at  the  entrance  of  the  invisible  world  [Hebrew  Sheol] 
in  order  to  a  glorious  resurrection.  Compare  John  xii.  24.  The  Chaldee,  Syriac  and 
Septuagint  regard  the  last  clause  as  referring  to  ploughing  the  earth.  2.  Otliers  think 


PSALM  cxLi.]  STUDIES    IN  TPIE  BOOK  OF  PSALMS.  1173 

the  verbs  point  to  the  cutting  and  splitting  of  wood  as  the  latter  is  so  used  in  Ecc. 
X.  9,  and  gather  this  meaning,  that  men  perish  like  the  trees  of  the  forest,  and  that 
their  bones  are  scattered  and  unheeded  like  sticks  of  wood.  3.  Another  and  a  bet- 
ter meaning  is  gathered  by  supposing  that  David  refers  to  the  perils  to  which  he  and 
his  associates  were  exposed.  It  was  at  the  hazard  of  life  that  any  man  espoused  his 
cause.  See  1  Sam.  xxii.  9-19.  The  allusion  to  this  fearful  tragedy  was  both  natural 
and  pertinent  in  this  place,  and  well  contrasts  the  conduct  of  David  praying  for  his 
enemies  with  their  blood-thii*stiness. 

8.  But  mine  eyes  are  'itnto  ihee,  0  GoD  the  Lord :  in  thee  is  my  trust ;  leave  not  my 
sold  destitute.  The  darker  the  times,  the  more  did  David  look  to  Jehovah,  the  Ruler. 
The  first  clause  has  a  parallel  in  Ps.  xxv.  15 ;  cxxiii.  1,  2.  It  expresses  longing  and 
confiding  expectation.  The  last  clause  is  variously  rendered.  Calvin,  Edwards 
Jebb  and  Fry  support  our  version.  The  Chaldee,  Hengstenberg  and  Alexander  • 
Pour  not  out  my  soul ;  Syriac  and  Street :  Reject  not  my  soul ;  margin :  Make  noi 
my  soul  bare ;  Arabic :  Destroy  not  my  soul ;  Septuagint,  Ethiopic,  Vulgate  and 
Doway :  Take  not  away  my  soul ;  Fabritius :  Bring  not  my  soul  to  nothing ;  Pis- 
cator,  Venema,  Amesius,  Tremellius  and  Junius :  Strip  not  my  soul ;  church  of  Eng- 
land :  O  cast  not  out  my  soul.  The  verb  is  rendered  pour,  pour  out,  in  Isa.  xxxii. 
15  ;  liii.  12.  It  seems  therefore  to  be  a  plea  for  life — life  brought  into  danger.  Thip 
view  is  rather  strengthened  by  the  prayer  of  the  next  verse, 

9.  Keep  me  from  the  snares  which  they  have  laid  for  me,  and  the  gins  of  the  workers  of 
iniquity.  On  s?iares  and  <7ms  see  on  Ps.  xi.  6;  Ixix.  22;  cxix.  110;  cxxiv.  7;  cxl 
5.  Literally,  keep  me  from  the  hands  of  the  snares.  Keep,  vigilantly  and  safely 
preserve.      Workers  of  iniquity,  those  who  are  habitually  and  allowedly  wicked. 

10.  Let  the  wicked  fall  into  their  own  nets,  whilst  that  I  withal  escape.  Nets,  here 
only,  well  rendered.  Fall,  in  the  future  shall  fall;  a  prediction.  See  Introduction, 
§  6.     Escape,  future  shall  escape,  margin  pass  over. 

Doctrinal  and  Practical  Remarks. 

1.  When  evil  men  beset  and  harass  the  pious,  their  resort  is  a  throne  of  grace,  v. 
1.  The  greater  their  distress,  the  louder  are  their  cries.  All  human  aid  withdrawn, 
they  look  to  God  alone,  nor  are  they  disappointed. 

2.  In  the  eyes  of  God's  real  people  prayer  is  not  an  end,  but  a  means ;  nor  can 
they  ever  rest  satisfied  with  the  service,  while  they  have  no  evidence  of  acceptance, 
V.  2.  We  cannot  too  carefully  remember  that  prayer  is  a  spiritual  sacrifice  demand- 
ing the  heart  and  soul. 

3.  Hearty  prayer  sets  men  against  sin  in  every  shape  and  form,  vv.  3,  4.  Morison : 
"  The  spirit  of  prayer  is  the  spirit  of  holiness ;  and  he,  who  communes  intimately 
with  his  God,  will  come  forth  from  his  presence  with  the  desire  of  walking  circum- 
spectly in  all  his  ordinances  and  commandments." 

4.  The  more  the  righteous  knows  of  himself,  the  more  earnestly  does  he  desire 
and  seek  the  grace  of  God  to  restrain,  guard  and  sanctify  him,  v.  3.  Experience 
unites  with  Scripture  in  teaching  him  that  no  human  wisdom  or  virtue  can  control 
that  unruly  member  the  tongue,  unless  God  in  his  mercy  takes  charge  of  the  mouth, 
and  guides  our  speech.  This  is  specially  true  when  we  are  reviled,  slandered,  per- 
secuted. Calvin  :  "  Nothing  is  more  difficult  than  for  the  victims  of  unjust  persecu- 
tion to  bridle  their  speech,  and  submit  silently  and  without  complaint  to  injuries." 
Then,  if  ever  the  righteous  should  cry  for  grace  and  strength.  Home :  "  A  Chris- 
tian, living  among  unbelievers  and  sensualists  in  the  world,  hath  abundant  reason 
to  put  up  the  same  prayers,  and  use  the  same  precautions." 

5.  Nor  is  the  child  of  God  satisfied  merely  with  the  control  of  his  tongue;  but 


1174  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxli. 

wishes  his  temper,  his  spirit  watched  and  guarded,  preserved  and  sanctified  by  the 
Lord,  V.  4.  His  honest  and  thorough  conviction  is  that  of  Solomon:  "He  that  is 
slow  to  anger  is  better  than  the  mighty ;  and  he  that  ruleth  his  spirit,  than  he  that 
taketh  a  city,"  Pr.  xvi.  32.     The  most  secret  sin  is  worse  than  public  reproach. 

6.  If  Ave  are  not  willing  to  be  reproved  by  God  or  man  in  the  kindness  of  love,  we 
have  not  the  temper  of  saints^  and  cannot  expect  to  mend  our  faults,  or  prepare  for  a 
better  world,  v.  5.  Luther:  "I  had  rather  that  true  and  faithful  teachers  should 
rebuke  and  condemn  me,  and  reprove  my  ways,  than  that  hypocrites  should  flatter 
me  and  applaud  me  as  a  saint."  Calvin :  "  It  is  not  agreeable  to  corrupt  nature  to  be 
reproved  when  we  sin,  but  David  had  brought  himself  to  that  degree  of  docility  and 
self-denial,  which  led  him  to  consider  no  reproof  distasteful,  which  he  knew  to  proceed 
from  the  spirit  of  kindness."     Compai'e  Pr.  vi.  23 ;  xxvii.  6. 

7.  However  long  the  wicked  may  seem  to  have  things  their  own  way,  and  tread 
down  the  righteous,  they  shall  finally  be  overthrown  in  a  terrible  manner,  v.  6.  It 
was  so  with  Saul,  1  Sam.  xxxi.  1-10.  It  shall  be  so  Avith  all,  who  do  not  by  timely 
repentance  turn  to  God,  Eccle.  viii.  12,  13. 

8.  What  is  more  fickle  or  unstable  than  popular  favor?  v.  6.  The  successful  and 
the  powerful  seldom  lack  adherents.  The  men,  who  were  so  zealous  for  Saul,  soon 
found,  when  he  was  dead,  that  David's  words  were  sweet.  The  masses  of  men  are  so 
unthinking,  take  so  little  pains  to  inform  themselves,  and  are  so  much  governed  by 
prejudice  and  passion,  and  especially  so  blindly  follow  leaders  and  majorities,  that  it 
is  a  marvel  that  any  truth  or  any  good  man  survives. 

9.  It  is  nothing  unusual  for  oppressed  innocency  to  be  denied  a  hearing,  and  for 
the  most  brutal  treatment  to  be  dealt  out  to  the  well-deserving,  v.  7.  It  has  always 
been  so.  It  is  so  still.  It  Avill  be  so  as  long  as  sin  is  rampant.  The  malice  of  the 
wicked  is  truly  terrible. 

10.  The  more  cruel  men  become,  and  the  more  popular  violence  rages,  the  more 
must  the  pious  sufferer  look  to  God — to  God  alone,  v.  8.  Clarke:  "In  all  times,  in 
all  places,  on  all  occasions,  I  will  cleave  unto  the  Lord,  and  put  my  whole  confidence 
in  him."  True  Christian  heroism  does  not  proceed  from  strong  nerves,  or  brute 
courage,  but  from  a  faith,  which  against  hope  believes  in  hope. 

11.  In  certain  circumstances  and  with  submission  to  the  will  of  God,  we  may  pray 
for  the  lengthening  of  our  days,  v.  8.     See  Remarks  on  Ps.  xxxix.  13. 

12.  The  worst  snares  are  not  those  set  to  rob  us  of  our  estates,  our  liberties,  our 
good  names,  or  our  lives ;  but  those  designed  to  rob  us  of  a  good  conscience,  of  the 
fear  and  love  of  God,  and  of  spiritual  peace.  From  the  wiles  of  the  devil  and  the 
cunning  craftiness  of  wicked  men  God  alone  and  God  only  can  keep  us,  v.  8. 

13.  God  can  frustrate  any  devices  formed  against  us,  even  when  for  a  time  they 
th/eaten  to  destroy  us;  and  all  the  plots  of  all  impenitent  plotters  shall  finall)- 
entangle  and  overwhelm  their  authors,  v.  10.  "No  law  can  be  more  just  than  thai 
the  architects  of  destruction  should  perish  by  their  own  contrivances."  "All  that 
are  bound  over  to  God's  justice  are  held  by  the  cords  of  their  own  iniquity  " 

14.  Let  not  the  hunted  and  aflSicted  child  of  God  be  cast  down  with  over  much 
sorrow.    Better  times  are  coming. 


PSAiiM  cxLH.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  II75 


Psalm  cxlii. 

Maschil  of  David;  A  Prayer  when  he  was  in  the  cave. 

1  I  cried  unto  the  Lokd  with  my  voice ;  witli  my  voice  unto  the  Lokd  did  I  make  my  suppli- 
cation. 

2  I  poured  out  my  complaint  before  him;  I  shewed  before  him  my  trouble. 

3  When  my  spirit  was  overwhelmed  within  me,  then  thou  knewest  my  path.  In  the  way 
wherein  I  walked  have  they  privily  laid  a  snare  for  me. 

4  1  looked  on  my  right  hand,  and  beheld,  but  there  was  no  man  that  would  know  me :  refuge  failed 
me  ;  no  man  cared  for  my  soul. 

5  I  cried  unto  thee,  O  Lokd  :  I  said.  Thou  art  my  refuge  and  my  portion  in  the  land  of  the 
living. 

6  Attend  unto  my  cry ;  for  I  am  brought  very  low :  deliver  me  from  my  persecutors ;  for  they 
are  stronger  than  I. 

7  Bring  my  soul  out  of  prison,  that  I  may  praise  thy  name :  the  righteous  shall  compass  me 
about ;  for  thou  shalt  deal  bountifully  with  me. 

THIS  Psalm  is  styled  both  a  Maschil  and  a  Prayer.  On  Maschil  see  on  title  of 
Ps.  xxxii. ;  on  Prayer,  see  on  title  of  Ps.  xvii.  Both  the  author  and  his  condi- 
tion are  determined  by  the  title.  Expositors  are  not  agreed  whether  it  relates  to 
David's  hiding  in  the  cave  of  Adullam,  1  Sam.  xxii. ;  or  to  his  refuge  in  the  cave  of 
En-gedi,  1  Sam.  xxiv. ;  or  whether  it  merely  refers  in  general  to  the  life  he  led  when 
the  rocks  and  caves  furnished  him  a  home.  Calvin,  Anderson  and  others  suppose  a 
special  refei-ence  to  En-gedi ;  Morison,  Plorne  and  others,  to  Adullam ;  Hengstenberg 
and  Alexander,  to  cave-life  generally.  The  Psalm  contains  thoughts  suitable  to  a 
time  when  many  regarded  David's  affairs  as  desperate.  The  only  name  of  the 
Almighty  here  found  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2.  Scott  dates  it  B.  C. 
1060.     Clarke  affixes  no  date,  though  he  thinks  it  may  be  old. 

1.  I  cried  unto  the  Lord  with  my  voice:  with  my  voice  unto  the  Lord  did  I  make  my 
supplication.  Both  verbs  are  in  the  futui'e.  Cried  expresses  much  earnestness.  Made 
supplication,  oftered  humble  and  fervent  entreaties.  Alexander :  "  It  means,  according 
to  its  etymology,  a  pi'ayer  for  grace  and  mercy."  With  my  voice,  the  same  word  in 
both  cases,  implying  audible  and  not  merely  mental  prayer.  Joining  all  these  words 
and  phrases  expresses  great  liveliness  and  earnestness  in  prayer. 

2.  I  poured  out  my  complaint  before  him;  I  shelved  before  him  my  trouble.  Both 
verbs  are  in  the  future,  yet  are  well  rendered.  See  Introduction,  §  6.  Complaint, 
once  rendered  babbling,  once  talking,  once  communication,  once  prayer,  once  meditation, 
and  nine  times  complaint.  It  expresses  that  which  deeply  occupies  the  mind.  Trouble, 
elsewhere  rendered  distress,  anguish,  tribulation,  adversity,  affliction.  Tholuck  :  "  Peril 
so  evident  and  imminent  as  that  in  which  we  find  David,  is  sufficient  to  check  the 
courage  and  destroy  the  faith  of  many  an  experienced  Christian ;  to  such  an  extent 
that  he  shall  be  at  a  loss  to  ease  himself  of  his  grief  by  prayer.  But  David  enjoys 
perfect  composure  of  mind,  and  unbosoms  his  cai-es  before  the  Lord." 

3.  When  my  spirit  was  overwhelmed  within  me,  then  thou  knewest  my  path.  In  the 
way  ivherein  I  tvalked  have  they  privily  laid  a  snare  for  me.  Perhaps  no  verse  in  the 
Psalter  is  better  translated,  notwithstanding  the  purely  Hebrew  idiom  of  the  original. 
The  sense  of  the  first  clause  turns  on  the  word  knewest.  It  implies  perfect  acquaint- 
ance with  David's  course  of  conduct  and  of  suffering,  and  approval  of  his  behaviour. 
To  the  upright  God's  omniscience  is  a  great  comfort.  The  second  clause  declares  that 
arts  of  cunning  and  deceit  were  practised  oii  him,  not  by  him.     Snare,  as  in  Ps.  cxl. 


1176  STUDIES   IN   THE  BOOK   OF  PSALMS.  [psalm  cxlii. 

5 ;  cxli.  9.     What  the  particular  device  was  we  know  not,  but  it  was  deadly.     The 
sadder  the  case  of  his  servants,  the  fitter  the  occasion  for  God  to  interpose : 

4.  /  looked  on  my  right  hand,  and  beheld,  hut  there  was  no  man  that  woidd  hnoxv  me: 
refuge  failed  me;  no  man  cared  for  my  soul.  The  use  of  two  verbs  of  the  same  import, 
looked  and  beheld,  is  not  peculiar  to  this  place ;  see  Lam.  i.  11,  12.  The  English  ver- 
sion puts  these  verbs  in  the  preterite,  and  is  supported  by  the  ancient  versions,  Doway, 
church  of  England,  Jebb  and  others.  Fry  has  ^ he  looked  and  beheld;'  Edwards, 
'  I  look.'  But  the  Hebrew,  the  margin,  Hengstenberg,  Alexander,  French  and  Skin- 
ner all  have  the  imperative,  look  and  see.  This  is  best.  David  calls  on  the  Lord  to 
employ  his  omniscience  in  looking  into  his  helpless  condition.  Know,  as  in  v.  3,  and 
used  in  the  same  sense.  Befage,  as  in  Ps.  lix.  16,  literally  a  jilace  to  fly  to,  or  flight 
itself,  not  the  word  rendered  refuge  in  the  next  verse.  Cared,  a  participle.  The  clause 
is  literally.  There  is  none  caring,  so  rendered  also  in  Deut.  xi.  12.  His  adherents  were 
so  few  that  he  speaks  as  if  he  had  none. 

5.  /  a'ied  unto  thee,  0  Lord  :  I  said.  Thou  art  my  refuge  and  my  portion  in  the 
land  of  the  living.  Cried,  as  in  v.  1.  It  expresses  great  earnestness,  as  in  a  herald 
calling  men  together.  Refuge,  as  in  Ps.  xiv.  6  ;  xlvi.  1 ;  in  Job  xxiv.  8,  shelter ;  in 
Jer.  xvii.  17 ;  Joel  iii.  16,  hope.  Portion,  commonly  so  rendered,  also  inheritance, 
Ps.  xvi.  5;  xvii.  14.  In  the  land  of  the  living,  i.  e.,  even  in  this  world,  where  so  many 
make  other  things  their  confidence. 

6.  Attend  unto  my  cry ;  for  I  am  brought  very  low :  deliver  me  from  my  persecutors ; 
for  they  are  stronger  than  I.  Attend,  as  in  Ps.  v.  2 ;  xvii.  1,  hearken,  give  heed,  mark 
well.  Brought  low,  as  in  Ps.  Ixxix.  8 ;  cxvi.  6.  Deliver,  as  in  Ps.  vii.  1 ;  xxii.  20, 
and  often.  The  strength  of  the  enemy  makes  it  necessary  for  Jehovah  to  appear,  or 
his  servant  will  be  destroyed,  and  the  promise  fail. 

7.  Bring  my  soxd  out  of  prison,  that  I  may  j^raise  thy  name :  the  righteous  shall  com- 
pass me  about;  for  thou  shalt  deal  bountifully  ivith  me.  Cave-life  was  prison  life. 
There  is  no  need  of  looking  further  for  an  explanation  of  prison.  It  is  not  the  word 
rendered  prison  in  the  pentateuch.  It  signifies  a  place  hemmed  in,  a  place  of  limits. 
He  says  his  release  would  be  the  signal  for  thanksgiving.  The  Psalm  closes  with  an 
expression  of  lively  hope,  that  just  men  will  yet  gather  round  him,  unite  their  songs 
and  sympathies  with  his,  and  eagerly  learn  the  story  of  his  perils  and  escapes.  Deal 
bountifully,  as  in  Ps.  xiii.  6 ;  cxvi.  7  ;  cxix.  17. 

Doctrinal  and  Practical  Remarks. 

1.  Believer,  art  thou  brought  into  great  straits  and  perplexities?  So  was  David  in 
the  cave.  The  Lord  heard  and  helped  him,  and  he  will  succor  all  who  with  like  faith 
and  courage  betake  themselves  to  the  throne  of  grace.  Scott :  "  There  can  be  no 
situation  so  distressing,  perilous,  or  disgraceful,  in  which  faith  will  not  derive  comfort 
from  God  by  fervent  prayer." 

2.  There  is  no  possibility  of  passing  safely  or  comfortably  through  the  Avorld  with- 
out prayer,  vv.  1,  2,  5,  6,  7.  What  a  poor  worm  was  David  himself,  except  as  tlie 
Lord  heard  and  answered  him.  His  fellowship  with  God  preserved  his  life  from  the 
violence  of  his  enemies.  It  did  more — it  held  him  back  from  becoming  a  murderer 
when  his  great  enemy  was  completely  in  his  power. 

3.  The  best  men  in  the  world  may  easily  be  brought  into  circumstances  of  over- 
whelming grief  and  solicitude,  v.  3.  This  may  come  to  pass  in  the  most  unexpected 
manner.  The  very  deliverance  wrought  by  David  for  his  king  and  country  gave  him 
sore  trouble.     His  monarch  and  his  father-in-law  became  his  most  malignant  foe. 

4.  Good  men  are  often  made  to  feel  the  need  of  resorting  for  comfort  to  the  omni- 
geience  of  God,  who  knows  their  path,  past,  present  and  future,  v.  3.     Our  safety 


PSALM  cxLiii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  117T 

and  solace  are  in  "  the  nnlimited  vision  of  God."  Compare  Deut.  ii.  7  ;  Job  xxiii 
10 ;  Ps.  xxxi.  7.  No  enemy  can  spread  a  snare  for  our  feet,  but  it  is  known  to  Jeho- 
vah. If  our  wisdom  is  nonphised  and  our  reason  confounded,  it  is  for  a  joy  that 
Jehovah  understands  all  mysteries,  fathoms  all  depths,  knows  all  hearts,  and  controls 
all  causes. 

5.  No  man  knows  what  plots  are  formed  against  all  that  is  precious  to  him,  v.  3. 
But  the  Lord  sees  every  snare  and  pit-fall.  To  him  therefore  should  we  betake  our- 
selves every  day  and  in  all  circumstances. 

6.  "  When  great  straits  come,  worldly  friends  and  all  who  may  be  in  danger  from 
helping  us,  will  readily  forsake  us,"  v.  4.  Who  that  has  tried  human  friendships 
under  severe  yet  fair  tests  has  not  been  made  sick  at  heart  by  the  pusillanimity  and 
selfishness  of  mortals  ?  The  world  is  full  of  "  swallow-friends,"  Avho  migrate  in  cold 
weather. 

7.  Reader,  are  you  poor,  helpless  and  friendless?  Do  not  despair,  but  hope  to  the 
end,  V.  4.  Your  case  cannot  be  worse  than  was  often  that  of  the  man  after  God's 
own  heart. 

8.  God  is  such  a  refuge  and  such  a  portion,  that  he,  who  is  in  covenant  with  him 
needs  no  other  shelter,  no  other  inheritance,  v.  5.  And  "  the  less  comfort  we  find  in 
the  creature  we  should  trust  the  more  in  God." 

9.  Saints  of  modern  times  should  look  at  the  days  of  old,  and  study  the  history  of 
good  men,  whose  foes  and  persecutors  have  been  many,  fierce,  bloody,  and  often 
powerful,  V.  6. 

10.  The  enemies  of  God's  people  have  no  new  arts  to  practise.  They  are  all  found 
in  their  Cainish  tribe  in  past  ages.  Saul  tried  them  all  against  David.  He  even 
gave  him  his  daughter  in  the  hope  of  ensnaring  him.  There  is  no  persecutor,  who  is 
not  a  bad  man,  with  a  heai't  worse  than  his  life,  v.  6. 

11.  Hope  on.  Hoj)e  ever.  Hope  against  hope.  Every  cloud,  whose  shadow  falls 
on  the  righteous,  has  a  bright  side.     In  the  darkest  hour  expect  better  times,  v.  7. 

12.  As  David  by  well-doing  finally  triumphed,  saw  his  enemies  perish,  sat  on  the 
throne,  and  was  lifted  up  above  all  his  enemies  round  about,  so  shall  it  be  with  all 
the  saints  of  God,  even  the  humblest.  Yea,  more,  as  our  Lord,  of  whom  David  was 
a  type,  rose  from  the  dead  and  is  highly  exalted,  notwithstanding  his  amazing  humi- 
liation and  the  hellish,  though  temporary  trium^Dh  of  his  foes,  so  shall  it  be  with  all 
his  followers.  The  final  victory  of  one  believer  is  well  suited  to  give  joy  to  all  who 
know  it ;  but  the  victory  of  the  Crucified  settles  a  thousand  difficulties  in  minds  that 
are  not  given  over  to  unbelief. 


Psalm  cxliii. 

A  Psalm  of  David. 

1  Hear  my  prayer,  O  Lord,  give  ear  to  ray  supplications :  in  thy  faithfulness  answer  me,  and 
in  thy  righteousness. 

2  And  enter  not  into  judgment  with  thy  servant :  for  in  thy  sight  shall  no  man  living  be  justified. 

3  For  the  enemy  hath  persecuted  my  soul ;  he  hath  smitten  my  life  down  to  the  ground ;  he 
hath  made  me  to  dwell  in  darkness,  as  those  that  have  been  long  dead. 

4  Therefore  is  my  spirit  overwhelmed  within  me ;  my  heart  within  me  is  desolate. 

5  I  remember  the  days  of  old ;  I  meditate  on  all  thy  works ;  I  muse  on  the  work  of  thy  hands. 

6  I  stretch  fortli  my  hands  unto  thee :  my  soul  thirsieth  after  thee,  as  a  thirsty  land.     Selah. 

148 


1178  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxliii. 

7  Hear  me  speedily,  O  Lord;  my  spirit  faileth :  hide  not  thy  face  from  me,  lest  I  be  like  unto 
them  that  go  down  into  the  pit. 

8  Cause  me  to  hear  thy  lovingkindness  in  the  morning;  for  in  thee  do  I  trust:  cause  me  to 
know  the  way  wherein  I  should  walk ;  for  I  lift  up  my  soul  unto  thee. 

9  Deliver  me,  O  Lord,  from  mine  enemies:  I  flee  unto  thee  to  hide  me. 

10  Teach  me  to  do  thy  will ;  for  thou  art  my  God :  thy  Spirit  is  good ;  lead  me  into  the  land  of 
uprightness. 

11  Quicken  me,  O  Lord,  for  thy  name's  sake:  for  thy  righteousness'  sake  bring  my  soul  out 
of  trouble. 

12  And  of  thy  mercy  cut  off  mine  enemies,  and  destroy  all  them  that  afflict  my  soul :  for  I  am 
thy  servant. 

ON  the  title  see  on  title  of  Ps.  iii.  The  Hebrew,  the  ancient  versions  and  general 
consent  ascribe  this  ode  to  David.  Hengstenberg :  "  The  Psalm  bears  evidence 
throughout  of  David's  spirit  and  mode  of  expression."  The  Arabic,  Septuagint, 
Ethiopic,  Vulgate,  Theodoret,  Venema,  Patrick,  Walford,  Morison,  Scott  and  Clarke 
refer  it  to  the  rebellion  of  Absalom.  Scott  dates  it  B.  C.  1021 ;  Clarke,  B.  C.  1023. 
The  only  name  of  God  in  it  is  Jehovah  Lord,  on  which  see  on  Ps.  i.  2.  This  is  the 
last  of  the  penitential  Psalms.     See  on  Ps.  vi.     On  Selah  see  Introduction,  §  15. 

1.  Sear  my  2'>Tayer,  0  Loed,  give  ear  to  my  sujjplications :  in  thy  faithfulness  answer  me 
and  in  thy  righteousness.  Hear,  so  as  to  answer,  as  in  Ps.  iv.  1 ;  xvii.  1.  Supj)lications, 
pleadings  for  grace  and  mercy.  See  on  Ps.  xxviii.  2.  Faithfulness,  in  fulfilling  his 
promises.  Righteousness,  in  taking  sides  with  David  against  his  unreasonable  foes. 
Having  graciously  promised,  God  is  now  righteously  bound  to  help  those,  who  obey 
his  will  and  rely  on  him.  Other  Scriptures  in  like  manner  unite  the  faithfulness  and 
righteousness  of  God,  Ps.  xxxvi.  5 ;  xl.  10.  It  was  not  his  personal  merits,  but  the 
righteousness  of  God  that  David  was  pleading.  This  is  evident  from  the  very  words 
used,  and  from  verse 

2.  And  enter  not  into  judgment  with  thy  servant :  for  in  thy  sight  shall  no  vian  living 
he  justified.  God's  nature  is  so  holy  and  his  judgment  so  unerring,  that  in  his  pre- 
sence all  human  righteousnesses  are  filthy  rags,  and  all  mere  men  unclean  things. 
Men  cannot  stand  before  him  on  the  ground  of  innocence,  not  because  they  are  men, 
but  because  they  are  sinners.  Jehovah  will  not  accept  an  imperfect  righteousness ; 
in  so  doing  he  would  deny  himself,  and  admit  that  his  holy,  just  and  good  law  was 
too  strict.  The  doctrine  of  the  latter  clause  of  the  verse  is  often  repeated,  Job  ix.  2, 
3  ;  Rom.  iii.  20 ;  Gal.  ii.  16 ;  iii.  11.  The  law  is  not  powerless  to  save  us  on  account 
of  any  imperfection  in  itself,  but  it  is  weak  through  our  fallen  nature.  So  that  now 
no  man  is  saved,  who  does  not  confess  that  he  is  lost ;  none  pardoned,  who  does  not 
own  his  guilt ;  none  justified,  who  does  not  acknowledge  that  he  is  justly  condemned. 
If  God  shall  ever  account  any  mere  man  just,  it  must  be  in  some  other  way  than  by 
his  personal  deservings.  What  that  way  is  both  Testaments  declare.  It  is  sometimes 
denoted  by  the  term  faith.  "The  just  shall  live  by  his  faith,"  Hab.  ii.  4;  Rom.  iii. 
22 ;  Gal.  ii.  20.  Again,  it  is  said  to  be  by  grace,  Eph.  ii.  8,  9.  Often  it  is  said  to  be 
by  Jesus  Christ,  Acts  xiii.  39.  All  these  statements  agree.  The  faith,  which  is  the 
means  of  justifying,  believes  in  the  person  and  work  of  Christ  and  leans  on  him  alone, 
and  all  this  is  by  the  sovereign  grace  of  God. 

3.  For  the  enemy  hath  persecuted  my  soul;  he  hath  smitten  my  life  down  to  the  ground: 
he  hath  made  me  to  dwell  in  darkness,  as  those  that  have  been  long  dead.  The  preterite 
form  of  the  verbs  indicates  that  the  wrongs  complained  of  were  still  inflicted  on  him. 
Edwards,  Street,  Hengstenberg  and  Alexander  render  all  the  verbs  in  the  present. 
See  on  Ps.  vii.  5 ;  Ixxxviii.  3-6.  The  phrases  together  indicate  the  most  distressed  cir- 
cumstances arising  from  the  fearful  enmity  of  man.  Such  trials  sent  on  one  of 
David's  temper  could  not  be  stoically  borne  : 


PSALM  cxLiii.]  STUDIES    IN  THE  BOOK  OF  PSALMS.  1179 

4.  Therefore  is  my  spirit  overwhelmed  ivithin  vie;  my  heart  within  me  is  desolate.  On 
the  first  clause  see  on  Ps.  Ixxvii.  3 ;  cxxiv.  4.  The  second  clause  is  parallel  to  the 
first.  Desolate,  laid  waste,  destroyed,  astonished ;  Edwards,  in  a  maze ;  Street,  con- 
founded. It  implies  consternation.  Yet  his  mind  was  not  stupefied,  nor  his  thoughts 
inactive : 

5.  I  remember  the  days  of  old, :  I  meditate  o)i  all  thy  works ;  I  muse  on  the  works  of 
thy  hands;  q.  d..  In  all  my  afliiction  I  have  been  calling  to  jnind  the  remarkable 
dealings  of  God  with  me  in  my  early  life,  and  his  treatment  of  men  since  the  world 
began.  I  have  been  looking  for  some  ground  of  comfort,  some  mode  of  relief,  but 
found  none.  We  have  here  two  different  words  rendered  ivories.  The  former  more 
commonly  expresses  deeds  done ;  the  latter,  ivorks  made.  Yet  often  they  are  evidently 
used  interchangeably. 

6.  I  stretch  forth  my  hands  unto  thee :  my  soul  thirsteth  after  thee,  as  a  thirsty  land. 
Stretch,  in  the  preterite,  have  stretched  and  do  still  stretch.  The  same  phrase  in  He- 
brew is  found  in  Ex.  ix.  29,  33 ;  Job  xi.  13 ;  Ps.  xliv.  20 ;  Isa.  i.  15,  in  the  sense  of 
praying.  It  may  denote  any  spreading  of  the  hands.  Here  it  clearly  indicates  an 
earnest  looking  to  God.  A  thirsty  land,  literally  a  weary  land.  Compare  Ps.  Ixiii.  1. 
In  countries  where  there  are  but  two  rainy  seasons  in  the  year  such  a  figure  has  great 
force.  Thus  far  the  Psalmist  has  stated  his  case  and  made  his  complaint,  but  only  as 
preparatory  to  the  pleadings,  which  follow  : 

7.  Hear  me  speedily,  0  Lord;  my  spirit  faileth:  hide  not  thy  face  from  me,  lest  I  be 
like  unto  them  that  go  down  into  the  pit.  The  supplication  is  for  prompt  relief,  as  with- 
out it  his  case  was  desperate.  Already  his  spirit  began  to  fail,  to  be  wasted,  to  be  con- 
sumed, to  faint.  To  hide  the  face  is  a  phrase  of  frequent  occurrence,  Ps.  x.  11;  xiii. 
1;  xxii.  24;  xxvii.  9;  xxx.  7;  xliv.  24;  Ixix.  17;  Ixxxviii.  14.  It  denotes  a  refusal 
of  aid.  As  his  spirit  was  in  danger  of  failing,  so  was  his  health.  To  go  down  into 
the  pit  is  to  die  and  be  buried.  See  on  Ps.  xxviii.  1 ;  xxx.  3.  Compare  Ps.  Ixxxviii.  4. 

8.  Cause  me  to  hear  thy  lovingkindness  in  the  morning;  for  in  thee  do  I  trust:  cause 
me  to  know  the  way  wherein  I  should  walk;  for  I  lift  up  my  soul  uJito  thee.  To  hear  in 
this  verse  is  equivalent  to  enjoy  or  possess.  The  first  petition  is  in  much  the  same 
terms  and  of  like  import  with  that  in  Ps.  xc.  14.  It  is  ui-ged  by  the  truth  that  at 
God's  bidding  his  servant  had  trusted  in  him,  and  so  it  is  a  plea  addressed  to  the 
divine  veracity.  The  second  petition  is  for  divine  guidance,  that  he  might  know  and 
do  what  was  pleasing  in  God's  sight,  and  safe  for  himself.  Like  the  former  this 
argument  rests  on  the  divine  faithfulness. 

9.  Deliver  me,  0  JjOUT),  from  mine  enemies:  I  flee  unto  thee  to  hide  me.  The  words 
of  the  first  clause  have  the  usual  rendering.  For  deliver  Street  hiX's,  p)rotect ;  but  this 
restricts  the  meaning.  The  literal  I'endering  of  the  second  clause  would  not  be  idio- 
matic English.     The  authorized  version  gives  the  exact  sense. 

10.  Teach  me  to  do  thy  ivill;  for  thou  art  my  God:  thy  Spirit  is  good;  lead  me  into 
the  land  of  uprightness.  Without  divine  instruction  David  was  sure  that  he  should 
neither  know  nor  do  the  will  of  God.  That  he  may  be  thus  taught,  he  pleads  his  cove- 
nant relation — thou  art  my  God.  He  knew  that  effectual  enlightening  was  the  work 
of  God's  Sjiirit,  whom  he  calls  good,  because  he  is  essentially  so,  and  because  all  his 
work  on  the  heart  is  good,  and  produces  good.  The  verb  in  the  latter  clause  is  in  the 
future  and  the  whole  may  be  read.  Thy  good  Sjnrit  shall  lead.  For  land  of  uprightness 
the  Doway  and  Calvin  have  right  land;  Edwards,  eve^i^jof/i;  Alexander,  level  ground. 
It  is  either  a  prayer  to  be  kept  from  perplexity  and  from  tortuous  ways;  or  the  ex- 
pression of  a  confident  hope  that  he  shall  be  so  preserved. 

11.  Quicken  me,  0  IjOkd,  for  thy  name's  sake:  for  thy  nghteousjiess'  sake  bring  my 
ioxd  out  of  trouble.    The  plea  in  the  two  clauses  is  the  same  in  substance,  God's  name 


1180  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psai.h  cxLin. 

and  righteousness  benig  inseparable.  The  mercies  he  seeks,  he  dares  to  ask  for  not 
from  anything  in  himself,  but  for  what  he  knows  to  be  the  character  of  God.  Quicken, 
make  alive,  make  lively  or  keep  alive.  It  occurs  often  in  Ps.  cxix.  The  second  clause 
corresponds  to  many  phrases  already  considered.  Some  follow  the  Hebrew  and  ren- 
der the  verbs  of  this  verse  and  the  next  in  the  future.  This  makes  the  Psalm  close 
in  confident  hope. 

12.  And  of  thy  mercy  exit  off  mine  enemies,  and  destroy  all  them  that  afflict  my  soul; 
for  I  am  thy  servant.  The  plea  is  again  of  covenant  relation — I  am  thy  servant — 
my  enemies  are  thy  enemies.     The  verbs  are  in  the  future. 

Doctrinal  and  Practical  Remarks. 

1.  Believers  need  no  greater  bulwark  to  their  hope  and  confidence  than  can  be 
found  in  the  attributes  of  God,  particularly  his  faithfulness  and  righteousness,  as  illus- 
trated in  providence  and  in  the  glorious  plan  of  salvation,  v.  1. 

2.  True  piety  rests  not  in  forms  of  Avorship.  Real  prayer  seeks  an  audience  and  an 
answer,  vv.  1,  7. 

3.  Outward  afilictions  are  often  blessed  to  greatly  quickening  the  conscience,  and 
when  they  so  act,  they  are  to  be  esteemed  among  God's  precious  gifts.  No  sooner  is 
David  in  straits  than  he  cries,  "Enter  not  into  judgment  with  thy  servant,"  v.  2. 

4.  True  piety  is  profoundly  humble,  and  deeply  sensible  of  great  unworthiness.  It 
dares  not  rush  thoughtlessly  into  the  presence  of  God,  nor  challenge  his  examination, 
v.  2.  Home :  "  The  thoughts  of  such  a  trial  are  enough  to  appal  the  soul  of  the  best 
man  living,  to  make  his  flesh  tremble,  and  his  bones  shake,  as  if  he  stood  at  the  foot 
of  Sinai,  and  beheld  Jehovah  ready  to  break  forth  upon  him  in  the  flame  of  devour- 
ing fire." 

5.  In  true  piety  there  is  always  a  just  and  strong  sense  of  accountability,  v.  2.  He 
who  believes  that  he  is  not  bound  to  obey  God  or  humble  himself  under  his  mighty 
hand,  nor  to  plead  for  mercy,  has  not  yet  learned  the  first  lessons  of  genuine  godliness. 

6.  On  Avhatever  else  regenerate  men  may  diflfer,  they  all  agree  that  they  cannot 
Btand  before  God  on  the  ground  of  their  own  merits,  v.  2.  Compare  Rom.  vii.  9. 
Luther :  "  I  have  tormented  my  body  with  fasting,  watching,  prayer,  and  other  ex- 
ercises, more  than  all  who  are  now  my  enemies  and  persecutors ;  for  I  thought  in  this 
wise  to  satisfy  the  law,  and  shield  my  conscience  from  the  rod  of  the  oppressor.  Yet 
it  availed  me  naught ;  yea,  the  further  I  proceeded  in  this  way,  the  more  terrified  I 
grew,  so  that  I  had  nigh  despaired,  had  not  Christ  mercifully  looked  upon  me,  and 
enlightened  my  heart  by  the  light  of  his  Gospel."  Several  give  us  this  story.  I  take 
it  from  Bultmann's  notes  to  Besser.  Michael,  an  honest  farmer,  on  his  death  bed 
called  out  to  his  son  :  "  Jack,  just  reach  down  the  Catechism  from  yonder  shelf,  to 
see  how  my  past  life  agrees  with  it.  Please,  read  me  the  commandments."  "  Thou 
shalt  have  no  other  gods  before  me.  Thou  shalt  not  make  to  thyself  any  graven 
image,  etc."  "  O,  these  two  have  I  always  kept ;  I  have  neither  worshipped  idols, 
like  the  heathen,  nor  bowed  down  to  images  like  the  Roman  Catholics.  Please,  pro- 
ceed to  the  third."  "Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain," 
etc.  "  Here  I  am  right  also ;  I  never  swore  an  oath  except  in  a  court  of  justice  ; 
pray,  pass  to  the  next."  "  Remember  the  Sabbath-day  to  keep  it  holy."  "  There 
I  am  not  to  blame  either ;  I  have  always  gone  to  church  of  a  Sunday,  and  never 
played  at  cards,  nor  made  my  servants  work.  Which  follows  now  ?"  "  Honor  thy 
father  and  mother,"  etc.  "  Ay,  as  to  that,  Jack,  I  may  well  bid  you  follow  my  ex- 
ample ;  for  when  a  boy  I  showed  all  honor  and  respect  to  my  poor  parents,  God  bless 
them !  What  is  the  next  ?"  "  Thou  shalt  not  kill."  "  Thank  God,  that  is  not  on 
my  conscience,  I  never  slew  a  man  not  even  in  lawful  war.     Go  on."     "  Thou  shalt 


PSALM  cxLiir.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1181 

not  commit  adultery."  "  Of  that  I  have  kejit  clear  also,  and  always  been  faithful 
to  your  poor  mother.  Proceed."  "  Thou  shalt  not  steal."  "  I  never  took  aught  that 
did  not  belong  to  me.  Next?"  "  Thou  shalt  not  bear  false  witness  against  thy  neigh- 
bour." "  I  never  swore  falsely  against  any  person.  Are  there  any  more  ?"  "  Yes, 
one:  Thou  shalt  not  covet."  "Stop,  Jack  !  There,  I  must  think  a  little;  yes,  I  can- 
not say  I  have  never  coveted.  Pray  look  for  poor  Mamma's  Bible  on  the  subject." 
And  here  Jack  found  a  reference  from  Ex.  xx.  to  Matt.  v.  by  which  the  farmer  was 
soon  led  to  see  that  he  had  broken  the  whole  law ;  and,  becoming  fully  conscious  of 
his  exceeding  sinfulness,  he  betook  himself  to  Christ  and  died  a  penitent. 

7.  Those  who  have  never  been  persecuted  may  read  such  compositions  as  this 
Psalm  with  comparative  indifference ;  but  where  the  iron  has  entered  the  soul,  such 
language  as  this  of  David  is  full  of  meaning,  vv.  3,  4. 

8.  Henry :  "  It  is  sometimes  the  lot  of  the  best  men  to  have  their  spirits  for  a  time 
almost  overwhelmed,  and  their  hearts  desolate,  and  doubtless  it  is  their  infirmity. 
David  was  not  only  a  great  saint,  but  a  great  soldier,  and  yet  even  he  was  sometimes 
ready  to  faint  in  the  day  of  adversity."  Yet  thanks  to  the  Holy  One,  who  to  the 
humble  supplies  supernatural  courage,  and  thus  brings  them  off  conquerors. 

9.  Afflictions  stir  up  a  world  of  thought;  sanctified  afflictions,  a  world  of  useful 
thought,  V.  5. 

10.  The  language  of  Scripture  in  its  strongest  terms  barely  does  justice  to  the  sub- 
ject, when  it  expresses  the  eager  longings  of  the  people  of  God  for  deliverance  and 
salvation,  v.  6.     They  have  '  groanings  which  cannot  be  uttered.' 

11.  In  a  sense  the  people  of  God  live  in  a  continual  crisis,  vv.  7,  8.  Sometimes 
the  urgency  is  greater  than  at  others  ;  but  their  warfare  is  never  over  till  they  rest 
in  the  bosom  of  the  Redeemer.  Now  can  any  one  tell  what  moment  will  bring  still 
fiercer  conflicts. 

12.  It  is  a  dreadful  thing  to  be  in  the  power  of  the  wicked,  nor  can  our  prayers 
for  rescue  from  such  dangers  be  too  humble  or  too  fervent,  v.  9.  God  is  sole  and 
sufflcient  deliverer  at  such  times.  Blessed  be  his  name,  his  ear  is  ever  open  to  the 
cry  of  his  people. 

13.  Whatever  betides  us,  our  great  concern  should  be  to  know  and  do  the  will  of 
God,  v.  10.     "  To  obey  is  better  than  sacrifice." 

14.  But  this  cannot  be  done  without  the  aid  of  the  Holy  Spirit,  v.  10.  He  is  the 
author  of  all  saving  views,  right  feelings  and  holy  walking  in  the  church  of  God. 

15.  If  anything  effectual  is  ever  done  by  the  Lord  for  our  relief  and  salvation,  all 
must  come  from  his  gx'ace  and  mercy,  v.  11.  In  the  court  of  Heaven  our  names 
are  worthless. 

16.  The  case  of  the  wicked  is  sad  indeed.  The  very  deliverance  and  salvation  of 
God's  people  and  the  mercies  shown  them  require  the  utter  destruction  of  the  incor- 
rigible, V.  12.  Dickson :  "  Mercy  to  the  Lord's  oppressed  children,  and  justice 
against  their  enemies,  go  together ;  and  the  work  of  justice  on  persecutors  is  a  work 
of  mercy  to  the  oppressed." 


1182  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxmv. 


Psalm  cxliv. 

A  Psalm  of  David. 

1  Blessed  be  the  Loed  my  strength,  wliich  teacheth  my  hands  to  war,  and  my  fingers  to  fight : 

2  My  goodness,  and  my  fortress  ;  my  high  tower,  and  my  deliverer ;  my  shield,  and  he  in  whom 
[  trust;  who  subdueth  my  people  under  me. 

3  Lord,  what  is  man,  that  thou  takest  knowledge  of  him  !  or  the  son  of  man,  that  thou  makest 
account  of  him ! 

4  Man  is  like  to  vanity:  his  days  are  as  a  shadow  that  passeth  away. 

5  Bow  thy  heavens,  O  Lokd,  and  come  down :  touch  the  mountains,  and  they  shall  smoke. 

6  Cast  forth  lightning,  and  scatter  them :  shoot  out  thine  arrows,  and  destroy  them. 

7  Send  thine  hand  from  above ;  rid  me,  and  deliver  me  out  of  great  waters,  from  the  hand  of 
strange  children ; 

8  Whose  mouth  speaketh  vanity,  and  their  right  hand  is  a  right  hand  of  falsehood. 

9  I  will  sing  a  new  song  unto  thee,  O  God :  upon  a  psaltery  and  an  instrument  of  ten  strings 
will  I  sing  praises  unto  thee. 

10  It  is  he  that  giveth  salvation  unto  kings :  who  delivereth  David  his  servant  from  the  hurtful 
sword. 

11  Kid  me,  and  deliver  me  from  the  hand  of  strange  children,  whose  mouth  speaketh  vanity, 
and  their  right  hand  is  a  right  hand  of  falsehood : 

12  That  our  sons  may  be  as  plants  grown  up  in' their  youth  ;  that  our  daughters  may  be  as  corner 
stones,  polished  after  the  similitude  of  a  palace : 

13  TJtat  our  garners  may  be  full,  affording  all  manner  of  store ;  that  our  sheep  may  bring  forth 
thousands  and  ten  thousands  in  our  streets : 

14  That  our  oxen  may  be  strong  to  labour ;  that  there  he  no  breaking  in,  nor  going  out ;  that  there 
be  no  complaining  in  our  streets. 

15  Happy  is  that  people,  that  is  in  such  a  case :  yea,  happy  is  that  people,  whose  God  is  the  Lokd. 

ON  the  title  see  on  title  of  Ps.  iii.  There  is  a  very  general  agreement  in  ascribing 
this  composition  to  David.  So  the  Hebrew,  Chaldee,  Syriac,  Arabic,  Septuagint, 
Ethiopic,  Vulgate,  Doway,  Luther,  Calvin,  Venema,  Amesius,  Fabritius,  Piscator, 
Patrick,  Pool,  Edwards,  Morison,  Henry,  Home,  Clarke,  Scott  and  Hengstenberg. 
Alexander :  "  The  Davidic  origin  of  this  Psalm  is  as  marked  as  that  of  any  in  the 
Psalter."  Tholuck  admits  that  it  consists  for  the  most  part  of  Davidic  sentences,  but 
thinks  that  the  manner  in  which  the  name  of  David  is  mentioned  in  v.  10,  shows  that 
the  entire  authorship  does  not  belong  to  him.  But  see  on  Ps.  cxxxii.  There  is  much 
uncertainty  respecting  the  historic  occasion  of  this  ode.  The  Septuagint  and  the  ver- 
sions which  follow  it  say  it  was  written  against  Goliath.  The  Syriac  sa5^s  it  was  written 
on  the  occasion  of  David  slaying  Asaph,  the  brother  of  Goliath.  Other  conjectures 
are  freely  offered.  Venema  and  a  few  others  think  it  may  have  special  reference  to 
David's  war  with  the  Ammonites  and  Syrians.  See  2  Sam.  x.  There  are  as  few  diffi- 
culties attending  this  as  any  other  conjecture ;  but  none  of  them  are  supported  by 
evidence.  Calmet,  Clarke  and  Morison  favor  the  opinion  that  it  was  written  after  the 
death  of  Absalom.  Scott  dates  this  hymn  B.  C.  1038 ;  Clarke,  B.  C.  about  1023. 
The  names  of  the  Most  High  here  found  are  Jehovah  Lord  and  Elohim  God,  on 
which  see  on  Ps.  i.  2 ;  iii.  2.  Many  notice  a  close  resemblance  between  this  and 
Ps.  xviii. 

1.  Blessed  be  the  Lokd  my  strength,  ivhich  teacheth  my  hands  to  war,  and  my  fingers 
to  fight.  Blessed,  a  term  of  benediction,  as  in  Ps.  v.  12;  xviii.  46;  xxviii.  6.  Strength, 
in  the  margin  and  almost  everywhere  else  rock.  See  on  Ps.  xviii.  2,  31,  46;  xix.  14. 
On  teaching  my  hands  to  ivar,  see  on  Ps.  xviii.  34.     Teaching  the  fingers  to  fight  is  par- 


PSALM  cxLiv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1183 

allel.  War  and  fight  are  in  the  Hebrew  nouns ;  literally  teacheth,  maketh  expert,  my 
hands  for  war  and  my  fingers  for  the  battle;  margin,  to  the  war.  To  David  it  was  clear 
that  God  alone  had  of  the  shepherd  boy  made  a  victorious  king.  None  else  could 
have  given  such  skill,  courage  and  success  against  so  powerful  adversaries.  He  says 
the  Lord  is 

2.  3fy  goodness,  and  my  fortress;  my  high  toxoer,  and  my  deliverer ;  my  shield ,  and 
he  in  whoyn  I  trust ;  who  subdueth  my  j^eople  under  me.  See  on  Ps.  xviii.  2,  where  we 
have  most  of  these  terms.  My  goodness,  commonly  rendered  mercy,  lovinghindness, 
meaning  the  fountain  or  source  of  mercy.  How  God  subdued  the  people  under  David 
is  declared  in  many  places  ;  see  2  Sam.  xxii. ;  Ps.  xviii.  The  word  subdued  is  not  to 
be  taken  in  a  bad  sense.  Calvin  :  "  When  a  people  yields  a  cordial  and  willing  obe- 
dience to  the  laws,  all  subordinating  themselves  to  their  own  place  peaceably,  this 
signally  proves  the  divine  blessing."  And  this  satisfies  all  men,  except  persecuting 
tyrants  and  their  adherents.  To  such,  peaceable  demeanor  and  strict  obedience  to  the 
laws  are  no  commendation.  You  must  truckle  and  cringe,  fawn  and  flatter,  express 
appi'obation  of  their  follies  and  misrule,  or  meet  their  wrath. 

3.  Lord,  what  is  man,  that  thou  takcst  knowledge  of  him !  or  the  son  of  man,  that 
thou  mahest  account  of  him!  See  on  Ps.  viii.  4.  Compare  Job  vii.  17;  2  Sam.  vii. 
18  ;  Heb.  ii.  6.  The  relevancy  of  introducing  this  verse  at  this  place  consists  in  cre- 
ating a  contrast  between  God  in  vv.  1,  2,  and  man  in  vv.  3,  4,  thus  magnifying  the 
divine  condescension.  Takest  knowledge,  literally  knowest,  as  in  Ps.  i.  6.  The  verb  is 
in  the  future  and  expresses  the  long  continuance  of  God's  kindness.  The  same  is 
true  of  the  verb  rendered  makest  account  of,  esteemest,  or  thinkest. 

4.  Man  is  like  to  vanity :  his  days  are  as  a  shadow  that  passeth  aivay.  On  the  first 
clause  see  on  Ps.  xxxix.  5,  11 ;  Ixii.  9  ;  on  the  second,  Ps.  cii.  11.  Compare  Job  iv. 
19 ;  xiv.  2.  Is  like,  in  the  preterite  has  been  like  in  all  generations,  and  up  to  this 
time.  Neither  intrinsic  worth,  nor  permanence  of  existence  on  earth  can  be  the  cause 
of  God's  tenderness  to  man,  but  only  the  divine  kindness. 

5.  JBoiv  thy  heavens,  0  Lord,  and  come  down :  touch  the  mountains,  and  they  shall 
smoke.  In  Ps.  xviii.  9,  the  verbs  are  in  the  preterite  as  describing  what  had  been 
accomplished.  Here  they  are  in  the  imperative,  in  the  form  of  petition.  For  the 
meaning  of  the  first  clause  see  on  Ps.  xviii.  9.  As  the  clouds  cover  the  mountains 
with  smoke,  so  in  a  fearful  manner  does  Jehovah's  coming  down  in  Avrath  fill  with 
terror  the  highest  positions  that  men  occupy.  If  mountains  be  not  here  taken  as  figures 
of  earthly  potentates,  or  political  powers,  then  the  second  clause  is  a  petition  that  God 
would  appear  in  a  manner  as  marked  as  when  he  rides  upon  the  storm.  Compare 
Ex..  xix.  18 ;  Ps.  civ.  32 ;  Nah.  i.  5,  6. 

6.  Cast  forth  lightning,  and  scatter  them :  shoot  old  thine  arrows,  and  destroy  them. 
See  on  Ps.  xviii.  13,  14 ;  compare  2  Sam.  xxii.  15.  By  them  Walford  understands 
people  in  v.  2  ;  but  we  may  refer  it  to  mountains  in  v.  5,  and  understand  hostile,  politi- 
cal organizations. 

7.  Send  thine  hand  from  above;  rid  me,  and  deliver  me  oxd  of  great  xvaters,  from  the 
hand  of  strange  children.  Hand,  in  the  plural  hands.  His  case  called  for  omnipo- 
tence. Gi'eat  waters,  more  exactly  many  waters,  a  phrase  denoting  great  perturbations 
and  troubles,  in  this  place  said  to  be  brought  about  by  persons  alien  from  the  king- 
dom established  in  David.  Whatever  is  the  meaning  of  the  phrase,  rid  me  and  deliver 
me  from  the  hand  of  strange  children,  it  involves  something  concerning  which  he  was 
very  urgent,  for  it  is  repeated  in  v.  11.  Strange,  in  Ps.  xviii.  44,  45,  strangers.  The 
cognate  adjective  in  Ps.  Ixix.  8,  is  rendered  an  alien.  The  whole  phrase  may  be  ren- 
dered sons  of  strangers,  and  denotes  those  who  by  birth  or  by  wicked  inclination  had 


1184  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxliv. 

no  inheritance  in  Jacob.    These  persons,  whatever  their  pretences,  were  very  unfriendly 
and  dangerous  to  David  : 

8.  Whose  mouth  speaheth  vanity,  and  their  right  hand  is  a  right  hand  of  falsehood. 
On  speaking  vanity,  see  on  Ps.  xii.  2;  xli.  6.  The  right  hand  of  falsehood  is  a  phrase 
variously  interpreted.  The  most  natural  construction  is,  that  it  denotes  perjured  per- 
sons, as  swearing  was  often  accompanied  with  the  lifting  up  of  the  right  hand ;  or  it 
may  refer  to  truce-breakers,  who  struck  hands,  or  joined  hands,  Prov.  xi.  15,  21 ; 
xvi.  5  ;  that  form  of  covenanting  being  often  used.  In  either  case,  the  phrase  denotes, 
"  false,  treacherous  and  perfidious  persons." 

9.  /  ivill  sing  a  new  song  unto  thee,  0  God :  upon  a  psaltery  and  an  instr\iment  of 
ten  strings  luill  I  sing  j^^'^ises  unto  thee.  On  the  phrase  neiv  song,  see  on  Ps.  xxxiii.  3. 
It  is  not  certain  whether  the  prophet  here  speaks  of  two  instruments  of  music,  or  of 
one  having  ten  strings ;  but  see  on  Ps.  xxxiii.  2. 

10.  It  is  he  that  giveth  salvation  unto  kings :  ivho  delivereth  David  his  servant  from 
the  hurtfid  sword.  See  on  Ps.  xviii.  50 ;  compare  2  Sam.  v.  19-25  ;  viii.  6-8  ;  2  Kings 
V.  1.     Hurtful,  commonly  rendered  evil,  meaning  the  sword  of  wickedness. 

11.  Rid  me,  and  deliver  me  from  the  hand  of  strange  children,  whose  vioidh  speaketh 
vanity,  and  their  right  hand  is  a  right  hand  of  falsehood.  The  same  as  in  vv.  7,  8. 
Every  repetition  in  j)rayer  is  not  vaiii. 

12.  That  our  sons  may  be  as  plants  grown  up  in  their  youth;  that  our  daughters 
may  be  as  corner  stones,  polished  after  the  similitude  of  a  palace.  Alexander  :  "  The 
reminiscences  or  imitations  of  Ps.  xviii.  suddenly  cease  here,  and  are  followed  by  a 
series  of  original,  peculiar,  and  for  the  most  part  no  doubt  antique  expressions."  The 
riddance  of  evil  disposed  persons  was  to  be  a  means  of  an  improved  state  of  society. 
In  particular,  young  men  were  to  be  like  plants  grown  tip,  having  health,  strength 
and  beauty.  See  on  Ps.  cxv.  14,  15  ;  cxxvii.  4,  5 ;  cxxviii.  3.  So  also  a  pure  state  of 
society  should  add  to  the  attractiveness  of  females,  esiiecially  of  young  women. 
There  is  some  difficulty  in  determining  the  precise  meaning  of  the  latter  clause  of 
the  verse.  Patrick's  paraphrase  is :  "  That  our  daughters  may  be  tall  and  beautiful, 
like  those  polished  pillars,  which  are  the  ornaments  of  a  royal  palace ;"  Pool :  "  Strong 
and  beautiful,  and  adorned  with  all  the  ornaments  belonging  to  their  sex  ;"  Edwards : 
Our  daughters  are  exactly  and  beautifully  shaped  like  corner  stones  for  a  palace ; 
Fry :  Our  daughters  like  the  carved  pillars  in  the  structure  of  a  temple.  For  corner 
stones  Michaelis  has  columns;  Hengstenberg,  projeetures ;  Castellio,  angidar  pillars. 
Henry :  "  By  daughters  families  are  united  and  connected  to  their  mutual  strength, 
as  the  parts  of  a  building  are  by  a  corner  stone ;  and  when  they  are  graceful  and 
beautiful  both  in  body  and  mind,  they  are  then  polished  after  the  similitude  of  a  nice 
and  curious  structure."  The  word  rendered  corner  stones  occurs  but  once  elsewhere, 
and  is  there  rendered  corners,  Zech.  ix.  15. 

13.  That  our  garners  may  be  fidl,  affording  all  manner  of  store:  that  our  sheep  may 
Irring  forth  thousands  and  ten  thousands  in  our  streets.  There  is  considerable  difficulty 
in  rendering  this  verse ;  but  our  translation  has  not  been  excelled  by  that  of  any  of 
our  fine  scholars.  Streets,  places  beyond  the  domicil,  outside  of  the  family  enclosure, 
highvjays  or  fields. 

14.  That  our  oxen  may  be  strong  to  labour ;  that  there  be  7io  breaking  in,  nor  going 
out ;  that  there  be  no  comj^laining  in  our  streets.  Edwards  :  And  our  oxen  arc  strong 
for  the  yoke ;  we  have  no  irruptions  from  our  enemies,  nor  going  out  into  cai)tivity  ; 
nor  any  crying  in  our  streets ;  Hengstenberg :  That  our  oxen  may  be  loaded,  no 
breaking  and  no  loss,  and  no  cry  in  our  streets.  Strong  to  labor,  a  participle  of  the 
verb  rendered  carry  and  bear,  Isa.  liii.  4,  11.  Here  it  denotes  oxen  laden  with  flesh 
or  fat,  or  fit  to  bear  burdens,  1  Chron.  xii.  40.     Breaking  in,  violence,  aggression,  hos- 


PSALM  cxLiv.]  STUDIES  IN   THE   BOOK  OF  PSALMS.  1185 

bile  incursion.  Going  out,  to  war  or  to  exile.  Complaining,  the  cry  of  alarm  or  ot 
distress.  Streets,  not  the  same  Avord  as  in  v.  13,  but  one  meaning  streets  or  broad  ways. 
These  blessings,  noticed  in  vv.  12-14,  are  such  as  God  promised  to  Israel  in  case  of 
obedience,  Deut.  vii.  12,  13;  xxviii.  2-6. 

15.  Happy  is  thaX  people,  that  is  in  such  a  case:  yea,  happy  is  that  people,  whose  God 
is  the  Lord.  Happy,  in  Ps.  i.  1,  blessed.  0  the  blessednesses.  In  such  a  case,  an 
idiomatic  rendering  of  a  Hebraism  not  capable  of  being  done  into  better  English. 
The  last  clause  of  the  Psalm  furnishes  an  instance  where  it  would  have  been  better 
to  transfer  the  word  Jehovah ;  ivhose  God  is  Jehovah,  not  Baal,  not  AshtSLroth,  not 
living  or  dead  men,  not  angels,  but  the  self-existent,  independent,  eternal,  unchange- 
able Jehovah. 

Doctrinal  and  Practical  Remarks. 

1.  To  those  who  have  fled  to  the  Almighty,  he  sustains  every  desirable  relation,  and 
fulfils  every  needful  office,  supplying  them  with  strength,  teaching  them  to  proceed 
with  unwonted  skill,  pouring  out  his  lovingkindness  on  them,  being  to  them  as  a  muni- 
tion of  rocks,  a  high  tower,  a  deliverer  and  a  shield,  vv.  1,  2.  From  those  thus 
favored,  gratitude  demands  benedictions. 

2.  Let  poor  and  humble  youths,  to  whom  the  future  seems  dark,  and  who  yet  have 
noble  aspirations  to  serve  God  and  their  generation,  not  be  cast  down,  but  hope  in 
the  Lord,  vv.  1,  2.  He  who  took  David  from  the  crook  and  taught  him  the  use  of 
the  sword  and  the  sling,  and  lifted  up  his  head  above  all  his  enemies  round  about, 
is  still  the  patron  of  poor  and  pious  boys  and  girls,  who  make  him  their  refuge 
and  their  all.  It  matters  not  how  unskilful  one  may  now  be,  and  how  wholly 
unprepared  for  a  given  work,  if  God  will  but  take  him  in  hand.  Even  parents  and 
instructors  may  sometimes  bring  great  discouragements  on  their  most  promising  chil- 
dren and  pupils.  More  than  one  of  Walter  Scott's  teachers  complained  of  the  thick- 
ness of  his  skull ;  a  number  of  his  teachers  pronounced  Barrow  a  blockhead,  while 
Isaac  Newton  was  declared  to  be  fit  for  nothing  but  to  drive  the  team.  Jesse  so 
slighted  David  as  not  even  to  call  him  to  the  sacrifice,  and  his  brothers  declared  that 
they  knew  the  pride  and  naughtiness  of  his  heart.  But  God  raised  him  above  all 
these  obstacles  and  oppositions.  Set  your  hope  in  God,  struggling  youth.  Never 
cease  prayer  and  effort. 

3.  Past  mercies  and  deliverances  should  greatly  encourage  us,  on  the  recurrence  of 
new  difficulties,  to  betake  oui-selves  to  the  throne  of  grace. 

4.  If  God  so  marvellously  wrought  by  and  for  David,  why  should  we  doubt  that 
he  will  work  for  all  his  people  those  great  spiritual  victories,  without  which  they  must 
fail  of  eternal  life  ? 

5.  It  is  most  reasonable  that  the  potentates  of  earth  should  publicly  and  constantly 
acknowledge  their  indebtedness  to  the  providence  of  God,  who  rules  in  the  kingdoms 
of  men.  The  whole  spirit  of  this  Psalm  goes  on  this  supposition.  Luther:  "David 
here,  as  a  king  and  a  magistrate  himself,  who  had  to  govern  the  state  and  carry  on 
wars,  confesses  that  all  prosperous  and  happy  government,  all  success  at  home  and 
abroad,  all  the  acts  of  peace,  and  all  victory  in  war,  are  the  good  gifts  of  God ;  and 
that  a  man  can  no  more  effect  these  things  by  human  wisdom  or  strength,  or  by  any 
ability  of  his  own,  than  he  can  hold  the  millions  of  minds  of  nations  bound  unto  him- 
self, and  make  their  multitudes  obey  him  alone :  for  what  could  any  mortal  man  do 
towards  preserving  whole  kingdoms,  and  cities  and  provinces  in  quiet  from  sedition 
and  commotions  amid  all  the  infinite  malice  of  the  devil  and  the  world  ?  Every 
mortal  man  would  fail,  like  a  vanishing  shadow,  before  the  thought  of  such  an  under- 
taking."     Calvin :  "  While  God   preserves  all   men   without  exception,  his  care  is 

149 


1186  STUDIES  IN   THE   BOOK  OF  PSALMS.  [psalm  cxliv. 

peculiarly  extended  to  the  maintenance  of  political  order,  which  is  the  foundation  of 
the  common  safety  of  all." 

6.  What  a  poor  creature  is  man,  full  of  infirmity,  full  of  folly,  his  life  a  vapor,  the 
whole  of  his  career  and  existence  mere  vanity,  vv.  3,  4.  Without  divine  grace,  he  is 
sorely  pressed  with  care,  sorely  vexed  with  trifles,  often  crushed  by  the  weight  of  his 
sorroM's,  and  if  he  escapes  the  countless  casualties,  any  one  of  whicli  may  prove 
fatal,  he  is  a  victim  to  the  pains  and  decrepitude  of  old  age,  and  goes  to  an  unblest 
eternity. 

7.  When  God  has  a  purpose  to  accomplish,  or  chooses  to  undertake  a  cause,  nothing 
can  resist  him,  vv.  5,  6.  Before  Omnipotence,  mountains  themselves  melt  like  wax. 
To  Almightiness  nothing  is  difficult.  Who  can  stand  against  him  Avho  hath  thunder 
and  lightning  at  his  command,  and  arrows  of  destruction  to  shoot  as  he  pleaseth  ? 

8.  It  is  a  great  mercy  that  our  Father  is  in  heaven,  and  so  quite  beyond  the  reach 
of  human  and  diabolical  malice.  Whenever  he  chooses  he  can  send  his  hand  from 
above,  and  give  most  efiectual  relief,  v.  7. 

9.  Persons,  families  and  states  are  often  seriously  damaged  by  associations  and 
alliances  with  those  who  are  alieii  from  their  true  and  best  interests ;  and  especially, 
those  who  are  unfriendly  to  the  interests  of  vital  religion,  and  the  promotion  of  vital 
godliness.     Against  such  influences  we  cannot  be  too  guarded,  vv.  7,  8,  11. 

10.  Though  comparatively  few  men  experience  so  marked  outward  deliverances 
and  signal  mercies,  as  did  David,  yet  every  one  is  a  debtor  beyond  his  highest  concep- 
tions to  the  free  bounty  and  sparing  mercy  of  God ;  and,  if  rightly  afiected,  will  find 
many  an  occasion  in  life  for  singing  a  neiv  song,  v.  9.  To  all  who  make  the  Lord  their 
trust,  the  spiritual  mercies  bestowed  and  the  spiritual  deliverances  wrought  will,  in 
the  end,  appear  far  more  worthy  of  celebration  in  songs  of  rapture  than  anything 
found  in  the  temporal  history  of  the  shepherd  King. 

11.  On  Instrumental  Music  as  suggested  by  v.  9,  see  Remarks  on  Ps.  xxxiii.  2. 

12.  Human  government  is  a  divine  ordinance,  established  for  the  glory  of  God,  and 
the  good  of  man.  In  all  ages  it  has  been  remarkably  upheld  by  him,  v.  10.  This  is 
true  even  among  the  heathen.  "  The  Lord  strengthened  Eglon,  the  king  of  Moab 
against  Israel,"  Judg.  iii.  12;  "by  Naaman  the  Lord  had  given  deliverance  to  Syria;" 
all  the  power  of  the  kings  of  Babylon  was  from  the  Most  High  ;  Dan.  ii.  37  ;  v. 
18-29.  When  this  power  is  wielded  in  wisdom  and  righteousness,  it  produces  most 
happj'-  results.  Scott :  "  It  is  a  very  pleasant  sight  to  behold  a  nation  increasing  in 
population  ;  families  brought  up  in  industry,  honesty  and  plenty,  and  fitted  for  their 
several  stations  in  public  and  domestic  life;  not  cut  off  by  war,  or  wasted  by  famine 
and  pestilence,  or  carried  captives  and  exiles,  or  compelled  by  strong  necessity  to 
emigrate  into  foreign  regions ;  and  when  all  manner  of  abundance  is  stored  in  our 
o-arners,  and  clothes  our  fields  and  pastures."  If  for  any  temporal  blessing  we  ought 
to  be  thankful,  it  is  for  general  public  prosperity,  especially  when  united  with  peace, 
vv.  12-14.  It  is  an  unspeakable  mercy  when  God  gives  to  a  people  rulers  of  wisdom 
and  of  pacific  dispositions,  who  hate  injustice,  treacheiy  and  bloodshed.  "  Peace  is 
the  mother  of  all  earthly  blessings  to  communities  and  to  the  families  that  compose 
them." 

18.  If  any  would  have  rich  and  permanent  blessings,  let  them  seek  a  saving 
acquaintance  with  Jehovah,  the  true  God,  v.  15. 

14.  From  the  promises  of  temporal  blessings  made  to  the  righteous  in  both  Testa- 
ments, we  are  in  danger  of  being  led  into  en-or  on  one  point,  viz.,  That  wherever 
those  blessings  are  withheld,  there  is  an  absence  of  the  divine  favor,  or  some  diminu- 
tion of  happiness  here  or  hereafter.  All  this  is  a  mistake.  God  has  richer  mej-cies 
and  stronger  consolations  than  are  found  in  all  temporal  possessions. 


PSALM  cxLv.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1187 


Psalm  cxlv. 

David's  Psalm  of  praise. 

1  I  will  extol  thee,  my  God,  O  King;  and  I  will  bless  thy  name  for  ever  and  ever. 

2  Every  day  will  I  bless  thee;  and  I  will  praise  thy  name  for  ever  and  ever. 

3  Groat  is  the  Lord,  and  greatly  to  be  praised;  and  his  greatness  is  unsearchable. 

4  One  generation  shall  praise  thy  works  to  another,  and  shall  declare  thy  mighty  acts. 

5  I  will  speak  of  the  glorious  honour  of  thy  majesty,  and  of  thy  wondrous  works. 

6  And  men  shall  speak  of  the  might  of  thy  terrible  acts:  and  I  will  declare  thy  greatness. 

7  They  shall  abundantly  utter  the  memory  of  thy  great  goodness,  and  shall  sing  of  thy  riglit- 
eousness. 

8  The  LoKD  is  gracious,  and  full  of  compassion;  slow  to  anger,  and  of  great  mercy. 

9  The  Lord  is  good  to  all:  and  his  tender  mercies  are  over  all  his  works. 

10  All  thy  works  shall  praise  thee,  O  Lord;  and  thy  saints  shall  bless  thee. 

11  They  shall  speak  of  the  glory  of  thy  kingdom,  and  talk  of  thy  power; 

12  To  make  known  to  the  sons  of  men  his  mighty  acts,  and  the  glorious  majesty  of  his  king- 
dom. 

13  Thy  kingdom  is  an  everlasting  kingdom,  and  thy  dominion  endureth  throughout  all  genera- 
tions. 

14  The  Lord  upholdeth  all  that  fall,  and  raiseth  up  all  those  that  be  bowed  down. 

15  The  eyes  of  all  wait  upon  thee;  and  thou  givest  them  their  meat  in  due  season. 

16  Thou  openest  thine  hand,  and  satisfiest  the  desire  of  every  living  thing. 

17  The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all  his  works. 

18  The  Lord  is  nigh  unto  all  them  that  call  upon  him,  to  all  that  call  ujion  him  in  truth. 

19  He  will  fulfil  the  desire  of  them  that  fear  him:  he  also  will  hear  their  cry,  and  will  save 
them. 

20  The  Lord  preserveth  all  them  that  love  him  :  but  all  the  wicked  will  he  destroy. 

21  My  mouth  shall  speak  the  praise  of  the  Lord  :  and  let  all  flesh  bless  his  holy  name  for 
ever  and  ever. 

THERE  is  no  reason  to  doubt  that  David  wrote  this  Psalm.  It  has  no  known 
historic  occasion.  It  is  the  last  of  the  alphabetical  Psalms.  See  Introduction, 
§  13.  In  Hebrew  are  twenty-two  letters.  We  have  here  but  twenty-one  verses. 
Clarke  thinks  that  one  verse  has  been  lost  by  transcribers.  He  gives  the  Hebrew 
from  one  manuscript,  and  the  Septuagint  and  Vulgate  give  the  translation  of  it:  The 
Lord  is  faithful  in  all  his  tvords;  and  holy  in  all  his  loorks.  This  is  but  a  slight  change 
of  verse  17.  We  have  before  seen  that  some  of  the  alphabetical  Psalms  are  some- 
what irregular.  It  may  be  so  here.  But  the  probability  is  that  a  verse  has  been 
dropped  by  the  transcribers.  Hengstenberg,  who  is  strangely  addicted  to  dividing 
the  Psalms  into  strophes,  has  another  way  of  accounting  for  the  omission.  He  says: 
"  Along  with  the  alphabetical  arrangement  the  Psalmist  observed  a  division  of  the 
whole  into  three  strophes,  each  of  seven  verses,  and  it  was  necessary,  on  this  account, 
that  one  of  the  twenty-two  letters  should  be  left  out."  This  is  the  only  Psalm  bearing 
the  title  of  Praise.  Patrick  thinks  the  Psalter  takes  its  name  from  this  hymn.  The 
theme  of  the  Psalm  is  the  glory  and  excellence  of  God's  nature  and  government. 
Scott  dates  it  B.  C.  1016 ;  Clarke  gives  no  date.  There  seems  to  be  no  cause 
for  the  frequent  transition  from  second  to  third  person,  and  vice  versa,  except  the 
license  of  Hebrew  poets.  The  names  of  the  Almighty  hero  fonnd  are  Elohim  God 
and  Jehovah  Lord,  on  which  see  on  Ps.  iii.  2;  i.  2.  Nicolson:  "This  hymn  is  most 
excellent,  both  as  it  regards  matter  and  style."  Anderson:  "  This  is  certainly  one  of 
the  most  interesting  and  beautiful  of  the  compositions  of  the  sweet  singer  of  Israel." 
Morison:  "  There  is  an  inexpressible  majesty  and  beauty  in  the  thoughts  and  words 
contained  in  this  Psalm,  which  adapt  it,  in  an  eminent  degi'ce,  to  the  daily  exercise 


11^  STUDIES  IN  THE  BOOK  OF  PSALMS.  {psalm  cxlv. 

of  deAotion."  The  most  important  point  in  relation  to  its  interpretation  respects  its 
Messianic  character.  See  Introduction,  §  8.  Luther:  "This  is  a  very  blessed  Psalm 
of  thanksgiving  for  the  kingdom  and  dominion  of  Christ,  which  God  was  about  to 
raise  up  among  the  people  of  Israel :  for  it  was  on  account  of  Christ,  that  this  whole 
people  was  from  the  beginning  chosen  out  of  all  nations;  and  on  account  of  Christ 
also  that  the  law  was  given  unto  them,  and  the  whole  Mosaic  worship  established." 
All  this  may  be  true,  and  yet  the  Psalm  not  be  strictly  Messianic.  Home  and  that 
school  of  interpreters  give  it  a  distinct  and  definite  allusion  to  Messiah. 

1.  I  will  extol  thee,  my  God,  0  King;  and  I  ivill  bless  thy  name  for  ever  and  ever. 
Extol,  as  in  Ps.  xxx.  1;  often  exalt,  Ex.  xv.  2;  Ps.  cxviii.  28.  Bless,  as  in  Ps.  v.  12. 
My  God,  a  plea  of  covenant  relation.  Instead  of  0  King,  some  read  my  King.  For 
ever  and  ever,  see  on  Ps.  ix.  5.  The  whole  verse  expresses  a  solemn  and  deliberate 
purpose  to  magnify  the  Lord. 

2.  Every  day  will  I  bless  thee:  and  I  ivill  praise  thy  name  for  ever  and  ever.  Bless, 
as  in  v.  1.  Praise,  the  cognate  of  the  noun  given  in  the  title.  For  ever  and  ever,  as 
in  V.  1.     Compare  Ps.  Ixviii.  4;  Ixxi.  14. 

3.  G7-eat  is  the  Lord,  and  greatly  to  be  praised :  and  his  greatness  is  unsearchable. 
Great  and  greatness  are  cognate  words.  Greatly,  much,  esj)ecially,exceedi7igly,  mightily. 
Unsearchable,  literally,  there  is  not  a  search.  Men  cannot  begin  a  search.  We  have 
the  same  word  in  Job  v.  9;  ix.  10;  xi.  7;  Prov.  xxv.  3.  The  doctrine  is  most  weighty, 
involving  the  highest  truths  of  theology. 

4.  One  generation  shall  j^raise  thy  works  to  another,  and  shall  declare  thy  mighty  acts ; 
literally,  generation  to  generation  shall  praise.  Praise,  not  the  same  word  as  in  v.  2, 
but  one  rendered  commend,  glory,  triumph.  WorJcs,  as  in  Ps.  cxliii.  5.  It  occurs  again 
in  vv.  9,  10,  17.  It  is  applied  to  the  works  of  creation,  Ps.  viii.  3,  6,  and  often.  In 
Deut.  xi.  3,  7,  it  is  rendered  acts.  The  word  rendered  acts  here  and  in  v.  12  is  in  v. 
11  and  often  rendered  poiver,  also  might,  strength,  mastei'y,  Ex.  xxxii.  18;  Ps.  xx.  6; 
Eccle.  ix.  16.     Alexander  renders  it  mighty  doings. 

5.  I  will  speak  of  the  glorious  honor  of  thy  majesty,  and  of  thy  wondrous  works.  The 
original  for  glorious  honor  of  thy  majesty  is  very  strong,  being  the  union  of  three  nouns, 
each  one  of  which  is  a  forcible  word ;  literally,  the  majesty  of  the  glory  of  thy  honor.  Hors- 
ley :  The  adorable  glory  of  thy  majesty.  See  on  Ps.  viii.  5 ;  xxi.  5.  The  common  version 
takes  no  notice  of  one  word  in  the  second  clause,  rendered  ivords,  things  or  matters.  We 
may  read.  And  the  matters  ofthyivondrous  works.  Wondrous  works,  in  Ps.  ix.  1,  marvellous 
works. 

6.  And  men  shall  speak  of  the  might  of  thy  terrible  acts :  and  I  xoill  declare  thy 
greatness.  Greatness,  as  in  v.  3,  is  in  the  plural.  In  the  character  and  government 
of  God  is  found  everything  that  constitutes  real  greatness. 

7.-  They  shall  abundantly 'utter  the  memory  of  thy  great  goodness,  and  shall  sing  of 
thy  righteousness.  Edwards:  They  will  largely  commemorate  thy  great  goodness: 
and  sing  aloud  thy  righteousness ;  Jebb  :  The  memorial  of  thy  abundant  goodness 
they  shall  utter:  and  of  thy  righteousness  they  shall  sing.  To  vv.  4-7,  these  Scrip- 
tures are  parallel:  Ex.  xii.  26,  27;  xiii.  14,  15;  Deut.  vi.  7;  Josh.  iv.  21-24;  Ps. 
xliv.  1,  2;  Ixxi.  18;  Ixxviii.  3-7;  Isa.  xxxviii.  19. 

8.  The  LoKD  is  gracious,  and  full  of  comjmssion:  slow  to  anger,  and  of  great  mercy. 
Compare  Ex.  xxxiv.  6,  7;  Num.  xiv.  18.  See  on  Ps.  Ixxxvi.  5,  15;  ciii.  8.  Slow 
to  anger,  literally  long  of  anger,  i.  e.,  it  is  commonly  long  before  God  becomes  so  an- 
gry as  to  cut  men  down. 

9.  The  Lord  is  good  to  all :  and  his  tender  mercies  are  over  all  his  works.  On  the 
first  clause  see  a  parallel  in  Nah.  i.  7.  Tender  mercies,  the  Hebrew  is  one  word,  as 
in  Ps.  xxv.  6.     It  expre.sses  the  tender  pity,  the  yearning  compassion  of  a  parent. 


PSALM  cxLV.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1189 

To  the  whole  verse  we  find  these  parallels,  Job  xxv.  3  ;  Matt.  v.  45 ;  Acts  xiv.  17. 
God  never  made  a  sentient  creature,  that  did  not  receive  appropriate  and  excellent 
blessings. 

10.  All  thy  works  shall  praise  thee,  0  Lord  ;  and  thy  saints  shall  bless  thee.  Works, 
as  in  V.  4.  Praise,  commonly  rendered  give  thanks.  Saints,  merciful  ones,  those  that 
are  godly,  as  in  Ps.  iv.  3 ;  xviii.  25.     Bless  as  in  Ps.  v.  12. 

11.  They  shall  speak  of  the  glory  of  thy  kingdom,  and  talk  of  thy  power ; 

12.  To  make  knoxon  to  the  sons  of  men  his  mighty  acts,  and  the  glorious  majesty  of  his 
kingdom.  Mighty  acts,  glory  and  majesty,  as  in  vv.  4,  5.  The  translation  is  good  and 
the  sense  obvious.  The  subject  is  the  most  exalted  and  demands  the  use  of  the 
loftiest  terms.  Patrick's  Paraphrase  is  :  "  It  is  their  duty  to  discourse  of  the  incom- 
parable wisdom  and  goodness,  and  care,  which  thou  exercisest  in  the  government  of 
the  whole  world;  especially  of  us;  and  to  recount  the  memorable  acts  of  thy  invin- 
cible power  among  us ;  that  all  mankind,  who  regard  not  such  things  so  much  as 
they  ought,  may  be  made  sensible  how  mighty  the  Lord  is :  and  adore  the  amazing 
splendor  of  his  illustrious  works ;  and  the  admirable  order  he  observes  in  his  gov- 
ernment of  all  things." 

13.  Thy  kingdom  is  an  everlasting  kingdom,  and  thy  dominion  endureth  throughout 
all  generations.  Compare  Ps.  cxlvi.  10  ;  Dan.  ii.  44 ;  iv.  34 ;  1  Tim.  i.  17.  The 
rendering  is  excellent,  though  Street  varies  it :  Thy  kingdom  is  an  eternal  kingdom, 
and  thy  dominion  over  all  generations.  Jehovah  will  never  give  up  the  world  to 
the  reign  of  devils,  or  the  sovereign  sway  of  finite  agents. 

14.  The  Lord  upholdeth  all  that  fall,  and  raiseth  up  all  those  that  be  botved  dovm. 
That  fall,  a  participle,  the  falling,  that  are  ready  to  fall.  It  describes  those  that  have 
in  themselves  no  strength.  Raiseth,  a  participle,  is  raising.  It  occurs  again  in  Ps. 
cxlvi.  8,  but  nowhere  else.  God  is  continually  giving  strength  to  those  that  are  bent 
under  the  weight  of  their  burdens.  He  is  the  helper  of  the  helpless.  The  next  two 
verses  have  been  much  admired  by  critics. 

15.  The  eyes  of  all  ivait  upon  thee;  and  thou  givest  them  their  meat  in  due  season. 

16.  Thou  openest  thine  hand  and  satisfiest  the  desire  of  every  living  thing.  Wait,  as 
in  Ps.  civ.  27 ;  look,  hope.  Satisfy,  fill.  Planets  and  atoms,  angels  and  insects,  all 
ranks  and  orders  of  creatures  hang  dependent  on  God's  sovereign  will,  and  if  one 
link  in  the  chain  of  that  dependence  were  broken,  they  would  not  only  be  wretched 
— they  would  perish.  3£eat,  in  the  old  English  sense  of  food,  as  in  Ps.  civ.  21,  27. 
The  great  sublimity  of  v.  16,  like  that  of  Gen.  i.  3,  turns  very  much  on  the  sim- 
plicity of  the  process,  and  the  completeness  with  which  the  work  is  accomplished. 
Clarke :  "  A  very  large  volume  might  be  written  upon  this,"  see  on  Ps.  civ.  28. 

17.  The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all  his  works.  It  is  impossible 
for  a  moral  government  to  meet  the  approval  of  a  right-minded  man,  if  it  be  not 
founded  and  conducted  in  justice  and  equity.  For  a  deficiency  here  nothing  can 
compensate.  The  Lord  is  therefore  kind  in  giving  us  so  ample  assurance  and  evi- 
dence of  the  perfect  rectitude  of  all  his  proceedings.  The  word  rendered  holy  is  in 
the  margin  merciful  or  bountiful.  It  is  the  word  the  plural  of  which  is  rendered 
saints  in  v.  10. 

18.  The  Lord  is  nigh  unto  all  them  that  call  upon  him,  to  all  that  call  upon  him  in 
truth.  See  on  Ps.  xxxiv.  18.  The  Lord  is  nigh  to  see  their  sorrows,  hear  their  cries, 
avenge  their  wrongs,  relieve  their  wants,  and  save  their  souls.  Call,  as  in  Ps.  iv.  1, 
3  ;  xiv.  4.  To  call  on  God  in  truth  is  to  offer  genuine  religious  worship,  particularly 
•n  prayer. 

19.  He  will  fulfil  the  desire  of  them  that  fear  him :  he  also  will  hear  their  cry,  and  will 
save  them.      Fxdfil,  do,  execute,  maintain,  Ps.  cxviii.  6 ;  cxix.  84 ;  cxl.  12.     Desire, 


1190  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxlv. 

will,  p.^.easure,  good  pleasure, 'Esther  i.  8  ;  Ps.  li.  18;  cxliii.  10.  It  is  safe  for  God  tc 
maintnin  the  cause  of  the  righteous,  and  grant  their  prayers,  just  in  so  far  as  they 
fear  him. 

20.  The  Lord  preserveth  all  them  that  love  him :  but  all  the  wicked  will  he  destroy. 
Prescrveth,  keepeth,  ivatcheth  so  as  to  protect.  Here  it  is  a  participle  (is)  keeping.  He 
habitually  does  so.  Love,  as  in  Ps.  v.  11,  and  often.  Destroy,  as  he  did  the  Horims 
and  the  Amorite,  Deut.  ii.  22 ;  Amos  ii.  9 ;  as  Haman  sought  to  destroy  the  Jews, 
Esther  iii.  6,  13 ;  as  God  shall  destroy  the  sinners,  Isa.  xiii.  9.  The  verb  denotes  utter 
ruin  and  extermination. 

21.  My  mouth  shall  speak  the  praise  of  the  Lord:  and  let  all  flesh  bless  his  holy 
navie  for  ever  and  ever.  Praise,  as  in  the  title  of  this  Psalm.  All  flesh,  all  human 
beings.  Sometimes  the  phrase  includes  irrational  creatures,  Gen.  vi.  19.  Bless,  as  in 
vv.  1,  2,  10.  His  holy  name,  literally  the  name  of  his  holiness.  For  ever  and  ever,  as 
in  vv.  1,  2.     Alexander  renders  it  to  eternity  and  perpetuity. 

DOCTRIKAL   AND    PRACTICAL   KeMARKS. 

1.  The  highest  praise  and  the  most  glowing  adoration  rendered  to  Jehovah  do  not 
exceed  the  bounds  of  truth  and  sobriety,  vv.  1,  2,  21.  It  is  begun  on  earth,  and  shall 
be  carried  on  in  heaven.     Addison's  stanza  is  hardly  a  hyperbole : 

Thro'  all  eternity  to  thee 

A  joyful  song  I'll  raise  ; 
Bnt  O,  eternity's  too  short 

To  utter  all  thy  praise. 

2.  Nothing  has  a  more  pernicious  effect  on  character  than  low  thoughts  of  God. 
We  should  on  many  accounts  labor  to  have  just  and  elevated  views  of  his  excellent 
greatness,  vv.  3,  6.  Tholuck  :  "  Human  virtue  and  greatness  have  their  limits,  where 
spots  appear  and  poverty  begins ;  but  the  greatness  of  God  is  unsearchable  and  inex- 
pressible." Henry:  "The  Lord's  presence  is  infinite,  his  brightness  insupportable,  his 
majesty  awful,  his  dominion  boundless,  and  his  sovereignty  incontestable."  Unless 
we  have  great  thoughts  of  God,  our  thoughts  of  sin  will  be  low,  our  sense  of  obliga- 
tion feeble,  and  our  praises  dull. 

3.  Wicked  as  every  generation  of  men  has  been,  it  is  for  a  joy  that  in  every  age 
some  have  been  found,  and  to  the  end  of  the  world  some  shall  be  found  to  stand  \x^ 
for  God,  and  publish  his  honors,  and  declare  his  goodness,  v.  4. 

4.  Each  one  should  feel  the  obligation  to  publish  the  divine  honors,  and  that  in 
suitable  terms,  well-chosen,  thus  following  the  example  of  the  Psalmist,  v.  5.  Other- 
wise, "  when  one  generation  of  pious  men  depart  this  life,  there  will  be  none  to  publish 
the  glorious  majesty  and  lovingkindness  of  the  Lord  after  them." 

5.  He,  who  discredits  revealed  religion  because  of  the  miracles  and  mysteries  in- 
volved therein,  ought  in  consistency  to  discard  the  whole  doctrine  of  creation  and  of 
providence,  for  both  of  them  abound  in  wondrows  works,  v.  5. 

6.  Although  God's  doings  are  often  terrible,  yet  it  is  a  great  mercy  that  they  are 
not  prevailingly  so,  v.  6.  Tempests  and  tornadoes  sometimes  sweep  over  the  earth, 
but  tliey  are  neither  daily  nor  weekly.  One  deluge  spread  desolation,  but  ever  since 
the  bow  of  promise  has  appeared. 

7.  jVIuch  as  the  wicked  hate  the  goodness  and  righteousness  of  God,  he  shall  yet 
estal)lish  his  memorial  in  all  the  earth,  as  well  as  in  his  church  triumphant,  v.  7.  The 
overthrow  of  Pharaoh,  the  ruin  of  Sennacherib  and  the  miserable  end  of  Nero  and 
of  kindred  spirits,  are  no  secrets  in  the  world. 

8.  The  Scriptures  delight  to  dwell  on  the  loving  aspects  of  the  divine  character,  vv 
8,  9.     They  have  exhausted  the  powers  of  language  to  convey  to  us  some  just  concep 


PSALM  cxLV.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1191 

tion  of  the  subject.     The  Lord  has  grace  for  the  guilty,  compassion  for  the  miserable 
forbearance  to  the  headstrong,  and  repenteth  him  of  the  evil. 

9.  All  God's  creatures  in  this  world  receive  many  and  marked  benefits  at  his  hand, 
V.  9.  Even  where  forgiveness  of  sin  is  not  granted,  still  as  long  as  God  spares  his 
enemies,  he  opens  the  storehouse  of  his  bounty,  and  grants  them  many  and  great 
blessings. 

10.  There  is  a  sense  iu  which  all  God's  works  praise  and  shall  forever  praise  him, 
thou-li  in  some  cases  they  do  it  reluctantly ;  but  it  is  his  saints  who  bless  him  and 
witness  for  him  with  all  the  heart,  vv.  10-12.  The  confessions  of  God's  enemies  often 
show  how  wretched  their  cause  is ;  but  it  is  of  his  people  that  he  says,  Ye  are  viy  wit- 
nesses. Dickson :  "  The  Lord  will  have  his  saints  to  instruct  such  as  are  not  con- 
verted to  know  his  glory,  power,  and  majesty,  that  they  may  be  brought  in,  and  made 
subjects  of  his  special  kingdom  of  grace." 

11.  In  the  midst  of  the  convulsions,  agitations  and  desolations  of  earth,  it  is  a 
glorious  truth  that  the  dominion  of  the  Almighty  over  this  and  all  worlds  cannot  be 
destroyed,  subverted  or  even  impeded,  v.  13.  Hengstcnberg :  "Thy  kingdom  is  a 
kingdom  of  all  eternities."  No  age,  no  dark  corner  of  the  earth,  no  star  however 
remote,  no  man  however  puissant,  no  kingdom  however  glorious,  is  beyond  the  grasp 
of  him  who  shakes  the  heavens  with  a  nod. 

12.  The  poor,  the  feeble,  the  self-diffident,  the  bruised,  the  oppressed,  the  down- 
trodden, have  an  unfailing  friend  in  God,  v.  14.  Luther  :  "  Christ  is  the  king  for  the 
afflicted,  the  poor,  the  fallen." 

13.  The  changes  of  the  seasons,  bringing  alternate  and  various  kinds  of  fruits  and 
food  for  man  and  beast,  call  for  admiration  and  praise,  v.  15. 

14.  It  is  infallible  proof  that  man  is  far  gone  from  righteousness,  when  we  see  him 
the  only  recipient  of  the  divine  kindness,  that  seems  to  make  no  suitable  return  to 
the  Giver  of  all  good,  vv.  15, 16.  Dumb  brutes  seem  to  fulfil  the  great  ends  of  their 
existence ;  but  man,  sunk  into  sottishuess,  even  when  he  knows  God,  glorifies  him 
not  as  God. 

15.  Let  us  never  doubt  the  infallible  justice  of  all  the  divine  proceedings,  v.  17. 

16.  While  by  his  essential  presence  and  readiness  to  bless  the  penitent,  God  is  not 
far  from  any  living  man,  yet  he  is  peculiarly  and  graciously  nigh  to  such  as  with 
godly  sincerity  engage  in  his  worship,  supplicating  his  blessing,  v.  18.  Compare 
Acts  xvii.  28.  God  is  never  ofiended  with  the  importunity  of  suppliants.  Home : 
"  It  is  our  hapjoiness  to  have  a  King,  who  is  not,  like  earthly  princes,  difficult  of 
access,  but  one  of  whom  the  meanest  subject  may  at  any  time  obtain  an  audience, 
and  be  certain  of  having  his  request  granted,  if  it  be  made  in  truth." 

17.  One  reason  why  the  righteous  are  so  often  successful  in  their  plans  and  coun- 
sels is,  that  their  desire  in  the  main  agrees  with  the  will  of  God,  and  so  in  hearing 
them,  God  is  but  doing  what  is  most  pleasing  to  himself,  v.  19. 

18.  It  is  clear  from  Scripture  that  there  is  no  antagonism,  but  on  the  contrary  a 
blessed  harmony  between  the  graces  of  the  Christian  character.  Those  who  fear  the 
Lord,  in  v.  19,  are  the  same  as  those  who  love  him  in  v.  20. 

19.  The  incorrigibly  wicked  are  all  doomed,  v.  20.  Their  destruction  is  as  certain 
as  their  existence.  The  mouth  of  the  Lord  hath  spoken  it  by  the  mouth  of  all  his 
prophets  since  the  world  began. 

20.  It  is  the  duty  of  some  to  rule,  and  of  others  to  obey ;  of  some  to  teach  and  of 
others  to  learn ;  of  some  to  abide  at  home,  and  of  others  to  go  abroad ;  but  it  is  the 
duty  of  all  in  all  ranks  and  conditions  of  life  to  bless  God's  holy  name  forever  and 
ever,  and  to  desire  others  to  engage  in  the  same  noble  work,  v.  21. 

21.  If  we  would  be  wise,  and  so  act  as  not  to  cover  us  with  confusion,  we  must  put 


1192  STUDIES  IN   THE   BOOK   OF  PSALMS.  [psalm  cxlvi. 

time  and  eternity  togethei-.  Our  connection  with  an  endless  future  is  as  close  and  as 
certain  as  our  connection  with  time,  and  much  more  lasting.  It  was  a  wise  resolution 
of  the  elder  Edwards  :  "  That  I  will  do  whatsoever  I  think  to  be  most  to  the  glory  of  God 
and  my  own  good,  profit  and  pleasure,  in  the  whole  of  my  duration ;  without  any 
consideration  of  the  time,  whether  now,  or  never  so  many  myriads  of  ages  hence." 
Reader,  thou  art  a  candidate  for  eternity,  and  to  eternity  thou  wilt  go.  Art  thou 
prepared?     Art  thou  preparing? 


Psalm  cxlvi. 

1  Praise  ye  the  Lord.    Praise  the  Lord,  O  my  soul. 

2  While  I  live  will  I  praise  the  Lord  :  I  will  sing  praises  unto  ray  God  while  I  have  any  being. 

3  Put  not  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom  there  is  no  help. 

4  His  breath  goeth  forth,  he  returneth  to  his  earth ;  in  that  very  day  his  thoughts  perish. 

5  Happy  is  he  that  hath  the  God  of  Jacob  for  his  help,  whose  hope  is  in  the  Lord  his  God: 

6  Which  made  heaven,  and  earth,  the  sea,  and  all  tliat  therein  is:  which  keepeth  truth  forever: 

7  Which  executeth  judgment  for  the  oppressed:  which  giveth  food  to  the  hungry.  The  Lord 
looseth  the  prisoners : 

8  The  Lord  openeth  the  eyes  of  the  blind :  the  Lord  raiseth  them  that  are  bowed  down :  the 
Lord  loveth  the  righteous : 

9  The  Lord  preserveth  the  strangers ;  he  relieveth  the  fatherless  and  widow :  but  the  way  of 
the  wicked  he  turneth  upside  down. 

10  The  Lord  shall  reign  for  ever,  even  thy  God,  O  Zion,  unto  all  generations.  Praise  ye  the 
Lord. 

DAVID  probably  wrote  this  Psalm.  So  Calvin,  Fabritius,  Patrick,  Jebb,  Henry, 
Scott  and  others  have  thought.  Yet  Venema,  Tholuck,  Hengstenberg  and 
Alexander  favor  a  later  origin.  The  Syriac,  Arabic,  Septuagint  and  Vulgate  ascribe 
it  to  Haggai  and  Zechariah.  If  it  had  any  historic  occasion,  we  know  not  what  it 
was.  This  and  the  four  remaining  Psalms  begin  and  end  with  the  word  Hallelujah, 
Praise  ye  the  Lord.  Scott  dates  it  B.  C.  1016  ;  Clarke  fixes  no  date,  but  thinks  it 
was  written  after  the  captivity.  The  names  of  the  Most  High  found  in  it  are  Jah 
Lord,  Jehovah  Lord,  Elohim  God  and  El  God,  on  which  see  introductory  remarks 
to  Ps.  Ixviii.,  and  on  Ps.  i.  2 ;  iii.  2;  v.  4. 

1.  Praise  ye  the  Lord.  Praise  the  Lord,  0  my  soul.  In  the  first  clause  we  have 
Jah;  in  the  second  Jehovah.  The  prophet  first  calls  on  the  true  Israel  and  then  on 
himself  to  engage  in  the  work  of  praise,  and  especially  desires  that  he  may  do  his 
part  with  life  and  animation — with  his  soul. 

2.  While  I  live  ivill  I  praise  the  Lord  ;  I  will  sing  praises  unto  my  God  while  I  have 
any  being.     Watts : 

"I'll  praise  my  Maker  with  my  breath. 
And  when  my  voice  is  lost  in  death. 

Praise  shall  employ  my  nobler  powers : 
My  days  of  praise  shall  ne'er  be  past 
While  life  and  thought  and  being  last. 
And  immortality  endures." 

For  being,  Morison  has  continuance,  meaning  existence  beyond  the  grave.  Praise,  as 
twice  in  v.  1.  Sing  praises,  sing  psalms,  or  play,  as  in  Ps.  vii.  17  ;  ix.  11.  Compare 
Pe.  civ.  33. 


PSALM  cxLvi.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1193 

3.  Put  not  your  trust  in  princes,  nor  /».  tJie  son  of  man,  in  whom  there  is  no  help 
This  verse  inclines  Clarke  to  think  tlmt  the  P.sulm  refers  to  the  change  which  cami 
over  Cyrus,  who  at  first  was  a  warm  and  decided  friend  to  the  Jews,  but  afterwards 
was  disinclined  to  aid  them.  His  para})hrase  is :  "  Cyrus  may  change :  but  God  udll 
not:  trust  therefore  in  Him."  But  in  comparison  with  God  all  princes  are  unworthy 
of  confidence.  The  best  of  them  may  die  at  the  very  time  when  we  most  build  upon 
their  aid.  The  best  of  them  are  limited  in  resources,  and  often  cannot  help  those  to 
whom  they  have  the  strongest  attachment.  The  best  of  them  are  fickle  and  liable  to 
change  from  friendship  to  aversion.  If  this  is  not  caused  by  constitutional  insta- 
bility, it  is  often  brought  about  by  slander  and  misrepresentation.  By  princes  we  are 
not  to  understand  merely  those  on  the  throne,  or  nobles,  but  persons  of  large  hearted- 
ness,  and  of  liberal  views  and  feelings,  as  the  word  indicates,  Ex.  xxxv.  5,  22 ;  Isa. 
xxxii.  5,  8.  Neither  do  we  find  unfailing  virtue  and  resources  in  any  rank  of  life — 
in  any  son  of  Adam.,  as  the  Hebrew  has  it.     Help,  salvation. 

4.  His  breath  goeth  forth,  he  returneth  to  his  earth :  in  that  very  day  his  thoughts 
perish.  For  breath  Ainsworth  and  Boothroyd  have  spirit.  The  first  clause  simply 
expresses  the  idea  of  death  and  dissolution.  The  second  states  the  effect  of  such 
death — hh  thoughts  perish.  For  i/iowf/Afe  the  Chaldee  htxs  machinations ;  the  Arabic, 
counsels;  Miidge,  projects ;  Street,  designs ;  Hovsley,  false,  deceitful  show ;  Fry,  devices. 
Alexander  understands  vain  notions  or  ambitious  schemes.  The  word  is  found  nowhere 
else.  Even  if  the  thoughts  of  a  fellow-creature  respecting  us  or  our  friends  are  ever 
so  kind  and  wise,  he  may  be  wholly  unable  to  eftect  anything  for  us ;  and  so  to  trust 
in  him  is  folly,  particularly  as  Jehovah  proposes  himself  as  an  object  of  confidence, 
and  never  deceives  or  disappoints  the  heart  that  leans  on  him  : 

5.  Happy  is  he  that  hath  the  God  of  Jacob  for  his  help,  whose  hope  is  in  the  Lord 
his  God.  HajDpy,  0  the  blessednesses,  as  in  Ps.  i.  1.  He  has  all  good  things  for  soul 
and  body,  for  time  and  eternity.  The  word  rendered  God  is  El,  might.  There  is 
peculiar  fitness  in  speaking  of  the  God  of  Jacob  as  a  helper,  whether  by  Jacob  we 
understand  the  patriarch  himself  or  the  nation  that  bore  his  name;  for  in  a  marvel- 
lous manner  did  the  Most  High  help)  and  deliver  both  him  and  them.  But  if  we 
would  have  the  presence  and  power  of  God  on  our  side,  we  must  hope  in  him,  and 
in  no  other.  He  has  from  the  beginning  demonstrated  his  power,  wisdom  and  good- 
ness, for  it  is  he, 

6.  Which  made  heaven,  and  earth,  the  sea,  and  all  that  therein  is :  which  Jceepeth  truth 
for  ever.  On  the  first  clause  see  on  Ps.  cxv.  15;  cxxi.  2.  The  Lord  has  the  attri- 
butes, which  qualify  him  to  give  succor,  and  then  he  has  the  faithfulness  (or  tndJi) 
which  makes  him  keep  covenant  and  perform  all  he  has  engaged.  Did  he  lack 
either,  he  would  be  unworthy  of  trust.     It  is  also  he, 

7.  Which  executeth  judgment  for  the  oppressed:  which  givethfood  to  the  hungry.  The 
Lord  looseth  the  prisoners.  Execideth,  doeth,  worketh,  jirocweth,  bringeth  forth,  main- 
taineth,  as  the  word  is  elsewhere  rendered.  Judgment,  right.  The  common  and  best 
rendering  is  judgment.  Oppressed,  wronged,  defrauded,  deceived.  How  God  did  this 
for  Jacob,  for  David  and  for  all  Israel  their  history  declares.  And  how  he  feeds  the 
hungry  the  history  of  the  world  declares.  Tlie  last  clause  of  this  verse  begins  a  series 
of  statements,  which  many  regard  as  a  prophecy  concerning  Jesus  Christ.  Indeed 
some  regard  all  from  the  beginning  of  v.  5  to  the  close  as  Messianic.  Hammond  has 
a  long,  learned  and  very  ingenious  note  to  that  effect;  nor  is  it  easy  to  answer  his  rea- 
sonings. Of  course  Home  and  that  class  of  interpreters  adopt  this  view.  Jarchi  on 
V.  10,  distinctly  says  that  it  belongs  to  the  days  of  Messias.  Gill:  "It  is  most  true, 
that  the  Psalm  is  concerning  the  Messiah  and  his  kingdom,  to  whom  all  the  charac- 
ters and  descriptions  given  agree."     Henry  and  Scott  interpret  these  verses  in  the 

150 


1194  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxlvi, 

same  way.  Indeed  Scott  quotes  with  approbation  a  pai'agraph  applying  the  whole 
Psalm  to  Christ.  See  Introduction,  §  8.  Men  may  be  bound  in  affliction  as  well  as 
in  iron.  Prisoners,  a  participle  often  rendered  bound,  Gen.  xxxix.  20;  xl.  3,  5;  Isa. 
Ixi.  1.  It  was  common  among  the  Hebrews  to  speak  of  the  afflicted,  as  prisoners,  or 
bound,  Ps.  cvii.  10;  Luke  xiii.  16.  If  the  loosing  of  the  piHsoners  is  to  be  taken 
literally,  it  had  its  fulfilment  in  Joseph,  in  the  three  faithful  young  men  in  Babylon, 
in  Daniel,  in  Peter,  in  Paul  and  Silas,  and  in  all  cases  where  God's  providence  ba.s 
interposed  for  the  unjustly  accused.  If  the  phrase  is  to  be  taken  spiritually,  as  in 
Isa.  xlix.  9;  Ixi.  1,  then  it  is  fulfilled  in  every  case  where  the  benefits  of  redemption 
are  applied  to  perishing  men. 

8.  The  Lord  openeth  the  eyes  of  the  blind:  the  Lord  raiseth  them  that  are  bowed 
down:  the  Lord  loveth  the  righteous.  Alexander:  "All  the  verbs  are  of  the  parti- 
cipial form,  opening,  raising,  loving,  i.  c,  continually  doing  so."  The  same  remark 
applies  to  the  loosing,  in  v.  7,  and  preserving,  in  v.  9.  How  Christ  opened  the  eyes  of 
the  blind  is  taught  in  the  Gospels,  Matt.  ix.  27-30;  John  ix.  7-32.  In  the  Hebrew 
of  this  clause,  there  is  no  word  for  eyes,  but  it  is  implied  in  the  verb,  openeth,  which 
is  never  used  in  the  Scriptures  in  reference  to  any  other  matter,  except  once  where  it 
refers  to  opening  the  ears,  Isa.  xlii.  20.  How  the  Lord  opens  the  eyes  of  the  mind  is 
declared  in  many  Scriptures.  The  New  Testament  calls  the  process  of  spiritual  illu- 
mination, a  revelation.  Matt.  xi.  27;  Luke  x.  22;  Gal.  i.  16.  How  the  Lord  raiseth 
them  that  are  bowed  down  is  declared  in  Ps.  cxlv.  14;  cxlvii.  6.  How  gloriously 
Jesus  did  this  work  literally,  may  be  seen  in  Luke  xiii.  13.  But  none  are  so  bowed, 
dovm  as  those  that  are  oppressed  by  the  devil,  ready  to  sink  under  the  load  of  con- 
scious guilt,  fearfully  depressed  with  just  thoughts  of  their  own  vileness,  guilt  and 
misery.  How  the  Lord  loveth  the  righteous  is  declared  in  Deut.  xxxiii.  3;  John  xiv. 
21.  God  has  a  love  of  good  will  to  men,  even  the  rebellious;  but  he  has  also  a  love 
of  complacency  to  his  people.  Because  he  loveth  righteousness,  therefore  he  loveth 
the  righteous,  Ps.  xi.  7. 

9.  The  Lord  preserveth  the  strangers:  he  relieveth  the  fatherless  and  tvidow:  but  the 
way  of  the  nicked  he  turneth  upside  down.  God's  tender  care  of  strangers  appears  in 
the  pentateuch,  Ex.  xxii.  21;  xxiii.  9;  Lev.  xix.  33;  Deut.  x.  18;  xvi.  11.  Traces 
of  the  same  divine  benevolence  are  found  in  all  the  Scriptures.  But  all  God's  people 
are  strangers  and  pilgrims  on  the  earth,  as  were  their  fathers.  To  them  he  shows 
peculiar  and  amazing  favor,  and  keepeth  them  in  the  midst  of  the  greatest  perils  and 
trials.  How  wonderfully  God  relieves,  or  lifts  uj),  i.  e.,  shows  his  friendship  to  the 
widow  and  the  fatherless  is  declared  in  all  his  word,  Ps.  Ixviii.  5;  Prov.  xv.  25;  Jer. 
xlix.  11 ;  Hos.  xiv.  3.  The  terms  rendered  ividoiv  and  fatherless  are  sometimes  used 
to  denote  in  general  the  desolate,  the  helpless,  and  so  we  learn  God  is  always  ready 
to  give  help  to  those  that  have  no  friend  or  protector.  Turneth  upside  down,  else- 
where subvert,  overthroiv.  The  most  dreadful  disasters  that  have  overtaken  the  wicked 
in  past  ages  are  but  feeble  tokens  of  their  ruin,  the  utter  disappointment  of  all  their 
hopes,  the  perfect  defeat  of  all  their  plans  in  the  world  to  come.  Compare  Ps. 
cxlvii.  6. 

10.  The  Lord  shall  reign  for  ever,  even  thy  God,  0  Zion,  unto  all  generatimis. 
Praise  ye  the  Lord.  The  first  clause  is  taken  from  Ex.  xv.  18,  and  contains  a  truth 
asserted  in  different  terms  in  Ps.  x.  16 ;  cxlv.  13 ;  and  repeated  in  the  last  book  of 
Scripture.  Jehovah  and  the  God  of  Zion  are  the  same.  God's  kingdom  over  this 
world  has  constant  reference  to  his  kingdom  in  the  world.  Praise  ye  the  Lord,  as  at 
the  beginning. 

Doctrinal  and  Practical  Remarks. 
1.  How  wonderful  is  memory!     In  1816,  when  the  writer  was  yet  a  lad,  he  heard 


PSALM  CXT.VI.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1195 

this  Psalm  expouiulcd  by  a  stranger  whom  he  never  saw  before ;  and  to  this  day  he 
remembers  the  exposition,  and  even  the  tones  of  the  preacher's  voice.  Fijty  years 
seem  to  htive  deepened  the  impression  made  by  a  simple  yet  serious  discourse  on  this 
precious  Psalm. 

2.  God  is  worthy  of  all  praise,  and  of  all  honor,  and  should  constantly  be  declared 
so  to  bo,  vv.  1,  2,  10.  There  is  no  act  of  worship  that  may  not  fitly  begin  and  end 
with  his  praise.  This  is  true  in  time.  It  will  be  true  in  eternity.  '  In  heaven,  when 
one  hallelujah  closes,  another  commences.'  The  highest  anthems  ever  sung  on  earth 
or  in  the  skies  are  fully  warranted  by  the  nature  of  God,  by  the  course  of  his  provi- 
dence, and  by  our  relations  to  him  as  explained  in  this  Psalm. 

3.  Both  by  natural  and  revealed  religion,  we  are  called  upon  to  stir  ourselves  up  to 
the  work  of  praise,  v.  1.  It  is  a  singular  evidence  of  the  depravity  and  deceitfulness 
of  the  human  heart,  that  those  deists  who  speak  most  of  the  excellence  of  natura.' 
religion,  are  never  found  gathered  into  assemblies  for  the  devout  praise  of  him  who 
made  them ;  and  yet  if  nature  teaches  anything  concerning  our  duty  to  God,  it  is  that 
we  should  praise  him  for  his  mercies.  To  this  work  we  should  summon  our  memories, 
that  they  may  tell  us  of  God's  goodness  in  times  past ;  our  imaginations,  that  they 
may  aid  us  in  forming  some  conception  of  the  glory  to  be  revealed ;  and  our  warm 
affections,  that  they  may  glow  with  zeal  in  this  noble  service.  Henry  :  "  That  which 
is  the  great  end  of  our  being  ought  to  be  our  great  employment  and  delight  while  we 
have  any  being." 

4.  It  is  both  vain  and  Avicked  to  rely  on  man,  the  best,  the  wisest  and  the  bravest, 
V.  3.  Man  is  a  fool,  a  worm,  a  shadow.  "  The  Egyptians  are  men,  and  not  God ; 
and  their  horses  flesh,  and  not  spirit,"  Isa.  xxxi.  3.  Compare  Jer.  xvii.  5-8.  Luther: 
"  We  ought  not  to  trust  in  any  man,  not  even  in  kings  or  princes,  nor  in  the  mighty, 
nor  in  the  rich,  as  the  world  do."  We  have  more  to  fear  than  to  hope  for  from  the 
best  man  living,  if  we  put  him  in  the  place  of  God,  As  to  the  wicked,  the  best  of 
them  is  a  brier :  the  most  upright  is  sharper  than  a  thorn  hedge,  Mic.  vii.  4. 

5.  What  amazing  changes  come  over  men  at  death !  Then  all  their  thoughts,  plans, 
projects  come  to  a  full  end,  v.  4.  How  great  is  "  the  madness  of  princes  in  setting 
no  bounds  to  their  hopes  and  desires,  and  scaling  the  very  heavens  in  their  ambition, 
like  the  insane  Alexander  of  Macedon,  who,  upon  hearing  that  there  were  other 
worlds,  wept  that  he  had  not  yet  conquered  one,  although  soon  after  the  funeral  urn 
sufficed  him."  "  Neither  mean  men  may  trust  in  great  men,  nor  great  men  may  trust 
in  a  multitude  of  mean  men." 

6.  Vast  indeed  must  be  the  blessings  of  the  righteous,  and  great  their  happiness, 
if  not  here,  yet  hereafter ;  for  oftentimes  the  inspired  writers,  like  presses  gushing  out 
with  new  wine,  speak  of  it,  habitually  admitting  that  the  matter  is  beyond  the  power 
of  language,  v.  5. 

7.  He  who  helped  Jacob,  helps  all  who  pray  like  Jacob,  v.  5. 

8.  The  glorious  perfections  displayed  in  creation  are  ample  guarantee  of  the  safety 
of  those  who  make  God  their  refuge,  v.  6. 

9.  Both  natural  and  revealed  religion  lead  us  to  rely  on  the  truth,  the  sincerity,  the 
faithfulness  of  God,  v.  6.  Unless  we  credit  the  divine  sincerity,  even  miracles  would 
not  prove  the  truth  of  a  doctrine  or  of  a  system. 

10.  Let  the  pious  who  are  oppressed,  wronged,  deceived,  abused,  hope  on,  v.  7. 
God  is  the  patron  of  those  who  have  no  helper.  He,  who  gave  his  Son  to  deliver  his 
chosen  from  the  oppression  of  the  devil,  will  not  deny  them  whatever  is  necessary  to 
rescue  them  from  the  power  of  his  minions. 

11.  If  one  is  poor,  let  him  not  steal,  nor  fret,  nor  deny  the  divine  kindness,  but  let 
him  pray  and  hope  in  the  Lord,  who  feedeth  the  hungi-y,  v.  7.     He  who  sent  the  ravens 


1196  STUDIES  IN   THE   BOOK   OF  PSALMS.  [psalm  cxlvh. 

to  feed  Elijah,  and  made  the  widow's  oil  to  multiply,  and  hears  the  young  ravens  when 
they  cry,  will  not  forget  the  souls  who  make  him  their  confidence. 

12.  If  we  are  prisoners,  let  us  not  be  thereby  cast  down  with  over  much  sorrow. 
Whenever  the  Lord  sees  it  best,  he  can  and  will  release  us,  v.  7.  Until  then,  let  us 
leave  all  in  his  hands.  Kot  a  few  of  the  best  writings  have  been  given  to  the  world 
by  men  wearing  a  chain,  or  immured  in  prisons.  No  thanks  to  their  persecutors,  nor 
to  the  cold  inhumanity  of  their  cotemporaries ;  but  all  honor  to  the  grace  of  him  who 
in  their  deep  affliction  made  their  genius  to  shine  and  their  joy  to  overflow. 

13.  We  may  not  any  longer  expect  miracles  in  healing  the  blind  of  their  natural 
defects,  such  attestations  of  God's  truth  being  no  longer  necessary,  v.  9.  But  every 
saving  spiritual  illumination  is  a  moral  miracle,  far  more  worthy  of  admiration,  if 
duly  considered,  than  any  healing  ever  granted  to  defective  natural  vision, 

14.  Art  thou  a  child  of  sorrow,  borne  down  with  the  weight  of  thy  grief?  Cast 
thy  burden  on  the  Lord.  Trust  in  him.  He  can  raise  thee  out  of  the  depths  up  to 
the  heights  of  glory,  v.  8. 

15.  Because  of  God's  good  will  to  the  righteous,  they  are  safe,  v.  8.  His  com- 
placency in  them  unites  with  his  benevolence ;  and  even  when  he  afflicts  them,  he 
does  it  out  of  love. 

16.  Art  thou  a  stranger  ?  or  is  thy  child  a  stranger  ?  or  does  thy  heart  yearn  over 
some  loved  one  in  a  distant  land?  God  can  take  care  of  such.  He,  who  was  the 
friend  of  Joseph  in  Egypt,  will  not  forsake  the  seed  of  the  righteous  now.  Jehovah 
is  a  God  afar  off,  as  well  as  a  God  at  hand,  v.  9 ;  Jer.  xxiii.  23. 

17.  Has  God  taken  away  the  husband  of  thy  youth,  and  written  thy  children 
fatherless  ?  Lay  fast  hold  of  the  promises.  They  are  all-sufficient,  v.  9.  See  on 
Ps.  Ixviii.  5. 

18.  The  wicked  frequently  object  to  our  using  startling  terms,  and  alarming 
thoughts  concerning  their  state ;  but  no  sober  language  can  exaggerate  the  frightful 
condition  of  a  soul  without  God  in  the  world.  God  has  a  thousand  ways  of  bring- 
ing to  nought  the  counsels  of  the  ungodly,  and  cutting  short  their  career  of  crime  and 
folly.  Commonly  in  the  most  unexpected  manner  he  turneth  their  loay  xipside  down, 
V.  9. 

19.  The  world  has  always  been  governed,  is  now  governed,  and  shall  to  the  end 
of  time  be  governed  by  him  Avho  makes  no  mistakes,  and  has  no  vicegerents,  and  no 
successful  rivals.  Morison :  "  Perpetuity  is  the  distinguishing  character  of  the  di- 
vine government.  The  throne  of  Jehovah  can  never  be  subverted.  His  enemies  can 
never  gain  the  ascendency." 

20.  How  glorious  is  God  !  In  all  his  nature,  in  all  his  ways,  in  all  the  manifestu- 
tions  of  himself  he  alone  is  worthy  to  receive  the  worship  of  earth  or  of  heaven. 


Psalm  cxlvii. 

1  Praise  ye  the  Lord:  for  it  is  good  to  sing  praises  unto  our  God;  for  it  is  pleasant ;  an(2  praise 
is  comely. 

2  The  Lord  doth  build  up  Jerusalem :  he  gathereth  together  the  outcasts  of  Israel. 

3  He  healcth  tlic  broken  in  heart,  and  bindeth  up  their  wounds. 

4  He  telleth  the  number  of  the  stars;  he  calleth  them  all  by  Iheir  names. 

5  Great  is  our  Lord,  and  of  great  power:  his  understanding  is  infinite. 

6  The  Lord  lifteth  up  the  meek  :  he  casteth  the  wicked  down  to  the  ground. 


PSALM  cxLvn.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1197 

7  Sing  unto  the  Lord  with  thanksgiving;  sing  praise  upon  the  harp  unto  our  God: 

8  Who  covereth  the  heaven  with  clouds,  who  prepareth  rain  for  the  earth,  who  maketh  graas 
to  grow  upon  the  mountains. 

9  He  giveth  to  the  beast  liis  food,  and  to  tlie  young  ravens  which  cry. 

10  He  deligliteth  not  in  the  strength  of  the  horse :  he  taketh  not  pleasure  in  the  legs  of  a  man. 

11  The  LoKD  taketh  pleasure  in  them  that  fear  him,  in  those  that  hope  in  his  mercy. 

12  Praise  the  Lord,  O  Jerusalem ;  praise  thy  (Jod,  O  Zion. 

13  For  he  hath  strengthened  the  bars  of  thy  gates ;  he  hath  blessed  thy  cliildren  within  thee. 

14  He  maketh  peace  in  thy  borders,  and  filleth  thee  with  the  finest  of  the  wheat. 

15  He  sendeth  forth  his  commandment  upon  earth  :  his  word  runneth  very  swiftly. 

16  He  giveth  snow  like  wool :  he  scattereth  the  hoar  frost  like  ashes. 

17  He  casteth  forth  his  ice  like  morsels :  who  can  stand  before  his  cold? 

18.  He  sendeth  out  his  word,  and  melteth  them :  he  causeth  his  wind  to  blow,  and  the  watera 
flow. 

19  He  sheweth  his  word  unto  Jacob,  his  statutes  and  his  judgments  unto  Israel. 

20  He  hath  not  dealt  so  with  any  nation  :  and  as  for  /as  judgments,  they  have  not  known  them. 
Praise  ye  the  Lord. 

THE  Septuagint  and  the  versions,  which  follow  it,  unite  Psalms  ix.  and  x.  into 
one,  and  so,  to  make  the  number  150  they  divide  Psalm  cxlvii.  into  two,  making 
Psalm  cxlvi.  end  at  v.  11,  and  Psalm  cxlvii.  begin  at  v.  12.  Of  course  the  numbers  of 
all  the  Psalms  between  the  ninth  and  this  do  not  in  these  versions  agree  with  tho 
Hebrew,  as  the  Doway  in  a  note  admits.  These  versions  also  number  the  verses  of 
Psalms  ix.  x.  cxlvi.  cxlvii.  just  as  if  the  arrangement  in  the  Hebrew  and  English  ver- 
sion was  correct.  There  is  a  very  general,  though  not  universal  agreement  that  this 
Psalm  is  of  late  date.  Scott  dates  it  B.  C.  444 ;  Clarke,  B.  C.  about  519.  But  there  i.s 
not  an  agreement  respecting  the  author.  Several  of  the  ancient  versions  ascribe  it  to 
Haggai  and  Zechariah.  A  few  very  respectable  writers  ascribe  it  to  David,  making 
it  a  prophecy.  Gill,  Abenezra  and  several  Jewish  writers  think  it  foretells  the  fu- 
ture rebuilding  of  Jerusalem,  and  the  restoration  of  the  Jews  from  their  captivity, 
and  refer  it  to  the  times  of  the  Messiah."  Jebb  says,  it  is  "  a  most  regularly  con- 
structed hymn."  Luther  calls  it  "  a  very  blessed  Psalm  of  thanksgiving."  Henry 
calls  it  an  "  excellent  Psalm  of  praise."  The  names  of  the  Most  High  in  this  com- 
position are  Jah  Lord,  Elohim  God,  Adonai  Lord  and  Jehovah  Lord,  on  which  re- 
spectively see  introductory  remarks  to  Ps.  Ixviii. ;  on  Ps.  iii.  2 ;  ii.  4 ;  i.  2. 

1.  Praise  ye  the  Lord  :  for  it  is  good  to  sing  praises  unto  our  God :  for  it  is  pleasant: 
and  praise  is  comely.  Like  the  preceding  this  Psalm  begins  and  ends  with  Hallelujah. 
In  Ps.  Ixxiii.  28,  we  read.  It  is  good  for  me  to  draw  near  to  God ;  in  Ps.  xcii.  1,  It 
is  a  good  thing  to  give  thanks  unto  the  Lord.  Here,  It  is  g'-nd  to  sing  Hallelujahs 
and  Psalms.  For  this  duty  three  reasons  are  given.  1.  It  is  good.  It  must  be  a 
good  thing  to  love  and  serve  and  praise  a  good  and  glorious  God.  2.  It  is  pleasaiit 
or  sweet  to  do  so.  It  makes  glad  and  refreslies  the  pious  heart.  3.  It  is  comely,  or 
seemly.     It  is  monstrous  to  have  a  God  and  not  worship,  obey  and  praise  him. 

2.  The  Lord  doth  build  up  Jerusalem:  he  gather eth  together  the  outcasts  of  Israel. 
Doth  build,  in  the  participial  form  is  huilding.  He  is  continually  doing  so.  Gathereth, 
future  ivill  gather.  Outcasts,  uniformly  rendered,  see  Isa.  xi.  12;  Ivi.  8,  not  synony- 
mous but  parallel  to  dispersed,  applied  to  the  same  people,  Isa.  xi.  12;  Ezek.  xxxvi.  19. 
Street  renders  it  exiles.  This  verse  may  refer  to  the  rebuilding  of  Jerusalem  and  the 
resettlement  of  Judea  in  the  days  of  Nehemiah ;  yet  it  has  a  more  glorious  import, 
if  we  apply  it  to  the  conversion  of  men  to  Christ.  That  the  parallel  passage  in  Isa. 
xi.  10-16,  refers  to  the  days  of  Messiah  cannot  be  doubted.     Compare  John  xi,  52. 

3.  He  healeth  the  broken  in  heart,  and  bindeth  up  their  wounds.  This  verse  rather 
confirms  the  interpretation  given  to  v.  2,  as  pointing  to  Gospel  times.  Compare  Isa. 
Ixi.  1-3  ;  I;uke  iv.  18-21.     Broken,  see  on  Ps.  li.  17,  where  we  have  the  same  word 


1198  STUDIES  IN  THE   BOOK   OF  PSALMS.  [psalm  cxlvii. 

applied  to  the  heart.  Wounds,  m  Ps.  xvi.  4  and  elsewhere,  sorrotvs ;  msirgin,  griefs. 
There  are  no  wounds  like  those  of  the  spirit,  Prov.  xviii.  14.  Nor  is  any  healing  so 
much  required  as  in  the  heart. 

4.  He  telleth  the  number  of  the  stars;  he  calleth  them  all  by  their  names.  Compare  Gen. 
XV.  5 ;  Isa.  xl.  26.  Surely  he  who  is  able  to  do  all  these  things  in  immensity  is  able 
to  accomplish  his  merciful  designs  towards  his  people,  to  whom  he  has  so  long  and 
wondrously  manifested  his  special  and  gracious  presence.  He  who  has  perfect  do- 
minion over  universal  nature  can  do  whatever  he  pleases  for  his  people. 

5.  Great  is  our  Lord,  and  of  great  power :  his  understanding  is  infinite.  Lord, 
Adonai,  ruler.  There  is  none  above  him,  none  with  him,  none  like  him,  in  poiver,  or 
in  any  of  his  perfections.  To  the  mind  of  God  no  subject  is  knotty,  no  truth  mys- 
terious. His  mind  embraces  with  infinite  ease  all  the  propositions  which  constitute 
universal  truth.  Understanding,  commonly  so  rendered ;  in  Ps.  Ixxviii.  72,  skilful- 
ness;  in  Ps.  cxxxvi.  5,  w7srfo?n;  margin:  Of  his  understanding  there  is  no  number. 
This  is  literal. 

6.  The  Lord  lifteth  up  the  tveak:  he  casteth  the  wicked  down  to  the  ground.  Infinite 
and  glorious  as  is  the  Lord,  yet  he  is  amazing  in  his  condescension,  and  so  he  lifts  up, 
(in  Ps.  cxlvi.  9,  relieves,)  the  meek,  humble,  lowly,  or  afflicted.  See  on  Ps.  ix.  12.  But 
when  necessary  to  the  defence  of  his  people  and  for  the  advancement  of  his  glory,  the 
Most  High  will  employ  the  energy  of  his  whole  nature  to  arrest  the  progress  of  evil, 
by  casting  down,  humbling,  abasing,  laying  low  the  wicked. 

7.  Sing  unto  the  Lord  ivith  thanksgiving ;  sing  praise  upon  the  harp)  unto  our  God. 
The  first  word  rendered  sing  means  to  answer,  or  testify ;  and  the  first  clause  calls  on 
us  to  make  a  return  corresponding  to  the  mercies  received.  Sing  praise,  as  in  v.  1, 
sing  a  psalm,  p)lay,  mahe  music;  see  on  Ps.  ix.  11. 

8.  Who  covereth  the  heaven  with  clouds,  who  prejxtreth  rain  for  the  earth,  who  maketh 
grass  to  grow  upon  the  mountains.  All  the  verbs  are  in  the  participial  form,  is  covering, 
is  preparing,  is  making  to  grow.  God  is  habitually  doing  these  things,  and  thus  evinc- 
ing his  absolute  control  over  nature  in  all  latitudes.     See  on  Ps.  civ.  13,  14. 

9.  He  giveth  to  the  beast  his  food,  and  to  the  young  ravens  which  cry.  Compare  Ps. 
civ.  27,  28  ;  cxxxvi.  25  ;  cxlv.  15.  It  is  not  a  fact  in  natural  history  that  any  species 
of  bird  known  as  the  raven  is  cruel  or  unnatural  to  its  young,  and  leaves  it  to  shift 
for  itself  All  these  young  creatures  are  helpless,  and  unable  to  move  from  the  nest 
for  some  time  after  they  are  hatched.  But  God  provides  for  them  by  giving  to  their 
parents  a  tender,  natural  affection,  which  is  the  more  remarkable,  because  they  arc 
ravenous,  and  live  very  much  by  prey.     Compare  Job  xxxviii.  41. 

10.  He  delighteth  not  in  the  strength  of  the  horse:  he  taketh  not  pleasure  in  the  legs  of 
a  man.  See  on  Ps.  xxxiii.  16-18,  Compare  Job  xxxix.  19-25 ;  Prov.  xxi.  31 ;  Hos. 
i.  7.  Henry  and  Alexander  think  that  by  the  horse  is  meant  the  cavalry,  and  by  the 
legs  of  a  man  the  infantry  of  armies.  But  it  is  a  universal  truth  that  reliance  upon 
the  natural  strength  of  man  or  beast,  as  an  adequate  protection  against  danger  or  as 
a  means  of  delivery  from  any  evil,  is  by  the  constant  providence  of  God  demonstrated 
to  be  folly.  God  gives  strength  not  to  be  idolized,  but  to  be  used  in  humble  depen- 
dence on  him. 

11.  The  LoED  taketh  pleasure  in  them  that  fear  him,  in  those  that  hope  in  his  mercy. 
Taketh  pleasure,  as  in  v.  10.  As  in  Ps.  cxlv.  19,  20,  fear  and  love  describe  the  same 
character,  so  here  do  fear  and  hope. 

12.  Praise  the  Lord,  0  Jerusalem;  praise  thy  God,  0  Zion.  The  first  word  ren- 
dered praise  is  commend,  glory  in,  as  in  Ps.  cxlv.  4 ;  the  second  is  that  employed  in 
the  word  Hallelujah. 

13.  For  he  hath  strengthened  the  bars  of  thy  gates;  he  hath  blessed  thy  children  within 


PSALM  cxLvii.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1199 

thee.    This  verse  lias  the  richest  and  most  i)rccious  import,  if  by  Jerusalem  and  Zion, 
we  understand  the  church,  with  her  strojig  defences,  Ps.  xlviii.  13;  11.  18. 

14.  He  maketh  peace  in  thy  border.^,  and  filleth  thee  with  the  fined  of  the  wheat.  The 
first  clause  is  literally,  who  maketh  thy  border  peace,  as  in  the  margin.  It  was  wonder- 
ful how  God  restrained  the  malignant  passions  of  the  heathen  at  the  time  of  the 
rebuilding  of  Jerusalem.  It  is  still  more  marvellous  how  in  every  age  he  has  pre- 
served his  church  from  extermination  in  the  midst  of  a  wicked  world  that  crucified 
her  head  and  Lord.  The  finest  of  the  ivheat,  literally,  the  fat  or  fatness  of  the  wheat. 
In  Ps.  xvii.  10  ;  Ixxiii.  7,  the  word  is  rendered  fat  or  fatness.  See  on  Ps.  Ixxxi.  16. 
Although  wheat  and  other  necessarias  were  by  Darius  and  Artaxerxes  provided  I'or 
the  Jews  at  the  rebuilding  of  their  city  (Ezra  vi.  vii.),  yet  may  not  this  clause  be 
parallel  to  Ps.  Ixviii.  10 ;  cxxxii.  14,  15,  and  so  have  a  principal  reference  to  the 
Bread  that  cometli  down  from  heaven  ? 

15.  He  sendeth  forth  his  commandment  upon  earth:  his  tvord  runneth  very  swiftly. 
With  this  verse  compare  Job  xxxvii.  12;  Ps.  cvii.  20.  Clouds,  winds,  mist,  heat  and 
cold  swiftly  obey  God's  behests.  The  material  world  offers  no  resistance  to  its  Maker's 
will. 

16.  He  giveth  snotv  like  wool ;  he  scattereth  the  hoarfrost  like  ashes.  Snow  is  like  wool 
not  only  in  its  whiteness,  but  in  its  usefulness  in  furnishing  a  fleecy  mantle,  without 
which  winter  grains  would  otherwise  perish  by  the  intense  cold.  In  color  and  in  fine- 
ness of  grain,  the  white  frost  may  be  said  to  resemble  ashes. 

17.  He  easteth  forth  his  ice  like  morsels:  who  can  stand  before  his  cold?  Morsels,  a 
word  often  applied  to  pieces  of  bread.  Gen.  xviii.  5 ;  Prov.  xxviii.  21.  Here  it  pro- 
bably refers  to  hailstones.  Street  hixs,  small  pieces ;  Clarke  and  Alexander,  cr?<Hi6.s; 
Walford,  hailstones.  Fry  renders  the  first  clause  thus:  He  sendeth  forth  his  frost  like 
binding  chains.  He  refers  to  Simonis  as  authority.  This  indeed  would  give  a  very 
good  sense,  but  the  Hebrew^  will  not  bear  it.  The  question  in  the  latter  clause  is  the 
strongest  form  of  denying  that  any  can  stand  before  his  cold. 

18.  He  sendeth  oxd  his  word,  and  meltefh  them:  he  causeth  his  xoind  to  bloiv,  and  the 
waters  fiow.  Word,  as  in  v.  15.  God's  will  is  his  word.  To  all  nature  he  gives  orders, 
which  are  immediately  executed.  He  holds  the  wind  in  his  fist.  In  all  northern 
latitudes,  the  blowing  of  the  south  wind  tends  to  melt  the  snow  and  the  ice,  and  then 
the  waters  fiow  as  freely  as  ever.     More  than  this, 

19.  He  sheweth  his  tvord  xinto  Jacob ;  his  statutes  and  his  judgments  unto  Israel.  On 
the  terms  statides,  judgments  and  word,  see  introduction  to  Ps.  cxix.,  Nos.  4,  6,  7.  All 
these  woi-ds  are  different  names  for  God's  revealed  Avill.  Jacob  and  Israel,  the  people 
descended  from  Jacob.     Sheivdh,  declareth,  telleth,  a  participle,  is  shewing. 

20.  He  hath  not  dealt  so  tvith  any  nation :  and  as  for  his  judgments,  they  have  not 
known  them.  Praise  ye  the  Lord.  Neither  in  ancient  nor  modern  times  is  found  any 
parallel  to  the  history  of  the  Jews.  Judgments,  as  in  v.  19,  the  decisions  of  God's 
word.     Praise  ye  the  Lord.     Hallelujah. 

Doctrinal  and  Practical  Remarks. 

1.  There  are  so  many  reasons  for  praising  God,  and  so  many  calls  to  that  work, 
that  it  will  prove  us  guilty  of  an  exceedingly  strong  and  wicked  aversion  to  that 
spiritual  service,  if  we  yield  not  to  so  urgent  commands,  vv.  1,  7,  12,  20.  Amesius : 
"  There  is  nothing  better,  nothing  more  pleasant,  or  more  becoming  than  to  praise 
God."     See  on  Ps.  1.  23 ;  Heb.  xiii.  15. 

2.  The  reason  why  the  church  has  not  long  since  come  to  nought,  is  that  God  is  her 
Maker  and  Builder,  v.  2.     A  very  small  part  of  the  opposition  made  to  her,  and  of 


1200  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxLvn. 

the  treachery  of  her  professed  friends,  would  long  since  have  destroyed  any  other 
institution  upon  earth. 

3.  It  wonderfully  illustrates  the  riches  of  divine  grace  that  so  many  who  were  once 
afar  off  are  brought  nigh  by  the  blood  of  Jesus,  v.  2. 

4.  The  tender  mercy  of  God  to  the  penitent  is  so  great  as  to  be  worthy  of  all  the 
mention  made  of  it  in  Holy  Scripture,  vv.  3,  4.  We  never  can  sufficiently  thank 
God  '  for  his  refreshing,  reviving  and  comforting,  with  his  consolations,  the  hearts  of 
the  godly,  when  distressed  and  weakened  by  the  devil,  and  burnt  up,  as  it  were,  by 
the  greatness  of  their  temptations.'     His  condescension  is  equal  to  his  majesty. 

5.  All  places  in  the  universe  are  under  the  dominion  of  the  Most  High,  v.  4.  He 
is  as  familiar  with  the  remotest  stars,  as  a  shepherd  is  with  his  flock,  John  x.  3,  14. 

6.  There  must  be  something  exceedingly  drivelling  in  the  tendency  of  the  human 
mind  respecting  divine  things  to  have  made  it  necessary  for  inspired  writers  so  often 
to  teach  us  that  God  is  great,  supreme,  infinite,  v.  5.  What  a  joy  to  the  tempted,  the 
imperilled,  the  perplexed,  that  to  the  Almighty  no  subject  is  complex,  no  proposition 
doubtful. 

7.  Let  not  the  meek,  the  humble  and  afflicted  be  dejected,  v.  6.  The  Lord  will 
comfort  them.  He  knows  how  to  raise  them  from  their  low  estate  to  honor  and  use- 
fulness on  earth,  and  to  glory  and  ineffable  blessedness  in  heaven. 

8.  The  wicked  may  boast  and  flatter  themselves  that  they  are  the  great  and  the 
wise ;  but  their  fall  is  at  hand,  v.  6.     Compare  1  Thess.  v.  3. 

9.  Although  Jehovah  is  the  First  Cause,  yet  he  has  second  causes.  By  the  heat 
of  the  sun  he  evaporates  water  and  thus  makes  the  clouds.  From  the  clouds  come 
rain,  and  from  the  rain  grass,  or  herbs,  and  from  these,  food  for  the  creatures  he  has 
made,  vv.  8,  9.  It  is  as  uuphilosophical  as  it  is  atheistical  to  limit  our  thoughts  to 
second  causes  and  not  to  look  through  them  to  him  who  gives  them  all  their  efficiency. 

10.  Every  man  has  at  hand  the  materials  for  just,  though  inadequate  conceptions 
of  the  amazing  providence  of  God  in  supplying  the  wants  of  his  creatures,  in  feeding 
myriads  of  beasts  on  the  dry  land,  aiid  birds  in  the  air,  fishes  and  monsters  in  the 
deep,  and  reptiles  and  insects  upon  the  earth,  v.  9.     Compare  Ps.  cxlv.  14,  15. 

11.  There  is  such  a  thing  as  fitness  and  adaptedness  in  means  and  instruments,  and 
God  in  his  wisdom  often  selects  such  and  teaches  man  to  do  the  same ;  but  whenever 
we  trust  in  these  and  not  in  the  living  God,  we  are  guilty  of  great  folly,  v.  10. 
Dickson :  "  Before  man  will  want  an  idol,  he  will  idolize  his  own  strength,  or  the 
strength  of  a  horse,  and  put  confidence  therein."     Compare  Job  xxxi.  24. 

12.  The  godly  fear  and  animating  hope  of  the  humble,  springing  from  a  knowledge 
of  the  character  and  care  of  God,  are  better  than  all  alliances  with  the  potentates  of 
earth.  The  Almighty  has  ever  made  it  a  point  not  to  allow  any  truly  pious  senti- 
ment directed  to  him  to  pass  unnoticed  or  unrewarded,  v.  11. 

13.  There  is  a  sweet  concord  between  all  the  graces  of  the  Christian  character, 
V.  11.  Hope  and  fear  dwell  together  in  the  same  bosom,  filling  it  with  joy  unspeak- 
able. Henry :  "  Our  fear  must  save  our  hope  from  swelling  into  presumption,  and 
our  hope  must  save  our  fear  from  sinking  into  despair." 

14.  There  is  not  a  step  in  the  progress  of  the  church,  nor  an  event  in  her  history, 
which  does  not  show  that  all  her  defence  and  stability  are  to  be  found  in  the  strength 
and  marvellous  kindness  of  Jehovah,  v,  13. 

15.  To  persons,  churches  and  states,  peace  is  a  blessing  from  heaven,  v.  14.  So 
many  are  the  disturbing  and  angry  causes  in  the  conscience,  in  society  and  in  nations, 
that  if  God  does  not  give  c|uiet,  there  Avill  be  perpetual  uproar. 

16.  It  is  a  proof  of  the  infinite  beneficence  of  the  Creator  that  in  supplying  the 
wants  of  liis  creatures,  he  docs  not  merely  give  them  such  things  as  will  enable  them 


PSALM  cxLViri.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1201 

to  drag  out  a  miserable  existence,  but  sends  them  the  finest  of  the  wheat,  and  a  great 
variety  of  nutritious  food,  and  suitable  apparel,  v.  14.     Blessed  be  his  name ! 

17.  There  is  no  cause  for  fear  that  anything  will  go  wrong  in  any  part  of  the  uni- 
verse in  such  a  way  as  to  defeat  the  wise  and  holy  purposes  of  God,  for  his  control  is 
over  all  the  elements,  vv.  16-18.  Calvin :  "  If  we  would  avoid  a  senseless  natural 
philosophy,  we  must  always  start  with  this  principle,  that  everything  in  nature  depends 
upon  the  will  of  God,  and  that  the  whole  course  of  nature  is  only  the  prompt  carry- 
ing into  effect  of  his  orders." 

17.  No  people  enjoying  the  worship,  the  laws,  the  word  and  ordinances  of  God,  can 
over-estimate  the  value  of  such  privileges,  v.  19,  They  raise  a  people  to  heaven 
itself  If  this  be  so,  how  immense  must  be  the  responsibility  of  living  in  their  enjoy- 
ment. Let  nations  thus  exalted  beware  lest  they  be  thrust  down  to  hell.  Compare 
Deut.  xxxii.  12-22. 

18.  Why  is  it  that  God  grants  to  some  nations  the  light  of  his  gospel  and  the  bless- 
ings of  his  worship,  and  leaves  others  in  the  darkness  of  nature  to  endure  the  hor- 
rors of  a  sottish  superstition?  None  can  give  a  wiser  answer  to  this  awful  question 
than  that  given  by  the  Redeemer :  "  Even  so.  Father,  for  so  it  seemed  good  in  thy 
sight."  "We  are  compelled  to  resolve  many  things  into  the  sovereign  will  of  God, 
who  worketh  all  things  after  the  counsel  of  his  own  will,  and  giveth  an  account  tv 
none  of  his  creatures. 


Psalm  cxlviii. 

1  Praise  ye  the  Lord.     Praise  ye  the  Lorb  from  the  heavens  ;  praise  him  in  the  heights. 

2  Praise  ye  him,  all  his  angels :  praise  ye  him,  all  his  hosts. 

3  Praise  ye  him,  sun  and  moon :  praise  him,  all  ye  stars  of  light. 

4  Praise  him,  ye  heavens  of  heavens,  and  ye  waters  that  be  above  the  heavens. 

5  Let  them  praise  the  name  of  the  Lord  :  for  he  commanded,  and  they  were  created. 

6  He  hath  also  stablished  them  for  ever  and  ever:  he  hath  made  a  decree  which  shall  not  pass. 

7  Praise  the  Lord  from  the  earth,  ye  dragons,  and  all  deeps : 

8  Fire,  and  hail;  snow,  and  vapour;  stormy  wind  fulfilling  his  word: 

9  Mountains,  and  all  hills ;  fruitful  trees,  and  all  cedars : 

10  Beasts,  and  all  cattle;  creeping  things,  and  flying  fowl: 

11  Kings  of  the  earth,  and  all  people;  princes,  and  all  judges  of  the  earth: 

12  Both  young  men,  and  maidens;  old  men,  and  children: 

13  Let  them  praise  the  name  of  the  Lord  :  for  his  name  alone  is  excellent ;  his  glory  is  above 
the  earth  and  heaven. 

14  He  also  exalteth  the  horn  of  his  people,  the  praise  of  all  his  saints :  even  of  the  children  of 
Israel,  a  people  near  unto  him.     Praise  ye  the  Lord. 


w 


"E  know  not  when,  nor  by  whom  this  ode  was  written ;  though  Patrick,  Morison 
and  others  regard  David  as  author.  There  is  no  reason  for  ascribing  it  to 
Haggai  and  Zechariah,  as  does  the  Septuagint.  Morison :  "  This  is  a  composition 
distinguished  by  all  that  is  lofty  in  style  and  imagery ;"  Jebb :  "  A  most  regularly 
constructed  hymn  ;"  Henry :  "  A  most  solemn  and  earnest  call  to  all  creatures,  accord- 
ing to  their  capacity,  to  praise  their  Creator,  and  to  show  forth  his  eternal  power  and 
Godhead."  In  Paradise  Lost,  book  v.,  Milton  puts  this  Psalm  into  a  hymn  for  our 
first  parents  in  Eden.  Scott  dates  it  B.  C.  1016 ;  Clarke,  B.  C.  about  519.  The 
names  of  the  Most  High  here  found  are  Jah  Lord  and  Jehovah  Lord,  on  which  see 
introduction  to  Ps.  Ixviii.,  and  on  Ps.  i.  2. 


151 


1202  STUDIES  IN  tup:  book  of  psalms.  [psalm  cxlviii. 

1.  Praise  ye  the  Lokd.  Praise  ye  the  Lord  from  the  heavens:  praise  him  in  the 
heights.  AVlierever  in  this  Psalm  tlie  Avord  praise  occurs  either  as  a  verb  or  noiiu. 
it  is  from  the  same  root — that  used  in  the  compound,  Hallelujah.  The  heavens  and 
the  heights  are  the  same.  Praise  is  uttered  in  them  and  comes  from  them.  The 
Chaldee  renders  the  verse,  Praise  the  Loi'd,  ye  holy  ci'eatures  from  tlie  heavens,  praise 
him  ve  exalted  ones  ;  praise  him  all  ye  angels  who  minister  before  him.  But  angels 
are  not  the  only  inhabitants  of  heaven.  The  s])irits  of  just  men  made  perfect  also 
belong  to  the  celestial  choir. 

2.  Praise  ye  him,  all  his  angels;  praise  ye  him  all  his  hosts.  Hosts,  a  term  applied 
both  to  angels  and  to  the  heavenly  bodies.  It  here  may  include  both.  That  the 
number  of  angels  and  of  stars  is  vast,  we  are  fully  informed — respecting  the  first  by 
Scripture;  respecting  the  second  by  vision  and  science.  Compare  Eev.  v.  9-14. 
Patrick:  "From  the  heavens  and  those  unutterable  heights,  where  hosts  of  immortal 
spirits,  admitted  to  the  sight  of  their  King,  enjoy  unfading  pleasures,  the  song  is  to 
begin.  And  when  the  strain  is  thus  set  by  the  celestial  part  of  the  choir,  it  is  to  be 
taken  up,  and  echoed  back,  by  the  creatures  of  tliis  lower  world,  animate  and  inani- 
mate, which  have  all  their  several  parts  assigned  them,  in  the  great  work  of  glorifying 
their  creator." 

3.  Praise  ye  him,  sun  and  moon;  praise  him,  all  ye  stars  of  light.  See  on  Ps.  viii.  3; 
xix.  1-6.  These  things  praise  God  by  their  very  existence.  Their  voice  is  loud  and 
constant.  No  man  can  tell  how  much  influence  the  contemplation  of  the  heavens  has 
had  over  himself  How  powerfully  they  affect  pious  men  is  declared  not  only  in  the 
Scriptures,  but  in  many  books,  especially  religious  biography. 

4.  Praise  him,  ye  heavens  of  heavens,  and  ye  waters  that  be  above  the  heavens.  By 
heavens  of  heavens  Luther  understands  all  heavenly  regions;  but  it  is  more  probable 
that  the  phrase  corresponds  to  third  heavens  in  the  New  Testament,  the  abode  of  saints 
and  angels — Paradise.  By  the  ivaters  which  are  above  the  heavens,  w'e  understand  the 
clouds  which  are  ordinarily  above  the  lower  heavens  in  which  the  birds  soar. 

5.  Let  them  praise  the  name  of  the  Lord  ;  for  he  commanded,  and  they  were  O'eated. 
In  this  verse  as  also  in  v.  13  the  verb  in  the  Hebrew  is  in  the  future,  shall  praise,  i.  e., 
these  things  praise  God  now  and  shall  continue  to  do  so;  or  we  may  read  it  as  in  the 
English.  These  wonderful  things  are  created  to  glorify  God,  and  they  shall  certainly 
answer  that  end.  It  is  only  sinful  men  and  apostate  angels  who  of  all  God's  creatures 
fail  to  put  honor  upon  their  Maker. 

6.  He  hath  also  stablished  them  for  ever  and  ever:  he  hath  made  a  decree  which  shall 
not  pass.  Conservation  fitly  follows  creation.  It  would  not  be  worthy  of  a  Being  of 
infinite  perfections  to  have  finished  the  heavens,  and  left  the  stars  to  go  wandering 
Avithout  a  guide,  and  the  motions  of  the  clouds  to  have  been  regulated  by  casualty. 
The  God  of  heaven  is  the  Lord  of  nature.  Pass,  pass  away,  or  fail  to  be  in  force,  and 
so  it  is  the  decree  which  shall  not  fail.  But  some  fine  scholars  think  that  the  gram- 
mar allows  us  to  understand  a  decree  which  they  shall  not  pass.  Compare  Ps.  Ixxxix. 
37;  cxix.  90,  91;  Jer.  xxxi.  35,  36;  xxxiii.  25,  26.  We  know  nothing  more  stable 
than  the  order  of  nature,  until  we  become  acquainted  with  the  author  of  nature. 

7.  Praise  the  Lord  from  the  earth,  ye  dragons,  and  all  deeps.  Dragons,  as  in  Ps. 
Ixxiv.  13;  xci.  13;  in  Gen.  i.  21,  whales;  in  Lam.  iv.  3,  sea-monsters.  Deeps,  deptlis, 
or  deep  places,  the  name  often  given  to  the  channels  of  great  waters.  It  occurs  often ; 
Ps.  xxxiii.  7  ;  xxxvi.  6 ;  in  Ps.  cxxxvi.  6,  waters.  None  but  a  God  of  infinite  perfections 
would  have  made  such  vast  receptacles  for  water,  filling  them  with  living  creatures. 
They  show  his  praise  continually. 

8.  Fire,  and  hail;  snow,  and  vapours;  stormy  wind  fulfilling  his  word.  The  fire 
here  is  the  lightning,  which  attends  the  hail.     See  Ps.  xviii.  12.     The  S7iow  is  but 


PSALM  cxLVJii.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  1203 

frozen  vapours  falling  to  the  earth.  Either  as  breeze  or  tempest  the  ndnd  fulfils  God's 
Avord,  i.  e.,  docs  his  will;  for  he  holds  the  winds  in  his  fist.  All  these  illustrate  the 
grandeur  of  the  scale,  on  which  Jehovah  works,  and  the  control  of  the  Almighty 
over  all  causes  and  agents,  however  far  beyond  the  power  of  mortals. 

9.  Mountains,  and  all  hills ;  fruifj'ul  trees,  and  all  cedars.  Fruitful  trees  (VxteraWy 
tree  of  fruit)  and  cedars;  the  former  the  most  useful,  the  latter  the  most  majestic. 
What  conceptions  of  the  power  of  God  arc  suggested  by  the  mountains  and  cedars, 
and  of  his  beneficence  by  the  hills  and  the  fruit-trees  ! 

10.  Beasts,  and  all  cattle;  creeping  things,  and  flying  fowl.  Beasts,  living  creatures, 
from  the  connection  supposed  to  be  those  which  are  wild,  in  contrast  with  cattle,  a 
term  commonly  denoting  domestic  animals.  Creeping  things,  as  in  Ps.  civ.  25, 
uuiformly  rendered  except  in  Gen.  ix.  3 ;  Ps.  Ixix.  34,  where  it  is  moving  thing,  or 
thing  that  moveth.  It  includes  lesser  land  animals  even  down  to  insects.  Flyinq  fowl, 
literally  bird  of  tving,  all  the  feathered  tribes.  All  living  things  from  the  elephant 
to  the  ant,  the  bear,  the  boar,  the  beaver  and  the  beetle,  the  ostrich,  the  condor,  the 
eagle,  the  sparrow  and  the  humming-bird  should  join  the  chorus  of  universal  praise. 
From  irrational  creatures  the  prophet  passes  to  the  different  classes  of  men : 

11.  Kings  of  the  earth,  and  all  people;  princes,  and  all  judges  of  the  earth: 

12.  Both  young  men,  and  maidens;  old  men,  and  children. 

The  word  pjeople  is  in  the  plural  peojjles.  Children  often  rendered  servants,  young 
men ;  in  the  singular  in  Ps.  cxix.  9,  young  man.  The  authorized  version  doubtless 
gives  the  correct  idea  of  the  other  terms.  No  human  being,  however  great  or 
small,  old  or  young,  bold  or  retiring,  in  office  or  out  of  office,  is  exempt. 

13.  Let  them  praise  the  name  of  the  Lord  :  for  his  name  alone  is  excellent;  his  glory 
is  above  the  earth  and  heaven.  The  name  of  the  Lord  here  is  put  for  the  Lord  him- 
self Excellent,  high,  lofty,  exalted.  Glory,  often  rendered  majesty.  In  Ps.  viii.  1,  his 
glory  is  said  to  be  above  the  heavens ;  here  above  the  earth  and  heaven. 

14.  He' also  exalleth  the  horn  of  his  people,  the  praise  of  all  his  sainU;  even  of  the 
children  of  Israel,  a  people  near  unto  him.  Braise  ye  the  Lokd.  On  exalting  the  horn, 
see  on  Ps.  Ixxv.  4,  5.  He,  who  thus  lifts  up  his  people  exalts  also  their  praise,  i.  e., 
gives  them  cause  and  a  heart  to  praise  him  anew.  The  servants  of  the  Most  High 
are  his  people,  or  nation.  They  are  also  his  saints,  godly,  mercifid,  or  bountiful  ones 
No  saint  is  a  niggard,  or  impious.  Then  they  are  the  children  of  Israel — Israelites 
indeed,  John  i.  47 ;  Rom.  ii.  28,  29 ;  ix.  6.  Then  they  are  a  people  near  and  dear 
unto  God,  as  kinsfolk  are  to  each  other.  God  draws  nigh  to  them  in  covenant  love, 
and  they  draw  nigh  to  him  with  offerings  and  in  various  worship,  and,  so  far  as  they 
are  sincere,  they  draw  nigh  with  true  hearts,  pure  consciences  and  lively  faith.  In 
the  day  of  their  strong  confidence  and  joy  let  them  not  forget  to  say,  Praise  ye  the 
Lord,  Hallelujah. 

Doctrinal  and  Practical  Remarks. 

1.  This  Psalm  abundantly  answers  the  question  sometimes  skeptically  asked,  Why 
did  God  make  dragons,  various  kinds  of  reptiles  and  noxious  plants?  The  answer  is, 
He  made  them  to  praise  him,  to  show  his  wondrous  skill.  Many  of  them  have  already 
been  found  to  be  of  great  service  to  man ;  others  may  yet  be  found  useful.  But  every 
one  of  them  shows  his  eternal  power  and  Godhead. 

2.  Sin  must  be  a  horrible  evil,  breaking  up  the  harmony  of  the  iniiverse  in  the 
worship  of  the  Creator.  What  a  fearful  outrage  it  is  for  man  or  angel  to  introduce 
discord  into  the  symphony  of  creation. 

3.  Although  true  worship  is  humble,  yet  oftentimes  the  heart  is  so  full  of  adoring 
views  of  the  majesty  and  glory  of  God  as  to  desire  all  creation  to  unite  in  praising 


1204  STUDIES  IN  THE   BOOK  OF   PSALMS.  [psalm  cxlviii. 

the  IMost  High,  vv.  3-12.  Scott:  "Every  effort  of  the  zealous  believer  to  praise  the 
Lord  causes  his  unbounded  excellencies  to  unveil  themselves  more  fully  to  his  enrap- 
tured, admiring,  thankful  heart ;  and  thus  he  becomes  more  and  more  conscious  of 
his  inability  to  praise  God  in  a  suitable  manner.  He  therefore  rejoices  to  reflect,  that 
there  are  innumerable  hosts  of  angels  before  the  throne,  in  the  heights  of  heaven,  who 
are  able  to  praise  him  in  more  exalted  strains." 

4.  One  of  the  glorious  and  blessed  effects  of  the  Gospel  is  to  restore  harmony  iu 
the  creation,  bringing  angels  and  men  into  one  family,  making  Christ  the  head  of 
them  all,  v.  2 ;  Ephes.  i.  10  ;  iii.  10.  All  holy  creatures  worship  the  same  God  and 
Saviour. 

5.  Sin  is  a  sad  perversion  of  everything  it  influences.  How  strange  that  rational 
and  immortal  men  should  be  ashamed  to  be  found  praising  God,  when  our  elder  bre- 
thren unite  by  thousand  thousands  and  ten  thousand  times  ten  thousand  in  ministering 
before  him,  and  praising  him  in  the  highest,  vv.  2,  3.     Compare  Dan.  vii.  10. 

6.  Sublime  as  is  the  science  of  astronomy,  and  demonstrable  as  are  its  leading 
principles,  yet  a  knowledge  of  them  is  not  necessary  to  make  it  obligatory  on  us  and 
reasonable  for  us  to  adore  the  Creator  of  the  blazing  universe  above  us,  vv.  3,  4.  The 
shepherd  boy,  the  wanderer  on  the  desert,  and  the  sailor  on  watch  have  had  as  just 
and  as  adoring  views  of  God  inspired  by  the  starry  heavens  as  ever  warmed  the 
bosom  of  a  proficient  in  science. 

7.  Creation  lays  a  solid  and  broad  foundation  of  religious  obligation,  v.  5.  Had 
man  not  sinned,  he  would  have  felt  this  to  be  so,  and  would  have  delighted  to  worship 
God  as  the  Author  of  his  existence.     "  What  worlds  of  goodness  has  he  created !" 

8.  And  as  creation,  so  also  providence  binds  all  to  show  forth  the  glory  of  God,  v.  6. 

9.  On  what  an  immense  scale  has  God  planned  creation,  even  this  Avorld  itself,  v.  7. 
Let  any  one  think  of  the  amazing  caverns  in  the  ocean,  of  the  paths  in  the  sea,  of 
the  dej^ths  never  sounded  by  the  mariner,  and  if  he  learns  no  more,  he  may  surely 
learn  this,  that  the  Creator  works  on  a  scale  of  magnificence. 

10.  The  Author  of  the  Bible  is  the  Author  of  all  that  is  valuable  and  instructive 
in  true  science.  Great  attention  has  been  given  to  meteorology,  and  the  agitation  of 
the  atmosphere.  Yet  all  the  facts  in  these  branches  of  study  are  furnished  by  God, 
V.  8.     The  same  is  true  of  botany,  v.  9,  and  of  zoology  and  entomology,  v.  10. 

11.  If  Jehovah  thus  controls  all  the  changes  which  take  place  in  the  heavens  above 
us,  it  is  both  rational  and  proper  for  us  to  pray  for  rain  in  time  of  drought ;  for  fair 
weather  when  incessant  rain  and  moisture  are  rotting  the  grain  in  the  field ;  for  wind 
to  swell  the  sails  when  we  are  becalmed  at  sea,  and  for  the  laying  of  the  storm  when 
we  are  tempest-tossed. 

12.  A  volume  might  be  written  to  show  the  goodness  of  God  in  giving  to  this  earth 
an  undulating  surface,  alternate  hills  and  vales,  mountains  and  gorges,  v.  9.  The 
chief  things  of  the  ancient  mountains  and  the  precious  things  of  the  lasting  hills  have 
long  been  celebrated,  Dent,  xxxiii.  15. 

13.  Among  men  none  are  so  high;  and  none  so  low  as  not  to  be  fitly  summoned  to 
praise  Jehovah,  vv.  11,  12.  Calvin:  "As  kings  and  princes  are  blinded  by  the  daz- 
zling influence  of  their  station,  so  as  to  think  the  world  was  made  for  them,  and  in  the 
pride  of  their  hearts  to  despise  God,  the  prophet  particularly  calls  them  to  this  duty." 
By  him  kings  reign  and  princes  decree  justice.  Dickson :  "  As  civil  government  is 
appointed  by  God,  so  they,  who  are  advanced  to  this  dignity,  are  first  in  the  oblige- 
ment  to  the  duty  of  setting  forth  God's  praise."     Nor  can  old  men  be  exempted. 


PSALM  cxT/x.]  STUDIES  IN  THE   BOOK  OF  PSALMS.  1206 

"  Let  age  take  up  the  tuneful  lay, 
Sigh  his   bless'd   name — then  soar  away, 
And  ask  an  angel's  lyre." 

Nor  are  little  children  dispensed  to  neglect  this  duty,  Matt.  xxi.  15,  16.  Nor  may 
servants  keep  silent.  The  little  captive  maid  in  Syria  knew  more  of  the  true  God 
and  his  prophets  than  did  her  great  master. 

14.  However  depressed  the  state  of  his  people  may  be  for  a  while,  in  due  season  God 
will  raise  them  up.  Their  time  is  surely  coming,  when  every  one  of  them  shall  not 
only  be  satisfied,  but  exultant  in  the  honor  and  glory  to  which  he  shall  be  ad- 
vanced, v.  14. 

15.  Nor  is  this  wonderful,  for  all  his  people  are  near  unto  God,  v.  14.  Compare 
Eph.  ii.  13.     Yes,  and  dear  to  him  also,  dear  as  the  apple  of  his  eye. 


Psalm  cxlix. 

1  Praise  ye  the  Lord.  Sing  unto  the  Lord  a  new  song,  and  his  praise  in  the  congregation 
of  saints. 

2  Let  Israel  rejoice  in  him  that  made  him :  let  the  children  of  Zion  be  joyful  in  their  King. 

3  Let  them  praise  his  name  in  the  dance :  let  them  sing  praises  unto  him  with  the  timbrel 
and  harp. 

4  For  the  Lord  taketh  pleasure  in  his  people :  he  will  beautify  the  meek  with  salvation. 

5  Let  the  saints  be  joyful  in  glory :  let  them  sing  aloud  upon  their  beds. 

6  Let  the  high  praises  of  God  be  in  their  mouth,  and  a  twoedged  sword  in  their  hand ; 

7  To  execute  vengeance  upon  the  heathen,  and  punishments  upon  the  people ; 

8  To  bind  their  kings  with  chains,  and  their  nobles  with  fetters  of  iron ; 

9  To  execute  upon  them  the  judgment  written :  this  honor  have  all  his  saints.  Praise  ye  the 
Lord. 

SOME  make  Nehemiah  the  author  of  this  Psalm ;  but  vv.  7-9  had  no  adequate 
fulfilment  in  his  time.  It  is  more  probable  that  it  was  written  by  David,  as  many 
think.  The  author  of  Ps.  cxlviii.  probably  wrote  this.  But  on  these  points  we  have 
no  knowledge.  Many  Jewish  expositors  and  early  Christian  writers  regard  this  as 
prophetic.  If  it  is  so,  it  has  not  yet  received  its  complete  fulfilment.  It  relates  entirely 
to  God's  kindness  to  his  church,  and  treats  not  of  his  bounties  to  others.  Henry 
styles  it  "  A  hymn  of  praise  to  the  Redeemer."  Scott  dates  it  B.  C.  1015 ;  Clarke 
regards  it  as  a  late  production.  The  names  of  the  Almighty  found  in  it  are  Jah 
Lord,  Jehovah  Lord  and  El  God,  on  which  see  introduction  to  Ps.  Ixviii. ;  and  on 
Ps.  i.  2 ;  V.  4.  Neither  the  Hebrew  nor  any  of  the  ancient  versions  assign  this  Psalm 
to  any  given  author  or  time.     It  begins  and  ends  with  Hallelujah. 

1.  Praise  ye  the  Lord.  Sing  unto  the  Lord  a  neiv  song,  and  his  praise  in  the  con- 
gregation of  saints.  On  a  7iexv  song,  see  on  Ps.  xxxiii.  3.  Praise,  the  verb  in  Halle- 
lujah. Saints,  as  in  Ps.  cxlv.  10 ;  cxlviii.  14,  elsewhere,  godhj,  merciful,  and  in  the 
margin,  hountifxd.  It  occurs  also  in  vv.  5,  9,  in  the  same  sense  as  here.  It  is  a  desig- 
nation of  the  people  composing  the  church  of  God. 

2.  Let  Israel  rejoice  in  him  that  made  him :  let  the  children  of  Zion  be  joyful  in  their 
King.  That  made  him,  a  participle,  sometimes  rendered  Maker,  in  the  plural  Makers, 
Pi'ov.  xiv.  31 ;  xvii.  5 ;  Isa.  liv.  5.  Israel  and  the  children  of  Zion  are  names  given 
to  the  same  people,  elsewhere  in  this  Psalm  called  saints.    King;  to  the  Israelites  as  a 


1206  STUDIES  IN  THE   BOOK  OF  PSALMS.  [psalm  cxlix. 

people,  God  was  a  King  governing  them  by  a  Theocracy  from  the  time  of  Moses  till 
the  nation  lost  its  power.  But  God  is  King  in  Zion  in  all  ages.  He  is  the  Lord  of 
the  true  Israelites  everywhere.  If  we  give  the  verse  an  evangelical  sense,  as  we  are 
authorized  to  do  by  Ps.  ii.,  then  it  is  a  summons  to  the  truly  pious  to  be  glad  in  the 
Redeemer,  and  to  make  known  their  joys  by  suitable  songs. 

3.  Let  them  praise  Ms  name  in  the  dance:  let  them  sing  pi'aises  unto  him  with  the  timbrel 
and  harp.  Dance  and  its  cognate  feminine  uniformly  so  rendered,  except  in  Cant.  vi.  13, 
as  it  ivere  the  company.  Clarke  says  he  knows  no  place  in  the  Bible  where  these  words 
mean  dance,  and  that  they  constantly  mean  some  kind  of  piiDe.  This  is  not  supported 
by  authority.  Yet  our  English  version  has  in  the  margin  here,  ivith  thepijye.  If  here  it 
points  to  a  musical  instrument,  it  must  mean  some  kind  of  pipe,  lute,  flute  or  fife. 
Timbrel;  see  on  Ps.  Ixxxi.  2;  in  Gen.  xxxi.  27,  Tabret.  It  is  the  name  of  the  instru- 
ment with  which  Miriam  played.  It  was  very  ancient,  and  more  resembled  the  tam- 
bourine than  any  other  thing  known  to  moderns.  Harp,  uniformly  rendered,  see  on 
Ps.  xxxiii.  2.  The  pious  Jews  seem  always  to  have  sung  solemn  words  Avhen  they 
used  the  timbrel  and  harp  in  their  worship.  In  this  verse  si7ig  praises  means  sing 
Paalms. 

4.  For  the  Lord  taJceth  pleasure  in  his  people :  he  xvill  beautify  the  meek  with  salva- 
tion. Taketh  pleasure,  a  participle,  as  in  Ps.  cxlvii.  11 ;  of  the  same  root  with  the 
verb  taketh  pleasure  in  Ps.  cxlvii.  10.  AVhen  applied  to  God  it  is  frequently  rendered 
accept  in  reference  to  offerings  and  worshippers.  God  has  a  favor  to  his  people,  delights 
in  them,  sets  his  affection  on  them.  Compare  1  Chron.  xxix.  3 ;  Job  xxxiv.  9 ;  Ps. 
xliv.  3.  Beautify,  or  glorify,  both  renderings  are  common.  The  King  of  Zion  will 
honor  the  meek,  humble  or  afflicted,  and  he  will  also  make  them  glorious  zvith  salvation 
complete,  entire,  everlasting  in  heaven. 

5.  Let  the  saints  be  joyful  in  glory ;  let  tliem  sing  aloud  upon  their  beds.  Be  joy  fid, 
not  the  word  rendered  rejoice,  or  be  joyful  in  v.  2,  but  one  that  expresses  exidtation,  in 
Ps.  xxviii.  7,  rendered  greatly  rejoice.  The  glory  of  this  clause  is  the  abundant  honor 
which  God  shall  confer  upon  the  saints,  especially  in  their  worship.  Sing  aloud,  see 
on  Ps.  V.  11,  where,  and  in  other  places,  it  is  rendered  shoxd  for  joy.  But  why 
should  they  shout  upon  their  beds?  Some  say.  Because  in  the  days  of  their  affliction, 
they  had  wet  their  couch  with  tears,  and  howled  upon  their  beds,  Hos.  vii.  14 ;  and 
God  would  have  them  now  in  the  same  place  and  posture  rejoice.  Others  say,  the 
phrase  means  that  they  should  sing  by  night  as  w^ell  as  by  day,  on  their  beds  as  well 
as  in  their  business.  Others  say,  that  lying  ujDon  the  bed  is  a  posture  of  rest,  and 
that  the  Lord  would  have  his  people,  nov/  no  longer  filled  with  alarm,  sing  upon  their 
beds  in  joy,  and  peace,  and  security.  Diodati :  "Enjoying  a  sweet  and  secure  rest." 
Another  interpretation  is,  God's  people  shall  be  joyful  and  shout  with  joy  even  on 
their  beds  of  sickness  and  of  death.  Others  suppose  that  the  reference  is  to  feasts, 
where  the  guests  reclined  upon  couches,  and  ate,  and  sang  at  their  festal  banquets,  or 
a.«  they  partook  of  the  eucharistical  sacrifices.  But  in  Scripture  the  repose  of  departed 
saints  is  likened  to  men  resting  in  their  beds,  Isa.  Ivii.  2.  May  not  this  clause  refer 
to  the  rest  and  joy  of  glorified  spirits,  who  have  finished  their  course  on  earth  ? 

6.  Let  the  high  praises  of  God  be  in  their  mouth,  and  a  tivoedged  su'ord  in  their  hand. 
As  the  verbs  in  the  verse  immediately  preceding  are  in  the  future,  shall  be  joyful,  shall 
sing  aloud,  so  doubtless  the  verb  to  be  supj)lied  here  should  assume  the  same  form, 
ehall  be.  In  their  moxdh,  literally,  in  their  throat.  Twoedged  sivord,  literally,  sxvord 
of  edges.  Tliis  verse,  compared  Avith  history,  (Neh.  iv.  17,  18,)  looks  more  like  a 
reference  to  the  times  of  Nehemiali  than  anything  in  the  Psalm.  But  in  the  time  of 
that  wonderful  young  man,  no  such  events  followed  as  are  here  predicted.  Of  this 
verse,  Diodati  says  it  "jnay  be  understood  of  the  people's  victories  over  their  corporall 


PSALM  cxLix.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1207 

enemies;  and  also  of  the  spirituall  combats  against  the  world  and  the  princes  of  it 
by  the  power  of  God's  word  and  Spirit,  2  Cor.  x.  4;  Hcb.  iv.  12;  Kev.  xvi.;  xix.  15; 
and  finally  of  the  last  victory  over  all  the  enemies'  power,  Avhich  the  church  united 
to  its  Head  shall  obtain  at  his  last  coming,  Rev.  ii.  26."  The  great  objection  to  apply- 
ing this  verse  to  the  heavenly  state  is  found  in  the  tenor  of  the  remaining  three  verses: 

7.  To  execute  vengeance  ujmi  the  heathen,  and  punishments  npon  the  j)eople.  The 
peojile,  plural,  are  the  nations,  the  Gentiles,  the  same  as  the  heathen  of  tlie  first  clause. 
God  may  make  use  of  good  or  of  bad  men  to  punish  guilty  persons  or  communities. 
But  the  best  interpretation  of  this  and  the  following  verses  is  that,  which  finds  their 
fulfilment  in  the  destruction  of  the  systems  of  heathenism  itself  by  the  Gosi)el 
preached  among  the  nations.  That  such  an  interpretation  is  not  overstrained  might 
be  shown  by  a  consideration  of  such  passages  as  Isaiah  xlii.  1-4  explained  by  Matt, 
xii.  18-20.  In  Isaiah  lix.  17,  which  clearly  refers  to  the  work  of  salvation  by  the 
Redeemer,  it  is  expressly  said  that  he  put  on  the  garments  of  vengeance  for  clothing. 
In  Isaiah  Ixi.  1-3,  which  we  infallibly  know  has  its  fulfilment  in  Christ,  (Luke  iv. 
21)  the  time  of  the  Gospel  is  called  the  day  of  vengeance  of  our  God.  In  both  these 
cases  the  word  rendered  vengeance  is  the  same  as  that  in  our  verse.  Compare  also 
John  ix.  39;  xii.  31.  How  gloriously  has  the  Gospel  driven  from  among  men  the 
systems  of  Gentilism  that  prevailed  in  the  Roman  empire  when  Christ  came!  Not 
an  altar  smokes  to  the  honor  of  one  of  the  false  gods  then  worshipped  in  Asia  Minor 
or  in  Europe.  In  all  that  vast  region  not  an  oracle  gives  forth  its  responses.  The 
glory  of  the  Gospel  is  found  in  its  spiritual  victories.  Unless  we  adopt  this  mode  of 
explanation,  which  is  often  suggested  in  Scripture,  we  shall  find  it  impossible  to  ex- 
plain some  parts  of  God's  word  otherwise  than  in  a  manner  shocking  to  piety  and 
contrary  to  history.     Isaiah  Ixiii.  1-3  is  such  a  passage. 

8.  To  bind  their  kings  luith  chains,  and  their  nobles  with  fetters  of  iron.  The  imagery 
is  still  that  borrowed  from  conquest,  there  being  no  language  better  suited  to  celebrate 
the  mighty  victories  of  truth  and  righteousness.  This  verse  is  but  an  expansion  of  v. 
7.  Calvin:  "As  the  Rsalmist  treats  here  of  the  perfection  of  the  prosperity  of  the 
people,  it  follows  that  he  refers  to  the  Messiah,  that  their  expectation  and  desire  of 
him  might  not  cease  either  in  their  prosperity  or  advei-sity."  Alexander:  "This 
verse  simply  carries  out  the  idea  of  the  one  before  it,  that  of  the  subjugation  of  the 
Gentiles  by  the  true  religion."  The  meaning  of  the  verse  therefore  is  that  at  a  time 
then  future — in  the  latter  day — under  the  Gospel — God  would  give  his  truth  such 
power  that  the  potentates  of  earth  should  be  carried  captives  in  the  chains  of  love,  or 
that  his  providence  would  so  arrange  things  that  kings  and  nobles  should  be  as  pow- 
erless for  evil  as  if  they  were  bound  with  chains  and  fetters.  For  the  saints  should 
have  power 

9.  To  execute  upon  them  the  judgment  written:  this  honor  have  all  his  saints.  Praise 
ye  the  LoRX).  The  judgment  written  in  prophecy.  The  prophets  foretold  as  vast 
and  glorious  conquests  by  the  Gospel,  as  have  ever  taken  place,  or  shall  ever  occur. 
In  this  work  of  subduing  the  world  to  knowledge  and  love,  all  his  saints  bear  a  part. 
They  at  least  help  together  by  prayer  and  holy  living,  and  they  have  a  participation 
in  the  honor,  the  glory,  resulting  from  the  triumphs  of  the  Redeemer.  They  enter 
into  his  joy.  Well  may  sucli  be  called  on,  and  well  may  they  call  on  others  t )  sing 
Hallelujah,  Praise  ye  tJie  Lord. 

Doctrinal  and  PnACTrcAL  Remarks. 

1.  There  can  be  no  circumstances  in  which  hallelujahs  will  be  ill-timed.  We  may 
sinff  them  in  view  of  what  God  is,  in  view  of  what  he  has  done,  in  view  of  what  he 
has  promised,  at  all  times,  in  all  circumstances,  publicly  and  privately,  vv.  1.  9 


1208  STUDIES  IN  THE  BOOK  OF  PSALMS.  [psalm  cxlix 

2.  Public  worship  in  the  congregation,  and  singing  as  a  part  of  worship  have  been 
in  use  under  divine  appointment  in  the  ancient  church  as  well  as  in  Gospel  times,  \ 
1.     Compare  Heb.  x.  25;  Eph.  v.  19;  Col.  iii.  16;  Jas.  v.  13. 

3.  Whatever  comfort,  usefulness,  honor,  or  pleasant  i:)rospects  any  man  or  nation 
may  have,  it  ought  never  to  be  forgotten  that  all  these,  and  all  other  blessings  come 
by  the  free  favor  of  God,  v.  2.  If  we  are  or  have  anything  good,  it  was  God  who 
made  us  to  possess  it. 

4.  Let  us  learn  not  to  rejoice  so  much  in  the  gift  as  in  the  Giver,  in  the  blessings 
received  as  in  the  Source  of  all  comfort,  in  the  good  things  enjoyed  as  in  our  King 
himself,  v.  2. 

5.  On  instrumental  music  suggested  by  v.  3,  see  Remarks  on  Ps.  xxxiii.  2. 

6.  The  dance  was  in  early  times  one  of  the  modes  of  expressing  religious  joy,  Ex. 
XV.  20;  2  Sam.  vi.  16.  When  from  any  cause  men's  ideas  shall  undergo  such  a  revo- 
lution as  to  lead  them  to  do  the  same  thing  for  the  same  purpose,  it  will  be  time 
enough  to  discuss  that  matter.  In  our  time  dancing  has  no  such  use,  and  cannot 
therefore  in  anywise  be  justified  by  pleading  the  practice  of  pious  Jews  of  old. 

7.  In  nothing  but  his  own  infinite  nature  does  God  take  such  pleasure  as  in  his 
'peoi^le,  the  meek  of  the  earth,  v.  4.  He  has  done  more  for  them  and  promised  more 
to  them,  than  to  and  for  even  angels,  who  never  sinned  against  him.  Of  course  he 
has  a  right  to  expect  the  highest  service  they  can  render. 

8.  If  we  would  be  gloriously  joyful,  we  must  be  saints,  godly,  merciful  ones,  v.  5. 

9.  It  is  fitting  that  after  war  should  come  peace,  after  turmoil,  rest,  v.  5.  Nicol- 
son  :  "  In  heaven  they  rest  from  labor,  not  from  praise." 

10.  As  the  Lord's  people  go  forth  to  the  work  assigned  them,  and  in  particular  to 
the  conquest  of  the  world  to  Christ,  let  them  not  sing  dirges,  but  God's  high  praises, 
V.  6.  They  have  a  good  King  and  Master.  They  have  great  cause  of  joy,  yea,  and 
great  joy.  "  It  is  a  lasting  joy,  both  day  and  night ;  a  joy  which,  when  they  are  most 
retired,  may  be  most  enjoyed  ;  which,  being  examined  in  secret,  shall  be  found  solid  ; 
a  joy  full  of  quiet,  rest,  and  peace ;  a  joy  which  shall  continue  Avith  them  when  their 
bodies  are  lying  in  the  grave." 

11.  The  subversion  of  Satan's  empire  in  this  world,  especially  the  destruction  of 
the  hoary  systems  of  idolatry  among  the  most  enlightened  nations,  may  well  be 
regarded  with  the  liveliest  interest,  vv.  7-9. 

12.  Let  every  man  stand  in  his  lot,  glorify  God  in  the  position  in  which  God  has 
placed  him,  and  seek  and  find  his  honor  in  doing  and  suffering  the  will  of  God,  what- 
ever it  may  be,  v.  9. 

13.  Among  the  blasphemies  of  Popery  has  been  the  application  of  this  Psalm,  par- 
ticularly of  vv.  6-9  to  the  supremacy  of  the  spiritual  power  of  the  church  over  the 
temporal  power  of  princes.  Not  a  whit  less  mischievous  or  anti-christian  are  the 
occasional  attempts  of  fanatics,  nominal  Protestants,  to  blend  these  powers,  or  to  gain 
for  the  church  the  ascendency  in  civil  matters.  Christ's  kingdom  is  not  of  this  world. 
He  has  not  made  his  people  or  ministers  dividers  of  inheritances.  History  shows 
that  the  world  has  never  seen  worse  governments  than  those  of  ecclesiastics,  who  for- 
sook the  altar  to  serve  Cajsar,  or  who  served  at  the  altar  that  they  might  the  better 
carry  on  their  nefarious  schemes  against  the  liberties  of  mankind. 


PSALM  CL.]  STUDIES  IN  THE  BOOK   OF  PSALMS.  1209 


Psalm  cl. 

1  Praise  ye  the  Loed.     Praise  God  in  his  sanctuary :  praise  him  in  the  firmament  of  his  power. 

2  Praise  him  for  his  mighty  acts:  praise  him  according  to  his  excellent  greatness. 

3  Praise  him  with  the  sound  of  the  trumpet:  praise  him  with  the  i)saltery  and  harp. 

4  Praise  him  with  the  timbrel  and  dance:  praise  him  with  stringed  instruments  and  organs. 

5  Praise  him  upon  the  loud  cymbals  :  praise  him  upon  the  higli  sounding  cymbals. 

6  Let  every  thing  that  hath  breath  praise  the  Lord.     Praise  ye  the  Lord. 

LIKE  Ps.  i.  this  is  short  and  striking,  and  has  six  verses.  It  would  not  be  unrea- 
sonable to  surmise  that  David  wrote  it.  Some  have  ascribed  it  to  Ezra.  If  it 
had  any  historic  occasion,  we  know  not  what  it  was.  Some  of  the  Jews  say,  it  belongs 
to  Messianic  times.  Scott  dates  it  B.  C.  450 ;  Clarke  is  silent  respecting  date  and 
authorship.  The  names  of  the  Most  High  here  found  are  Jah  Lord  and  El  God, 
on  which  see  introduction  to  Ps.  Ixviii.  and  on  Ps.  v.  4.  The  verb  praise  occurs  thir- 
teen times  in  our  version  of  this  ode.  In  each  case  it  is  a  part  of  Hallelujah,  which 
begins  and  ends  the  song. 

1.  Praise  ye  the  Lord.  Praise  God  in  his  sanctuary :  praise  him  in  the  firmament 
of  his  jwwer.  God,  El,  strong  God.  Sanctuary,  or  holiness ;  rendered  both  ways ; 
commonly  connected  with  the  place  of  God's  worship.  Diodati  understands  either 
"  his  earthly  sanctuary,  that  is  to  say,  his  church  ;  or  the  heavenly  one  of  his  glory  ;  in 
the  first  sense  the  speech  is  directed  to  his  officers  ;  in  the  second,  to  his  angels.  Ps. 
cxlviii.  2."  Firmament,  see  on  Ps.  xix.  1.  Th.Q  firmament  of  his  ])ower  is  the  expanse 
above  us,  which  displays  the  mix/ht  of  Jehovah  or  as  the  old  Italian  has  it  glo7'y,  the 
Hebrew  strength.  Alexander :  "  The  essential  meaning  of  the  verse  is,  Praise  him 
both  in  earth  and  heaven."  If  any  prefer  to  understand  the  verse  as  a  call  upon  all 
creation  to  praise  the  Lord  for  the  infinite  purity  of  his  nature,  and  the  infinite  extent 
of  his  power,  no  doubt  those  ideas  are  included. 

2.  Praise  him  for  his  viighty  acts:  praise  him  according  to  his  excellent  greatness.  On 
the  first  clause  see  on  Ps.  cxlv.  5,  6.  With  the  second  compare  Deut.  iii.  24.  Mighty 
acts,  as  in  Ps.  cxlv.  4,  denoting  either  the  power  exercised,  or  the  results  thereof,  in 
the  plural.  Excellent,  in  Hebrew  a  noun,  commonly  in  the  Psalter  rendered  abuTi- 
dance,  multitude,  or  greatness,  literally  the  excellence  of  his  greatness,  or  rather  the 
greatness  of  his  greatness.     See  on  Ps.  cxlv.  3;  cxlvii.  5. 

3.  Praise  him  with  the  sound  of  the  trumpet:  praise  him  ir''h  the  psaltery  and  harp. 
The  Greek  rendering  of  the  word  for  trumpet  is  salpiggos;  in  Latin  it  may  be  tidya, 
buccina,  or  cornu.  There  seem  to  have  been  two  kinds  of  trumpets  in  use  among  the 
Hebrews,  the  straight  and  the  crooked;  but  of  the  size,  or  power  of  these  instruments 
we  know  nothing.  We  had  the  same  word  rendered  trumpet  in  Ps.  xlvii.  5;  Ixxxi. 
3 ;  and  cornet  in  Ps.  xcviii.  6.  Psaltery,  uniformly  so  rendered  in  the  Psalms,  but  see 
on  Pb.  xxxiii.  2.  Harp,  so  rendered  throughout  the  Scriptures.  We  had  it  in  Ps. 
cxlvii.  7;  cxlix.  3.     See  on  Ps.  xxxiii.  2. 

4.  Praise  him  with  the  timbrel  and  dance:  praise  him  with  stringed  instruments  and 
organs.  Timbrel,  as  in  Ps.  cxlix.  3.  See  on  Ps.  Ixxxi.  2.  In  Gen.  xxxi.  27,  several 
times  in  Isaiah,  once  in  Jeremiah  and  once  in  Ezekiel  it  is  rendered  tabret.  The 
modern  tambourine  perhaps  most  resembles  the  tabret  or  timbrel  of  the  Jews.  On 
the  da7ice  see  on  Ps.  xxx.  11;  cxlix.  3.  For  dance  the  margin  has;) (^;e.  Stringed 
instruments,  a  general  term  not  determining  the  form  or  shape,  but  only  that  they 
had  strings.  Organs,  in  the  singular,  organ;  not  found  elsewhere  in  the  Psalms,  and 
but  thrice  in  other  books,  Gen.  iv.  21 ;  Job  xxi.  12;  xxx.  31.     Gesenius  gives  it  pipe. 

152 


1210  STUDIES   IN  THE  BOOK   OF  PSALMS.  [ps.u.m  ex. 

reed,  syrinx.     It  is  through  the  Septuagint  and  kindred  versions  that  we  get  the  word 
organ,  meaning  a  set  or  combination  of  pipes. 

5.  Praise  him  upon  the  loud  cymhah:  praise  him  upon  the  high  sounding  cymdals. 
Loxul  cymhah,  literally  eytnbals  of  hearing,  oi  fame,  oi  report.  High  soimding  cymbals, 
literally  cymbals  of  .^thoiding  or  of  joyfid  noise.  Cymbals,  the  same  word  in  both 
clauses.  It  does  not  occur  very  often,  and  is  variously  rendered.  It  is  generally 
agreed  that  cymbals  were  instruments  which  produced  a  loud  clanging  noise.  Prob- 
ably they  were  metallic  plates.  The  Jews  themselves  confess  that  they  have  lost  the 
hioioledge,  by  which  they  might  reproduce  these  several  instruments. 

6.  Let  every  thing  that  hath  breath  praise  the  Lord.  Praise  ye  the  Lord.  The  first 
verb  is  in  the  future,  shall  praise,  and  may  be  regarded  as  a  prediction.  Alexander: 
"There  is  nothing  in  the  Psalter  more  majestic  or  more  beautiful  than  this  brief  but 
most  significant /ina^e,  in  which  solemnity  of  tone  predominates,  without  however  in 
the  least  disturbing  the  exhilaration  which  the  close  of  the  Psalter  seems  intended 
to  produce,  as  if  in  emblematical  allusion  to  the  triumph  which  awaits  the  church 
with  all  its  members,  Avhen  through  much  tribulation  they  shall  enter  into  rest." 
Hengsteuberg :  "As  the  life  of  the  faithful,  and  the  history  of  the  church,  so  also  the 
Psalter,  with  all  its  cries  from  the  depths,  runs  out  in  a  Hallelujah."  Calvin:  "As 
yet  the  Psalmist  has  addressed  himself  in  his  exhortations  to  the  people  who  are  con- 
versant with  the  ceremonies  under  the  law;  now  he  turns  to  men  in  general,  tacitly 
intimating  that  a  time  was  coming  when  the  same  songs,  which  were  then  heard  only 
in  Judea,  will  resound  in  every  quarter  of  the  globe.  And  in  this  prediction  we  have 
been  joined  in  the  same  symphony  with  the  Jews,  that  we  may  worship  God  Avith  con- 
stant sacrifices  of  praise,  until  being  gathered  into  the  kingdom  of  heaven,  we  sing 
with  elect  angels  an  eternal  Hallelujah." 

Doctrinal  and  Practical  Remarks. 

1.  This  Psalm  teaches  how  blessed  is  the  man  who  has  a  heart  to  join  creation  in 
the  work  of  praise.  He,  who  has  no  mind  for  such  blessed  employment,  must  be 
indeed  a  vile  wretch.  "Praise  is  the  consummation  of  all  religion."  Nothing  is  more 
reasonable.  The  holiness  of  God  calls  for  it.  His  house  is  holy.  His  woi-d  is  holy. 
His  law  is  holy.  His  worship  is  holy.  His  nature  is  originally  and  infinitely  holy ; 
and  he  has  all  might  and  all  majesty,  and  is  the  First  Cause  of  all  wonderful  things. 

2.  The  righteous  set  no  bounds  to  their  praise  of  the  Most  High.  There  is  no  dan- 
ger that  any  creature  Avill  speak  of  God  in  terms  too  exalted ;  but  rather  that  in  our 
highest  services  we  will  fall  below  the  glory  of  the  theme.  God's  perfections  are 
infinite;  and  we  should  not  seek  to  limit  our  expressions  of  gratitude  and  adoration. 
Both  Avhat  God  has  done,  and  what  he  is  will  fully  warrant  the  most  heavenly  strains, 
vv.  1,  2. 

3.  On  instrumental  music,  see  Remarks  on  Ps.  xxxiii.  2.  It  may  be  added  that 
those  who  discourage  the  use  of  all  instrumental  music  in  God's  worship  do  not  adduce 
any  Scripture  prohibiting  it  under  the  gospel.  On  this  subject,  Morison  utters  words 
of  wisdom:  "Let  every  one  be  persuaded  in  his  own  mind,  and  let  none,  by  the  rejec- 
tion or  the  approval  of  a  thing  indift'erent,  throw  a  stumbling-block  in  the  way  of  his 
weak  brother.  But  let  none  forget  that  it  is  the  music  of  a  renewed  heart  alone  which 
God  will  accept." 

4.  Cobbin:  "If  our  worship  is  more  spiritual  than  that  of  the  Jewi-sh  church,  our 
praises  ought  not  to  be  less  frequent.  If  we  are  not  so  clamorous,  we  ought  not  to  be 
less  fervent.  If  we  do  not  use  the  many  instruments  they  employed,  we  should  sub- 
stitute the  beautiful  instruments  of  grateful  hearts." 

5.  As  we  should  never  begin  a  work  without  prayer  to  God,  so  we  should  never 


PSALM  CL.]  STUDIES  IN  THE  BOOK  OF  PSALMS.  1211 

close  our  labors  in  any  enterprise  without  thanking  him  who  has  sustained  us.  It  ia 
very  seemly  that  God's  servants  should  abound  in  his  praise  as  they  are  about  to 
leave  the  world.  Henry :  "  The  nearer  good  Christians  come  to  their  end,  the  fuller 
they  should  be  of  the  praises  of  God."  And  '  if  we  begin  by  separating  from  the 
ungodly,  and  delighting  in  the  sacred  word ;  (Ps.  i.)  and  proceed  by  lively  faith  and 
fervent  prayer,  to  follow  after  holiness,  resist  temptation,  and  maintain  communion 
with  God ;  we  may  hope  to  close  with  exulting  praise,  and  to  end  our  lives,  ardently 
exhorting  all  that  have  breath  to  praise  the  Lord,'  v.  6. 

6.  No  more  benevolent  wish  can  be  expressed  than  that  each  man  may  have  the 
devout  spirit  breathed  in  the  Psalms,  and  at  last  unite  with  the  many  angels  round 
about  the  throne,  and  the  beasts,  and  the  elders,  in  singing.  Worthy  is  the  Lamb 
that  was  slain  to  receive  power,  and  riches,  and  wisdom,  and  strength,  and  honor, 
and  glory,  and  blessing  ;  and  to  say  with  the  much  people  in  heaven.  Alleluia  !  Sal- 
vation, and  glory,  and  honor,  and  power,  unto  the  Lord  our  God.     Amen ;  Alleluia. 

In  closing  this  work,  the  author  wishes  to  record  his  estimate  of  the  kindness  of 
not  a  few  of  God's  people  in  giving  him  timely  encouragement  in  his  labors ;  and  to 
add  that  if  he  knew  any  tern)s  in  which  the  highest  possible  praise  could  be  uttered 
to  the  honor  of  God,  the  Father,  Son,  and  Holy  Ghost,  he  would  select  them  to 
express  his  sense  of  the  infinite  glory  of  Him  who  gave  us  the  vScriptures,  and  by 
divine  illumination  enables  us  to  gain  some  little  insight  into  their  blessed  and  glo- 
rious import. 

Praise  God  from  whom  all  blessings  flow  ; 
Praise  Him,  all  creatures  here  below; 
Praise  Him  above*  ye  heavenly  host; 
Praise  Father,  Son,  and  Holy  Ghost. 

Alleluia  For  Ever  and  Ever.   Amen. 


THE  END. 


O.AJJ^M^    \' 


PRINTED  IN  USA. 


& 


BS1430.P734 

Studies  In  the  book  of  Psalms :  being  a 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00048  6938 


.;./.v;'«|','X'!-"''*'?>'?« 


ted 


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